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

[God's Beloved]

Thanks for the question !

 

The Rite of Consecration to a life of Virginity has a 'prayer of consecration' which dates back to the Leonine sacramentary and is attributed to Pope Leo I [4th century].  This is the heart of the rite. All other liturgical  elements have varied from time to time. According to the ancient tradition of the rite ,for the first 12 centuries it was considered one of the twelve sacraments. Later the list was reduced to seven. The consecration of virgins is considered a Sacramental. There  could be several reasons for this :

 

a] SACRAMENTS  are of Divine institution  and  are God's action  thru human ministers. Hence even a child  can receive the grace of baptism , confirmation   simply by being the recepient of the sacrament. Every sacrament involves immersion in the Paschal mystery of Christ and  in some way signifies this mystery , especially the mystery of the union of Christ and the Church. e.g. in the sacrament of matrimony, the couple who are the ministers of the grace of the sacrament to each other , signify Christ and the Church to each other. The  'sign' element  is prominent . 

 

b] SACRAMENTALS  are  instituted by the Church and depend on the intention of the Church  regarding their effect. Hence since the 12th century the Rite of consecration to a life of virginity is counted among the Sacramentals.

In the consecration of virgins, tradition holds that there is a real [ not merely symbolic] mystical marriage[not betrothal] between Christ and the virgin. In this case the virgin cannot be a minister of grace to Christ ! Hence the grace of mystical marriage is  completely passive  .[ akin to the theology of mystical marriage according to various mystics like St John of the Cross etc.]  It is God's action through the very words of the prayer of consecration [constitutive sacramental] . The virgin should have an active  intention to 'receive' this grace. After the consecration she is given the title Bride of Christ which is reserved to the Church of Christ. Hence  this mystical marriage becomes a reality of the Union between Christ and the Church rather than a  mere sign.

 

Another reason why the consecration of virgins is not a Sacrament  is because an infant incapable of giving consent for marriage will not become a consecrated virgin if the 'prayer of consecration' is  recited by a bishop over her.  The consecration of a virgin involves  the intentions of  the bishop [as her spiritual father] , the diocesan community and  her own intention.

 

In the decree passed by the Congregation for Divine Worship on May 31,1970 , it is  written,

 

The rite of consecration to a life of virginity is counted among the most precious treasures in the Roman liturgy.........................The Church from the earliest ages, as the Fathers attest has kept the practice of putting its seal through a consecratory prayer upon the devout and exacting resolve of virgins.

 

 

Thus this Rite was revived  in the Post Vatican Council II  context  as it was in the early centuries of the church. Vatican II left  the seriousness [ simple or solemn] of vows or consecration  to the Internal tradition of each vocation.According to tradition the virgin is irrevocably espoused to Christ. If she married she was considered an adulteress. The consecration is said to be permanent, leaving an indelible mark on the soul / a seal of consecration[ like the dedication of a church building].  According to my theology  since it is the Church that has instituted this sacramental , it has the power to change its  'intention'  thus revising  this stand if necessary in individual cases.

 

I see possibility of 3 levels of consecration depending on intention of the virgin,  the community and the bishop of the diocese :

 

1] Copper : If only the virgin is committed to give her 100 per cent  to Christ  , it is like she writing ' I Love Jesus' on her  heart/soul. This is the situation when she lives a resolution  to remain a virgin for sake of her love for Christ [ as in private vows/ commitment]. Here she is consecrating herself , setting herself apart for Him . The consecration is Uni-dimentional. But this copper could be more precious to Jesus than someone with gold ! because it involves her full self-gift to Him.

 

2] Silver :  If  this virgin applies to the diocesan bishop - for the consecration to a life of virginity  and receives the Rite of consecration , but  they have the intention that  this is  merely a favour done to her by the Church authorities , so that she can enjoy the grace of marriage with  Christ for her personal  spiritual consolation and maybe even live it privately -----then this  is like  the  words of the 'prayer of consecration'   drawing an image  of  Christ  on her heart and soul . It is two-dimentional seal  like an approval rubber stamp on a piece of paper  that mentions  her marriage with Christ.

 

3] Gold : If  the virgin, the bishop and the diocesan community truly have the intention that she should be consecrated to God, mystically espoused to Christ and Dedicated to the service of the church  as a  virgin, bride and mother ,  then the consecration  imprints a three-dimensional seal on her heart and soul .  It is like a real wellspring from which flows out 'rivers of living water'

 

Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’ [ John 7:38 ]

 

This is a well-spring of 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. To put it  clearly,  it is  the consummation of the marriage and spiritual motherhood !

 

The three-dimensional seal / the well could become dry or the water become stagnant  or it be filled with the dirt of sin , thus unable to be a channel of God's grace to the church and the world.

 

 

I  think theology  on this Rite has varied potential. It could lead to an entirely new form in today's world.  The effect of the consecration 'to a life of virginity'  is said to be permanent  according to tradition. But  since it is a sacramental  instituted by the Church , I think  the Holy Father could  decide to pass a decree stating ," ..........for consecration of virgins  from this time onwards, the Church does not intend it to be  irrevocable . A dispensation allowing a virgin to enter the sacrament of matrimony could be given in grave circumstances. "  . This may not change her status as a bride of Christ , but she would be freed from a permanent consecration to live as a virgin.

