Bride Of Christ—another Perspective

[cmaD2006]

 

The problem creeps in and perhaps especially in a Vocations Forum such as on Phatmass that the grading of the various vocations theologically can trigger thinking of "more important" "more Loved" etc. etc. according to one's vocation. Nothing can be more superior than God's Will. Nothing! As Jesus pointed out to us, the closest to Him in every way are those who "do the Will of My Father in Heaven" and this was the whole life effort, desire and striving of Jesus Himself on earth and in Heaven.

 

I can't prop this enough.

 

I've come to the conclusion that the highest vocation is simply following God's will.  That is a person's highest vocation -- wherever that may lead.  If one is willing to follow Christ regardless of the cost (be it in whatever state of life) then one's heart is in the right place.

 

And hopefully at the end of the race you will hear "well done oh good and faithful servant," since following God's will will lead to sanctification.

 

I'm not taking away the importance of vocation and choosing wisely, but the whole "xyz is a higher vocation" or "being a abc is a higher calling" (statements that have been made in the past in VS) misses the point.  The point is seeking God's will in one's life, for that will lead to happiness, sanctification, and eventually to an eternal life in the presence of the Christ the Bridegroom.

[Ima Lurker]

I also don't want this thread to turn into a debate, but I think Ima's question in her last post was a good and fair one. That is, does anything new happen in the consecration of virgins? Or in other words: if it's possible for a woman to be a bride of Christ without becoming a consecrated virgin, then what is the point of having the Rite of Consecration?

 

As I see it:

 

- The consecration of virgins is the Church's confirmation of the charism to be a bride of Christ, which is no small thing!

 

- The consecration of virgins actually constitutes the candidate a "sacred person," a change which does not happen when a woman simply makes a private vow.

 

- In the consecration of virgins, the Church herself prays for a special outpouring of the Holy Spirit upon the virgin to be consecrated, and so I think we can say that a woman does receive special graces from the Rite of Consecration.

 

- Similarly, the consecration of virgins gives a woman a chance to make a public commitment to Christ, and to accept publicly His invitation to be His bride. This allows the consecrated virgin to be a public witness in a way that's not possible for someone who is has make a private vow. It's also a chance for the CV to make commitment that's binding and permanent in the "external forum," which means that she now has more accountability for living faithfully as a spouse of Christ.

 

- Receiving the consecration of virgins changes a woman's relationship to the Church. At least theoretically, after being consecrated a CV has new rights and obligations (but I'm worried that getting into exactly what I think these rights and obligations are might spark another debate, so let's leave this aside for the time being...)

 

- Also, I think there are more elements to the vocation of consecrated virginity than simply being a bride of Christ (even thought being a bride of Christ is by far the most central element of this vocation). In becoming a consecrated virgin, a woman is committed specifically to a life of virginity (rather than just simple chastity); to an eschatological witness, and to a life of service to the Church. And, I think she also acquires a special bond with her diocese. 

 

But, by listing all these things, I really am not trying to make anyone who isn't called to be a consecrated virgin feel like their vocation is somehow less "real" or important to our Lord. Consecrated virginity is one very unique vocation among the many beautiful expressions of evangelical life in the Church. 

 

My whole point in starting this thread to begin with is that, if a woman is sincerely and prayerfully perceiving a call to renounce earthly marriage so as to love Christ as her spouse, I don't think she should be disturbed by worries about whether she could ever be a "real bride of Christ" if she can't receive that consecration of virgins.

 

As I said earlier, I think the Church tells us formally who is a bride of Christ, but I don't think she gives us the means to declare confidently who is not one. 

 

Thank you from the bottom of my heart for your gracious and charitable response. I am  praying about it. It's frightening to post here, having a different line of thought seems to draw hostility from certain people and I'm not sure why but it's unimportant to me as I hate being a target. With your permission, I will pm my questions to you so that you can respond on your own time which perhaps will work better with your busy schedule - respond if you can, when you can.

 

Again, thank you for your openness, you have no idea how much I appreciate this. I look forward to learning more from you. And for what little it is worth, you have my prayers in all your undertakings! (and any prayers you spare for me, thank you.) 

 

Peace!

Ima. 

[AccountDeleted]

 

 

As I said earlier, I think the Church tells us formally who is a bride of Christ, but I don't think she gives us the means to declare confidently who is not one. 

