STATUTES AND WAY OF LIFE

of the

LAY MISSIONARIES OF CHARITY

_______________________________________________________

Vicariato di Roma

Ufficio Istituti Religiosi

Rome, February 25, 1987

Very Reverend Fr. Sebastian,

I have received the copy of the Statutes and the way of life of the Lay Missionaries of Charity, and I am very happy to say that I cannot but be pleased with the basic aim of the Movement which intends to restore the domestic sanctuary of the family through prayer, dialogue and personal consecration.

I sincerely wish and pray that with God's grace the journey already begun may always be enriched with numerous and generous followers so that this work, so beneficial and Christian, may continue to spread, in communion with the universal Church and in a particular way with our beloved diocese of Rome.

Finding comfort in the fruits of the spiritual benefits it displays to me, and it is right to thank our Lord, for the religious testimony and the generous apostolate of the members of this "Lay Missionaries of Charity", I hereby most willingly adhere to your desire that it be affiliated to the Association of the Missionaries of Charity, founded by Rev. Mother Theresa of Calcutta, according to the norm of the Statutes and the Way of Life presented to the Vicariate of Rome with protocol number 193/ 87.

I implore divine assistance and the grace of the Holy Spirit upon all of you with the wish that it might be abundantly fruitful in your lives and in the work which the Lay Missionaries of Charity will undertake for the greater glory of God.

Ugo Cardinal Poletti Vicar of His Holiness for the diocese of Rome.

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ABBREVIATIONS within the Statutes of the Lay Missionaries of Charity :

LMC - Lay Missionaries of Charity

FC - Familiaris Consortio: Apostolic Exhortation of Pope John Paul II regarding the role of the Christian Family in the modern world. 22 November, 1981.

HV - Humanae Vitae: Encyclical Letter of Pope Paul VI on the right ordering of the procreation of children. 25 July, 1968

GS - Gaudium et Spes: Pastoral Constitution on the Church in the modern world. Vatican Council II

AA - Apostolicam Auctositatem: Decree on the Apostolate of the Laity. Vatican Council II

AG - Ad Gentes: Decree on the Church's Missionary Activity. Vatican Council II

SC - Sacrosanctum Concilium: Constitution on the Sacred Liturgy. Vatican Council II

Mistici Corporis - 29 June, 1943

Marialis Cultus - Apostolic Exhortation for the right ordering and development of devotion to the Blessed Virgin Mary. Pope Paul VI, 2 February, 1974

New Regulation of Indulgences. Holy See, 29 June, 1968

General Instruction on the Liturgy of the Hours. Pope Paul VI. 1 November, 1970

Constitutions of the Missionaries of Charity.

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"Breathe in me, Holy Spirit, that my thoughts may all be holy.

Move in me, Holy Spirit, that my work too may be holy.

Attract my heart, Holy Spirit, that I may love only what is holy.

Strengthen me, Holy Spirit, that I may defend all that is holy.

Protect me, Holy Spirit, that I always may be holy”.

(St. Augustine)

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CONTENTS :

Chapter 1. Nature and Mission of the Movement

Chapter 2. The Vows

A. Chastity 12

B. Poverty 17

C. Obedience 20

D. Whole hearted and Free Service to the

Poorest of the Poor 25

Chapter 3. LMC Community in Dialogue with God 29

Chapter 4. The Cross - No Greater Love 39

Chapter 5. The LMC Movement as a Community

at the Service of Man 42

The LMCs are called to give Whole Hearted Free Service to:

( a ) The members of their own families 43

( b ) The members of the Movement 44

( c ) The Missionaries of Charity Family 45

( d ) The poorest of the Poor 46

The LMC Link 49

The Rite of LMC Profession and Renewal 51

"The Christians will exercise their apostolate in a spirit of concord. They will be apostles both in their families and in the parishes and dioceses, which already are themselves expressions of the community character of the apostolate; apostles too in the free associations they will have decided to form among themselves."

"The group apostolate is very important also for another reason: often, either in ecclesial communities or in various other environments, the apostolate calls for concerted action. organisations created for group apostolate afford support to their members, train them for the apostolate, carefully assign and direct their apostolic activities, and as a result a much richer harvest can be hoped for from them than if each one were to act on his own" (Decree on the Apostolate of Lay People No. 18:2,3).

Chapter one

NATURE AND MISSION OF THE MOVEMENT

"Once you were no people

but now you are God's people;

a chosen race, a royal priesthood,

a holy nation, God's own people."

(1 Pt 2:9-10)

"Family, become what you are!"

(FC No. 17)

NATURE AND MISSION OF THE MOVEMENT

1 - Our Movement known as the Lay Missionaries of Charity, is an International Association of lay persons, both married and single:

- who take juridically  private annual vows of (conjugal) chastity, poverty, obedience and whole-hearted free service to the poorest of the poor, lived according to each one's own state of life;

- with a life marked by prayer and a spirit of joyful sacrifice within their own families and in the heart of the world, and thus living an upright and holy life in every place, consecrating the world entirely to God, aided by a spiritual father who understands and shares the spirit of the Missionaries of Charity;

- who are intimately linked to the family of the Missionaries of Charity, founded by Blessed Teresa of Calcutta, and with whom they are spiritually affiliated;

- who fully recognise the Magisterium of the Church, and respect and obey its ministers.

2 - The spirit of the Lay Missionaries of Charity is one of total abandonment to God's holy will, child-like trust in His Fatherly care and readiness for service in profound humility after the example of Jesus, Mary and Joseph.

3 - The aim of the lay Missionaries of Charity is to quench the infinite thirst of Jesus on the Cross for the love of souls, by means of the annual profession of the four juridically private vows according to the Statutes.

4 - The special mission of the LMCs is to work for the salvation and the sanctification of the members of their own families and of the poorest of the poor of the whole world:

- with their constant effort to transform their own families into true sanctuaries of love by means of family prayer, dialogue, sharing and service;

- doing ordinary little things with extraordinary love, for the greater glory of God;

- living a life of prayer, penance and service, marked by simplicity, humility, and the practice of the Gospel teachings; loving and adoring Jesus under the species of Bread and Wine;

- with their consecrated presence in the heart of the world;

- loving and serving Jesus hidden under the distressing disguise of the poorest of the poor;

- giving material help according to their own means and spiritual comfort to all those who are in need;

- sharing, as far as possible, the work and the life of the Missionaries of Charity;

- accepting with joy their own sufferings and offering them to the Lord in total surrender, loving trust and cheerfulness.

5 - The Patron of the LMCs is the Holy Family of Nazareth, the model of life and source of inspiration.

6 - The sign of the consecration is a simple crucifix which they receive at the beginning of the period of formation, to be worn over the heart or around the neck, and a large one is given at the time of first profession.

7 - The mode of dress is simple and dignified: a sign of the dedication to serving the poorest of the poor and as an example of modesty for all.

Chapter two

THE VOWS

"...I chose you and appointed you that you should go and bear fruit, fruit that will last; and then the Father will give you anything you ask in my name. What I command you is to love one another."

(John 15: 16-17)

"The Lay Missionaries as worshippers leading holy lives in every place, consecrating the world itself to God"

8 - Upon completion of TWO full years of formation, the LMC, if considered ready, can make the first yearly profession of the vows of (conjugal) chastity, poverty, obedience, and whole-hearted and free service to the poorest of the poor according to the Rule and Statutes of the LMC.

- The vows are renewed annually with the expiration of the preceding profession. For special reasons, it is possible to anticipate renewal of vows but not by more than one month.*

- The vows of an unmarried person automatically expire if and when that person marries. He/she is allowed to renew his/her own vows only if the spouse desires to eventually enter into the Movement, or, at least give the other spouse the necessary consent.

