Can A Consecrated Virgin Become A Diocesan Hermit Or Vice Versa?

[Chiquitunga]

Praised be Jesus Christ! This question came to mind after reading canon 603 (referred to in the another thread) and then the next one on Consecrated Virginity. Maybe either Sr. Laurel, Orans, Sponsa-Christi or abrideofChrist can answer this :like:

 

Can a Consecrated Virgin ever become a Diocesan Hermit? (i.e. make a public profession of vows as a DH) or vice versa? They are different vocations .. but just wondering. Has anyone ever heard of this happening?

 

I know the rite of Consecrated Virginity (besides the rite received by some cloistered religious) includes the term "for those living in the world" so perhaps this cuts out the possibility for an already professed/consecrated Diocesan Hermit to become a CV also (although maybe they could receive the rite cloistered religious receive)

 

But could a CV discern the hermit vocation and become a Diocesan Hermit also? I have heard of at least one CV who ended up discerning religious life, but I know this is not the norm, and that Consecrated Virginity is a vocation in itself.

 

Thanks! No rush in answering! It's a busy time!! God bless!

 

p.s. I know only women can be Consecrated Virgins

Edited December 24, 2012 by Chiquitunga

[Chiquitunga]

bump :proud:

[Sponsa-Christi]

I think Sr. Wendy Beckett (the one who does the art history programs), is both a consecrated virgin and a hermit, but I believe she had a really usual vocation/discernment process.

 

To be honest, this isn’t a question that I’ve considered at any length. But in my own opinion, I think it would be possible for a consecrated virgin to become a canonical hermit at some point, since there’s nothing about consecrated virginity that would be an impediment to professing public vows.

 

However, because consecrated virginity and the eremitical life are two different things, I don’t think it would be appropriate for a woman to seek consecration as a virgin with the explicit intention of combining it with profession as a hermit. (Although, I do think that perhaps some individual consecrated virgins might legitimately discern a call to express their vocation to be a bride Christ through a life of solitary contemplative prayer, but without becoming canonical hermits.)

 

I think it might be more difficult for a hermit to become a consecrated virgin than vice-versa. The Rite of Consecration to a Life of Virginity is open to two groups of women: women living in the world (i.e., those who are unattached to a religious community), and solemnly professed nuns in communities that have a tradition of using the Rite.

 

A hermit doesn’t really fall into either of these categories. But, I suppose it might be at least theoretically possible for a female hermit to discern a call to consecrated virginity, obtain a dispensation from her vows as a hermit, and then receive the consecration of virgins.

 

And as sort of a side note, the two versions of the Rite of Consecration to a Life of Virginity (one for women living in the world and the one for cloistered nuns) are actually much more similar than many would seem to assume.

 

The only major differences between the two are: that the version for women living in the world requires the candidate to make an explicit promise of virginity at the hands of the bishop (whereas for nuns, the commitment to perpetual virginity seems to be already “included” within their religious vows); and that the version for nuns provides space for solemn religious vows to be professed in the same ceremony. Almost everything else is the same.

 

Largely in part because of this essential similarity between the two versions of the Rite, my own thought is that the phrase “living in the world” when applied to consecrated virgins doesn’t have the same kind of weight or essential meaning as it does when the same phrase is used to describe secular institutes or the laity in general. (If you’ll forgive the shameless plug, I wrote about this on my own blog here: http://www.sponsa-christi.blogspot.it/2010/07/what-does-it-mean-to-be-in-world.html)

[abrideofChrist]

While a CV can become a diocesan hermit, it would be as rare of a thing as a CV to become a nun or a sister.  The vocation is a definitive life long one, and thus only something quite extraordinary would justify either one's application to become a diocesan hermit or a member of an institute of consecrated life.  A CV is always free to live like a hermit even with a private rule and private vows... there is no real need for her to become a diocesan hermit unless again for some extraordinary reason God wanted her to become one. 

 

On the other hand, a hermit could conceivably request permission to receive the consecration and use the ritual for religious.  Why one would do so would also require prayerful discernment.  A hermit's life is more akin to cloistered life, and thus by extension the eremitic life should not pose too much of a hurdle.  I would expect that Rome would consider this favorably.

[Chiquitunga]

Praised be Jesus Christ! Thank you very much to both of you for taking the time and thought to answer this. It is most interesting and appreciated! I did not know Sr. Wendy Beckett was both of these. And now that I think of it, I believe there may be another CV like this in Indianapolis, but I'm not sure if she is officially a Diocesan Hermit. I will have to ask. But yes, I am sure it is very unusual.

