The Brother in the Congregation of the Mission

This article traces the role and status of brothers in the Congregation from its beginnings until the Constitutions of 1984 and beyond. Vincent de Paul considered brothers and priests full members of the Congregation. They were all missionaries. Although the brothers were to do the domestic tasks that supported the Congregation’s work, they were not limited to them. Over time, however, brothers did not have the same rights that priests and clerics had. A perception developed that they were second class. To remedy this, the General Assembly of 1963 said brothers should be prepared to do intellectual work, including teaching doctrine in missions and parishes. They were to have the same material rights as priests and participate more fully in each house’s common life. The Constitutions of 1968–1969 allowed brothers to be promoted to the permanent diaconate. The Constitutions of 1984 gave them the right to participate in all the Congregation’s assemblies and councils and placed no limits on the brothers’ tasks

Father Richardson and the Daughters of Charity

As superior general, James Richardson was devoted to the service of the Daughters of Charity. He made sure their distinctive identity was preserved in the new Code of Canon Law and was particularly concerned that their vows would not be seen as religious. He also made sure that the Daughters themselves decided whether the superior general of the Congregation would continue as the superior general of the Daughters. Richardson was careful to respect the Daughters’ independence. His work during their general assemblies is described, as is his great concern for their spiritual assistance and pastoral care

The Superior General of the Congregation of the Mission and the Daughters of Charity

The relationship of the Congregation’s superior general to the Daughters of Charity is explored from a historico-juridical perspective. Authority over the Daughters was granted to Vincent de Paul, but not to his successors. Louise de Marillac saw to it that the superior general would govern and direct the Daughters in perpetuity. The following topics are discussed: how the Daughters went from confraternity to community status; the specific ways in which the superior general leads them and how his authority developed from the Daughters’ beginning until the twentieth century; nineteenth century disputes about his authority over the Daughters, which included schisms among the French and Spanish Daughters; claims of the bishops regarding the Daughters; and the Daughters’ Constitutions as they pertain to powers and responsibilities of the superior general and superioress general

The Congregation of the Mission: An Example of a Society of Apostolic Life

This article explains the new status that Societies of Apostolic Life were given under the Code of Canon Law of 1983. Historically, the law has been oriented toward the religious state, which created problems for communities like the Congregation. (These problems are discussed in the article.) The Congregation needed to be more flexible than a religious order to be able to function as missionaries, but Vincent de Paul wanted it to “[enjoy] all that is good about religious life without being religious in the canonical sense.” The canons for Societies of Apostolic Life are based on a “theology of mission,” as opposed to those for Institutes of Consecrated Life, which are founded on “the practice of evangelical counsels.” These theological differences are described in detail, as are the elements of the Societies and their “resemblance to Institutes of Consecrated Life.” The Congregation’s secular nature is protected by its Constitutions and by the legislation for the Societies. The article also explains why the Congregation is not canonically consecrated

Old Saint and New Beatus: Saint Vincent de Paul and Blessed Alain de Solminihac

A brief biographical sketch of Alain de Solminihac, bishop of Cahors, is presented, along with a portrait of his friendship with Vincent de Paul and a discussion of de Solminihac’s relationships with the Double Family. The Vincentians directed the bishop’s seminary at Cahors, usually to the bishop’s great satisfaction. The superiors and their relationships with de Solminihac and Vincent are profiled. The Daughters of Charity oversaw the bishop’s home for orphan girls. The article recounts how Vincent and the Daughters decided to undertake this work, the plan for the Rule that Vincent gave the Daughters, and the qualities he instructed them to cultivate in themselves to make the work successful. A short summary of the other interests that Vincent and de Solminihac shared is also provided

The Common Rules of the Daughters of Charity

It was necessary for Vincent de Paul’s successor, Rene Almeras, to obtain papal approbation for the Daughters of Charity and to revise their Common Rules and statutes. Vincent himself thought the rules were unsatisfactory, and handwritten copies often contained discrepancies or were incomplete. Almeras arranged the text, inserted the particular rules for sisters in parishes into the Common Rules, and added articles on several topics. These were faithful to the thought of the Double Family’s founders. Side-by-side comparisons of the Daughters’ and the Congregation’s Rules show similarities and differences in the motivation behind them. Twentieth century changes to the Rules and constitutions are discussed, as are the Rules’ influence on other communities

Los objetivos de desarrollo sostenible: un principio de naturaleza incierta y varias dimensiones fragmentadas

El desarrollo sostenible es una noción que surte efectos en el orden jurídico internacional. Es una noción evolutiva y acumulativa y sus efectos dependen de la aplicabilidad de ciertos principios esenciales del derecho Internacional. Los Objetivos de Desarrollo Sostenible (ODS), formulados en 2015, pueden contribuir a conformar el desarrollo sostenible como un principio «constitucional» y a facilitar que se deriven derechos y obligaciones de este principio. Los ODS refuerzan la noción de desarrollo sostenible. Las diversas dimensiones del desarrollo sostenible ayudan a configurar un principio estructural pero, al mismo tiempo, pueden debilitar el significado, contenido y alcance del principio. La comunidad internacional precisa de un principio esencial que reconozca el desarrollo sostenible y que imponga obligaciones a los Estados que entrañen, en su caso, responsabilidad internacional.Sustainable development is a notion which has an impact in the International Legal Order. In fact, it is an evolutive and cumulative concept. Its effects depend on how some structural principles of International Law are applied. Sustainable Development Goals (SDG), which were set down in 2015, offer an opportunity to regard the sustainable development as a «constitutional principle». As a consequence, rights and obligations could arise from this principle. The notion of sustainable development is reinforced thanks to SDG. Sustainable development various dimensions would indeed help to set it up as a fundamental principle, but, at the same time, however, they could weaken the meaning and scope of this principle. The International Community needs a principle by which the sustainable development is recognised and, at the same time, States obligations may be established, including, if necessary, international responsibilit