(c) 2009  by Therese Ivers, JCL

www. DoIHaveAVocation.com

Table of contents for College Education

1. College Education Part I- Should Cloistered Nuns Have A College Education?
2. College Education Part II- Choosing A College When Discerning

by Therese Ivers, JCL

Dan would like to become a priest.  He is a high school senior and believes that he has a vocation to the diocesan priesthood.  Mary Ellen is also a senior in high school and is thinking about joining a cloistered order.  Should she go to college, and if so, where?  The decision of whether to go to college is one of the more important decisions that many discerners must make on their vocational journey.  For those of you agonizing over this decision, I would like to offer some tips which may help.

Tip #1 Know Your Ultimate Goal

What do you want to achieve with your education?  Do you know the difference between vocational training and education which enriches the whole person?  If you don’t, you may want to check out this document which I believe everyone who is thinking of investing tens of thousands of dollars and years of their life in college should sit down and read and understand.

Tip #2 Know Your Pocketbook

If you are considering joining religious life, you should be aware of the fact that religious orders cannot accept candidates who are burdened with debt.  Today people can graduate with tens of thousands of dollars in student loans.  This can delay entrance for 5, 10, 15, 20 years.  In today’s economy, when there is a high unemployment rate, paying off such loans in a timely manner is not always possible.

If the main goal is to get a college education in a particular field to fulfill entrance requirements for a religious order or the degree needed before entering major seminary, then consider finding the cheapest BA or BS degree program, which may include several semesters of junior or community college.  Obviously, you can hunt down grants, scholarships, etc.  Even if you don’t plan on majoring in math, do some figure crunching.

Know your numbers. Be creative.  For example, one private Catholic college has a policy whereby the most a student would ever need to borrow is the maximum allowed by the Stafford loans (about $3,500 – $5,500 each year) and has a generous financial aid package.  Even though the listed tuition is high, your debt would be very low upon graduation.  You might even decide to study in Europe.  Tuition for a Bachelor’s degree program student at the Angelicum, my own alma mater, is only €1320 for the whole year of 2009/2010.

Tip #3 Is A College’s Catholic Identity Important?

Know yourself.  Many students who go to state colleges end up being practicing Catholics.  Many students who go to expensive “Catholic” colleges end up losing their faith.  Who are you, what do you stand for, and are you able to live in a mature, adult fashion without needing peer pressure to practice your faith?  Maybe it’s important to you to find more potential Catholic dates at college.   Whatever your goals may be, these are merely a sample of the questions you should ask yourself.  And in case you’re wondering, unless you need the philosophical/theological pre-reqs for major seminary or specific degrees for particular apostolates, in most cases, your undergraduate degree is what’s important, not where you got it.

Those are the tips for today.  Enjoy!

(c) 2009 by Therese Ivers

All Rights Reserved

www.DoIHaveAVocation.com

In one of the states of the US that I grew up in, there is a convent.  In that convent are women dressed in habits.  They make vows of poverty, chastity, and obedience… and they live austerely.  They claim to belong to an ancient and revered Order.  But, they are not nuns, and they are not sisters.  As a matter of fact, they are lay women who masquerade as Roman Catholic religious.  In a word, they are frauds.

There is an international group that passes themselves off as a budding religious community.  Married individuals may join this so-called religious community.  People who are married and think they need to somehow become religious in order to become holy and wear a habit are often referred to join this group.  The website of this group has what purports to be “encouragement” from the Vatican.  The way this group is set up, there’s not a chance that it will ever get canonical approval from the Church, and I suspect that the words they quote from the Vatican were meant in the same spirit as ones of encouragement I got in a canned letter from the Vatican in 1993 to my own group (a social club).  And yet, people, longing to become religious, flock to this group and somehow think it will obtain recognition from the Church in the future despite grave irregularities.

An individual founded an international organization with vows and promises structured to further his ambitions and which helped shelter him from consequences from much of his criminal activities.  It was doing so much apparent good in the Catholic Church that people such as myself were threatened when we voiced our conviction that this organization exhibited most of the characteristics of a dangerous cult and violated the rights of potentially thousands or tens of thousands of souls.  One tactic this organization is said to have used is violating the consciences of its members and mixing up internal and external forum governance.  Because abuse and manipulation of conscience is by far one of the very worst abuses of the human person, I wrote my thesis on that subject to help people discerning vocations as it is still a very serious problem to this day in a certain percentage of seminaries, religious communities, and other groups (for an example of alleged vocational manipulation of conscience wherein God is used as a tool, see this article in reference to the commonly reported “Lost vocation, sure damnation” phrase used to manipulate vocations).