 

It is good to hear both of you say, in more or less different wording, that a CV could probably legitimately discern and live a solitary contemplative life (under a private rule/vows) without officially becoming a Dioescan Hermit .. very true and good point. She is already consecrated anyway. 

 

Sponsa-Christi, thanks for the shameless plug, lol, to your post/article :smile3: I read the entire thing, along with the comments and your replies, which was very good to read! Yes, after reading that, I would completely agree with you that the term "in the world" seems to simply be a distinction between the Rite given to cloistered religious .. and to simply mean those who are not part of a religious community. Makes perfect sense to me! Very good comparison to the term "secular" used for diocesan priests too.

 

[God's Beloved]

I had sent this question to the Congregation for the Inst. of Consecrated life  in Rome  several years ago [Prot.n.SpR 862-4/2003] after I 'discovered' shockingly  that most of  the CVs in my diocese were actually following a spirituality close to Canon 603 for hermits with a Rule of Life, vows to follow the 3 evangelical counsels written in their application to the bishop --asking to receive the Rite of consecration of virgins [Canon 604]  and  calling it Single life.

 

A LOT OF CONFUSION  has been created of course regarding an already misunderstood vocation. They had NO clarity about the charism and were using it merely as a  ceremony  for some form of public commitment to create a non-canonical Single women's association  open to any single woman  whether consecrated or not.This association is  NOT according to canon 604#2. The members lead solitary life, not in community. They do not support each other to live the vocation or better serve the church but only meet  once a month for charismatic intercession.

 

My Qs was :

In  ancient Church history we find that sometimes the same person belonged to 2 orders at the same time. Is it possible for a consecrated virgin to also be a hermit and lead a diocese based life ?

According to the Roman Pontifical, the Rite of Consecration to a Life of Virginity is used for women living in the world and those in monasteries. Does 'living in the world' mean only that it is 'not in a monastery' or should it be lived strictly 'in the world' like in secular institutes ?

 

The response from the Congregation for the Inst. of Cons. life was :

While an individual can belong to two associations of the faithful one cannot readily have two vocations which involve the total consecration of their life. Perhaps a consecrated virgin might live a secluded life, more like a hermit. However, they are two distinct approaches to the consecration of life and to life-style. The life of virginity "lived in the world" gives public witness in everyday life, in some self-supporting work and in her service to the Church. It is not quite the same as the style of a secular institute because the virgin's consecration is public, yet it is secular in the sense that she is not a religious.

 

 

 

 

[Sister_Laurel]

Early in the history of canons 603 and 604 it was not unusual (unfortunately) for dioceses to offer consecration as a virgin living in the world to some seeking profession as a diocesan hermit. It was seen as somehow less problematical and dioceses were reluctant to create hermits. Thus some people seeking to become diocesan hermits became CV's. (My own diocese offered to consecrate me in this way when they revealed they had decided to profess no one under canon 603 due to a bad experience with it in the recent past. I refused because of the difference in the vocations.) Beyond this some scholars actually wrote about canon 603 as the male equivalent of canon 604! Never mind the two canons refer to vastly different lives, one lived in the world and one marked by stricter separation from the world (this is the  clearest difference between the two)! Today the Church is clearer about the different, even contrasting natures of these two vocations and they demand that neither be used as a stopgap when the diocese is unwilling to accept a person's public commitment to the other vocation.

 

That said, it is possible for a person to move from one vocation to the other so long as the discernment process is careful and conscious. A hermit might discover that her call to solitude was a temporary thing rather than a life vocation and thus seek dispensation from her vows and consecration as a virgin living in the world. A Consecrated Virgin might discover she was truly called to a contemplative and solitary vocation. What is not acceptable is using one as a stopgap or fallback vocation when one cannot gain admission to public commitment to the other. Similarly unacceptable is a discernment process which is slipshod or inadequately clear. I personally suspect that today dioceses would be more than usually cautious about either consecrating or professing someone under one of these canons when they have already been consecrated or professed under the other. Some canonists argue that it is not appropriate to add the consecration of canon 604 to that of c 603 (analogously to religious receiving this consecration at solemn vows); they say that they are both complete consecrations and should not be used in this way. Others argue the opposite for those who find there relationship with Christ to be spousal or nuptial. So, today it is possible to move from one vocation to the other, but not particularly likely nor likely to be found acceptable by the person's diocese.