9 - The formula used for profession is the following:

"In the name of the Father, and of the Son and of the Holy Spirit. Amen. For the honour and glory of God and moved by an ardent desire to quench the infinite thirst of Jesus on the Cross and in the Eucharist for love and for souls, I, (name) make my vows for one year [ until Divine Mercy Sunday of next year , or in the alternative cycle, until the First Saturday of October of next year ] of (conjugal) chastity, poverty, obedience and whole-hearted and free service to the poorest of the poor according to the Statutes of the Lay Missionaries of Charity. I give myself with my whole heart to God's service so that by the grace of the Holy Spirit and with the help of Mary, Mother of God, cause of our joy and Queen of the world, I may be led to the perfect love of God, and of my neighbour, and in a special way to the members of my own family; thus to make the Church more fully present in the world of today." [ Signed with the place and date and by both the Spiritual Director and the LMC ]

10 - In addition, the LMCs together renew their vows for purposes of devotion on the Feast of the Holy Family, which they celebrate the last Sunday before the Feast of Christ the King.

The formula is the following:

"For the honour and glory of God and moved by an ardent desire to quench the infinite thirst of Jesus on the Cross and in the Eucharist  for love and for souls, I renew my vows of (conjugal) chastity, poverty, obedience, and whole-hearted and free service to the poorest of the poor according to the Statutes of the lay Missionaries of Charity. I give myself...etc."

*Every renewal calls for a return to the original fervour, charism and spirit. It demands a reflective, prayerful rereading of the Statutes. This is simply because one does not make the vows according to the Bible nor according to any kind of rules however beautiful and wonderful they may be.

Every Lay Missionary of Charity makes or renews his or her vows according to the Statutes and tries to stick to it in all its details as far as it is possible. It is not a formula to be read and repeated annually, but a life to be lived each day with its demands and burdens. It is not one more among the many commitments but it is "The Commitment", because it is an unconditional response to a divine call to be "the salt of the earth and the light of the world". True, free in accepting the call but becomes obligatory when accepted, to fulfil the demands of the call. Membership in the Movement is not meant to divide or separate married couples from each other or take them away from the heart of the family or from the world; no, it is meant to complement, support and fortify the bonds of the sacrament of marriage and family life.

The following then are some of the points to help to clarify regarding the renewal of vows or newly making them:

a) those who intend to make or renew their vows may write a formal letter to their respective Spiritual Directors two months before the date of expiry.  [Vows are renewed on the Feast of the Divine Mercy,  or, alternatively,  on the First Saturday in October of each year,  and once set , spring or fall renewal,  the pattern remains.]

b) the letter must include the date of expiry and the date in which he or she or the group is going to renew the vows or make them;

c) in case the date fixed for the renewal of vows in groups creates a problem for someone, it is possible to anticipate the renewal, but not by more than a month. In case of serious illness one may renew or make his or her vows on the sick-bed, but always with the permission of the Spiritual Director. 

d) those who do not renew their vows by or before the date of expiry are considered to have practically left the Movement, and this is so especially where there existed no communication or dialogue with the Spiritual Director or the persons in charge of the groups;

e) places where there are no LMC groups nor Spiritual Directors one may try to be in touch with the nearby group and Spiritual Director. If that, too, is not possible, he may refer the matter to Rome in advance to be able to receive the reply before the expiry date;

f) to be able to make or renew the vows at least two third of presence in the group meetings, prayer etc. is required;

g) continued or interrupted absence from the group meetings more than one third excludes one from making or renewing vows;

h) places where there are no groups, the LMC can keep in touch with the nearby group and Spiritual Director, and even that is not possible, they may contact Rome;

i) those whose vows are expired and would like to return to the Movement have to do the year of formation all over again, which of course bring much grace and strength not only to them, but also to the entire Movement.

Let us implore the Holy Family to be our continual source of inspiration and guidance and may help us to persevere in our commitment as LMCs even unto death.

A) CHASTITY

11 - Chastity is an attitude of profound reverence toward that consecrated reality which is marriage, according to the design of God the creator who fashioned man and woman for that purpose, and thus the mystery of virginity and celibacy for the sake of the Kingdom of God transcends and exalts sex in the spirit of sacrifice. Christian chastity does not signify disdain for sexuality, but rather sure self-control in the exercise of the dominion of the spirit over the "flesh". Marriage and virginity are the two ways of expressing and living the one mystery of the covenant of God with his people.

12 - It is good to know that:

- the celibate state, that is, the choice to live in total continence for the sake of the Kingdom is God's special gift to certain people (Mt. 19:11);

- it finds its ultimate basis in the life, example and teachings of Jesus and in the tradition of the Church. By virtue of its witness, virginity keeps alive in the Church a consciousness of the mystery of marriage and defends it from any reduction and impoverishment (FC 16).

"It liberates the human heart in a unique way, so as to make it burn with greater love for God and all humanity, bearing witness that the Kingdom of God and its justice is that pearl of great price which is preferred to every other value no matter how great, and hence must be sought as the only definitive value" (FC 16).

"In spite of having renounced physical fecundity, the celibate person becomes spiritually fruitful, the father and mother of many, co-operating in the realisation of the family according to God's plan" (FC 16).

It is a fragile and vulnerable gift because of human weakness: "We carry this treasure in earthen vessels" (St. Paul).

"Just as fidelity at times becomes difficult for married people and requires sacrifice, mortification and self-denial, the same can happen to celibate persons, and their fidelity, even in the trials that occur, should strengthen the fidelity of married couples" (FC 16).

13 - The sacrament of matrimony is a gift of God to His people, through which a man and woman establish a partnership for the whole life to:

- form a community of persons united and rooted in love;

- serve life, that is, the transmission of life (procreation) and education of children;

- participate in the development of society;

- share in the life and mission of the Church, fostering and promoting her teachings.

Christian marriage instituted by our Lord Jesus Christ is at the same time a vocation and a command to:

- remain faithful to each other forever, beyond every trial and difficulty, in generous obedience to the holy will of the Lord: "What therefore God has joined together, let no man put asunder".

"Family communion can only be preserved and perfected through a great spirit of sacrifice. It requires, in fact, a ready and generous openness of each and all to understanding, to forbearance, to pardon, to reconciliation..." (FC 21);

- bear witness to the inestimable value of the indissolubility and fidelity of marriage. "Conjugal communion is characterised not only by its unity but also by its indissolubility"(FC 20).

14 - The basic points which govern conjugal chastity and furnish the criteria by which to judge the conjugal act are:

1 - a reverential disposition to render service to life: conjugal love must be an affirmative response to the command of the Creator: "Increase and multiply", an assent to the mission of procreation in Christian responsibility. "There must be excluded as intrinsically immoral every action which, either in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequence, proposes, whether as an end or as a means, to render procreation impossible" (FC 32; HV 14);

2 - mutually faithful love: the conjugal act must express conjugal love and fidelity. "The gift of the Spirit is a commandment of life for Christian spouses and at the same time a stimulating impulse so that every day they may progress toward an ever richer union with each other in all levels - of the body, of the character, of the heart, of the intelligence and will, of the soul - revealing in this way to the Church and to the world the new communion of love, given by the grace of Christ" (FC 19);

3 - orientation to Christ in accordance with the nature of the sacrament: conjugal love, tolerance, sacrifice, must be understood as the fulfilment of the sacramental commitment. "The Spirit which the Lord pours forth gives a new heart, and renders man and woman capable of loving one another as Christ has loved us. Conjugal love reaches that fullness to which it is interiorly ordained, conjugal charity, which in the proper and specific way in which the spouses participate in and are called to live the very charity of Christ who gave himself on the Cross" (FC 13). "By virtue of the sacramentality of their marriage, spouses are bound to one another in the most profoundly indissoluble manner. Their belonging to each other is the real representation, by means of the sacramental sign, of the very relationship of Christ with the Church" (FC 13);

4 - the power of holy discipline and moderation flowing from love: the pure resolute assent to the sacred ordinances of God in the conjugal life must be attained through tenderness, effort and renunciation. "The dominate instinct by means of one's reason and free will undoubtedly, requires ascetical practices, so that the affective manifestations of conjugal life may observe the correct order, in particular with regard to the observance of periodic continence. Yet this discipline which is proper to the purity of married couples, far from harming conjugal love, rather confers on it a higher human value. It demands continuous effort, yet, to its beneficent influence, husband and wife fully develop their personalities, being enriched with spiritual values. Such discipline bestows upon family life fruits of serenity and peace, and facilitates the solution of their problems; it favours attention to one's partner, helps both parties to drive out selfishness, the enemy of true love, and deepens their sense of responsibility. By its means, parents acquire the capacity of having a deeper and more efficacious influence in the education of their off-spring" (FC 33; HV 21).