 

Beautiful! :love:

[BarbTherese]

I don't think that Sponsa-Christi is in any way calling into question that the Consecration of a Virgin or any other canonical consecration is the Holy Spirit actually acting in a very public manner in every way.  It is a great honour indeed, and a great dignity, to be a candidate chosen by The Holy Spirit for such an honour and dignity........it is also at once a great responsibility AND accountability before The Lord, The Church and the world.  What she, Sponsa-Christi (or he, unsure), is saying is that the many wondrous gifts of The Holy Spirit are not of necessity confined to Canon Law alone and only -  and that The Spirit is free to gift wherever He may and indeed He does.  This fact is borne out by those saints who have been canonized who were not canonically consecrated in any way.  The Grace of holiness was bestowed by The Holy Spirit apart from any act of The Church other than the Mass and various Sacraments. 

Q.  Could such saints claim to be brides of Christ? 

A.  Certainly not in the terms of Canon Law.

 

A separate point:   ..............The holiness of canonical consecration is not being called into question - but it does need to be underscored that that canonical consecration must then be carried out all through the following journey of the one consecrated.  And most all of us I would think pray that this does occur.  But the two factors (canonical consecration and living out the reality of canonical consecration) are a necessity.

Edited August 13, 2013 by BarbaraTherese

[cmaD2006]

Thank you from the bottom of my heart for your gracious and charitable response. I am  praying about it. It's frightening to post here, having a different line of thought seems to draw hostility from certain people and I'm not sure why but it's unimportant to me as I hate being a target.

 

Ima -- I just wanted to make it clear that my posts were not on your comments.  I think honest questions about any vocation is fine, I am just leary when it turns into an all-out debate (when it doesn't need to be).  So I just wanted to clarify this just in case you perceived that I was commenting on your posts.

[BarbTherese]

I would add to Sponsa Christi's analysis of my position that consecrated people participate in reflecting the bridehood of Christ more than other baptized people.  I even quote from a papal document to that effect.  See this post.  You will note that according to my post and to the Pope, that religious nuns share more in the reflection of the Church than religious sisters or brothers...  Therefore, even the Church talks about participating in her bridehood for religious in a way that is deeper than for baptized persons.  The real crux of the issue is not a deeper bridehood but an essential one. 

 

 

For all three, consecrated virgins, religious and the baptised, the essence of sanctity begins with the journey and the living out of whatever Graces are granted in that journey, as well as the carrying out of the duties of one's particular vocation and state in life.  Consecrated virgins, religious and the baptised laity all have different duties associated with their particular call.  They are called to give different kind of witness to Jesus and His Mystical Body on earth.

The important thing about the image any person is due to vocation, or the witness they are called to give is in the living it out.  Not only are we called to give a certain kind of witness or image by vocation, but we are also called at once to an interior life which will be the real and actual effectiveness of our brief and mission, vocation in life.

 

Of course consecrated virginity is a particularly vivid image of Jesus who was virginal - consecrated virginity is also particularly eschatological in that in Heaven there will be no marriage.  These factors are called by vocation into the quite public arena and consecrated to be in the public arena by canonical consecration.

 

Jesus was also poor, chaste and obedient (evangelical counsels) and lived them out unmarried, committed to no one except His Father.  This is the witness that the religious particularly gives.

 

All are dependant on how the consecration is lived out in the journey.  The actual consecration is not dependant on the journey.  It has already taken place.  The effectiveness of Graces granted at consecration or profession is dependant on the subsequent journey. The Grace is actually granted at consecration or profession - the individual in free will must then respond positively to the Graces granted at consecration or profession and then the Graces granted after these events in their journey.

 

Catholic Catechism

796 The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist.²³⁴ The Lord referred to himself as the "bridegroom."²³⁵The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him.²³⁶ The Church is the spotless bride of the spotless Lamb.²³⁷ "Christ loved the Church and gave himself up for her, that he might sanctify her."²³⁸ He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body:²³⁹

 

This is the whole Christ, head and body, one formed from many . . . whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? "The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church."²⁴⁰ And the Lord himself says in the Gospel: "So they are no longer two, but one flesh."²⁴¹ They are, in fact, two different persons, yet they are one in the conjugal union, . . . as head, he calls himself the bridegroom, as body, he calls himself "bride."²⁴²

 

  I don't quite understand how a consecrated virgin can, at consecration, have an essential spousal role, rather than a deeper one, since the essential spousal nature of the soul takes place at baptism.  That a consecrated virgin having a deeper spousal role, or more publicly vivid role, I can grasp. The spousal role is only deepened by the life of Grace in the soul.  Undoubtedly at consecration, the candidate receives a very special Grace to live out their virginity for life and to live a particular lifestyle and a deepening of their spousal commitment.

