Article 1: Sending
157 The risen Christ, King of the Universe, sends his apostles to all nations to continue his own redeeming mission which “is to enable people to share in the communion which exists between the Father and the Son.”[167] Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. (Mt 28:19-20)

158 This sending has two characteristics:

- A universal dimension: all men are called to be a part of the Kingdom of God, since God wants all men to be saved and to come to the knowledge of the truth (1 Tim 2:4).

- The certainty of divine help, I am with you always, until the end of the world (Mt 28:20); they went forth and preached everywhere, while the Lord worked with them… (Mk. 16:20)

Article 2: Proclamation of the Kingdom
159 In virtue of this sending the mission of the Church is the proclamation of the Kingdom of God. “The kingdom of God is not a concept, a doctrine, or a program subject to free interpretation, but it is before all else a person with the face and name of Jesus of Nazareth, the image of the invisible God.”[168] The church carries out this mission to liberate men from sin and death: even when you were dead [in] transgressions…, he brought you to life along with him, having forgiven us all our transgressions (Col 2: 13). Its main protagonist is the Holy Spirit, who acts in the Apostles and in all the Church.[169]

160 That is why fidelity to the Holy Spirit is what permits us to overcome all the difficulties that the church finds in her mission: prohibition against evangelization, obstacles coming from the local cultures, lack of fervor, divisions among Christians, de-christianization in countries of long-standing Christian tradition, a decrease in missionary vocations, a bad testimony of the faithful, indifferent mentalities and many others.[170] It is the Holy Spirit who guides us to the complete truth.[171]

Article 3: Witnessing
161 The mission of the church is carried out by every Christian. It is carried out in a particular way by those who have consecrated themselves to God in the apostolate – identical with the Church’s purpose: to bring all men to conversion to God, to “a complete and sincere adherence to Christ and his Gospel through faith,”[172] which must tend to the worthy reception of the Sacraments.

162 In this apostolic work where “we are missionaries above all because of what we are…, even before we become missionaries in word or deed,”[173] our testimony of life – “first and irreplaceable form of mission”[174] – occupies the first place so that the charity of Christ may shine among the faithful.[175]

163 Preaching is an essential element of this work of apostolate, i.e. “a clear proclamation that Jesus Christ offers salvation to all men,”[176] because how can they believe in him of whom they have not heard? And how can they hear without someone to preach? ... Thus faith comes from what is heard, and what is heard comes through the word of Christ (Rom 10:14-17).

164 In a particular way, there is urgent necessity for apostolic endeavors in the so-called “modern Areopagi.” In these new environments, occupying first place, we find the world of communication, on which greatly depends the work of evangelization of modern culture. This world of communication is “unifying humanity and turning it into what is known as a ‘global village’… The means of social communication have become so important as to be for many the chief means of information and education... In particular, the younger generation is growing up in a world conditioned by the mass media.”[177] Particularly “we must also mention the immense Areopagus of culture, scientific research, and international relations which promote dialogue and open up new possibilities,”[178] the commitment to peace, development, human rights, etc… and the longing for interior life and prayer. “While on the one hand people seem to be pursuing material prosperity and to be sinking ever deeper into consumerism and materialism, on the other hand we are witnessing a desperate search for meaning, the need for an inner life, and a desire to learn new forms and methods of meditation and prayer…This phenomenon – the so-called ‘religious revival’ – is not without ambiguity, but it also represents an opportunity. The Church has an immense spiritual patrimony to offer humankind, a heritage in Christ, who called himself ‘the way, and the truth, and the life’ (Jn 14:6).”[179]

Article 4: Apostolic Commitments
165 The Institute of the Incarnate Word will take on the works of apostolate most conducive to the inculturization of the Gospel. For this reason, contemplating the apostolic action in the most urgent and important fields, diverse Directories will complement the Constitutions.

166 We list in the preferred fields of action here:

Spiritual dimension
167 The Institute will carry out the evangelization of the culture by means of sanctifying people one-on-one. This will be done preferably by using the Spiritual Exercises according to the method and spirit of Saint Ignatius of Loyola, and by spiritual direction.