What’s common about all of these organizations (and there’s quite a few more out there)?  A blatant disregard for good theology, basic canon law, and ecclesiastical grounding.

There are groups out today and in the past that may have had a Cardinal, an alleged seer, or even a Pope preside at a profession or ordination, but that doesn’t mean a group isn’t a cult or that its leadership or members won’t and can’t harm others.  Often, it is precisely those communities or movements which look like they are hard core Catholics which do the most damage to people’s souls if under the control of frauds, manipulators, and/or malcontents who look like sheep on the outside but are wolves on the inside.

One reason this website exists is so that people are helped with the tools they need to make informed vocational decisions.  Sometimes it is necessary to point out the less than ideal side of human nature.  At times, the best way of doing that is by calling attention to real live examples of problems which occur when canon law, civil law, or even just plain and simple common sense isn’t followed.

In that spirit, then, I will bring to your attention an article written about some women who made private promises of poverty, chastity, obedience, and secrecy… but who may have put themselves in a very vulnerable position for doing so.  Excerpts from this article is taken from ReGAIN network’s website at http://regainnetwork.org/article.php?a=47245744 and is in blue while my comments are in black.  I do not necessarily agree with the opinions  or alleged facts expressed in this article.  But, it does report what has been informally and formally alleged about Regnum Christi by large numbers of ex-members.  What is factual is that Regnum Christi is a “lay movement”, and its canonical standing in the Church is not one that constitutes its members in the consecrated state, and my comments are based on that fact.

Grasping the Brass Ring – Reflections on the Consecrated Life in RC

By Giselle Sainte Marie

Contact: gisellestemarie@yahoo.com

Picture a beautiful young woman confronting her parents. She is modestly dressed, fresh of face and pure of heart, yet with firmness in her voice. “I love you both but you cannot stand between me and my vocation.” She has an unseen army at her back – great saints who had to defy families who wanted them to remain in the secular world, to carry on the family name or business, or to marry for questionable motives. Saint Clare is a model – the single-minded woman who fled to Assisi to have her beautiful hair shorn and to embrace the poverty of her friend Francis. This woman has also heard tales of Saint Thomas Aquinas whose Dominican companions kidnapped him out of his own home where he had been imprisoned by his family who didn’t understand his vocation. She also has stalwart women on her side – all those scattered throughout the world who have already undertaken their private promises to embrace Christ forever as their Spouse, and who are even now praying for her strength and perseverance in this confrontation.

Now she is confronted with these two beloved but misguided souls whose priorities do not match her own. They speak of education, degrees, work experience, and her youth – as though she hasn’t prayed long and hard over this decision! How could they know of the privilege of being called from all eternity to be a bride of Jesus Christ? How could they know how many other souls depended on her generosity right now? How could they speak of such mundane details when she had lived shoulder to shoulder with the most vibrant, enthusiastic, and joyful women she has ever met?

This scenario has been endured by many perplexed families in countless homes over the last ten years…

From the parents’ point of view, Regnum Christi – through its schools, youth groups, retreats, and summer camps – looked like just the organization to back up everything that had been fostered within the family. The [so-called] consecrated women who had taken charge of the girls’ clubs were zealous and focused.  The Legionary brothers and priests had taken such a fraternal interest in the boys and the state of their souls.  Who could doubt that the time spent in Legion-sponsored activities was anything but helpful in learning to live virtue and imitate Christ Himself?…

…Trapped by Closed Arguments
Joining the movement – incorporation – commits all members to daily, weekly, and monthly obligations such as prayers, meetings, and retreats. Each is an established devotion with many Catholics anyway so the transition to life in Regnum Christi is not difficult, although the degree of activity accelerates pretty quickly. With the incorporation, she is assured that, by her very presence, she is fulfilling God’s for herself and that the closer she integrates her life with the methodology of the Movement, the more closely she will be clinging to His will. That is the first catch, which confuses the members; it is a cyclical yet unspoken argument: “You are here, so God must want you here. Live this life well and you will assure your salvation.”   [A person in formation in any community should be aware that ongoing discernment is necessary and that just because he/she is "in" the formation program does not necessarily guarantee a divine call.]