15 - Conjugal chastity demands that husband and wife are fully aware:

- of their obligations in the matter of responsible parenthood:

"...The commitment to responsible parenthood requires that husband and wife, keeping a right order of priorities, recognise their own duties toward God, themselves, their families and human society. From this it follows that they are not free to do as they like in the service of transmitting life, on the supposition that it is lawful for them to decide independently of other considerations what is the right course to follow. On the contrary, they are bound to ensure that what they do corresponds to the will of God, the Creator" (HV 10);

- of the fact that the Church does not disapprove of making correct use of sexuality.

"When by means of recourse to periods of infertility, the couple respect the inseparable connection between the unitive and the procreative meanings of human sexuality, they are acting as 'ministers' of God's plan and they 'benefit from' their sexuality according to the original dynamism of 'total' self-giving, without manipulation or alteration" (FC 32);

- of their need to have very precise knowledge of in matters of fertility, in order to knowingly take advantage of periods of fertility as well as periods of infertility.

"The choice of the natural rhythm involves accepting the cycle of the person, i.e., the woman and thereby accepting dialogue, reciprocal respect, shared responsibility and self-control" (FC 32).

"A broader, more decisive and more systematic effort to make the natural methods of regulating fertility known, respected and applied is very necessary for our time" (FC 35).

16 - Conjugal chastity requires the couple to be aware of:

- the value and importance of choosing to practice periodic continence for example during the holy seasons of Advent and Lent or any other times which they jointly decide to observe on a short or long term basis, helping others to do the same where possible and necessary. "A very valuable witness can and should be given by those husbands and wives who through joint exercise of periodic continence have reached a more mature and personal responsibility with regard to love and life. To them the Lord entrusts the task of making visible to people the holiness and sweetness of the law which unites the natural love of husband and wife with their co-operation with the love of God the author of human life" (FC 35; HV 25);

- the need to grow and progress together through constant prayer and especially frequently approaching the sacraments of the Eucharist and reconciliation, and moreover, with sacrifice, mortification and selflessness which helps them practice interior chastity of the heart";

- their obligation to defend the teachings of the Church against the use of contraceptives, the practice of sterilisation, and the destruction of human life through procured abortion (HV 14);

- their right and duty to educate their children in the essential values of human and Christian life (FC 36 and 37).

17 - The LMCs endeavour to follow in the way of life and the example of the Immaculate Virgin Mary, Mother of God, and of her most chaste spouse, St. Joseph, foster father of the Son of God, Patron of the Universal Church, and always take them as point of reference and source of inspiration, and to turn to them for help and protection in moments of trial and temptation.

B) POVERTY

"Christ, though rich became poor for our sake,

so that in His poverty we be made rich"

(Cor 8:9)

18 - The LMCs, as a Movement of Consecrated Persons, choose poverty through which they might become rich in Christ. Living as lay persons in the world, not all are able to practice the vow of poverty in the same way in its material expression. Each one individually must be able to decide the best way to observe the vow of poverty, most pleasing to the Lord; thus in their voluntary poverty they will be able to help poor become rich. However renunciation of wealth in heart and spirit, the inner detachment from all earthly goods, is an absolute obligation for all.

1 - Poverty can either be material or spiritual; both of which have negative and positive aspects.

- Negative material poverty means to be deprived of the basic necessities of life, such as food, shelter, clothes and education.

- Negative spiritual poverty on the other hand is an attitude, a mentality or indifference toward God, an apathy toward religion, a feeling of self-sufficiency and autonomy; in effect man becomes his own God.

- Positive material poverty means that one freely and joyfully chooses to love a simpler life; content with the basic necessities of life in imitation of Jesus who was born poor, lived poorer, died the poorest, and desires to have less rather than more.

- Positive spiritual poverty means the awareness and the conviction that without God he can do nothing - "I am what I am by the grace of God" (1Cor 15:10) - that the way to power lies through the realisation of helplessness, that the way to victory lies through the admission of defeat, that the way to goodness lies through the acknowledgement and confession of sin, that the way to independence lies through dependence, and the way to freedom lies through surrender.

Evangelical poverty is the combination of the two positive aspects of material and spiritual poverty deliberately wanted and voluntarily chosen in imitation of "Jesus who though rich became poor for our sake so that in His poverty we may become rich" (2 Cor 8:9), in order to make the poorest of the poor rich in our voluntary poverty.(From the Contemplative Brothers' Constitutions No. 62).

19 - By means of the vow of poverty, the LMC will be protected from the dangers of:

- self-exaltation that can be a consequence of excess possession of material things;

- the use of the superfluous mistaken for needs; created things must be used not as an end in themselves, but as a means to know, love and serve God and to serve our fellow men better;

- avarice, which knows no moderation in the acquisition of wealth and carries with it the worries and preoccupation to secure a future in this world rather than friendship with God;

- prodigality, understood as an excessive and unrestrained use of material things, which offends against temperance.

1 - Through the gift of evangelical poverty Jesus calls us to:

· renounce everything, every desire and ambition of power, honour and glory (Mt 1:11), as a condition for entering the Kingdom of God (Mt 10:23-27); "renounce your very self" (Lk 9:23), "sell all your possessions" (Lk 12:32) in order to love Him above everything, love Him in everything and everything in Him. (From the Contemplative Brothers' Constitutions No. 64).

20 - The LMCs constantly are reminded of the necessity for:

- filial dependence on God for everything (Lk 12: 22-32);

- renunciation of earthly goods as a condition for entering the Kingdom of God (Mk 10: 23-27). Every Christian, whether rich or poor, in their own environment and in the heart of the world, must always fulfil the service of God, with an evangelical spirit, with interior renunciation and with the appropriate use of the gifts of His love;

- fraternal sharing as a condition for entering the reign of Heaven (Mt 25:31-46). Everyone must look upon earthly goods as means for loving Christ in one's needy neighbour. "As long as you did it to one of the least of my brothers, you did it to Me" (Mt 25:40).

C) OBEDIENCE

"As by one man's (Adam) disobedience many were made sinners, so by one man's (Christ) obedience

many will be made righteous"

(Rom 5:19)

21 - Obedience is the whole-hearted and free submission of our will to the plan of God through a series of intermediaries: persons, events, institutions, human authorities, written rules, customs and practices. To obey is to say 'Yes' to the sacred order of existence established by God in this world.

1 - Based on this motive there can be two ways of obeying our legitimate superiors:

- servile obedience which is based on fear, and

- docile obedience which is based on love and respect for the person we obey - the obedience of Jesus. (From the Contemplative Brothers' Constitutions No. 77).

22 - The obedience of the LMC is based on the obedience of Jesus, who although He was God's Son, subjected Himself to human parents (Lk 2:51), obeyed all lawful authorities, as He saw in them the design of His father's will. For the same reason he obeyed Pilate even when He knew that Pilate was wrong.

Jesus learnt obedience through suffering (Heb. 5:8), obeying even to death (Phil 2:8) to become the source of salvation for all who obey Him (Heb 8:9). Jesus Christ thus became the supreme inspiration and example of true filial obedience (Mt 26:39ff.) who repaired the damage caused by the disobedience of Adam (Rom 5:1 9).

23 - The LMC obeys not only because Jesus obeyed, but they endeavour to obey like Jesus, doing so with all legitimate superiors.

Therefore obedience must be:

- supernatural in its motivation, which means to see God Jesus in the persons are obeyed. The fundamental motive which constitutes the sacred bond of obedience is the love of doing the will of God. It is to this end that the LMC must follow the obedient Christ;

- universal in its extent, in the sense that LMCs intend to submit themselves to every command of their legitimate superiors;

- perfect in execution, always prompt, without reservation, and joyful because the LMC intends to follow the example of Jesus the Master, co-operating in the work of salvation and continuing the work to repair the damage caused by the disobedience of the people of the world.