Intellectual dimension
168 The Institute gives priority to:

- priestly formation in seminaries;

- education in all levels;

- the formation of lay leaders by means of courses of Catholic culture;

- the media.

Pastoral dimension
169 Preference will be given to help parishes through preaching (tridua, novenas, feasts of patron saints), and the administration of the Sacrament of Reconciliation. Also a priority is the mission-outreach in parishes and in rural areas according to the method and spirit of Saint Alphonsus Liguori, in all its forms:

- intensive mission,

- ongoing mission,

- missions preached to the youth and children, the sick, factory workers,

- open missions, etc.

In response to the Bishops’ requests, the Institute can accept the direction of parishes, preferably in missionary areas or those in more need. We will be attentive to respect, rescue and elevate the religious and ethnic traditions proper to each place, so that the Gospel will be better received and take deeper roots in hearts.

Charitable works
170 We have to give privileged attention to the poor, sick and all those in need: the love of Christ impels us (2 Cor 5: 14), practicing concrete charity, witnessing first to the members of our Institute that “charity, and only charity, will save the world. Blessed are those who have the grace of being victims of charity!”[180] Charity is indispensable for the evangelization of the culture, for it is both the end of the one who works and the end of the work itself; otherwise the “civilization of love” [181] will not be reached.

Article 5: Second and Third Orders
171 Special preference in our apostolic work will be the spiritual care of the Servants of the Lord and the Virgin of Matara, according to their needs.

“Special care” will be given to the institutions, associations, movements, and members of the lay Third Order,[182] in order that they should be informed of the genuine spirit of our Religious Family.

172 Those members of our Institute dedicated to the spiritual apostolate should be convinced that the sanctification of the laity is of immense value for the life of the Church. The works and examples of the great masters of the Catholic pastoral ministry will be the sources of this apostolate.

173 We consider as members of the Brotherhood or Confraternity of the Incarnate Word all those who at one point belonged to our Institute, including those who try to harm us, unless they ask to be excluded. Even in this case, it is our obligation to pray for them and to do them good. The fact that they leave our Institute does not mean that they are no longer our beloved brothers.

Article 6: Educational Apostolate
174 Those religious dedicated to education will try to be immersed in the absolute and total love for truth. They will work so that the principles of the Gospel may effectively influence the lives of men. In the middle of a world that believes that error possesses the same rights as truth, they will combat errors with all their strength. They will give to the Magisterium of the Church, to the doctrine of the Church Fathers, and to the teachings of Saint Thomas Aquinas the privileged place that the Popes, the Second Vatican Council, and the Code of Canon Law give to them in theological disciplines. In philosophy they will teach the contribution of Greek antiquity received from Catholic tradition which has rightly been called the “philosophical heritage that is perennially valid.”[183]

175 Those who are dedicated to the theological, philosophical, scientific and cultural research, as well as to other fields, should have a very clear understanding that though seemingly distant, this intellectual work is not only for the greater glory of God, but also for the greater good of souls. They must understand that it fully belongs to the charism of our Institute. Saint Thomas says: “In the spiritual edifice there are some like manual workers, who in particular way take care of souls, that is to say, by administrating the sacraments or by doing some similar work. Subsequently the Bishops like main architects are the ones who govern and decide in which way the workers must accomplish their work. That is why these are called Bishops, that is, superintendent; similarly the doctors in theology are dedicated to investigate and to teach the way by which others should procure the salvation of souls. Therefore it is better to teach the sacred doctrine and it is more meritorious if it is done with good intention, than to procure the particular salvation of this or that individual soul… this reason shows that is better to teach those things that pertain to salvation to those who can benefit from it themselves as well as for others, instead of teaching the simple ones who can only benefit themselves.”[184]

176 Keeping in mind the special advantage of the intellectual apostolate, we will give special attention to the propagation of the Gospel through articles in magazines of investigation, periodicals, essays, books, and other kinds of publications. What is written remains and is more widely disseminated.