The demands made on members are simply actions reflecting their baptismal promises. The prayers, apostolates, and recruitment methods are all centered on Regnum Christi organizations. This makes sense given the members commitment to this group, but this world also closes in on itself and becomes all-absorbing. The schools, the camps, the retreat centers, and the youth groups all need tremendous inputs of time and money, so members are quickly put to work according to their talents and availability. Each of these endeavors has as its given goal of spreading Gospel values and love of Christ so the mission cannot be disputed. Also, though, since the methodology is God’s gift to the Church and is blessed, the way to run these apostolates also cannot be disputed. Here we have a second closed argument for Regnum Christi: “The end is good because it is Christ; the means are blessed because it is of God – who are you to argue with either?”

The Movement has now stepped in as broker between the soul and God since it lays out the devotions and norms, is appointed safeguard of one’s baptismal promises, and becomes guardian of the way the member serves the Church since it directs the apostolic activities of its members. As it is difficult for an adult member to see the progression of control and pressure on the member, it is nearly impossible for the young and impressionable women to understand what they are undertaking by their association with Regnum Christi.

In the same way that parents take care to oversee large expenditures of their young adult children, they want to be near as life-altering decisions are made. This is what families are for – the overlapping generations allow wisdom to trickle down from the elders as new life assures fresh interest to the aging. The give and take between family members is under girded by love for one another and an active faith assures that action is grounded in truth.

How sad – and contrary to God’s plan for families – when such decisions about vocations are made without consulting the parents, the primary educators of these girls, and honest reservations are interpreted as deliberate obstacles to God’s plan. [The flip side is that while, in this case, families had grounds to object to Regnum Christi, some families generally oppose genuine vocations and may prove a hinderance to those with a vocation.]

Fatherly Oversight Missing
It is important to understand Regnum Christi’s explanation for its “consecrated” life. The women who choose this life are not “religious,” since no vows have been made. Vows are publicly made to a bishop [the author is technically incorrect here...  vows are made to God, not the bishop, and public ones are made through the bishop or comptent authority in the Church...], which give the soul a privileged place in the structure of the Church, canonically speaking. The consecrated member of Regnum Christi has made a set of private promises to a Legionary superior [again, so-called superior, because it is purely a private arrangement and not sanctioned or authorized by the Church to receive vows in her name], which means that she is still a layman in the Church, with no canonical protections for the life of poverty, chastity, and obedience she is undertaking. It has been made clear to her through her training, though, that private promises are every bit as binding before God as public vows and that, despite their canonical distinction, God takes them (and her) just as seriously.

The Legion’s explanation for such a distinction has been that this Movement was born under persecution (the Cristero War in Mexico in the early 20th century) and the ability of the consecrated members to live as laymen is an important protection for them should the Church return to the “catacombs.” While this may or may not happen in the future, it leaves the women tremendously vulnerable in a system that gives them no recourse for their difficulties. Each woman’s understanding of her vocation is that Christ has called her to Himself for spousal love but it is best if their relationship is maintained “under the radar,” so to speak. Wrapped up in the privilege of being so called, it would seem petty of her to demand protection for her status. God, she would think most certainly, will provide [does something like "you shall not tempt the Lord your God" sound familiar?].

Thus, consider that the parents are not a part of the decision-making process that leads to [the so-called] consecration: the fathers do not give their daughters to the Church in a formal way as has been historically a part of Religious professions (complete with wedding dress and bestowal of dowry gift), until recently the parents were not even invited to the consecration ceremonies (this change came about because of so much bad feeling by parents), and even parental permission is inconsequential to the acceptance of the young woman. Compounding this troubling set-up, there is no Episcopal oversight in the process; neither the young woman’s bishop from her home diocese nor the resident bishop where the consecration[dedication] is made knows of the consecration of the soul in his care. Interestingly enough, for the traditional outlook and orthodox sensibilities that the Legion is known for, they are party to a remarkably modern trend in family life – the independence of youth, the rejection of family wisdom for choosing a state in life, and in a manner of speaking, “spiritual elopement” – running away on the sly to embrace a spouse without witnesses. We will find, though, that even “elopement” as a definition may be too generous a term…

…Religious vows mirror wedding vows, with witnesses, notification of the appropriate authorities, [actually the appropriate authorities in religious institutes receive vows if and only if they approve them, and are not merely "notified"] and prior preparation of the candidates for the embrace of Christ as lifelong Spouse. Historically, the religious orders have demanded years of preparation with interim temporary vows paving the way for the final vows at the end. If the candidate leaves before her final vows, she or others have discerned that she is not called to the religious life and she goes knowing she was not yet a bride of Christ, no matter how many years were dedicated to the process.