1 - Through the vow of obedience we surrender to God the right to make our own decisions, thereby binding ourselves to obey the lawful superiors commanding according to the Statutes in all things which are connected with the life and work of the Society and the law of the Church. (From the Contemplative Brothers' Constitutions No. 79).

2 - Although our vow of obedience does not bind us to obey the civil authorities, we are supposed to respect and obey the civil laws and regulations as long as they are in accordance with the teaching of the Catholic Church. (From the Contemplative Brothers' Constitutions No. 80).

24 - There are legitimate superiors in both the natural and the supernatural order.

a) The legitimate superiors in the natural order are:

- in the domestic society, that is, the family, the head who is the father;

- in the civil society, whoever is placed in the role of authority in accordance with the various forms of government;

- in the work environment, where we find employers and employees, whose respective rights and duties are determined by particular contracts.

b) In the supernatural they are:

- the Holy Father, who has supreme authority over all the Church;

- the Bishops, who have jurisdiction over their respective diocese;

- pastors and curates, who under the authority of their respective bishops, administer the parishes entrusted to their care;

- the responsible persons within the Movement of the LMCs, together with their Spiritual Directors on the local, national and international levels. However, whoever joins the Movement binds himself / herself to observe the Rule and Statutes and to obey the Superiors.

1 - By choosing deliberately to be obedient to all our lawful superiors we like Jesus and with Him continue to save the world through our prompt and joyful obedience, making reparation for the death brought about in the world through many disobediences of daily life. We freely choose to live in obedience to reach the true freedom and maturity that belongs to the children of God, for it is a sure sign of doing God's will, an unfailing source of peace, inward joy and a principal condition for close union with God. (From the Contemplative Brothers' Constitutions No. 84).

2 - Our vow of obedience obliges us to obey even when the Superiors cannot give the reason for the command, or when we fail to understand its value. Like Christ we learn obedience through suffering (From the Contemplative Brothers' Constitutions No. 86).

3 - Obedience is the authentic proof of our love for God, for the Church and our Society; in this way we grow in holiness. "It is not those who say: 'Lord, Lord' that will enter the Kingdom of God but those who do the will of the Father"(Mt 7:21), like Jesus (Jn 4:34) (From the Contemplative Brothers' Constitutions No. 87).

4 - Authority is a matter of serving the design of the Father's love, while in accepting directions in obedience we cooperate in the work of redemption:

- all authority in our Society will be exercised in a spirit of humble service to the community after the example of Jesus who came among us to serve and not to be served (Mk 10:45ff.);

-the Superiors are to be the bond of unity and charity among the Brothers whom the Lord wishes to serve through them. By their special ministry they are to unite their community and all its energies toward the realisation of the society's aim at each succeeding moment in the bond of love and the communion of the Holy Spirit; they must foster in the Brothers the spirit of voluntary obedience (From the Contemplative Brothers' Constitutions No. 88).

5 - By our free and joyful obedience to our Superiors, we contribute to the building up of the Body of Christ, the Church, therefore:

a) we obey whole-heartedly using the forces of our intellect and will, and the gifts of nature and grace to execute the commands entrusted to us;

b) we recognise that the superior remains subject to the same weakness as the others. If we love him for his human qualities, we run the risk of not accepting his ministry when we discover his sinfulness. criticism, prejudice, murmuring and any sort of negativity kill the spirit, prevent growth and cripple evangelical witness. Let each brother be quick to pray and slow to judge his Superior. (From the Contemplative Brothers' Constitutions No. 91, a & d).

6 - "Never look upon your Superior otherwise than if you were looking upon God. Keep a careful watch over yourself in this matter, and do not reflect upon the character, ways, conversation and habits of your Superior. If you do you will injure yourself and you will change your obedience from divine into human and you will be influenced by what you see in your Superior, and not by the invisible God whom you should obey in him" (St John of the Cross).(From the Contemplative Brothers' Constitutions No. 94).

25 - Those in the Movement, called to exercise authority in serving their brothers and sisters, carry out the design of the Father's love and exercise their capacity as God's representatives, to give greater glory to God and promote the general welfare of both the members of the Movement. In accepting the directives of those in authority the members follow our master's example and cooperate in the work of salvation.

26 - It is evident that it is neither obligatory nor permissible to obey a superior who would give an order manifestly opposed to divine or ecclesiastical laws: "We must obey God rather than men" (Acts 5:29).

27 - One must obey one's own conscience which is in the intimate recesses of one's heart and one's sanctuary. "Deep within his conscience man discovers a law which he has not laid upon himself, but he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, tells him inwardly at the right moment: do this, shun that. For man has in heart a law inscribed by God. His dignity lies in observing this law, and by it he will be judged. His conscience is man's most secret core, and his sanctuary. There he is alone with God, whose voice echoes in his depths..." (GS 16).

D) WHOLE-HEARTED AND FREE SERVICE TO THE POOREST OF THE POOR

"What we have seen and heard,

what we have watched and

touched with our hands,

concerning the Word of Life,

we proclaim to you"

(1John 1:1-4)

"Truly I say to you,

whatever you do to the least of my brethren,

you did it to Me"

(Mt 25:40)

28 - The fourth vow of the LMCs contains and expresses:

- their particular Charism;

- their affiliation and interdependence on the Missionary of Charity Family;

- the kind of apostolate they must engage themselves in;

- the type of persons they are called to serve in their way of serving them.

29 - This vow distinguishes the Movement of the LMCs from various other movements and associations, confirming and clarifying their distinct vocation in the Church. If in the first three vows is manifested the task of the LMC to observe the first great commandment to love God with the whole heart, with the whole soul and with the whole mind, through the fourth vow they are assisted in the practice of the equally important command to love one's neighbour as themselves, and especially the poorest of the poor (Mt 22:34-40; 25:31-46).

30 - Taking this vow, the LMCs undertake to give whole-hearted and free service to the members of their own families and to all the poorest of the poor, according to the Statutes.

a) Service means:

- living generously in the world without being of the world, one's own life consecrated by prayer and faithfulness, with a profound sense of responsibility, and joyously accepting whatever the Lord wishes to send in the name of and for the sake of the poorest of the poor. "All Christians by the example of their lives and the witness of the Word, wherever they live, have an obligation to manifest the new man which they put on in baptism, and to reveal the power of the Holy Spirit by whom they were strengthened at confirmation, so that others, seeing their good works, might glorify the father" (Mt 5:16; AG 11);

- to be always ready to offer poor, humble, simple, loving service to the best of their ability in all the needs of the poorest of the poor, not only with the simple intention to help them, but also for the love of God;

- to share person-to-person, by their presence and dialogue, the overflow of God's love that they experience in their way of life. "Just as Christ penetrated the hearts of men and by a truly human dialogue led them to the divine light, so too, his disciples profoundly pervaded by the Spirit of Christ should know and converse with those among whom they live, that through sincere and patient dialogue these men might learn of the riches which the generous God has distributed among the nations" (AG 11).

b) Free means:

- giving freely and joyously what they have received (Mt 10:8), without asking in exchange, either money or goods, and without expecting gratitude and appreciation (Lk 17:10).

c) Whole-hearted means:

· to give everything we can without considering the cost, to give even when it hurts (Jn 13; 15:13); to give to the poor not only our hands to serve, our lips to speak, our eyes to see, but also our hearts to love, with goodness, humility and joy. "...The Church, through its children joins itself with men of every condition, but especially with the poor and the afflicted, and willingly spends herself for them. It shares their joys and sorrows, it is familiar with the hopes and problems of life, it suffers with them in the anguish of death" (AG 12).

31 - This vow allows us to love and serve Jesus in the distressing disguise of the poorest of the poor through:

a) the seven spiritual works of mercy, which are:

1. to call sinners to repentance

2. to instruct the ignorant

3. to counsel the doubtful

4. to comfort the sorrowful

5. to bear wrongs patiently

6. to forgive injuries

7. to pray for the living and the dead

b) the seven corporal works of mercy, which are:

1. to feed the hungry: not only with perishable food, but also with the Word of God, prayer and sacraments;

2. to give drink to the thirsty: not only water, but also knowledge, truth, justice, peace, love and joy;

3. to clothe the naked: not only with a piece of cloth, but also with human dignity;

4. to give shelter to the homeless: not providing only a house made of bricks, but a heart which understands, protects, and loves;

5. to visit the infirm, crippled and blind: not only those who are infirm, sick, crippled or blind in body, but also in mind and spirit;

6. to visit the imprisoned: not only those who are imprisoned behind iron bars, but also imprisoned in their passions, selfishness, sin, indifference, and ignorance;

7. to bury the dead: not only corpses, but also bad habits, sins, and selfishness.

