Or religious family is composed of a masculine branch, a feminine branch and a Secular Third Order.

IVE Priest

Instititute of the Incarnate Word (IVE)

is a Roman Catholic religious institute founded in Argentina by Fr. Carlos Miguel Buela on March 25, 1984. The Institute is a Clerical Clerical Institute of Consecrated Life of Diocesan Right which includes both priests and religious brothers of either apostolic or contemplative life.

SSVM Sisters

Institute Servants of the Lord and the Virgin of Matará (SSVM)

The Institute Servants of the Lord and the Virgin of Matará, a religious community of Diocesan Right, was founded by Rev. Carlos Miguel Buela on March 19, 1988 in San Rafael, Argentina.

IVE Third Order

Third Order

The Third Order of our Religious Family of the Incarnate Word is an Association of the Faithful whose Members, living in the world, desire to participate in the spirit of the Institute of the Incarnate Word

A sister professing perpetual vows, Incarnate Word

Members of our Institutes imitate and follow the Incarnate Word by means of the profession of the vows of chastity, poverty and obedience. These are the three evangelical counsels through which the religious strives to reach the state of Christian perfection.

In addition, a fourth vow of Marian slavery is professed, all according to the spirit of St. Louis-Marie Grignion de Montfort. By means of this vow, members consecrate their whole lives to the Blessed Virgin Mary so as to “Marianize” their lives, doing everything “through Mary, with Mary, in Mary and for Mary.”

The Institute of the Incarnate Word (IVE) offers the Spiritual Exercises of St. Ignatius of Loyola to the laity to help them grow deeper in their spiritual lives. The Spiritual Exercises do this by assisting the exercitants (i.e. those who take the exercises) to, in the words of St. Ignatius, “conquer themselves” and then shows them how to conform their will to the will of God.

To know more about the Spiritual Exercises please visit us at iveamerica

Spiritual Exercises of St Ignatius of Loyola. By the Institute of the Incarnate Word

Our Founder

Fr. Carlos Buela

Born in Buenos Aires, Argentina in 1941, Father Carlos Miguel Buela was ordained to the priesthood on October 7, 1971, Feast of Our Lady of the Rosary.

During his years as a seminarian and young priest, Fr. Buela was influenced through his reading and contact with some of Argentina’s great Catholic intellectuals, notably Fr. Julio Meinvielle and Fr. Leonardo Castellani. After ten years as a diocesan priest working in youth ministry and parish work, he received the foundational grace in 1981, inspiring him to found a religious order of missionaries.

Three years later, on March 25, 1984, Fr. Buela founded the Institute of the Incarnate Word, the priests, in the diocese of San Rafael, Mendoza. He founded the sisters, the Institute Servants of the Lord and the Virgin of Matará, on March 19, 1988. The two institutes share twin constitutions and both have monasteries dedicated to contemplative life.

Together with the laity of our Third Order, all the members of the Religious Family of the Incarnate Word share the same charism: the prolongation of the Incarnation of the Word of God in all the manifestations of the human person. Our specific aim is the evangelization of the culture. The two institutes of religious life have approximately 1600 members who are working in missions around the world.

Fr. Buela’s writings are comprised of numerous articles, homilies, and books, including the prize-winning Jóvenes en el Tercer Milenio (Youth in the Third Millennium); Catecismo de los Jóvenes (Catechism for Youth); Modernos ataques contra la familia (Modern Attacks on the Family); Sacerdotes para siempre (Priests Forever), and Pan de Vida Eterna y Cáliz de Eterna Salvación (Bread of Eternal Life and Chalice of Eternal Salvation).

The specific charism of our Institute requires all its members to work in supreme docility to the Holy Spirit according to the pattern of the Virgin Mary, in order that Jesus Christ be the Lord of all that is genuinely human, even in the most difficult situations and under the most adverse conditions.
This charism is the grace to know how to work concretely in order to prolong Christ in families, in education, in the mass media, in the intellectuals, and in all other legitimate manifestations of human life.
It is the gift, by being essentially missionary and Marian, to make each man “like a new Incarnation of the Word.”
Therefore the mission, received from the founder and approved by the Church, is to bring to fullness the effects of the Incarnation of the Word, which “is the epitome and root of all good”, especially to the vast world of culture, i.e., the “manifestation of man as an individual, as a community, as a people, as a nation.”
We consider that some of the most important means of achieving the established purpose are to work in the key areas of the culture, namely: families, education (especially in seminaries, universities and colleges), mass media, and the thinkers or intellectuals.