In Regnum Christi, the process is somewhat reversed, with the [morally but privately] binding consecration [dedication] to spousal love of Christ undertaken after only weeks or months of preparation. This formation would consist of an academic explanation of consecration combined with two key elements: an opportunity to see the joy and enthusiasm of others living the life, and a presentation of the highly romanticized life of the founder, complete with tales of heroism, intrigue, persecution, and the weight of the New Evangelization squarely on his long-suffering shoulders. The accumulated effect on young impressionable girls is overwhelming. The program is front-loaded with her private promises of poverty, chastity, and obedience (and a fourth secret promise  added that the candidates probably were unprepared for [and which Pope Benedict XVI wisely dispensed for their male counterparts]); and then the women undertake a study of the evangelical counsels that now pertain to them – in order to better understand what they have already undertaken.

Too much anecdotal evidence exists which points to an imprudent push to consecrate girls without adequate preparation or authentic discernment. The constant euphoria in consecrated houses – combined with an urgency to increase their numbers, zealousness to outdo one another in generosity, and clinging to the Methodology as the only path to God – all lead one to see that the younger members are caught up in “crushes on Christ” rather than mature bonds of spousal union. Young women have willingly accepted that others “see” their vocation, even if they are unsure. They in turn may later influence others to embrace [that is, have them make vows of poverty, chastity, and obedience, obeying other lay and not consecrated women with no canonical safeguards] [what they think is ]consecrated life [but is actually privately dedicated lay life with a religious life-like structure] in order to justify their own choice and this pressure on the candidate, combined with spiritual direction that leads many to consecrate [dedicate, not consecrate] themselves as an added witness to growing ranks, makes true discernment difficult to impossible…

Are They Really Brides of Christ?
There is no doubt that these consecrated women have surrendered themselves to God in a private and complete way. They live complete poverty, chastity, and obedience with an understanding that they have taken Jesus Christ as Spouse. They fully intend to live this life until death – and yet many leave after a few years, torn with guilt, confusion, and embroiled in a monumental spiritual crisis. Just as the Church concerns herself with the status of divorced Catholics, we must take the time to consider whether these women were actually “married,” or were merely living as “spiritual concubines.”

The state provides certain protections to its citizens through laws and statutes, and the Church protects her members likewise through canon law. Those who have publicly entered Religious life have unique canonical protections that the laity neither has nor needs, since the laity have retained their rights to own property and engage in contracts. When men or women attempt lives of poverty and obedience to Church hierarchy, canonical norms usually protect them and their unique status in the Church. The so-called Consecrated women do not have the canonical protections that Religious have, and yet their promises obligate them to that same way of life. Their conscience alone forbids them from making demands in return for the unpaid hours, their total gift of self. If promises to them by their superiors are broken or “understandings” become “misunderstandings,” there is no recourse because their promise was completely “in-house” and private.* By their generous nature and desire to annihilate their own preferences, these women are prime targets for abuse should their [non canonical] superiors not have the highest ethical standards.

Those familiar with the grounds for annulment recognize in the inadequate formation process grounds for assuming that no true union took place. Those who have daughters become consecrated [dedicated as they are not consecrated] against their parents’ wishes may recognize similarities to wayward daughters of another type, raising red flags about their maturity in light of this decision:

1 “Jesus wants me and I am special to Him.”
2 “You just don’t understand.”
3 “I am old enough to do this and don’t need your permission.”…

The consecrated woman’s confusion about this group is compounded by its rate of growth. Another circular argument that is given to her is that it is clear that Regnum Christi is especially blessed by God because of its staggering growth in numbers. Surrounded by women who have been spiritually manipulated into premature promises, and then sent out to recruit others in the same way, she is trapped. If she is less than zealous in recruiting numbers to the consecrated life, she is questioning the methodology that recruited her, and if she recruits heavily, she is “stacking the deck” in God’s “blessings” by filling the houses with vocations as tenuous as her own [even human activities can be "blessed" with numbers.  Look at the socialist and communist movements that had fanatic followers and recruiters].

Every endeavor in which her superiors allow her to participate has as its ultimate goal to increase the Regnum Christi fold: World Youth Days, visiting university campuses, teaching CCD programs, assisting at marriage retreats, attending international fora where policies are hammered out, establishing youth groups, even sharing dinner with local families when invited. There is no wonder that, despite the many avenues for sharing Christ and spreading the Gospel, each event has a recruiting dimension. Reticence in sharing the Movement would be unheard of to a consecrated member who knows that for efficacy and timeliness, Regnum Christi is the easiest way to build the Kingdom. Thus increasing numbers – the top priority for all members – is twisted into legitimacy, which in turn helps to increase the numbers (and confusion!) of the consecrated [dedicated women].