32 - Among the poorest of the poor it is necessary to also include:

- the members of one's own family, the persons with whom we live, work and pray;

- each LMC, each brother and sister of the Missionaries of Charity;

- those who continue to live in sin, who lead others into sin, into error, and into confusion;

- those who live in solitude, the aged, the abandoned, the unwanted, the unloved, the shut-ins, those who live in despair and the shadow of death;

- those who are deprived of their natural rights, the gypsies, the refugees, those who are considered inferior or who are mistreated because of the colour of their skin, their culture, their status, their religion, or their nationality;

- the faithful departed.

33 - This vow does not prevent one, however, from working for one's living and receiving a salary for the support of one's own family, but without coveting money which is the root of all evil (1 Tim 6:10) and is out of place among LMCs who make the effort to follow Christ, born poor, lived poorer, and died the poorest.

34 - To awaken and satisfy the hunger for God is the heart of the vocation of the LMCs. They, however, do not manifest presumptuous attitudes toward the poor, but go to them as witnesses of Jesus Christ to communicate the influence of silent prayer and the personal experience of God's love.

Chapter three

THE LMC COMMUNITY IN DIALOGUE WITH GOD

"Where two or three are gathered in my name,

there I am in the midst of them"

(Mt 18:20)

"The family that prays together, stays together”

35 - Prayer is an essential part of the family life. "Far from being a form of escapism from everyday commitment, prayer constitutes the strongest incentive for the Christian family to assume and comply fully with all its responsibilities as the primary and fundamental call of human society" (CF 62).

Nothing in the Gospel better reveals the necessity of praying than the place that prayer held in the life of Jesus. He often prayed on the mountain (Mt 14:23), alone, secluded (Lk 9:18), even when "all were searching for him" (Mk. 1:35ff.); His prayer is the secret which attracts His closest friends and into which he causes them to enter more and more (Lk 9:18). Remaining faithful to Christ's command to "watch and pray", the Apostles and the early Church "joined in continuous prayer, together with several women, including Mary, the Mother of Jesus, and with His brothers" (Acts 1:14). It is through prayer that the LMCs maintain their intimate union with Christ and the Church and become authentic Missionaries of Charity in their own families, toward the members of the Movement, and the poorest of the poor.

"The fruitfulness of the Christian family life derives from its living union with Christ, nourished by the Liturgy, by self-oblation and by prayer" (FC 62).

1 - The Lord Jesus Himself will teach us how we should pray. He is the One key-stone of our religious life and exercises (see 1Pt 2:4-5). He is the creative Word whom we receive in the silence of our heart and the fruitful soil of our life. We listen attentively to what He will say, what He will ask of us. He has promised to give His Holy Spirit who will bear our poor little efforts before the throne of grace and into the intimacy of the living God (From the Contemplative Brothers' Constitutions No.125).

2 - Our prayer is not so much a duty as a privilege; a gift rather than a problem; it is not merely the result of our own efforts. We do not tire ourselves out looking for beautiful thoughts or words, but prefer to stay attentive before God in humility and expectation, in desire and purity of heart, full of joy and hope. Our prayer can take many forms as it is the echo of our life and a reflection of the inexhaustible light in which God dwells. (From the Contemplative Brothers' Constitutions No. 126).

3 - We must be ready to face any sort of trials, dryness or desolation in prayer. Sometimes we will taste and see how good the Lord is. Sometimes we can be dry and joyless like a parched land or an empty well. But our thirst and helplessness will be our best prayer if we accept them with patience and embrace them lovingly. (From the Contemplative Brothers' Constitutions No. 127).

4 - At times our prayer can be an experience of the infinite distance that separates us from God; at times our being and His fullness will flow onto each other.(From the Contemplative Brothers' Constitutions No. 128).

5 - As contemplation of divine things and assiduous union with God in prayer is our first and foremost duty, we set aside a considerable time for prayer everyday. Our zeal for the Kingdom of God, and our availability for our brothers and the poorest of the poor will grow all the greater for it. Prayer is more powerful than anything we can achieve by our actions. And the Lord says: "There are evils that can only be cast out by prayer and fasting" (From the Contemplative Brothers' Constitutions No. 130).

6 - We need to set ourselves again and again on the way of prayer. We shall not wait until we feel the need of it. Many times it is enough that we make a little effort to make a new start, the Lord will bring it to a good end. We should not be afraid to use a method when we need it; growth in prayer demands humility of heart, openness and receptivity. We willingly and joyfully learn from others and study how the saints of God have prayed (From the Contemplative Brothers' Constitutions No. 131).

7 - As we pray together we will discover the wide horizon of each prayer. We must rejoice and be glad to meet our brothers in the presence of the Lord, and to look with them to the Father of all light. We must allow ourselves to be healed of the wounds we suffer everyday by the saving praise of God.(From the Contemplative Brothers' Constitutions No. 132).

8 - Prayer renews our life of faith, hope and love. Let us not allow ourselves be distracted by accidentals. We try to understand God's work even in the mouth of a bad reader, and shall not be irritated or upset with the brother who sings off-key. The forms are only important to the extent that we know how to see through them. (From the Contemplative Brothers' Constitutions No. 133).

9 - We do not pray that others may see and admire us nor do we refrain from praying out of human respect. We pray so that God may be glorified and His name praised. We unite ourselves with the unceasing prayer of the Church on earth and in heaven. We must know that through our mouth and heart, all of creation is proclaiming the glory of God and groaning for its redemption in the Lord (Rom 8:22). (From the Contemplative Brothers' Constitutions No. 134).

10 - Our life is meant to be a continuous prayer of praise and thanksgiving. We need to be fed each day with prayer, and ardent search for God who loves us. Prayer alone will enable us to give without counting the cost and helps us to accomplish God's will everyday. We have many enemies in our spiritual life: the world, the devil and ourselves. To dedicate ourselves heart and soul to the battle against our spiritual enemies we need to pray constantly and persevere in prayer. With joy and indestructible hope we will work for the poorest of the poor for whom Jesus gave His life and blood. Prayer and work are not whole without each other. Lord teach us to pray. (From the Contemplative Brothers' Constitutions No. 135).

36 - The spiritual exercises recommended to the Movement for the sanctification and for the apostolic work of its members are:

1) The Holy Sacrifice of the Mass and Holy Communion daily

1 - The celebration of the Eucharist is the centre of our life. It is the highest expression and the strongest support of our life. We have been called to a life in which is inspired by this Sacrament. It is the beginning and end of our actions; the source and consummation of our service to God and a principle incentive to be servants of the poor. We must grow in daily knowledge of this mystery, and in a greater love of the Lord who gives Himself in it. (From the Contemplative Brothers' Constitutions No. 136, a).

2 - We should never forget that the heart of the Eucharist celebration is the self-giving of Jesus in the Bread of Life and in the broken, imprisoned, sickly, lonely, bodies of the poor. The sacrifice of ourselves with Jesus in the Eucharist for the sake of the others - our brothers and the poor - is the single foundation of every community. We unite ourselves with the Lord in a fruitful and acceptable sacrifice for the life of the world. (From the Contemplative Brothers' Constitutions No. 136, a).

In the sacrifice of the Mass we daily renew the sacrifice of our life and we find ourselves united with the offering of:

- the sacrifices offered to God by all people of all religions;

- the supreme sacrifice of life of all those who are dying;

- the pain and suffering of all the living on earth, especially of the poorest of the poor, and of all the faithful departed

- the struggle and effort of the whole of sinful humanity that it may be purified and redeemed in the "Blood of the Lamb".

As the Immaculate Virgin Mary welcomed the Eternal Word in her heart and in her womb with immense trust and profound humility at the Annunciation, we too must welcome Jesus in Holy Communion.