[BarbTherese]

Further research would seem to indicate to me that ontological change into the spousal relationship takes place at Baptism which does fit in with what the CCC states as in my previous post (see below)***

 

http://stpaulsparish...ical_change.pdf

Quote

The categorization about which you are asking is:

– the Sacraments which produce an ontological change in a person: Baptism, Confirmation, Holy Orders

– the Sacraments which provide grace for the support, strengthening, and development of the new life

and being created by this ontological change: Eucharist, Reconciliation (Penance), Unction of the Sick,

Matrimony

Ontology is the “study and analysis of what something is.” This definition was expanded by the 20th Century

philosopher Martin Heidegger’s “existential analysis” to include the study of human existence. Thus an “ontological

change” is a change in what someone is and the nature of his/her existence.

The Sacraments of Baptism, Confirmation, and Holy Orders, when validly administered, produce an objective,

permanent, systemic change in what a person is and the nature of his/her existence.

 

 

________________________________

 

 

***Quote

Catholic Catechism

796 The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist.²³⁴ The Lord referred to himself as the "bridegroom."²³⁵The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride "betrothed" to Christ the Lord so as to become but one spirit with him.²³⁶ The Church is the spotless bride of the spotless Lamb.²³⁷ "Christ loved the Church and gave himself up for her, that he might sanctify her."²³⁸ He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body:²³⁹

 

This is the whole Christ, head and body, one formed from many . . . whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? "The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church."²⁴⁰ And the Lord himself says in the Gospel: "So they are no longer two, but one flesh."²⁴¹ They are, in fact, two different persons, yet they are one in the conjugal union, . . . as head, he calls himself the bridegroom, as body, he calls himself "bride."²⁴²

[BarbTherese]

As an aside - I do think that the stunning wonder and awe of Baptism and Confirmation needs to be underscored and never too heavily if we laity are going to be won over to the amazing Grace that Baptism and Confirmation actually are and to our very real call and vocation conferred in these two sacraments - a call and vocation from God to a spousal relationship effected at Baptism - and no other vocation or call canonically can occur without Baptism and Confirmation.

 

Too often, Baptism and Confirmation are not given the status that is theirs.  Superior status is given to consequent vocations and these two amazing initial and primary Sacraments are seen as incidental and the common lot, of no real consequence in Catholic culture.

 

Again, as in the CCC spousal and nuptial type language and it's meaning is "Unity with The Lord" to which we are all called and this essential spousal relationship and ontological change is conferred at Baptism and Confirmation.

 

Edited August 13, 2013 by BarbaraTherese

[BarbTherese]

...........should read: "conferred at Baptism and strengthened at Confirmation"

[MarysLittleFlower]

I'm trying to think about all this....

 

I agree that we're all called to union with God in terms of our Baptism, as being part of the Church, and in contemplative life this leads to the mystical union. This type of union often has spousal language since the Church is the bride, and the individual soul is like a bride.

 

I also agree that we need to follow God's will for our vocation, and that His will is what would lead us to holiness best.

 

I also believe the Church teaches that religious life is objectively superior to marriage (as an example)... leaving everything for Christ is something special and a special call.

 

Some are called to be brides of Christ by renouncing human marriage and not everyone is called to this.

 

I guess the question is about this last part - are these only CVs, or can they be religious too. Some are saying this is based on a spiritual reality of who the person is, and a change in who they are, some are linking it to canon law, some are saying it's not dependent on canon law or an official title, etc. 

[Rosita]

I agree a CV is technically a bride of Christ in the fullest sense, but then this can only mean they are called by the Church to a deeper life of service. Discerning a call to be a CV isn't about being able to offically claim the title of "Mrs. Jesus Christ" from the Church. It's about service to the Church and her children. The Church doesn't say unless we are CVs we can't have a spousal relationship with Jesus in our hearts and in our daily lives; she's saying some women are called to BE this canonically and their service flows from the special graces that is bestowed on them for this vocation; they aren't guaranteed a spot in heaven just because the Church has bestowed on them this awesome dignity. They have to pour this love out.