What if She Leaves?
Many women leave, although their souls are in turmoil and their reentry into normal life is fraught with confusion. Good spiritual direction after leaving allows them to understand that the consecration that they undertook carries only as much weight as any consecration that any Catholic makes – i.e. to the Sacred Heart, to the Immaculate Heart, to live as a secular Franciscan, or to live more closely one’s baptismal commitments [this is incorrect.  The women have made private vows/promises which if they are not void by virtue of their being made with ignorance and lack of due preparation, ought to be dispensed, and will be dispensed quite easily by their pastor or bishop.  This article here is helpful for those in this predicament.]. As far as the best theologians can discern, there was no spousal union of the nature of a Religious or consecrated virgin who makes quiet vows in the presence of her bishop [The consecrated virgin of canon 604 does NOT make quiet vows in the presence of her bishop.   She is consecrated publicly by the bishop, and by virtue of that consecration is made a "sacred person" and a spouse of Christ.  Again, this is like Holy Orders which  is done through the ministry of the Bishop not through proffering one's vows.] . As harsh or disrespectful as it may seem, living this union with Christ without canonical recognition is much like living in a common-law marriage without the protection of the state. We are all called to give our hearts to Christ and, during this phase of her life, Christ had her total attention – but it was never properly consummated. Nothing is wasted, nothing is lost, but she is free to move on, to marry, or to join another community.

It should be understood by the families and loved ones of the consecrated members that, although many leave, others may be crippled both in their ability to leave as well as after leaving. Cult experts have commented elsewhere on the frightening elements of life in Regnum Christi that come perilously close to cult-like attributes. Knowing full-well that God keeps His word and expects us to as well, coupled with the ominous view that “God saw you from all eternity as Regnum Christi,” it is virtually impossible to walk away without fears for one’s salvation. Several things must be kept in mind…

3. As for the promises, the same rules that govern marriage tribunals should govern the consciences of the women who change their minds about consecration. They can recognize that the promises were undertaken without proper formation, without adequate consent, and while lacking sufficient maturity to make them binding.  [And, therefore, like those challenging their status in the marriage tribunal, these so-called consecrated women should get a dispensation from their pastor or bishop from their private vows since those vows do morally bind an individual to celibacy unless dispensed by the proper authority (which is easier than having them declared null).]

For examples of such misunderstandings, ample evidence exists that promises of education and degrees are often not fulfilled. Likewise, not all consecrated members find that the work they are offered measures up to their skills and formation. Family background also seems to have a bearing on certain assignments and opportunities for positions of authority, which is very distracting to the mission.

The above excerpts from the lengthy but interesting article is an indication of why canonists take “hair splitting” definitions seriously and why it pays to do one’s due diligence in vocational discernment.  Lives- real people with real souls – are affected.

by Therese Ivers, JCL

Eleven votes have been cast in favor of having this month’s theme be consecrated virginity.  As I sat down to begin writing this article, one of the first things that came up vividly to my mind were several women who were incorrectly described to me as consecrated virgins.  Two I met on a trip, and somehow they became locally known as consecrated virgins since they would *like* to be consecrated, but they are in fact, not.  Female members of one of the secular institutes I am familiar with also are known -mistakenly- in their local areas as “consecrated virgins”.  Finally, members of an international group have oftentimes referred to themselves as “consecrated women” or “consecrated virgins” despite a complete lack of canonical status as such.  To help  facilitate a better understanding of what a consecrated virgin is – or is not – I thought it would be helpful to have a mini-series of FAQs on consecrated virgins.

Q.  Can a widow become a consecrated virgin?

A.  No.  It is assumed that a wife who has lived even a night under the same marital roof as her spouse has consummated the marriage, thereby surrendering her physical virginity.  This is why the Church requires that candidates “never have been married or lived in public or open violation of chastity”.

Q.  May a “renewed virgin” receive the consecration?

A.  A female who has voluntarily and completely experienced sexual pleasure is not eligible for the consecration, for she cannot offer God physical virginity.   As St. Jerome put it, in his twenty-second Epistle to St. Eustochium, n. 5 (P.L., XXII, 397), “I tell you without hesitation that though God is almighty, He cannot restore a virginity that has been lost.”  Although generous repentance may restore “spiritual” virginity, physical virginity cannot be restored, and both physical and spiritual virginity are required for a valid consecration.