 

There is lot of room for discussion on  the theology of the rite. But my personal opinion is that any  human being , even an unbaptised follower of Christ ,  may  reach the highest and deepest levels of holiness thru  Union with God , while a consecrated virgin may not manifest the desired  well-spring of compassion , the fruit of the Holy Spirit  in her life.  We can become too proud  of being  Bride of Christ and actually  miss the crown.

 

 

More details in my pdf article :

 

https://www.dropbox.com/s/s6mnfiq1ux814mg/3.%20article%20on%20OrdoVirginum%20VJTR%202011.pdf

 

 

 

 

 

[BarbTherese]

Consecrata

"The consecrated life thus becomes one of the tangible seals which the Trinity impresses upon history, so that people can sense with longing the attraction of divine beauty...."..........................

................."because "one leaves God to serve God".erving the poor is an act of evangelization and, at the same time, a seal of Gospel authenticity and a catalyst for permanent conversion in the consecrated life"

______________

 

Hence there is the seal of Baptism, Confirmation and Holy Orders which is an indelible seal on the soul as I understand it and the only indelible seals on the soul.  Obviously, it seems to me, if The Church can change by decree the consecration to virginity from irrevocable to not necessarily permanent, there is no indelible seal on the soul.  There is the seal of Confession.  There is the "tanglible seals" on history and "seal of The Gospel" as in Vita Consecrata above.  Seems to me that The Church uses the word "seal" using various qualifications changing its meaning  and quite possibly more than I have mentioned.  In other words, "seal" can mean many things and needs to be qualified.  I understand what The Church means in each instance I have quoted above, but what you are stating, GB, is new to me and I can be slow in catching up with the news secular and Catholic. 

 

I couldn't find a mention of any sort of seal on the soul in the consecrated  to virginity vocation.  There may be a mention and therefore a reliable source reference, I couldn't find it and if there is one, what kind of seal is it and does it state there is a seal on the soul?  As I have always understood things, only Baptism, Confirmation and Holy Orders put a seal on the soul - and an indelible one.   It gets all very very confusing VERY!  At times I am confused in some threads as to whether I am reading the opinion and concepts of the poster  or whether a text with sound and reliable authority is being quoted - links are always a great help to put quotations into their context and putting a seal of authenticity of source on the quoted.  Honestly, as a very ordinary Catholic, I find these discussions terribly confusing and as long as I am never asked related questions, no harm is done - or is it?

 

Is your post, GB, something that is under discussion theologically but not yet determined by The Church officially?  Or is it official Church teaching?

 

Bishops can disagree, theologians can disagree, and I am sure those educated in the various schools in The Church can disagree. Such are very important exchanges to my mind (in non essentials, liberty) and always an indication that aspects of truth are still struggling for the light of day - and if necessary The Church will cast the casting vote and settle matters and advise us accordingly.  Sometimes, it seems to me what one does believe and does not believe just might depend on who one is reading or to whom one is listening. I am just confused and so are I know a lot of very ordinary Catholics on many matters when once very sure of what to believe and what not to believe.  Their Faith is no longer on sure foundations and they question, they doubt. They can even turn away - it is all too hard, too confusing, too complex.

 

Small steps to a very big objective.

 

 

Edited December 30, 2012 by BarbaraTherese

[BarbTherese]

Quoting God's Beloved : "Hence this mystical marriage becomes a reality of the Union between Christ and the Church rather than a mere sign."

 

 

However on the USACV website there is an Introduction to the of the Congregation for Divine Worship on 31 May 1970 (I am yet to find the decree itself nor have I read the entire Introduction).  I read this scanning the Introduction 

 

http://consecratedvirgins.org/prep-intro ........................."As expressed in the Roman Pontifical, the consecrated virgin is to be a 'spouse of Christ,' a sign of Christ's Virgin Bride, the Church." ....................."The Church is the bride of Christ. This title of the Church was given by the fathers and doctors of the church to those like you who speak to us of the world to come, where there is no marrying or giving in marriage. You are a sign of the great mystery of salvation, proclaimed at the beginning of human history and fulfilled in the marriage covenant between Christ and his Church."

 

 

 

And 'spouse of Christ' is in inverted commas.  The Church is The Bride of Christ and The Church is all the baptized. 

 

Confusing!

 

Central elements of the Consecration to Virginity can be found here: http://consecratedvirgins.org/elements

 

And more confusion in comparison to your post, GB.  I only wish I could write differently but I am really confused although feel a little more secure after reading Church texts.  At least part of the Introduction anyway and all of the central elements of the CV.

 

Having not read this whole thread by a very long shot and coming in very late in the piece indeed, I went back over the last few posts and I see that GB and Sr Lauren have exchanges where things do not seem to be in complete agreement on points that are quite vague to me, just a very ordinary Catholic.  Seemingly exchanges by two individuals educated in some school or other in The Church and I know that Sr Lauren is although I have forgotten the exact title.  I dont know if GB has some sort of qualification in The Church and not much info on her Profile.

 

Confused - and not at all hard to do! :)

 

Edited December 30, 2012 by BarbaraTherese

[BarbTherese]

Apologies - It is Sr. Laurel, not Sr. Lauren

[God's Beloved]

Thanks Barbara for being very candid in expressing your thoughts! Much appreciated.