 

I can understand why a CV will want to distinguish the difference between a religious sister and a CV. As a single laywoman, I can't count how many times I have pointed out to people that St. Catherine of Siena or St. Rose of Lima were not nuns Though I know they are Brides of Christ because they took Jesus as their spouse, I still am pointing out their state in life according to the Church's definition of what technically is a nun or not.

 

CV gives witness to the beauty of purity, but a converted non-virgin obviously can't become a CV, but if she decides to make private vow of chastity, she can  give witness to God's Mercy; both of these are needed in today's culture and neither one of them has less dignity than the other.

 

I think one of the fruits of the other thread and this thread is that it shines on a spotlight on what the real question we should be asking ourselves, "How is God calling me to serve? Who is God calling me to pour out my love to?"

 

Along with the Blessed Mother, the USACV has chosen St. Kateri Tekawitha as a patroness, who wasn't a consecrated virgin in the technical sense or a religious. She was a laywoman under a private vow of virginity.

 

In a nutshell, if you want to love Jesus more than love who He loves: the poor, the sick, and everybody we find annoying.

[Sponsa-Christi]

Rosita,

 

Beautiful post!

 

 

 

I agree a CV is technically a bride of Christ in the fullest sense, but then this can only mean they are called by the Church to a deeper life of service. Discerning a call to be a CV isn't about being able to offically claim the title of "Mrs. Jesus Christ" from the Church. It's about service to the Church and her children.

 

I can't agree with this strongly enough! Very well-put.

[BarbTherese]

I agree a CV is technically a bride of Christ in the fullest sense, but then this can only mean they are called by the Church to a deeper life of service. Discerning a call to be a CV isn't about being able to offically claim the title of "Mrs. Jesus Christ" from the Church. It's about service to the Church and her children. The Church doesn't say unless we are CVs we can't have a spousal relationship with Jesus in our hearts and in our daily lives; she's saying some women are called to BE this canonically and their service flows from the special graces that is bestowed on them for this vocation; they aren't guaranteed a spot in heaven just because the Church has bestowed on them this amesome dignity. They have to pour this love out.

 

I can understand why a CV will want to distinguish the difference between a religious sister and a CV. As a single laywoman, I can't count how many times I have pointed out to people that St. Catherine of Siena or St. Rose of Lima were not nuns Though I know they are Brides of Christ because they took Jesus as their spouse, I still am pointing out their state in life according to the Church's definition of what technically is a nun or not.

 

CV gives witness to the beauty of purity, but a converted non-virgin obviously can't become a CV, but if she decides to make private vow of chastity, she can  give witness to God's Mercy; both of these are needed in today's culture and neither one of them has less dignity than the other.

 

I think one of the fruits of the other thread and this thread is that it shines on a spotlight on what the real question we should be asking ourselves, "How is God calling me to serve? Who is God calling me to pour out my love to?"

 

Along with the Blessed Mother, the USACV has chosen St. Kateri Tekawitha as a patroness, who wasn't a consecrated virgin in the technical sense or a religious. She was a laywoman under a private vow of virginity.

 

In a nutshell, if you want to love Jesus more than love who He loves: the poor, the sick, and everybody we find annoying.

 

Excellent post, Rosita -  :)

I read this quotation yesterday from St Augustine and remembering that the call and vocation of all vocations is to the perfection of Charity: 

 

"What does love look like?  It has the hands to help others.  It has the feet to hasten to the poor and needy.  It has eyes to see misery and want.  It has the ears to hear the sighs and sorrows of men.  That is what love looks like" (St Augustine)

 

One of the things that struck me when I was counselling pre illness onset is that probably most I counselled simply needed a good friend willing to listen over a cuppa without any sort of judgement.  My training was in non directive therapy. This was the seed that began the lifestyle I call "Bethany".  With charities and even counselling clients are more or less numbers - they come and go in the main.  But as we go about our daily lives we can come across so many that just need a jolly good pal and a cuppa now and then. Someone to drop by and say "Thought I'd call in and catch up.  Got the kettle one!" We may not reach many as with charity or counselling work, but we can reach a few very meaningfully and in the hope that it will have the pebble in the pool effect.  And we can trust in The Holy Spirit to bring those in need in our pathway somehow.

 

 

Along with the Blessed Mother, the USACV has chosen St. Kateri Tekawitha as a patroness, who wasn't a consecrated virgin in the technical sense or a religious. She was a laywoman under a private vow of virginity.