 

Sincerely,

Sister Laurel M O'Neal, Er Dio

Stillsong Hermitage

Diocese of Oakland

http://notesfromstillsong.blogspot.com

[God's Beloved]

Perhaps the  EFFECT of the Rite of consecration  may vary depending on the intention of the recepient , the bishop and the local church community regarding the kind of life the CV will lead . I have elaborated on  what I think could be the effects of the Rite of consecration to a life of virginity [ canon 604]   here  http://ocvnewevangelisation.blogspot.in/2011/10/spiritual-wealth-in-prayer-of.html     and more details  https://www.dropbox.com/s/s6mnfiq1ux814mg/3.%20article%20on%20OrdoVirginum%20VJTR%202011.pdf

The pdf article was published in a theological journal , next to a talk of the Apostolic Nuncio. I think the Church is open to my perspective of the vocation.

 

1. If the Candidate, the Bishop and the local Church community  have the intention  that the CV should be consecrated to God, mystically espoused to  Jesus Christ and Dedicated to the service of the Church -- according to canon 604 and the ancient theology of the rite  and  she is  given to her  diocese , then I think the Sacramentality  of her vocation as  virgin, bride , mother  will shine in her life. It will also  produce a well-spring in  the seal of consecration , that pours out compassion with a truly maternal impact on the community thru prayer and charity or other services. This I believe is the specific grace of this vocation lived in its strict identity and mission.

 

2. When this Rite of consecration to a life of virginity is conferred on women leading monastic life ,  due to strict separation from the world , the Sacramentality  as virgin, bride, mother will  either be absent or expressed only as a community. Hence  monastics receiving the rite are normally not called consecrated virgins.

 

3.This would be similar in case of a Hermit who continues living in strict separation from the world and receives this consecration , or a member of a Secular institute who uses discretion regarding her consecrated status .

 

The Sacramentaility [ being an eschatological image of the heavenly bride and the life to come when the church will at last be fully untied with Christ her bridegroom and  the communion of saints]  is  THE  Mission of the CV in the church and the world.She is 100 per cent  consecrated / set apart  to reflect the Church  who is Virgin, Bride, Mother in her being and doing.

 

Hence I think there might be gradations  in the effect of the Rite of consecration to a life of virginity depending upon various factors like WHO receives the rite and  which vocational  lifestyle  she is consecrated / set apart for.

 

 

 

 

[Sister_Laurel]

Perhaps the  EFFECT of the Rite of consecration  may vary depending on the intention of the recepient , the bishop and the local church community regarding the kind of life the CV will lead . I have elaborated on  what I think could be the effects of the Rite of consecration to a life of virginity [ canon 604]   here  http://ocvnewevangelisation.blogspot.in/2011/10/spiritual-wealth-in-prayer-of.html     and more details  https://www.dropbox.com/s/s6mnfiq1ux814mg/3.%20article%20on%20OrdoVirginum%20VJTR%202011.pdf

The pdf article was published in a theological journal , next to a talk of the Apostolic Nuncio. I think the Church is open to my perspective of the vocation.

 

1. If the Candidate, the Bishop and the local Church community  have the intention  that the CV should be consecrated to God, mystically espoused to  Jesus Christ and Dedicated to the service of the Church -- according to canon 604 and the ancient theology of the rite  and  she is  given to her  diocese , then I think the Sacramentality  of her vocation as  virgin, bride , mother  will shine in her life. It will also  produce a well-spring in  the seal of consecration , that pours out compassion with a truly maternal impact on the community thru prayer and charity or other services. This I believe is the specific grace of this vocation lived in its strict identity and mission.

 

2. When this Rite of consecration to a life of virginity is conferred on women leading monastic life ,  due to strict separation from the world , the Sacramentality  as virgin, bride, mother will  either be absent or expressed only as a community. Hence  monastics receiving the rite are normally not called consecrated virgins.

 

3.This would be similar in case of a Hermit who continues living in strict separation from the world and receives this consecration , or a member of a Secular institute who uses discretion regarding her consecrated status .

 

The Sacramentaility [ being an eschatological image of the heavenly bride and the life to come when the church will at last be fully untied with Christ her bridegroom and  the communion of saints]  is  THE  Mission of the CV in the church and the world.She is 100 per cent  consecrated / set apart  to reflect the Church  who is Virgin, Bride, Mother in her being and doing.

 

Hence I think there might be gradations  in the effect of the Rite of consecration to a life of virginity depending upon various factors like WHO receives the rite and  which vocational  lifestyle  she is consecrated / set apart for.