 

I have stated in the signature section The ideas expressed in the posts are my own and based on prayer and searching for the truth . We need to reflect on them with discernment and possibly with sharing of opinions , healthy debate if necessary. This will help to refine the ideas and conform them to God’s will in the ongoing search

 

1] The Rite of consecration to a life of virginity is very ancient . It is the early Church Fathers [ all men of course] who theologized on its effects. It was considered one of the 12 sacraments until the  Council of Trent in the 12th century which clarified that there are only 7 sacraments instituted by Christ. By that time the use of the rite of consecration of virgins  was diminishing and few monastic orders continued the tradition. Hence the Church may have not felt it necessary to update the theology of the rite. The ancient sacrament-type theology continued.

 

The Second Vatican Council of this century revived the Rite for women not living in monasteries [ as it was in the ancient Church]. Women have started studying theology only in recent decades. The Rite indicated by Canon 604  is ancient but still searching for a theological update according to the spirit of Vat II . Hence  to maintain some continuity in Charism and  Internal tradition of this vocation , it becomes necessary to begin from the ancient theology which  considered it  permanent, irrevocable to the extent that fallen virgins were even given the death penalty for adultery. With the ancient tradition as a starting point, I have proposed a relatively lenient  understanding of the consecration according to the signs of the times /post Vat II approach , thus suggesting the need of a Pastoral revision of its irrevocability so that younger women are not scared of this vocation.

 

2] Yes, there is no formal definition by the Church in this regard , because there are just a few thousand CVs in the world. Canon 604 is left open-ended , to allow the Holy Spirit to inspire how it will develop or  which direction it will take. There are very few CVs  and other theologians  seriously reflecting on this  rite and its effects and by God's grace we seem to have come together on Phatmass. I REALLY PRAISE AND THANK GOD FOR THIS !  

Regarding myself,  I encountered Jesus  at 14 when I was a hindu  and received a  prophetic / spiritual gift  of writing poems and articles . I am a qualified doctor, counseling psychologist and  have studied B .Th equivalent  theology formally  and my articles have been published in International theological journals  since I was a student . I have indeed approached  the Congregation for the Inst. of Consecrated life for a formal definition regarding several aspects of the theology & vocation of CV . Hopefully  there will be a response  soon. Until then I am inclined to believe  that the Church is open to the theology of CV proposed by me  and will appreciate discussion of various perspectives to  see the Sensus Fidelium.

 

 

In yr 2003 I sent following Questions to the Congr for the Inst. of Cons. life in Rome :

 

Canon 604#1 says that we are consecrated by the Bishop. How exactly is this different from the Prayer of consecration in the Rite for the Profession of Religious Women ? In several theological articles it is said  that in the Cons. of virgins what is specific is the charismatic element in the Rite whereas in the Rite of Religious Profession what is specific is the ascetic element or the Profession of vows according to the Constitution of the Institute .............Since the Consecration takes place by the very words in the Prayer of Consecration, the Information provided by the United States Association of Consecrated Virgins says that it is Irrevocable. They say there can be no dispensation from the commitment ...........in case later in life the virgin feels a call to marriage. How far is this true ?

 

Their response : Prot.n. SpR 862-4/2003 was :

 

........ it is to be hoped that as the Rite is better known,and is studied both by the candidate and by the consecrating bishop, it will be clear that the candidate's proposito expresses her intent and the solemn prayer of the Bishop consecrates her. This is distinct from the rite of religious profession in which the profession of the evangelical counsels- all other canonical requirements being in place--consecrates the candidate to God[c.654]

 

It would be true to say that the Consecration effected through the Rite is permanent. For this reason some Bishops require periods of time with a private vow of chastity during the formation time, before accepting a candidate for the Consecration.We have , however, received the question of a possible dispensation from the proposito and from the obligations arising from the Consecration. This while regrettable, would seem would be within the competency of the Diocesan Bishop. There has not been any formal definition in this regard.

 

-----------------------------------------------------------------------------------------------------------------

 

 

The tradition in the Church regarding Permanent nature of the Consecration of a virgin  has continued. The  theology of a seal of consecration used in the early Church when it was considered a sacrament , may  require a broader interpretation in Post Vat II times , in a more metaphorical sense to make tangible  what  is effected by the Rite. The consecration does imply a 'gift of the Holy Spirit'. The seal on the soul caused by the Sacraments may not be a literal seal  that can be seen or its image  painted .  We call it seal to help human understanding.  Similarly the mystical marriage effected by the Rite is  said to be real , not merely a sign. The  ancient theology of the consecration of virgins  influences the theology of the sacrament of marriage and could be its antecedent .  In the sacrament of marriage the marital bond is sealed by God  when the marriage is consummated with the consent of both persons.  This may be applied to the consecration of virgins .

 

This being said , I hope you are aware  that the consecration of virgins and the profession of religious are  two different paradigms and  the permanence of consecration of virgins does not apply to the profession of religious vows. If the Church passes a decree stating that  consecrated virgins can receive a dispensation to enter  marriage with another , it may not mean that the permanence of  mystical marriage with Christ is denied.  I've elaborated in my article.

 

 

Regarding  authentic sources , confusing  information  by CV associations in various countries  etc. etc. please give me little time to respond  since this post has become heavy ! Shall  go through my archives. I think this  site allows us to put attachments. I'll try to do that or put the links if they are available on the internet. In the meantime if any reader or CV already has  it handy, please feel free to post it . Thanks.

 

 

 

 

 

 

 

 

 

[Sr Mary Catharine OP]

Since the permanence of the consecration of religious profession has been brought up a few times...

St. Thomas thought that one could NOT be dispensed from the vow of perpetual continence and in his time one couldn't. But the Church has decreed otherwise and now it is so.