2) Adoration of the Blessed Sacrament

1 - Let our life be permeated with a tremendous reverence towards this "Mystery of Faith". Our adoration needs no justification more than our love and wonder for the infinite, delicate grandeur of God, the unfathomable depths of Christ's gift. Let this praise never depart from our lips. (From the Contemplative Brothers' Constitutions No. 136, b).

2 - To this Christ who dwells ever present in His gifts we can bring our life's adoration. Our whole life must be worship in Spirit and truth. Our whole existence is a celebration and adoration before the Eucharist and there it will be inspired afresh. In this way we give praise and glory to our Father through Him, in Him and with Him (From the Contemplative Brothers' Constitutions No. 136, b).

"Jesus waits for us in this Sacrament of love. Let us be generous with our time in going to meet Him in adoration and in contemplation that is full of faith and ready to make reparation for the great faults and crimes of the world. may our adoration never cease". (The Holy Eucharist - Letter of John Paul II of Feb. 2, 1980, Nos. 3 & 6).

"A plenary indulgence is granted to one of the faithful who visits the Blesses sacrament to adore the same for at least half an hour". (New Regulations on Indulgences, No. 1 - June 29, 1968).

As consecrated souls the LMCs are called to become adorers of the Father in Spirit and in Truth.

While all are encouraged to take part in the daily adoration of the Blessed sacrament, the adoration which is part of the group meeting must be considered a duty. In addition, monthly adoration at night is recommended as well as other days chosen of more intense prayer on special occasions.

3) Liturgy of the Hours

1 - The purpose of the Liturgy of the Hours is to consecrate to God the whole cycle of day and night in order to sanctify the day and the whole human activity. It extends to the different hours of the day the praise and thanksgiving, the commemoration of the mysteries of salvation, the petitions and the foretaste of heavenly glory that are all present in the Eucharistic mystery which is "the centre and apex of the whole life of Christian Community". (From the Contemplative Brothers' Constitutions No. 136, c).

2 - The Liturgy of the Hours is an excellent preparation for the celebration of the Eucharist itself, for it inspires and deepens in a fitting way the disposition necessary for the fruitful celebration of the Eucharist: faith, hope, love, devotion and the spirit of self-denial. (From the Contemplative Brothers' Constitutions No. 136, c).

"The laity, too, are encouraged to recite the Divine Office, either with the priests or among themselves, or individually" (SC 100)

"It is desirable that the family, the domestic sanctuary of the Church should not only pray together to God, but should also celebrate some parts of the Liturgy of the Hours as occasion offers, so as to enter more deeply into the life of the Church". (General Instruction on the Liturgy of the Hours, No. 27, Pope Paul VI, Nov. 1, 1970).

"The recitation of these hours should be recommended also to individual members of the faithful unable to take part in a celebration in common" (Ibid. 40).

Besides the recitation of the Liturgy of the Hours at the weekly meeting, the LMCs will celebrate part of it as a community whenever the opportunity presents itself.

"Gatherings of the laity - for prayer, apostolic work or any other reason - are encouraged to fulfil the Church's office by celebrating part of the Liturgy of the Hours. The laity must learn especially in liturgical actions, how to adore God the Father in Spirit and Truth and be reminded that through public worship and prayer they are in touch with all mankind and can contribute in no small degree to the salvation of the whole world". (Ibid. 27).

4) Meditative Reading of the Word of God

"A plenary indulgence is granted to one of the faithful who spends at least half an hour reading the sacred Scriptures with the reverence due to the Divine Word". (New Regulations on Indulgences, No. 16).

5) Prayer before and after meals (FC 61)

6) The Angelus

The LMCs pray the Angelus three times a day: in the morning, at noon, and in the evening, contemplating "the mystery of the Incarnation of the Word, of the greeting to the Virgin, and of the recourse to Her merciful intercession...And despite the changed conditions of the times, for the majority of people there remain unaltered the characteristic periods of the day - morning, noon and evening - which mark the periods of their activity and constitute an invitation to pause in prayer". (Paul VI - Marialis Cultus 41).

7) The Rosary

"The rosary should be considered as one of the best and most efficacious prayers in common that the Christian family is invited to recite. We like to think and sincerely hope, that when the family gathering becomes a time of prayer, the Rosary is a frequent and favoured manner of prayer". (Marialis Cultus 52, 54; FC 61:3).

"A plenary indulgence is granted to one of the faithful who recite the Rosary of at least five decades with meditation on the respective mysteries in a Church, or public oratory, or in a family or in a religious community, or in some Pious Association. The five decades are said in continuity, and if said in public the respective mystery is announced before each decade". (The New Regulations on Indulgences, No. 14).

8) The Stations of the Cross

In order to enter more deeply into the paschal mystery of Christ and to identify ourselves with the "man of sorrows" it is recommended to make the Stations of the Cross at least once a week.

"A plenary indulgence is granted to one of the faithful who devoutly meditate on the Passion and death of the Lord, moving from one station to the another. The stations are to be properly erected. Those 'impeded' from making the stations can gain the same plenary indulgence by devout reading and meditation of the passion and death of the Lord for at least half an hour". (New Regulations on Indulgences, No. 14).

9) Examination of conscience

The particular examination of conscience (at midday) and the general one (in the evening) are a great help to spiritual growth and maturity

"Examine me, God, and know my mind;

test me and discover my thoughts.

Find out if there is any deceit in me,

and guide me in the eternal way". (Ps 139: 23-24).

37 - The Sacrament of Reconciliation

1. Confession is a meeting with Christ Himself, and it is His action in us. He forgives our sins, cures our weaknesses, and strengthens our will. With humility and gratitude we approach the sacrament of penance once every two weeks and more often when necessary and beneficial. Avoiding scruples and waste of time we confess our sins with great simplicity, clarity and sincerity. By this not only are we reconciled with God and one another but we also obtain the grace of reconciliation for the whole humanity. (From the Contemplative Brothers' Constitutions No. 137).

"To hasten daily progress along the path of virtue, we wish the pious practice of frequent confession to be earnestly advocated. Not without the inspiration of the holy spirit was the practice introduced into the Church. By it genuine self-knowledge is increased, Christian humility grows, bad habits are corrected, spiritual neglect and tepidity are countered, the conscience is purified, the will strengthened, a salutary self-control is attained and grace increased". (Pious XII - Mystici Corporis).

38 - Monthly Day of Prayer

Every first Saturday of the month we will set aside for our common monthly day of prayer, or another day during the month if the first Saturday is not convenient for the whole group. The LMCs will do their best to make it into a real day of prayer and profound silence.

39 - Celebration of the Patronal Feast

The LMCs will celebrate the feast of the Holy Family, their patron, each year in November, on the Sunday before the Feast of Christ the King. It will be preceded by a spiritual preparation of nine days, during which each family or each single person will prepare a small altar at home for the Holy family, with candles, flowers, etc. At a convenient time of day, the family gathers around the altar to pray together, part of the Liturgy of the Hours, the Rosary and the special novena prayer for the Holy family to obtain grace and blessing for the family, for the Movement, and for the poorest of the poor...The vigil of the feast will be spent in intense prayer together, participating in the Holy sacrifice of the mass, at Eucharistic Adoration, at the liturgy of the Hours, with reflection and meditation.

"Prayer is the most inoffensive instrument that we can turn to, but it is a most powerful weapon. Prayer is a key, capable of resolving even situations of the most hardened hate. Prayer is born in the heart and it has its roots in a spirit which believes in the possibility of reconciliation and peace" (John Paul II - Angelus of September 14, 1986).