Q.  Where can I find a sample of a rule of life for consecrated virgins?

A.  Consecrated virgins live “under the direction” of their bishop.  Nevertheless, this direction is more akin to that of married couples being under the care of their pastor than that of religious to their superior.  Consecrated virgins do not profess public vows nor do they live according to a rule of life unless they are also religious, diocesan hermits, or members of secular institutes.  Because consecrated virgins living in the world are not subject by the vow of obedience to their bishop, and are not required to follow a rule of life (any more than married women are required to follow a rule of life), drafting and following a rule of life is completely optional for most consecrated virgins.  Actually, in most instances, it would be imprudent to have a rule of life, for the virgin living in the world lives in the world with all the variables and cares that implies.  The advice of a spiritual director should be followed if a virgin is considering adopting a rule of life.

Q.  Does a female religious have to be a virgin?

A.  No.  Only female religious who desire to receive the consecration of virgins must be virgins.  Some communities such as certain Abbeys in the Benedictine Order have traditionally offered the consecration of virgins to their members in perpetual vows.  In such a case, the individual member desirous of receiving this consecration should be in truth a virgin.

Q.  The Rite of Consecration says that a person must never been married, nor have publicly or openly violated chastity.  I secretly had a one night stand that nobody knows about 20 years ago.  Can I receive the consecration?

A.  While it is true that you weren’t married nor lived in public or open violation of chastity (as in the case of cohabiting), your virginity was lost in the one night stand and thus you are unable to validly receive the consecration.  Perhaps some other vocational options are available for your prayerful discernment and consideration.

Q.  Are all religious women, female  members of secular institutes, and female hermits “consecrated virgins?”

A.  No.  Consecrated virgins are female virgins who have been consecrated by their bishop according to the norms of canon 604 and the Rite itself.  Devout women under a private vow of chastity, women in secular 3rd orders, members of religious orders, and others who have not specifically received the consecration conferred by their bishop are technically  not consecrated virgins.  Given the promiscuous lifestyles of today’s youth and young women, a large percentage of those in consecrated life are probably not virgins, nor are they required to enter as physical virgins.  Only those females who wish to receive the consecration of virgins are required to be virgins and to maintain both physical and spiritual virginity.  Those in other forms of consecrated life are required to exercise “chastity”, which in their case means perpetual continence and celibacy.

To be continued.  But, before this series is continued, I need 5 serious and respectful comments on this post.

Article and photo (c) 2009 by Therese Ivers, JCL

All Rights Reserved

Table of contents for Congress Pilgrimage 2008 Rome

1. International Congress Pilgrimage of Consecrated Virgins Rome 2008 Day 1
2. International Congress Pilgrimage of Virgins Rome 2008 Part II
3. International Congress Pilgrimage of Consecrated Virgins, Rome Day III
4. Consecrated Virgins International Congress Mass Days IV and V

Four very beautiful presentations were given at the congress this day. One was by Archbishop Raymond Burke. Another was by Judith Stegman, another by a French Archbishop and the last by a consecrated virgin from Italy. An update will be given on those talks later. Among the many subjects spoken about within the addresses, two important facts were touched on. One was confirmation from Rome that physical virginity outside of the case of rape or incest is absolutely necessary for the consecration. The other is that only the virgin’s diocesan bishop can confer the sacramental upon her. It cannot be given, for example, by the bishop’s delegate, nor by Abbots, nor anyone else to the virgin living in the world.

Below you can find a quick interview of one of the consecrated virgins present at the congress.

A consecrated hermit is an individual who has made public vows of poverty, chastity, and obedience in the hands of his bishop and lives them according to a rule of life approved by that bishop. The “diocesan hermit” and “consecrated hermit” lives a seclusive lifestyle and vocations to this form of consecrated life are rare. In this article, a hermit is male. However, most of what is written of male hermits applies equally to female hermitesses.

Life of Solitude

Each hermit lives in solitude. Social interaction is strictly limited because a hermit finds his vocation in the contemplation of divine things away from the tumult of the world. Consecrated hermits who are not ordained often attend Mass in the local parish. They may also be seen grocery shopping and running necessary errands. The degree of solitude and the manner of observing it is spelled out in their own rule of life, which may differ from hermit to hermit.  Hermits may also live in “community” in hermitages built on the same property.  They meet for common exercises such as Holy Mass.

Public Vows and Rule of Life

To become a diocesan hermit, an individual must normally live for some time under a rule of life. The hermit normally submits this rule to his bishop for approval. If the bishop discerns that a hermit who has been steadily living a balanced rule of life and observing the evangelical counsels should be admitted as a diocesan hermit, the hermit enters the consecrated state by making his profession at the hands of this bishop.