 

St. Thomas taught that solemn profession (there were no simple vows) was a total and complete holocaust. I was taught that although one can be dispensed from the obligations of the vows one cannot be dispensed from the solemn consecration. Only God can do that. The effects of this consecration remain even if a person were to get married.  I was told that in the formula of dispensation from the Holy Father it is worded, "in so far as I am I dispense you." I haven't seen it with my own eyes but I was told this by a Dominican friar.

 

You will notice that in the reply from CRIS it says that one may be dispensed from the OBLIGATIONS of the Consecration. The language is very careful and precise.

 

I  would be very hesitant to use the word "seal". St. Thomas taught that the effects of profession are quasi-sacramental and there is a permanence but to use the word seal can confuse the consecration of virgins with the indelible seal of Baptism, Confirmation and Holy Orders.

 

Consecration of Virgins is a very beautiful and necessary vocation for the life of the Church but I think it is important to not "puff" it up. Objectively, it is the vow of obedience that is the "highest" because it is the offering of the highest part of ourselves, our will, to God. In the vow of obedience we become more perfectly configured to Christ, who in obedience to the Father, offered his life for the world.

 

I would also say that suggesting that the vocation of virgin, bride, mother of the cloistered nuns (consecrated as a virgin or not) not be exercised it to misunderstand the vocation of the cloistered nun. She is probably the most intense of spiritual mothers because her vocation is to be the mother of souls in a very real way that is not mediated by an apostolate.

 

We Dominicans have never placed a lot of emphasis on the bridal imagery because we follow the Cistercians in understanding our life more as monastic. And we have never had the consecration of virgins except for St. Margaret of Hungary who did it in order to be free of the marriages her family kept wanting to impose on her!

[Chiquitunga]

Thank you, SMC for that informative reply! Interesting insight into the vow of obedience also. People always say it is the toughest .. which reminds me of this quote from an article I recently read,

 

"No money. No men. No movement. No problem. Following orders, that was the challenge."  http://www.cleveland.com/religion/index.ssf/2006/12/a_secluded_path_inside_the_cha.html

 

I was working on this reply last night and never got to finish .. but here about is what I wanted to say (sorry if I repeat myself a lot/don't write the most articulately)

 

 

... 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.

 

...

 

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.

 

I find all of this very confusing ... what do you mean by Sacramentality (as virgin bride and mother)? I would agree that as a visible sign/presence/witness, along with their external actions/deeds/corporal works of mercy, etc. that yes, cloistered nuns would not be present to the Church in this way, only within their communities (although by their very lives lived totally focused on God and the visible presence of their monasteries in the world, they witness/are visible signs to all that "God alone is enough"/is the whole purpose of our lives in this world, etc.)

 

But besides that (the outward sign/deeds) I disagree (regarding your saying the grace received from the Rite would be absent or only expressed within their community), as it completely leaves out the hidden apostolic mission of cloistered contemplative nuns. Their fulfillment of love towards one's neighbor is not limited to the other nuns within their community; it reaches out to the entire world and this is how they are spiritual mothers, as Sr. MC pointed out (as I am sure you are aware, so thus I am confused by your conclusion) Their mission is to cooperate in the redemption of mankind in a hidden and most efficacious way by their lives of prayer/union with God, which the cloistered monastic life aides greatly, separating them from many distractions of the world so they can focus entirely (100%) on their mission and union with Him.

 

"To be Thy Spouse, O Jesus, and by my union with Thee, to be the mother of souls!" - St. Therese

 

The mission to be virgin, bride & mother fits in completely with that of cloistered nuns (see Verbi Sponsa)

 

Since there is a Rite for them (monastic women) and another for those not in religious life, cannot it simply be that this Sacramentality you speak of for CVs has two different expressions/effects/channels of grace for two different lifestyles/missions/vocations? Both of them exist and are approved by the Church.

 

Anyway, I just wanted to make this point so you might give some more thought to this theory regarding the grace received from the Rite being limited in cloistered nuns/monastic women (& female canonical hermits also, whose missions/lives are comparable, lived out in a different way)

 

 

Another quote from a Carmelite :heart:

 

"To be the bride of Christ!

 

I must live all that this name implies of love given and received, of intimacy, of fidelity, of absolute devotion!

 

To be a bride means to be given as He gave Himself; it means to be sacrificed as He was, by Him, for Him…It is Christ making Himself all ours and we becoming “all His!”

 

To be a bride means to have all rights over His Heart… It is a heart-to-heart exchange for a whole lifetime…

 

It is to live with…always with…It means to rest from everything in Him, and to allow Him to rest from everything in our soul!

 

It means to know nothing else than to love, to love while adoring, to love while making reparation, to love while praying, while asking, while forgetting oneself; to love always in every way!

 

To be a bride means to have eyes only for Him, our thoughts haunted by Him, our heart wholly taken over, wholly possessed, as if it has passed out of itself and into Him; our soul filled with His Soul, filled with His prayer, our whole being captivated and given.

 

It means, by keeping our gaze always fixed on Him, to discover His least sign, His least desire; it means to enter into all His joys, to share all His sadness.

 

It means to be fruitful, a co-redeemer, to bring souls to birth in grace, to multiply the adopted children of the Father, the redeemed of Christ, the co-heirs of His glory.

 

"To be a bride," a bride of Carmel, means to have the flaming heart of Elijah, the transpierced heart of Teresa, His “true bride” because she was zealous for His honor.