We consider that our spirituality must be deeply marked by the four aspects of the mystery of the Incarnation: a) its origin, b) its natures c) the union of the natures, and d) its purpose.

  1. As regards the origin: We must have a deep and radical devotion to the Holy Trinity, the active principle of the Incarnation, and to the Persons to whom it is attributed: to the Father insofar as He is the principle of the Son – “I came not of my own accord, but he sent me” (Jn 8:42); and to the Holy Spirit insofar as He is the personal Love from which all divine works proceed – “by the power of the Holy Spirit”. From this derives the primacy of spiritual things in all our thoughts, feelings and actions, since “God is at work in you, both to will and to work for his good pleasure” (Phil 2:13). The teaching of the Incarnate Word about this is clear: “Seek first his kingdom and his righteousness, and all these things shall be yours as well” (Mt 6:33). Also deriving from this devotion is a total abandonment to the will of God following the example of the Virgin Mary – “I am the handmaid of the Lord; let it be to me according to your word” (Lk 1:38).
  2. As regards the two natures, divine and human: We want to live the virtues of transcendence fervently: faith, hope and charity, in order “to be the salt… to be the light” (Mt 5:13ff) so as not to be of the world. We want to fervently live the virtues of self-denial: humility, justice, sacrifice, poverty, pain, obedience and merciful love… – in a word, to take up the cross.
  3. As regards the union: The center of our life must be Jesus Christ, true God and true man, who unites both natures in his one, unique, divine person; for in truth we profess that “the Word became flesh” (Jn 1:14), that “He is the one mediator between God and men” (1 Tm 2:5), and that He is the only one who has the words of eternal life (cf. Jn 6,68). He is the person who is the terminus of the Incarnation. In a particular way our devotion to Jesus Christ must manifest itself in the mystery of the Incarnation, and also in his second complete humiliation in the mystery of the Passion – the supreme priestly action – which, by contrast, makes us admire the kenosis (emptying) of the Incarnation even more deeply.  Intimately united to “the mystery of our religion which was manifested in the flesh” (1 Tm 3:16), and therefore united to our love, are the “three white things of the Church”: the Eucharist, that prolongs the Incarnation under the species of bread and wine by theaction of the Catholic priesthood; the Most Holy Virgin Mary, who gave her assent so that from her flesh and blood, the Word would become flesh; and the Pope, incarnate presence of the Truth, the Will, and the Sanctity of Christ.
  4. As regards the purpose: In Christ we want to seek the glory of God and the integral well-being of man. By introducing his first-born Son into the world, the Father manifested his glory: “we have beheld his glory” (Jn1:14); and in everything we want to have a righteous intention: “whatever you do, do all for the glory of God” (1 Cor 10:31).

The purpose intended by the Institute of the Incarnate Word is twofold:

Universal End

We have a universal and common end, which is we want to follow more closely Christ with the practice of the evangelical counsels of chastity, poverty, and obedience, under the action of the Holy Spirit, in order to give ourselves to the glory of God and to the edification of the Church and the salvation of souls.

Specific End

We commit all our strength in order to inculturate the Gospel, namely to extend the Incarnation to all men, in the whole man, and in all the manifestations of man, according to the teachings of the Magisterium of the Church. We want to dedicate ourselves to the evangelization of the culture – to work to transform the following through the power of the Gospel:

  • mankind’s criteria of judgment,
  • determining values,
  • points of interest,
  • lines of thought,
  • sources of inspiration, and
  • models of life.

We cannot forget what the Second Vatican Council pointed out: “One of the gravest errors of our time is the dichotomy between the faith which many profess and the practice of their daily lives” (Gaudium et Spes, 43). This dichotomy is primarily due to the fact that the world in recent times has come to the point of separating and detaching itself from the Christian foundations of its culture leading to the de-christianization of the culture.