Desert Fathers

The desert fathers were the first known hermits. They lived in solitude either in “cells” or “hermitages” spread out far and few between or in clusters. Eventually many of the hermit clusters evolved into monastic groups. Some orders today preserve their eremetic roots. Carthusians, Camaldelese, Carmelites, and others were heavily influenced by the ermetic lifestyle. While over the centuries members of religious institutes could sometimes receive permission to become hermits, those who are not members of religious institutes are able under canon 603 to become diocesan hermits.

Vocational Discernment

If you are discerning a vocation to become a consecrated hermit, your first step should be to consult your spiritual director. You may also want to consult your diocesan office for vocations and perhaps the bishop himself.

Although I meant to discuss this vocation at a later date, I was contacted by certain individuals these past few days asking for further information and so it looks like it’s time to tackle this topic on consecrated virginity now.

Most of us equate “consecrated life” for religious life.  However, there are forms of consecrated life which do not entail life as a religious.  One of them predates religious life and was recently revived as a form of the consecrated state.  It is consecrated virginity, the primary model being the Blessed Virgin Mary.

What is a consecrated virgin?  Strictly speaking, a consecrated virgin is a female virgin who has received the consecration of virgins from the hands of her local bishop.  “Similar to these forms of consecrated life is the order of virgins who, expressing the holy resolution of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are mystically betrothed to Christ, the Son of God, and are dedicated to the service of the Church.”

The consecration may be given to religious and to those virgins living in the world.  The Benedictines have the custom of allowing their virgin nuns to receive the consecration after some time elapses after their perpetual vows.  The virgins living in the world live out their vocation under the direction of their diocesan bishop.  They do not take public vows of poverty, chastity, or obedience, for the essence of their vocation is to be a bride of Christ as a perpetual virgin.

Just as a side note, once in a while I’ll bump into someone in Rome who talks about their consecrated virgin friends.  These “consecrated virgins” usually are pious ladies who have made private vows of poverty, chastity, and obedience, or even a vow of virginity.  As they have not received the consecration of virgins at the hands of their bishop, they are not consecrated virgins strictly speaking, nor are they in the consecrated state.  Hence it would be better if they did not refer to themselves as consecrated virgins and if they would encourage their friends to refrain from doing so as well.

A consecrated virgin is a bride of Christ.  She becomes a “sacred person” and a sign of the next life by her spiritual betrothal to Christ.  Her consecration is the bond which unites her to her Spouse and cannot be dissolved by any human power because her body and soul have been given over to Christ in perpetual virginity.

To be a consecrated virgin, one must be a female virgin (one who has not lost virginity through voluntary intercourse with a male) who has never married.  She must be mature and capable of living out a life of prayer and penance.  Of course, she must resolve on maintaining a life of perpetual virginity and only those who give proof of being able to do so can be admitted to the consecration.

In addition to the inquiries I received on the vocation of consecrated virginity, I also received a special communication from the American association of consecrated virgins that I would like to share with you here:
February 21, 2008, Commemoration of St. Peter Damian, Bishop and Doctor

Dear friends of consecrated virgins,

I come today with a special appeal, asking if you might consider helping a consecrated virgin from an economically distressed country attend the Rome 2008 International Congress-Pilgrimage for consecrated virgins in May.   The gathering has been convoked by the Congregation for Consecrated Life and Societies of Apostolic Life, with a letter sent by Cardinal Rodé, Prefect, to Bishop-presidents of Episcopal conferences throughout the world.

This is sure to be an historic occasion for consecrated virgins, as we gather internationally for the second time in history, and are delighted to have the opportunity to be received in audience by Pope Benedict XVI.  It will be a time of serious study of the vocation of consecrated virginity, a time of prayer in the major Basilicas of Rome, and a time of meeting and enjoying new friends from throughout the world.

We anticipate attendance by about 430 consecrated virgins from 40 different countries, and translations will be made available in English, French, German, Italian, and Spanish.  Due to the nature of our individually lived vocation, all the expenses of travel, meals, housing, translation, etc. must be covered by registration fees charged to each participant.  The cost is high, even for those in more developed nations.  Due to the generous donations of consecrated virgins in this country, we have been able to offer needed assistance to anyone traveling from the United States.

At this time, the international planning team is aware of 31consecrated virgins – 3 from India, 5 from Poland, 5 from the Ukraine, 9 from the Czech Republic and Slovakia, 1 from Hungary, 2 from Algeria, 3 from Mexico, 3 from Costa Rica – who are in need of financial assistance.  And we anticipate that there are others from Africa.  Minimally, each of these virgins needs 220 Euro to cover meals for the six day stay so that they may dine with the group and enjoy this important time for relationships.  In order to also be housed with the group, the needed assistance would be closer to 500 Euro per person.  With an exchange rate nearing 1.5, this translates to a need of $325 to $740 per person.