 

Finally, to be taken as bride, as mystical bride, means to have ravished His Heart to the extent, that, forgetting all distance, the Word pours Himself out in the soul as in the bosom of the Father with the same ecstasy of infinite Love! It is the Father, the Word and the Spirit possessing the soul, deifying it, consuming it in the One by love."

 

– Blessed Elizabeth of the Trinity, OCD

 

 

 

p.s.  to Sr. SMC .. yes, the spousal image is much more emphasized in Carmel than for Dominicans, and I completely respect your tradition. Also, thank you for pointing out which Dominican it was who received the Rite of Consecration of Virgins. I had heard of her but have been wondering who it was for a while. In a thread from a year ago or so abrideofChrist said it was Princess Margaret but I wasn't sure who that was. Now I know :like:

 

Also, thank you for the references from St. Thomas and what you learned regarding the solemn consecration that occurs at profession. I thought you had mentioned this previously a long time ago .. that there is a dimension of Solemn Profession that cannot be undone, but I wasn't sure what it was after learning that the vows, or rather OBLIGATIONS of the vows, can be dispensed by the Holy Father. Thanks for sharing this again with us! I attended the Solemn Profession of a Benedictine Monk today btw, and it was most inspiring!

 

Edited December 30, 2012 by Chiquitunga

[BarbTherese]

Thank you for the responses.  It is probably best I not read this thread - it is too confusing for me and this is not hard to do.  To my mind, nothing can be more important nor greater in life and in any aspect whatsoever of life, of more merit to The Church, mankind and to self, ithan The Will of God for a person - and to embrace it lovingly and with Joy and simply for what it is and no matter what it may be - and that keeps things nice and simple and understandable for the likes of me. 

 

Religious obedience (just for an example) might be a call from God and to others a different call entirely with different necessary Graces, and further down on the scale of things in theological thinking perhaps.  With His Call comes all the necessary Graces.   What binds all in complete theological unity and equality is that they are expressions of God's Will which is higher than religious obedience itself and far greater, of more value to the life of The Church, mankind and self.  It is like St Paul pointed out - and something like that it would by dysfunctional (contrary to the Will of God) if a mouth wanted to hear or the ears to walk.  We are the Mystical Body of Christ and each has their particular very necessary function in the life of The Church.  All vocations and calls are "very necessary" to the life of The Church simply because they are expressions of His Will.

 

All rules to me are never ends in themselves, rather they are servants to a greater good.  Religious obedience, for example again, serves that a religious may know, love and embrace, the Will of God for him or her.  Obedience for say a lay person has a completely different expression insofar as the rules for that obedience are concerned, and remain The Will of God for a lay person that that person may know, love and embrace the Will of God for him or her.   Both expressions walk in the footsteps of Jesus and His complete obedience to the Will of God for Him, though it meant a shocking, cruel and shameful slow death.

 

 

 

Edited December 30, 2012 by BarbaraTherese

[BarbTherese]

I had to add this and after loosing my edit function, and attempting to clarify matters in my own mind and hopefully in accord with our theology.  And I also find that writing striving for accuracy can help me sort out my thoughts.

 

 Religious Life is the state of perfection as The Church states, and we are all called to perfection/holiness, hence the way of perfection outside of religious life will be a way of chastity, poverty and obedience IN ACCORD with one's particular vocation and call from God.

Being in the state of perfection of course is not a guarantee that one will attain holiness.  It is all going to depend on how one lives out one's vocation to religious life.  Certainly, as The Church states, religious life is that state in life in which holiness will be more readily and easily attained.  It is also a witness to Heaven and to holiness ideally.  Not all are called to religious life and those that are are called are not more loved nor more worthy.  We are all loved equally and not one of us is worthy of anything whatsoever.  Every vocation and call from God is of immense value and profit to The Church if lived in a spirit of true poverty, chastity and obedience - and simply because each is an expression of God's Will who is always acting in the very best interests of The Church and mankind and of each individual (the common good) and He will grant the necessary Graces, no matter one's state in life nor one's vocation, to attain holiness.  Why The Lord grants the necessary qualities and Graces to one person and not to another is mystery and there it remains always as mystery.  It is nothing related to the actual individual but rather to the common good.  He disperses His Gifts, including The Cross, as He May.  It is a mystery of one person created with certain qualities and gifted certain Graces in order that the common good may be served by this person in this manner "perfecting His work" ***(see quote box below)

 

Anything else, it seems to me, would deny those outside of religious life any hope of holiness.  And we know that while we have many religious etc. who are saints and raised to the altars of The Church, we also have many likewise who were not in the consecrated life at all.

And The Lord raises some to the altars, and some not.  The ones that are illustrate what holiness is all about and expressed within the terms of their particular state in life.

 

 

 

***  John Ch4[34] Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work".....................Matthew Ch16 "Then Jesus said to his disciples: If any man will come after me, let him deny himself, and take up his cross, and follow me."

 

 

 

We cannot literally live the life of Jesus on earth and are not called to do so, rather we strive to take up the spirit in which He lived it and all are granted the necessary Graces to live their own particular and unique vocation journey in the Holy Spirit of Jesus, who was poor, chaste and obedient to His Father.  Jesus had a particular task/mission/brief/ in His own life - and so do we and to serve the common good as faithful Catholics in our own particular vocation, perfecting the work of The Father.  How can such as I in any way accomplish these things.  I cannot for one single iota of a second, but God can do all things and disperses His Graces accordingly and The Lord is overwhelmingly Humble.  Mine is the duty and Joy to respond to God's Will and His Grace no matter where it may take me..........in the footsteps of the Holy Spirit of Jesus.