 

My sense is Rome has already addressed the idea that there are "gradations" in consecration BY God. As I recall (I would need to find the discussion to be sure) the question was raised by the suggestion that folks with vows (hermits) were somehow more completely consecrated than those without vows (CV's). Still, the point is applicable here I think. The idea was rejected. One is either set apart by and for God in the consecrated state or one is not. No gradations.

 

best,

Sister Laurel M O'Neal, Er DIo

Stillsong Hermitage

Diocese of Oakland

http:notesfromstillsong.blogspot.com

Edited December 29, 2012 by SRLAUREL

[God's Beloved]

My sense is Rome has already addressed the idea that there are "gradations" in consecration BY God. As I recall (I would need to find the discussion to be sure) the question was raised by the suggestion that folks with vows (hermits) were somehow more completely consecrated than those without vows (CV's). Still, the point is applicable here I think. The idea was rejected. One is either set apart by and for God in the consecrated state or one is not. No gradations.

 

Dear Sr Laurel, 

 

It seems I did not express clearly what I am hinting. Please let me elaborate my perspective.

 

It is true that the Second Vatican Council  removed the concept of  degree or gradation of consecration. Even the issue of Solemn or Simple vows is now left to the internal tradition of each institute or vocation. The New Code of Canon law 1983  specifies the equality of dignity of all the baptized in the call to holiness.

 

What I propose is gradations  in the effect of the Rite of consecration to a life of virginity [ the Sacramentality as virgin, bride,mother ]. I'm not discussing  gradation of consecration in comparing two different rites , one for  a life of virginity , another for a life of the silence of solitude , or a profession of vows in a religious institute  etc.

 

The term 'consecration' itself implies involvement of the Whole person for the entire lifetime , being set apart for a particular calling or purpose of God. Whether thru the sacrament of marriage or   holy orders, or consecration as a hermit  or virgin or widow  or  to  the charism of a religious institute etc.  each ideally should involve a total consecration. However  real life is not so neat.  A married person may be living 70 per cent as a married person and 30 per cent like a hermit in solitude. A member of a religious inst. may be devoted 70 per cent to the purpose of her institute and 30 per cent  to  being a leaven in the temporal matters of the world. In real life there is often some overlap of vocations.

 

Similarly a consecrated virgin  is called to  be 100 per cent  set apart  for the Sacramentality as virgin, bride, mother  but  if she  lives in a monastery  or is a hermit , although in God's eyes  she may be as close to Him and as holy as a  CV living her vocation strictly ,  the Sacramentality  will be greatly reduced perhaps.  The full effect  of the seal impressed on her soul  may not manifest itself according to the purpose of the Rite.

 

 Psychological theories explain how a  Clear Identity   has several positive effects in ones life and  releases a lot of potential.  If  a CV is focused on her  vocation  , the potential of  cons. virginity will be released in her life.  If she mixes up  two or more  vocational identities, she may still be  very close to God  but  she will not be able to live  her consecration fully. In her own life  there can be gradations of the effect of the seal of consecration.

 

 

If I'm still not clear - I'll elaborate further. Actually  such a discussion helps a lot to think aloud . Thanks !

[AccountDeleted]

Pardon me if I am confusing things here because it may just be that I am not understanding fully what God's Beloved means when she says

 

'The full effect of the seal impressed on her soul may not manifest itself according to the purpose of the Rite.'

 

I was under the assumption though that only certain of the sacraments actually put a seal on the soul and these are Baptism, Holy Orders and Marriage. Even the other sacraments do not do this.

 

Can you please explain what you mean? Thank you.

[Chiquitunga]

Good question, nunsense, and I believe it is just Baptism and Holy Orders.

 

edit: I believe Confirmation also, http://www.fisheaters.com/confirmation.html  I thought that was just an addition to the seal given at Baptism, but it seems to be a new seal given from the description there

Edited December 30, 2012 by Chiquitunga

[andibc]

repeat

Edited December 30, 2012 by andibc

[BarbTherese]

I would be very interested too in the response to THIS POST

 

Confirmation also has a seal

[AccountDeleted]

I just checked online and I was in error. The three that leave a mark or seal on the soul are Baptism, Confirmation and Holy Orders.

 

Sacramental charactermeans a special supernatural and ineffaceable mark, or seal, or distinction, impressed upon the soul by each of the Sacraments of Baptism, Confirmation, and Holy orders; and it is by reason of this ineffaceable mark that none of these three sacraments may be administered more than once to the same person. This is express Catholic doctrine declared both in the Council of Florence (Sess. ult., Decret. Eugenii IV, §5) and in the Council of Trent (Sess. VII, can. ix, and Sess. XXIII, cap. iv and can. iv).