If you or your diocese is able to assist with this need, you may make your tax-deductible contribution payable to USACV, 300 West Ottawa St., Lansing, MI 48933, indicating “Rome 2008 sponsorship.” Your sisters from around the world thank you in advance for your continued generosity in support of the renewal of the vocation of consecrated virginity lived in the world.

Judith Stegman, president

United States Association of Consecrated Virgins

If you can do so, I’d appreciate it if you would help these virgins from poorer countries to attend this congress in Rome by sending the association a donation to help cover their expenses.  It is a lifetime event and I’m sure they would gratefully remember you in their powerful prayers.  As for myself, I will be hosting a fundraising event in order to help them get the needed funds to bring at least one consecrated virgin here to Rome.

(c) 2008 by Therese Ivers

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Because I feel that this is such an important topic, I decided to do a few things to help those who believe that they are called to serve God in Orders or the Consecrated state and who are hindered by student loans.  One thing I am planning to do is in the very near future, I will be hosting an interview with a person whose organization has done much to assist people pay off their loans in order to pursue a religious vocation or the priesthood.

What I would appreciate from you, dear readers, is if you are discerning a vocation and have personal debt, please send me your most pressing question(s)/comments on this subject HERE so that I can better prepare for this interview.  Thank you in advance.

Therese

The years flew by and Sandra was a member of the parish council and in a lot of other parish groups. Then one day Sandra felt that she was being called to dedicate her life to God. This attraction grew over time, and so she began to do research to see if there was anything for widows. While surfing on the internet, she discovered a religious institution in the Church that had a program for consecrated widows that allowed widows to live a life dedicated to God in a supportive setting. This community gave her formation and she eventually made promises of poverty, chastity, and obedience and lived as a dedicated widow.

In this story, our fictional Sandra represents one way that widows have found in the Roman Catholic Church for living out a dedication to Christ and His people. Some institutes within the Church have extended memberships to widows in a way that resembles third orders. The widows are given a special formation and a rule of life or guidance in living according to the charism of that institute. Frequently they make a vow or promise of chastity. When they are associated with an institute, they may also make promises or vows of poverty and obedience, to be lived out as defined by the rules of that institute that are applicable to them. Canonically, a widow associated with such an institute is not considered a consecrated widow, because she remains in the lay state.

Another route a Catholic widow who wishes to dedicate her life totally to Christ as her new Husband may desire to take in the Roman Catholic Church is to make a private vow of chastity. By this vow, she promises not to remarry and that she will live a chaste life as a widow for the sake of the Kingdom. Since she desires to dedicate her life totally to Christ, she should live out the evangelical counsels of poverty and obedience to the extent that her circumstances call for this. Such a widow is not technically a consecrated widow, but she is a dedicated lay person.

Those who opt to make a private vow of chastity (and possibly of poverty) should do so under the guidance of a spiritual director or priest. This would ensure that the formula of the vow would be valid and to help the Catholic widow assess her situation to make sure that the Lord is indeed calling her to a life of blessed widowhood dedicated to Christ.

Some Orders in the Catholic Church accept older women and widows with adult children. If a Catholic widow joins a religious order, she becomes a religious sister or nun and is considered to be in the consecrated state because she is a religious.

The Roman Catholic Church does not have a special consecration for widows/widowers, although there was a special Order of Widows in the ancient Christian Church. Rome is currently working on a Rite of Consecration for Catholic widows, but until such a Rite is promulgated, widows are encouraged to ask Rome for this consecration. With a Rite, the widows could become Diocesan or Consecrated Widows, making them members of the consecrated state in the Church.

In the Eastern Catholic Churches widows and widowers may be consecrated and are canonically recognized as consecrated widows/widowers, and are consequently in the consecrated state. Two observations are in order here. First, to the author’s knowledge, there are no known consecrated widows/widowers in the Eastern Catholic Churches in the States or Canada. There might not even be a Rite constituted for their consecration. Second, Roman Catholics should not become an Eastern Catholic simply for consecration. An Eastern Church has its own patrimony, spirituality, etc., and a person born into the Roman Catholic Church should remain a Roman Catholic unless he/she marries an Eastern Catholic.

© 2007 by Therese Ivers and DoIHaveAVocation.com

All Rights Reserved

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