 

 

Thou hast made him a little lower than the angels: thou hast crowned him with glory and honour, and hast set him over the works of thy hands: [8] Thou hast subjected all things under his feet. For in that he hath subjected all things to him, he left nothing not subject to him. But now we see not as yet all things subject to him. [9] But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God, he might taste death for all. [10] For it became him, for whom are all things, and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.

 

 

From this rickety, very ricketyest, armchair.  At least I can make sense of it all for myself and hope and pray that it is theologically correct which is necessary always and truth it seems to me need always be all embracing since The Lord embraces all with Love and Compassion conferring on all the astounding dignity of being His Creation, His beloved children, and each and every one of us unique, a one-of-only and called to a particular and unique mission that no other individual can complete.  Every single person must be appreciated, esteemed and loved - encouraged along their particular vocation or call and ideally with a real sense of call, vocation and dignity, immense value.  Matthew Ch25 "Amen I say to you, as long as you did it to one of these my least brethren, you did it to me."  This is an amazing, moving and challenging statement.  It could indeed be a frightening statement.  The Lord is as present in that drunk drug addicted person asleep in the alley, in the heretic and 'cafeteria catholic' etc etc as He is in The Holy Father. 

 

 

[Sister_Laurel]

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 !

 

Thanks for elaborating. I think I understand what you are saying and I still disagree that there are gradations in the effect of the consecration. What you may be trying to say is one person lives and expresses the graces of consecration either differently, or in other cases less clearly and sometimes even less well than another. I don't think we are speaking of the effect of the consecration however, but rather differences in the nature and quality of the response TO that consecration. If we speak of gradations of effect then that is essentially the same as speaking of distinctions in degree of consecration. The entire idea of "gradations" apart from the person's own response is one the Church has moved away from and yet, we have a constant temptation to return to it. There are a couple of other aspects to a vocation which may be more helpful that speaking of gradations in the effect of the consecration. Those include charism and mission and I refer to those more below.

 

Regarding gradations, as a hermit one of the things I REALLY object to is someone saying, "Oh well, I am alone five hours a day while my husband and children are away from the house, so I am a hermit part of the time". In point of fact this person is 100% married and part of that 100% is time in solitude just as it is for any person of piety and prayer. They are in no sense (and no-percentage) a hermit because of this. The same is true of people who simply don't go out or much relate to others for some of the week. They are not hermits for that percentage of the time and non-hermits the rest. (Frankly, if they lived alone 100% of the time and were fairly pious this would STILL NOT necessarily make them a hermit in any essential way.) Similarly the eremitical life I live is no less eremitical because of ministry I do at my parish. I am not 99% hermit and 1% pastoral assistant, for instance. To the extent I live my life with integrity I am 100% hermit who is ALSO, as a result of her eremitical vocation  (graces, charism and mission) a pastoral assistant. The first completely qualifies the second. In the same way while I am called to live the silence of solitude as the charism of my vocation, I really dislike stereotypes of how that or any other aspect of the eremitical life actually looks. It is true there are non-negotiables which MUST be lived, but discerning how these are to be expressed or lived out in our needy world is not always so straightforwrd. Consecration allows me to more clearly discern what these are and to respond appropriately.

 

By the way, theologically we do not speak of the seal of consecration and we would be careful to not capitalize "sacramentality" in its regard. Certain Sacraments impart a seal which can never be lost (Baptism, Ordination), but consecration is not spoken of in this way. Consecration by God sets us apart in a stable STATE OF LIFE. That is as true of consecrated virginity as it is of eremitical or religious life. I know that some CV's speak of an ontological change with the character of a seal taking place, but at this time there is no place for this in the theology of consecrated life per se. Definitely CV's are called into a stable state of life and are known as brides of Christ; this is a public identity with public rights and obligations, but the attempt to distinguish the consecration of the CV from that received in perpetual profession by the hermit or religious is problematical at best unless we use other terms (graces, mission, charism).

 

Some suggest the difference comes from the fact that God consecrates the person, that is they don't consecrate themselves via vows as religious do, but that ignores two facts: 1) perpetual profession of vows (the dedication NOT consecration of self via vows) is accompanied and completed by a prayer of solemn consecration which does what the prayer in the Rite of consecration of CV's living in the world does. There is no suggestion that it does anything less or more than any other act of consecration (I don't think it can literally be called a marriage for instance), 2) the graces attending this consecration may differ where the consecration does not. For instance I am called to live out the charism of the silence of solitude, but I am not necessarily called to live out charisms of bride or mother; I am graced as is necessary to live out my consecration. Consider that one diocesan hermit may be called to some degree of ministry while a second one may be called to complete reclusion. They are both 100% hermits and we can presume they are also both entirely responsive to the graces of their vocations and thus to the "effects of consecration," but they are called to different expressions of eremitical life and thus, to some extent different vocations despite the same eremitical consecration. Similarly (referring to CV's only) a woman called to be a CV living in the world does NOT have precisely the same graces (or even the same vocation despite an identical consecration) as a woman called to be a CV in the monastery.

 

Should the second woman leave her monastic life, she cannot simply conclude she is called to live as a CV living in the world. She leaves the consecrated state of life in leaving the monastery and would need to discern a separate vocation to canon 604. In the past some have written and thought about treating religious profession and consecration as a Sacrament which imparts an unchangeable character to the one solemnly professed. That is not part of our theology of consecration however; the emphasis on initiation into a stable state of life accompanied by specific graces, marked by a specific charism and mission, makes this unnecessary and takes care of the need proponents were trying to address in this alternate way.