Article 7: Pastoral Work in Parishes
177 The religious who take care of parishes should give priority, in an enthusiastic pastoral action, to the following:

- The Sunday liturgy, with its conscientiously prepared homily. The center of the parish pastoral work should always be the Sunday mass, especially working to promote the solemnity of the celebration so that the faithful will participate knowingly, devoutly, and actively.[185] This should be complemented with communion to the sick.

- Availability to hear confessions at any time. Be willing to offer authentic spiritual direction. To know how to direct those who have qualities to the practice of the Spiritual Exercises. To assume the responsibility of teaching catechism to children and adults.

- To create convenient lay associations, so that in a diversified unity all the faithful lay Christians can work in an apostolate according to their own charisms and dispositions. Children and youth should be attended to according to the spirit of Saint Philip Neri and Saint John Bosco. The “Oratory“ is still relevant.

- The central moments for the parochial pastoral work will be: Holy Week, Feasts of Patron Saints, First Communions, Confirmations, Mission Outreaches, and Courses of Catholic Culture.

Article 8: Preachers
178 Religious dedicated preferably to work in parishes, in mission outreaches, or in the care of parishes that are most in need, will through their actions be a prolongation of the work of redemption of the same Christ. To better fulfill their mission, they must be convinced that the best way of developing an efficient apostolate is to live in intimate union with the Incarnate Word and to love souls to point of giving themselves up with heroism without reserve. We must have special appreciation for the teaching of the great masters of sacred preaching, particularly in how the preaching should be done.[186] “All those who announce the Word, are the voice of the Word.”[187]

Article 9: Selection of ministries
179 In the selection of the ministries we will have to take into account the wise provisions given by Saint Ignatius of Loyola.[188]

180 There is a need for workers everywhere. It is then necessary to make a selection in sending missionaries. The place, the objective, the person to be sent, the number of people to be sent, the way to send them, the time of the assignment, and other circumstances will be taken into consideration when sending them.

181 We have to weigh the advantages and the inconveniences, looking only for the greater glory of God and the universal good; praying and making others pray, asking advice from prudent persons, and deciding according to a right conscience before God.

182 The one who is sent will not be motivated to go to one place or another, since God is in all places. He will put his assignment totally and freely in the hands of his superior who takes the place of Christ our Lord. The superior will have to guide him in the way of greater service and praise to God. The religious will absolutely avoid influencing the will of the superior, in order to obtain this or that. In the Church there are no assignments that are places of punishment; therefore, neither in our Institute; if anyone thinks the contrary, he does not know the Church or the Institute.

183 Additionally, in order to always look for the greater glory of God and the universal good, the following rules must be taken into consideration.

1. Wherever there is greater need of missionaries, either because of the lack of missionaries or because the faithful are in urgent need of them.

2. Where there will be more fruit for the Glory of God, by having more facilities, better dispositions of the faithful to take advantage (which might be judged by the insistent request of missionaries) and where there are more compatible conditions and qualities in which to develop and preserve such spiritual fruits.

3. Wherever we owe a debt of gratitude, for example, where more vocations have come from, where we have more benefactors; where, in fact, God has planted us, there we must flourish.

4. Since goodness is more divine in the measure that is more universal, we must prefer those who, because of their authority, could make goodness spread in many others; including government leaders, professionals, teachers, intellectuals, entrepreneurs, managers, artists and many others. For example, it is preferable to evangelize the Minister of Economy, who, once converted, will justly eradicate all slums, rather than trying to solve each single problem. However, both aspects have to be considered.

5. Wherever there is more evil sown against our Institute, including bad opinion or bad will, sending missionaries that with their lives and doctrine would change those prejudices based on bad information.

6. Wherever there is something that concerns our Institute in a particular way, or wherever there is no one else to take care of that ministry, always giving preference to those ministries that would be for the good of most and last the longest.

7. Wherever there are responsibilities of great importance, sending people chosen, in whom we trust the most. Likewise, strong and healthy people should be appointed to places where there is need of more pastoral work. Solid people who