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was approved by Rome more than twelve yeara later. But he took no practical measures. He still waited for God's signs. Led to Milan in Feb- ruary, 1826, for a charitable work and better con- venience for study, he received there a powerful stimulus in June, 1827, by meeting the Abbe Loewen- bruck. This zealous and impetuous priest intro- duced himself abruptly enough with the words: "I am thinking of a society directed to a reform of the clergy, and you must help me to carry this into effect." Rosmini answered by confessing his own aspirations and laying down the principles on which alone he would build. They conferred further, sought and received more light, and at last agreed to spend the next year's Lent together in fasting and prayer in an almost ruinous house on Monte Cal- vario above Domodossola, a tov\Ti near the Italian end of the Simplon Pass. Here on 20 February, 1828, Rosmini began his great work, but alone, as Loewenbruck did not present himself again to co- operate in the labour. Lent was passed by Rosmini in practising austerities and writing the constitutions of the institute.

Still, this was no more than a plan. For forming a religious society a number of like-minded men are needed. Rosmini sought none, encouraged none. Two or three who knew his thoughts joined him; their very principles made them at once into a com- munity practising many of the religious virtues. These principles urged him to betake himself forth- with to the Holy See and lay his society before it. He arrived at Rome in November, 1828, but would not do anything there to further his cause. Pius Vni, who was elected pope in the following March, called him to an audience a few weeks after. "If you think", said the Pope, "of beginning with some- thing small, and leaving all the rest to God, yfe gladly approve; not so if you thought of starting on a large scale." Rosmini answered that he had always pro- posed a very humble beginning. His was no extra- ordinary vocation, he said, like that of St. Ignatius, but quite ordinary. In the autumn of 1830 he gave the institute something of its regular form, and all the community began to pass through their stages of religious training. Such was the state of affairs when on 2 I'ebruary, 1831, Rosmini's friend and protector at Rome, Cardinal Cappellari, was chosen pope and took the name of Gregory XVI.

The new pope became from the outset the foster- father of the institute, and Rosmini shunned all initiative more than ever. An unsolicited papal Brief came forth in March, calling the new society by its name and rejoicing in its progress under the approval of the bishops. Special spiritual graces were granted by a later Brief, and in 1835 the pope made known his wish that, since solemn episcopal approval had been given the society in the Dioceses of Novara and Trent, Rosmini should no longer delay, but submit the constitutions of the society to the formal examination of the Holy See. It was not, however, till March, 1837, that these were at length submitted, with a short letter in which Ros- mini petitioned the pope to approve and confirm them and to grant to the institute the privileges of regulars, adding only that these seemed necessary to the well-being of a society which was intended for the service of the universal Church.

The matter was entrusted to the Congregation of Bishops and Regulars, which declared, on 16 June, its general commendation of the society, but also its judgment that it was as yet too young to be approved as a regular order, and its hesitation on one or two points in the constitutions, notably on the form of poverty. They therefore deferred the ap[)n)bation. Rosmini satisfied Cardinal Castra- cane, the promoter of the cause, on these heads; but before proposing a new examination the promoter

is accustomed to hear some other consultor; and to this end Zecchinelli, a Jesuit, was admitted by Cas- tracane to write his opinion. It was unfavourable, principally concerning the matter of poverty; and his party further procured the appointment of a new consultor, a Servite, whose hostile vote was launched almost on the eve of the session in which a decision was to be taken. This action drove Castracane to appeal to the pope that the meeting might be postponed, and the pope intervcmed at once with such effect that the last vote was set aside and other consultors deputed instead. On 20 Decem- ber, 1838, the congregation met and gave its final sentence that the society and its rule deserved the formal approbation of the Holy See, and that the institute should have the status of a religious con- gregation, with the usual privileges. The pope immediately ratified this decision. On the following 25 March the vows were first made, by twenty in Italy and five in England. Five of these then went to Rome and on 22 August, in the Catacombs of St. Sebastian made the fourth vow of special obedience to the pope. Apostolic letters embodying Ros- mini's own summary of the constitutions were issued on 20 September, naming Rosmini as the first pro- vost-general of the institute for life.

Spirit and Organization. — The end which the Insti- tute of Charity sets before its members is perfect charity. Love of God is plcnitudo legis, because it extends of its very nature to all intelligent creatures who are in God's image. No special manner of life is added in this rule as an obligatory proximate end; hence for a vocation to it nothing is required but a true and constant desire to love justice most. It is a universal vocation. It embraces all vocations, not indeed by taking all charitable works whatso- ever as its province; rather it does not take one, but it refuses none. The field then is vast, but only with a negative vastness. Hcec est voluntas Dei, sanctificatio vestra. But by focusing the will on that one point the best way is opened to every- thing else. Thus the first or elective state of the Itosminian is just the unum necessarium, ihv con- tem])lative life; not inactivity, not sluggishness, but prayer and labour and study and the learning of some mechanical or liberal art, that so he may be ready for any call and not become a burden to others. It is a time for accumulating experience and strength, and those who avail themselves of it apply themselves to their duties, awaiting the time when they will go forth to answer the call of zeal. If no such call comes, it matters little, for in the elective state all their end is achieved. If the call docs come, the elective is laid aside for the assumed state, this being accepted not of choice at all, but only because of God's will clearly manifested.

By what methods does the institute discern this will? Apart from extraordinary inward motions of the Holy Ghost, the common way is that of out- ward events, which give sure tokens of God's will to those who use the light of faith. The principal events, as the institute views it, whi(h make known God's call to charitable work are: (1) a petition made by a neighbour in need; (2) a reciuest by some- one else on his behalf; (3) his needs themselves when they come before us. Among simultaneous re- quests there is a choice. The pope's come first, a bishop's next; ceteris paribus, earlier petitions are accepted rather than later. But in general when- ever a neighbour, in the universal Christian meaning of that word, seeks the help of the institute, it has to be given, unless one of the following conditions be wanting: that the desired work be no hindrance to the fulfilment of duties already undertaken, tiiat the whole labour which su(h addition involves be not beyond the brethren's strength, and that the institute have at its disposal members eufficent in