 

all my best,

Sister Laurel M O'Neal, Er Dio

Stillsong Hermitage

Diocese of Oakland

http://notesfromstillsong.blogspot.com

[abrideofChrist]

Similarly (referring to CV's only) a woman called to be a CV living in the world does NOT have precisely the same graces (or even the same vocation despite an identical consecration) as a woman called to be a CV in the monastery.

 

Should the second woman leave her monastic life, she cannot simply conclude she is called to live as a CV living in the world. She leaves the consecrated state of life in leaving the monastery and would need to discern a separate vocation to canon 604.

 

While I agree with a lot of what you have said, I would have to disagree here.  The consecration to a life of virginity is lifelong, whether received by a nun or by a woman in the world.  Hence one of the practical problems discussed at the 2008 international conference in Rome happened to be the problem of Benedictines in a South American country who receive the Consecration and then at some point leave.  The problem was that while the solemn vows were dispensed, they were still consecrated virgins.  This is one reason why traditionally certain Orders only consecrate the virgins 10-25 years after solemn profession - to ensure perpetual virginity.

 

In the past some have written and thought about treating religious profession and consecration as a Sacrament which imparts an unchangeable character to the one solemnly professed. That is not part of our theology of consecration however; the emphasis on initiation into a stable state of life accompanied by specific graces, marked by a specific charism and mission, makes this unnecessary and takes care of the need proponents were trying to address in this alternate way.

 

I think one thoughtful question that must be asked is why is it that as I have indicated in an earlier thread, the consecration to a life of virginity (as a nun or in the world) is forever and the consecration of a religious is not?

 

all my best,

Sister Laurel M O'Neal, Er Dio

Stillsong Hermitage

Diocese of Oakland

http://notesfromstillsong.blogspot.com

[abrideofChrist]

Since the permanence of the consecration of religious profession has been brought up a few times...

St. Thomas thought that one could NOT be dispensed from the vow of perpetual continence and in his time one couldn't. But the Church has decreed otherwise and now it is so.

True.  This is a matter of discipline.  Does the Church have the power over the consecration of CVs?  Is it a matter of discipline or not? 

St. Thomas taught that solemn profession (there were no simple vows) was a total and complete holocaust. I was taught that although one can be dispensed from the obligations of the vows one cannot be dispensed from the solemn consecration. Only God can do that. The effects of this consecration remain even if a person were to get married.  I was told that in the formula of dispensation from the Holy Father it is worded, "in so far as I am I dispense you." I haven't seen it with my own eyes but I was told this by a Dominican friar.

 

You will notice that in the reply from CRIS it says that one may be dispensed from the OBLIGATIONS of the Consecration. The language is very careful and precise.

 

I  would be very hesitant to use the word "seal". St. Thomas taught that the effects of profession are quasi-sacramental and there is a permanence but to use the word seal can confuse the consecration of virgins with the indelible seal of Baptism, Confirmation and Holy Orders.

 

Consecration of Virgins is a very beautiful and necessary vocation for the life of the Church but I think it is important to not "puff" it up. Objectively, it is the vow of obedience that is the "highest" because it is the offering of the highest part of ourselves, our will, to God. In the vow of obedience we become more perfectly configured to Christ, who in obedience to the Father, offered his life for the world.

Certainly the vow of obedience is very high.  That is why religious priests are "higher" than diocesan/secular priests.  You might say the same for religious CVs versus secular CVs.

I would also say that suggesting that the vocation of virgin, bride, mother of the cloistered nuns (consecrated as a virgin or not) not be exercised it to misunderstand the vocation of the cloistered nun. She is probably the most intense of spiritual mothers because her vocation is to be the mother of souls in a very real way that is not mediated by an apostolate.

 

We Dominicans have never placed a lot of emphasis on the bridal imagery because we follow the Cistercians in understanding our life more as monastic. And we have never had the consecration of virgins except for St. Margaret of Hungary who did it in order to be free of the marriages her family kept wanting to impose on her!

[God's Beloved]

............... To my mind, nothing can be more important nor greater in life and in any aspect whatsoever of life, of more merit to The Church, mankind and to self, ithan The Will of God for a person - and to embrace it lovingly and with Joy and simply for what it is and no matter what it may be

 

..................  With His Call comes all the necessary Graces.   What binds all in complete theological unity and equality is that they are expressions of God's Will which is higher than religious obedience itself and far greater, of more value to the life of The Church, mankind and self.  It is like St Paul pointed out - and something like that it would by dysfunctional (contrary to the Will of God) if a mouth wanted to hear or the ears to walk.  We are the Mystical Body of Christ and each has their particular very necessary function in the life of The Church.  All vocations and calls are "very necessary" to the life of The Church simply because they are expressions of His Will.

 

.....................  Obedience for say a lay person has a completely different expression insofar as the rules for that obedience are concerned, and remain The Will of God for a lay person that that person may know, love and embrace the Will of God for him or her.   Both expressions walk in the footsteps of Jesus and His complete obedience to the Will of God for Him, though it meant a shocking, cruel and shameful slow death.

 

 

 

:winner:

[God's Beloved]

 Religious Life is the state of perfection as The Church states, and we are all called to perfection/holiness, hence the way of perfection outside of religious life will be a way of chastity, poverty and obedience IN ACCORD with one's particular vocation and call from God.