1 - As Lay Missionaries of Charity, God has consecrated us in a special way on behalf of the poorest of the poor "together with Mary, the Mother of Jesus" (Acts 1: 14) to contemplate Him, His presence and His action:

- In the Church, as the mystical body of the Risen Lord. "He (Jesus) is the head of the body, the Church" (Col. 1:18);

- in the Scriptures; as the Word in His pure divine form in the Old Testament, and the Word Incarnate on earth, in the history of redemption;

- in the Liturgy; joining in with Christ's own worship and His contemplation of the Father: through the Liturgy God is glorified and man sanctified;

- in the Sacraments: humbly and lovingly welcoming the triune God in the depth of our very being who continues in us the divine and eternal contemplation; in the Eucharist; the presence of the Risen Lord in the lowly appearance of Bread;

- in the Rosary; the prayer book of the little ones and the breviary of the poor, presenting to us the great mysteries of redemption and sanctification;

- in the Statutes; as the will of God for us and an indispensable means of our sanctification;

- in the distressing disguise of the poorest of the poor; as the man of sorrows, we seek only Jesus' face, doing everything with, for and to Jesus;

- in our hearts; as the indwelling divine presence;

- in our lives; as God's tender and personal love for us, His children;

- in our homes and surroundings; as the gratuitous gift of a generous God, and

- in the creation, as the beauty, majesty and splendour of the Father.

We shall make use of everything we come across in our today living, as God's living means to enter into deep contemplation of Him and grow in faith and deeper communion with all. (From the Contemplative Brothers' Constitutions No. 143).

Chapter four

THE CROSS - NO GREATER LOVE

"With Christ I am nailed to the Cross"

(Gal 2:20)

"Let the Cross be for you, as it was for Christ,

proof of the greatest love"

(Paul VI - Evangelica Testificatio 29)

40 - The LMCs must realise that in every circumstance of their life, above all in suffering, they must be inspired by their Divine Model, Jesus, our King, crowned with thorns and crucified. Humiliation is a bitter cross. Abandonment is a real crucifixion when it is rightly understood. mass and communion are inseparable from Calvary. There is no reparation without penance and sacrifice. In the apostolate, the money to buy souls is suffering, accepted with love. Suppress the cross from our life, and everything vanishes. The Cross is the structure. Since it bore our saviour, it leads to salvation, and so must it be also for us in all our works.

The Church i invites us, in response to the immeasurable love of Christ to:

- fill up in our flesh what is lacking in the suffering of Christ on behalf of His Body, the Church;

- express our union with and sharing in the sufferings of the poor for their salvation and sanctification;

- offer sacrifices in reparation for our sins and for the sins of others, in order to be continually converted to God and to greater holiness.

41 - Our penance must be characterised by renunciation and joy, sacrifice and magnanimity, discipline and spiritual freedom, since it is deeply rooted in the mystery of the Cross and Resurrection. not all are able to practice penance and mortification in the same manner; each couple or individual must be able to decide, with the help of their spiritual Director, the way and the measure of penance most pleasing to the lord. certain forms however can be practised by all. The principle ones are:

1) - the whole-hearted effort to live simply and generously the consecrated life, persevering in one's proper vocation until death;

2) - submission, the joyous and voluntary acceptance of the crosses that might arise from humiliations, sorrows, illness, old-age, solitude, isolation, inclemencies of weather and the other trials of life,

3) - the faithful performance of our duties in a spirit of penance and reparation, since they are the manifest expression of the will of God. The fulfilment of our duties in the most perfect manner possible is to offer the most perfect sacrifice to god that we can present to Him and is a perpetual holocaust in-as-much as we are called to carry it out constantly;

4) - living constantly in the presence of God and doing whatever we are doing as an act of love and worship of God;

5) - observing joyfully and faithfully the penances that the Church imposes, such as fast and abstinence. Each may choose mother forms also, but always under the strict guidance of his / her own spiritual director;

6) - mortification of both interior and exterior senses;

7) - proper measure e in the use of material things, such as food, clothing and other necessities of life;

8) - intensifying the spirit of prayer and penance during the period of Advent and especially during Lent;

"The merit of the Cross we bear does not depend on its weight but on the way we bear it" (St. Francis de Sales).

Chapter five

THE MOVEMENT OF THE

LAY MISSIONARIES OF CHARITY

AS A COMMUNITY AT THE SERVICE OF MAN

"I have chosen you to be with Me,

I will also send you out to preach"

(Mk 3:14)

"The Lord wishes to spread His Kingdom

by means of the laity also"

(FC 63)

42 - The LMCs are called to give whole-hearted free service to:

a) The members of their own families: precisely because Lay Missionaries of Charity live within their families, the first and immediate mission field must be the family, with the purpose of transforming it into a "true sanctuary of love".

1) With loving care and mutual respect for each other, the fruit of sincere love: "Hate what is evil, hold fast to what is good, love one another with brotherly affection, outdo one another in showing respect, in practising hospitality; do nothing from selfishness, but in humility counting others better than ourselves; be patient in adversity, constant in prayer; live in harmony with one another, defeat evil with good" (Rom 12:9ff.);

2) doing the ordinary things of life with extraordinary love for the greater glory of God, and everything in Jesus, with Jesus and for Jesus. "Whatever you do, in word and in deed, do everything in the name of the Lord Jesus, giving thanks to God the father through Him" (Col 3:17);

3) being constant in prayer together, "husband and wife together, parents and children together. Communion in prayer is both a consequence of and a requirement for the communion bestowed by the sacrament of Baptism and Matrimony. 'Where two or three are gathered in My name, there I am in the midst of them'" (Mt 18:20; FC 59);

4) educating the children especially in prayer through concrete example and living witness. "By reason of their dignity and mission, Christian parents have the specific responsibility of educating their children in prayer...the concrete example and living witness of parents is fundamental and irreplaceable in educating their children to pray" (FC 60);

"...The parents are begetters not only of bodily life, but also of the life through the Spirit's renewal flows from the Cross and resurrection of Christ" (FC 39);

"Mothers do you teach your children the Christian prayers? Do you prepare them, in conjunction with the priests, for the Sacraments that they receive when they are young: confession, communion, and confirmation? Do you encourage them when they are sick to think of Christ's suffering, to invoke the Blessed Virgin and the saints? Do you say the family Rosary together?

And you, fathers, do you pray with your children, with the whole domestic community? Your example of honesty in thought and action joined to some common prayer, is a lesson for life, an act of worship of singular value. In this way you bring peace to your homes" (Paul VI, Audience Address, August 1976; FC 60).

b) To the members of their own Movement by:

1) living fully and sincerely their consecrated life as LMCs;

2) making every effort to be present at all meetings of the Movement of whatever kind;

3) rendering themselves open to listening to all the participants in the meetings and discussions with patience, love and respect;

4) praying daily for one another and for the entire Missionaries of Charity family;

5) fostering and promoting vocations in the Movement through the witness of their own life, concrete example, and constant and assiduous prayer and penance;

6) contributing materially, according to their own means, to the needs of the Movement. However, the LMCs must not be preoccupied with projects to collect money for the Movement. "...but seek first His Kingdom and Hid righteousness, and all else will be added unto you" (Mt 5:33);

7) the Movement of the LMCs is open to all without distinction of class or status, of nationality or colour, provided they are disposed to fulfil the required conditions. All have equal rights and duties by virtue of the vows they take. All owe respect and obedience, help and collaboration to the responsible persons in the Movement;

8) the sick and suffering members of the Movement will joyously accept their own pains offering them to the Lord in complete abandonment, loving trust and serenity;

9) the Movement is not composed of persons who are already saints, but of persons who want to become saints. Therefore, the LMCs will be extremely patient with one another faults and failures, and will avoid speaking against each other or finding fault with one another either among themselves or with others. They will also guard against the temptation to criticise and make rash judgements of the motives of others (Mt 7:1ff.).

c) To the Missionaries of Charity Family:

1) coming to know the life and spirit of the Missionaries of charity -Contemplatives of Rome (Via S. Agapito, 8) where, with God's grace, the Movement of the LMCs began, founded by Father Sebastian Vazhakala M.C. on April 16, 1984. The Mother House of the Missionaries of Charity - Contemplatives is also the Mother House of the LMC. Their Superior General will remain the Spiritual Director General of the Movement, as long as this is possible and helpful, and will be assisted by a Lay person general - in-charge (Responsible Generale Laico) with four counsellors;

2) participating whole-heartedly, as far as possible, in the various Liturgical prayers, which are: the Holy Mass, Eucharistic Adoration, the liturgy of the Hours, the Rosary, night vigils, etc.;