 

 

Sanctity and holiness reaches right across the board of sancity and holiness.  Good point, Rosita.
 

[OnlySunshine]

I agree a CV is technically a bride of Christ in the fullest sense, but then this can only mean they are called by the Church to a deeper life of service. Discerning a call to be a CV isn't about being able to offically claim the title of "Mrs. Jesus Christ" from the Church. It's about service to the Church and her children. The Church doesn't say unless we are CVs we can't have a spousal relationship with Jesus in our hearts and in our daily lives; she's saying some women are called to BE this canonically and their service flows from the special graces that is bestowed on them for this vocation; they aren't guaranteed a spot in heaven just because the Church has bestowed on them this amesome dignity. They have to pour this love out.

 

I can understand why a CV will want to distinguish the difference between a religious sister and a CV. As a single laywoman, I can't count how many times I have pointed out to people that St. Catherine of Siena or St. Rose of Lima were not nuns Though I know they are Brides of Christ because they took Jesus as their spouse, I still am pointing out their state in life according to the Church's definition of what technically is a nun or not.

 

CV gives witness to the beauty of purity, but a converted non-virgin obviously can't become a CV, but if she decides to make private vow of chastity, she can  give witness to God's Mercy; both of these are needed in today's culture and neither one of them has less dignity than the other.

 

I think one of the fruits of the other thread and this thread is that it shines on a spotlight on what the real question we should be asking ourselves, "How is God calling me to serve? Who is God calling me to pour out my love to?"

 

Along with the Blessed Mother, the USACV has chosen St. Kateri Tekawitha as a patroness, who wasn't a consecrated virgin in the technical sense or a religious. She was a laywoman under a private vow of virginity.

 

In a nutshell, if you want to love Jesus more than love who He loves: the poor, the sick, and everybody we find annoying.

 

I have nothing but good things to say about this post.  You laid out in the first paragraph what I've been thinking all along.  I discerned religious life for over 5 years but came to the conclusion that, while I felt the call to Consecrated Life, religious life wasn't what Jesus was asking of me.  Though I really do believe that He allowed me to discern it because for 24 years, I had no idea that Consecrated Life existed!  I knew about priests and that I wasn't a man so I couldn't become one so my "default" vocation was to get married and have children.  Then, when I went on a retreat with some AMAZING religious and made my reversion to the Church in December 2007, I decided to check religious life out because I felt a tug in that direction.  Over the years, I've experienced various trials, especially in regards to being turned away from applying to religious orders because I have depression (though it is VERY well-controlled now thanks to therapy and medication).  I kept asking myself why God would allow this to happen when I felt such a strong call to be Christ's alone.  Everytime I would start thinking about marriage or family, I would think 'it's beautiful but it's not for me.' 

 

I had an epiphany recently.  Funnily enough, I purchased a brown scapular a few months after my reversion and I knew that Christ was on the front part but I didn't know that it was an image of Divine Mercy!  Once I found out, I read about St. Faustina and how Christ wanted us to pray the Chaplet of Divine Mercy everyday at 3pm and I was hooked.  I've realized that Christ lead me to Divine Mercy - not only for my sake - but also to spread His love and mercy to all.  I didn't know how to go about this since religious life obviously wasn't where He wanted me.  That's when I started to learn about Consecrated Virginity through some loving Sisters in my parish.  Honestly, I had been thinking about it for a month before I talked to them when I found out that Mother General didn't think religious life was right for me.  In her letter, she told me that she felt I had a strong call to Consecrated Life but I should look into other ways to live it out.  The Sisters in my parish told me that they saw my dedication to my home parish and that Consecrated Virginity would allow my parish to be my community and I would be able to serve in whatever capacity I felt Christ was calling me to, whereas my choices would be limited in religious life to the community's apostolate(s).

 

I am learning all I can about Consecrated Virginity and I plan to approach my Bishop when I feel the time is right.  I am very busy with school plans (it starts in 12 days) and finding a job.  I have nothing but great respect for saints like St. Rose of Lima and St. Catherine of Siena (St. Rose, especially).  Obviously, Jesus considered them to be His brides if both of them were united to Him in a mystical marriage and given invisible rings by Christ Himself.  Who are we to argue with who Christ calls to be His own, even if they don't receive a public consecration?  ;)

[OnlySunshine]

The Mystical Marriage of St. Catherine of Siena