 

Every baptised  person is called to follow Christ in the spirit of the Beatitudes  from which the evangelical counsels of religious life are derived . True ,  HOW each one lives the Beatitudes  will vary according to ones vocation !

[BarbTherese]

Every baptised  person is called to follow Christ in the spirit of the Beatitudes  from which the evangelical counsels of religious life are derived . True ,  HOW each one lives the Beatitudes  will vary according to ones vocation !

 

 

 

The Evangelical Counsels are not drawn from The Beatitudes, rather from the Person of Jesus Himself and how He lived His life as the Poor, Chaste and Obedient One and in perfect Charity. (see  quotation box 1.below - sorry quotation things wont work)

It is Charity that dictates how and when, why, The Beatitudes are to be applied in every life no matter vocation. (See quotation box 2. below and quotes from the CCC) Each baptized person is called to follow Jesus in His Spirit of poverty, chastity and obedience in accord with their particular vocation and in the spirit of The Beatitudes as Charity may dictate.

 

The Beatitudes fulfils those Promises of God in the Old Law and are intended to remove what is incompatible with Charity. (see quotation box 2. below) Jesus lived His Life as the perfect poor, chaste and obedient One and in the perfection of The Beatitudes ordered perfectly by Perfect Charity.

 

As I said in another post, it can be very difficult to discern whether a poster is quoting what is Church teaching, or their own concepts and opinions.  Links are always helpful, even necessary to seal the authenticity of what is stated as being Church teaching.

 

I was reading a thread on Catholic Answers earlier on the eremitical life under Canon 603 and by a person educated in Church theology and consecrated under Canon 603...and trying to sort my head out.  At the start of the thread, the poster uses consecrated in relation to a privately vowed (evangelical counsels) lay person and then much further on in the thread develops and switches to the word “dedicated” lay person to distinguish from “consecrated” person in the consecrated state and as an official Church distinction – but no links to reliable sources to support the ‘development’ or switchover. This makes me wonder if The Church has anywhere made such a distinction (particularly in view of what I have quoted from Vita Consecrata in relation to private "special consecration" as stated in VITA CONSECRATA "The Consecrated Life" or whether it is a person’s or group of persons’ particular concept/notions.  I did wonder why the word “consecrated” was used in relation to a lay person under private vows to the evangelical counsels initially in the thread – and then much later this is ‘quietly’ changed  to “dedicated person” and as an official Church distinction without a reliable resource quoted to support the statements.

 

As I have said before……….it is all very most conffffusinggggg!

 

I think I might have a drink to kiss it goodbye when that jolly piece of mistletoe disappears from Phatmass hopefully at the end of the Christmas Season (more confusion) - as well meaning as I feel that jolly annoying mistletoe is.

 

Off much too late (and my own fault - ah well I'm on holidays) to Night Prayer on the Solemnity of Mary,Mother of God.  :harp:

It always annoys me outstandingly outta sight that I seem to always have a reason and rationalization for faults and failings, for missteps, commissions and omissions.........rather than own up immediately to the fact that I am a consistent sinner. 

 

 

                                             QUOTATION BOX 1.

 

 

Vita Consecrata

http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031996_vita-consecrata_en.html

 

By the profession of the evangelical counsels the characteristic features of Jesus — the chaste, poor and obedient one — are made constantly "visible" in the midst of the world and the eyes of the faithful are directed towards the mystery of the Kingdom of God already at work in history, even as it awaits its full realization in heaven.

 

 

 

                                                   QUOTATION BOX 2.

 

 

Catholic Catechism

http://www.vatican.va/archive/ccc_css/archive/catechism/p3s1c3a1.htm

1966 The New Law is the grace of the Holy Spirit given to the faithful through faith in Christ. It works through charity; it uses the Sermon on the Mount to teach us what must be done and makes use of the sacraments to give us the grace to do it:

If anyone should meditate with devotion and perspicacity on the sermon our Lord gave on the mount, as we read in the Gospel of Saint Matthew, he will doubtless find there . . . the perfect way of the Christian life. . . . This sermon contains . . . all the precepts needed to shape one's life.²⁰

 

1967 The Law of the Gospel "fulfills," refines, surpasses, and leads the Old Law to its perfection.²¹ In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the "kingdom of heaven." It is addressed to those open to accepting this new hope with faith - the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ and so marks out the surprising ways of the Kingdom.

1973 Besides its precepts, the New Law also includes the evangelical counsels. The traditional distinction between God's commandments and the evangelical counsels is drawn in relation to charity, the perfection of Christian life. The precepts are intended to remove whatever is incompatible with charity. The aim of the counsels is to remove whatever might hinder the development of charity, even if it is not contrary to it.³²

1974 The evangelical counsels manifest the living fullness of charity, which is never satisfied with not giving more. They attest its vitality and call forth our spiritual readiness. The perfection of the New Law consists essentially in the precepts of love of God and neighbor. The counsels point out the more direct ways, the readier means, and are to be practiced in keeping with the vocation of each:

[God] does not want each person to keep all the counsels, but only those appropriate to the diversity of persons, times, opportunities, and strengths, as charity requires; for it is charity, as queen of all virtues, all commandments, all counsels, and, in short, of all laws and all Christian actions that gives to all of them their rank, order, time, and value.³³

Edited December 31, 2012 by BarbaraTherese