3) helping to foster and promote vocations through words, prayer, penance and exemplary living,

4) working with the brothers and sisters in their apostolate among the poor, with the poor and for the poor;

5) knowing how to see Jesus in the poor, in the unloved, in the needy neighbour and to do so in such a way that others can understand in these actions the words of Jesus "you did it to me";

6) encouraging the people to come into contact with the centres of prayer, inviting them to participate in the Eucharistic celebration, to make sacramental confession etc. Persons must be approached with profound humility and with a spirit of true charity, not pretending to be holier, better, or more perfect than they. The vocation of the LMC is simply to communicate to others the influence of God's love, the peace and the joy that they experience in their way of life.

d) To the poorest of the poor:

1) making a whole-hearted effort to know the existence of the poor in the persons closest to us and to understand their needs and problems;

2) rendering immediate and concrete help according to their own means and capacity, and referring the poor to the appropriate persons, centres, and institutions which are better prepared and organised;

3) in their visits and encounters the LMCs must try to:

- listen to others with understanding and concern;

- pray with the people when it is possible, or for them when the former is not possible;

- to encourage personal and family prayer, the reading of the Word of God, the Liturgy of the Hours, the Rosary...;

- consecrate their own family to the Sacred Heart of Jesus, encouraging others to do the same;

- promoting filial devotion to Mary, the Immaculate Mother of God, and a true devotion to the Angels and Saints;

- helping the non-baptised to receive baptism; to rectify, sanctify their marriage; to approach the sacraments in order to receive their fruits, especially Penance and the Holy Eucharist;

4) in their apostolate the LMCs will use simple and humble signs of faith, such as simple prayers, ejaculations, the sign of the Cross, the Rosary, medals, Holy Water etc., which might be insignificant for the powers of this world, but which are charged with the power of God;

5) the LMCs must, however:

- not impose faith or force belief, but be very humble and courteous in their way of dealing with their neighbour;

- not engage in arguments, quarrels, or unnecessary discussions,

- not be anxious to see the fruits of their own work, but do everything they can trusting solely in the will of God;

- not accept or initiate works which are not in harmony with the nature and the purpose of the Movement. They may, however, have a centre of hospitality for those who are alone and homeless, if they consider it necessary and they can assure its functioning and efficiency, with the help of God and collaboration of others. Before deciding, it is indispensable to pray, reflect, and discuss in order to discern together the will of God.

"Whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward" (Mt 10:42).

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EPILOGUE

"This is what I pray, kneeling before the Father,

from whom every family, whether spiritual or natural,

takes its name:

out of His infinite glory, may He give you the power through His spirit for your hidden self

to grow strong,

so that Christ may live in your hearts through faith,

and then, planted in love and built in love,

you will with all the saints have strength

to grasp the breadth, and length,

the height and depth, until,

knowing the love of Christ, which is beyond all knowledge,

you are filled with the utter fullness of god.

Glory be to him whose power, working in us,

can do infinitely more than we can ask or imagine;

glory be to him from generation to generation

in the Church and in Christ Jesus for ever and ever. Amen.

(Eph 3:14-21)

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THE LMC LINK

1. Eligibility

A. To be chosen as a Link, the person must be an LMC in good standing who has been professed for at least a full year (and preferably for three full years) and has given example to the group of punctual and regular attendance at meetings and has demonstrated the habit of charity whether in "apostolic works" or in personal dealings with others.

B. The Link may be chosen directly by the local Superior Director or nominated by members of the local group. In the latter case, the nomination must be approved by the Spiritual Director and the appointment made. The official appointment must be in writing and a copy of the appointment sent to the National Link and the National Spiritual Director.

C. If required, the above information should be forwarded to Rome to the office of the International Spiritual Director.

2. Duties of the Link

A. The Link, whether he or she be at the local, regional or national level, must live the life of a professed LMC in an exemplary manner, according to one's state of life.

B. The link must keep in contact with the local Spiritual director, the LMCs of the group and, where necessary, with other groups.

C. The Link must keep accurate records of membership and status: i.e., the names, date when formation began, the date of first profession of vows, the date of renewal of vows and, if an LMC leaves the Movement, the date of leaving. THIS INFORMATION MUST BE COMMUNICATED TO THE NATIONAL SPIRITUAL DIRECTOR.

D. The Link should observe that members are living the LMC life and, always with charity, privately encourage them if they seem to be remiss, remembering Christ's admonition to remove the plank from one's own eye before trying to remove the splinter from another's.

E. The Link should demonstrate leadership and service to the group with regard to the apostolate, regularity of instructions and seeing to an annual retreat for the group. (These three categories must be combined with other groups on a regional basis where local groups are very small). Remember: the Link is a SERVANT, NOT A SUPERIOR.

3. Terms of Service

A. The link is appointed for a term of three years, usually beginning on July 1st and terminating on July 30th three years later.

B. The Link may be reappointed for a second term, but not for a third consecutive term. However, after an interval of three years, a good Link may be reappointed.

C. If a Link position becomes vacant for any reason during his or her term, a substitute is appointed to fill out the term and may be reappointed for one's own term when the substitution has been fulfilled. After that, the rules of A. and B. (above) apply.

D. If it becomes obvious that the Link, for any reason, is not fulfilling the requirements of the office (see No. 2, above), he or she may be removed by the Spiritual Director and a substitute appointed.

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The Rite of LMC Profession and Renewal

Celebrant :  (after the homily): My dear Brothers and Sisters :

You are already consecrated to God by water and the Holy Spirit. You now want to devote yourselves more readily and to seek profound humility, perfect charity and Christ-like obedience according to the Statutes of the Lay Missionaries of Charity. You promise before God that you will live good and exemplary Christian lives, giving wholehearted free service to the poorest of the poor beginning with the members of your own family, in total abandonment to God’s holy will, child-like trust in His fatherly care and readiness for service in profound humility and joy after the example of Jesus, Mary and Joseph, through the vows you make according to the Statutes of the Lay Missionaries of Charity. And now we pray that the Lord may help you to persevere in this commitment.

Let us pray (All pray for a while in silence). Lord, look up on these servants of yours who wish to dedicate their lives to you today in the presence of the Church by professing the vows. In your love grant that their way of life may bring glory to your name and further your eternal plan of salvation.

All: Amen.

LMC PROFESSION

The formula must be written by hand by each person making the vows; may be read together but the part: “I, (Name) vow for one year (conjugal) chastity, poverty, obedience and whole-hearted and free service to the poorest of the poor according to the Statutes of the Lay Missionaries of Charity” must be read by each individual. This rule applies also for the renewal.

"In the name of the Father, and of the Son and of the Holy Spirit. Amen. For the honour and glory of God and moved by an ardent desire to quench the infinite thirst of Jesus on the Cross and in the Eucharist  for love and for souls, I, (Name) make my vows for one year [until Divine Mercy Sunday of next year  or, in the alternative cycle, until First Saturday in October of next year ] of  (conjugal) chastity, poverty, obedience and whole-hearted and free service to the poorest of the poor according to the Statutes of the Lay Missionaries of Charity. I give myself with my whole heart to God's service so that by the grace of the Holy Spirit and with the help of Mary, Mother of God, cause of our joy and Queen of the world, I may be led to the perfect love of God, of my neighbour and in a special way to the members of my own family; thus to make the Church more fully present in the world of today." Signed with Place and date.(e.g. Chapel of the Holy Family - Rome, this __ day of ______).

The Celebrant blesses the big crucifixes and gives them to each of the newly professed, saying:

“My child, (___________), receive the symbol of your Crucified Saviour, follow His steps in search of souls, carry Him and His light into the houses of the poor, especially to the members of your own family, and to the souls most in need; spread the Charity of His Heart wherever you go and so satiate His thirst for souls”

The professed: Amen.

Creed’ is not said even if it is prescribed by the Liturgy.

Prayer of the faithful.

(After the Mass the formula must be signed by the one who made the vows, the celebrant and the group link).

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Contact Us:

Fr. Sebastian Vazhakala M.C.  MISSIONARIES OF CHARITY
Via S. Agapito 8
00177 Rome , Italy

Tel: 06/21707702
Fax: 06/21707703

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