Q.  What type of veil do consecrated virgins living in the world receive?
A.  Typically a consecrated virgin receives a bridal veil or a white scarf or mantilla when consecrated.  Normally, consecrated virgins living in the world do not wear veils like some religious women do, but a virgin may choose to wear her consecration veil on occasions such as her consecration anniversary.

Update:  I thought I’d add some photos of some consecrations:

Some of the 7 consecrated virgins at my consecration are wearing lace mantillas and some are not.  I am wearing a bridal veil which took a long time to sew.

Here, Joan has chosen not to receive the veil.

In the above video, you can see the six consecrated virgins process out of the basilica.  They have white albs over their clothing and some of them have lace mantillas and some have a white pashmina like scarf.

Polish Consecrated Virgins

Site for Photos of Polish Consecrated Virgins

You can see in the above photo that these particular virgins did not choose to wear a veil.

(c) 2009 by Therese Ivers, JCL

www.DoIHaveAVocation.com

(c) 2009 by Therese Ivers, JCL

www.DoIHaveAVocation.com

An individual who had heard me introduce myself to a group as a consecrated virgin spoke with me at a table. He asked me whether I was thinking of “taking the next step”. Startled, I asked him what he meant, and he responded by saying that he was wondering if I was thinking about joining the religious life. Naturally, I wasn’t planning on joining a convent and explained to him that consecrated virginity is a vocation in its own right.

It struck me that I might have asked that same question of those religious women who find their identity in the thought of being a bride of Christ: “Are you thinking of taking the next step by receiving the consecration of virgins?” For, in my research, I discovered that the consecration cannot be dispensed and yet religious vows can be. I even read in the lives of the saints the story of how a solemnly professed nun, who was a daughter of a king, was for political reasons promised by her father to be the wife of another royal person. This king even obtained a dispensation of vows from the Pope for this to take place, which was to take effect upon her acceptance of the dispensation. Far from accepting the dispensation, the princess-nun took the unusual step (at the time) of receiving the consecration of virgins from her bishop, so as to forever cut off the possibility of marriage.

Another person approached me hours after the encounter I had with the young male. She expressed regret that she didn’t make it to my “private vow” ceremony. For the record, I didn’t make any private (or public) vows before my bishop. Instead, through the ministry of my bishop, I was made body and soul a virgin bride of Jesus Christ through the long consecratory prayer that constituted me a “sacred person” and which placed me in the consecrated state. The closest analogy I can make of my consecration is with ordination. The bishop confers Holy Orders upon a man, (it is not obtained by vow) and it makes him forever a deacon/priest/bishop of God. A deacon/priest/bishop cannot lose this fundamental sacramentally changed identity even if he ceases believing in God and acting as a cleric. In a similar way (although by an ontologically changing sacramental not by a sacrament) the bishop confers the consecration upon a virgin and through the action of God, makes her a bride of Christ, a consecrated virgin forever.

Yes, I will take the next step, which is to become holy in my own vocation as a bride of Christ. I thank God for my vocation and wish you all the best in yours!

Happy Thanksgiving!

(c) Therese Ivers, JCL
All Rights Reserved
www.DoIHaveAVocation.com

(c) 2009  by Therese Ivers, JCL

www. DoIHaveAVocation.com

The Virgin Mary said what was in her heart so beautifully in the Magnificat.  My heart has echoed her canticle frequently, and it was what came to mind recently when my bishop set the date for my consecration as a virgin living in the world to be August 15.  I was so happy to be called to be the bride of Christ and to have the consecration on the Feast of the Assumption of the Blessed Virgin.  While preparing for the consecration, I discovered to my joy that the Gospel had the Magnificat.

On August 15, 2009, I received the solemn consecration of virgins living in the world through the ministry of Bishop Swain.   After giving a moving homily and saying the prayer of consecration which made me the Lord’s own, Bishop Swain presented me with the veil, the ring, and the Liturgy of the Hours.  The ring was engraved “I to my Beloved and my Beloved to me”.

My mother attended the consecration, as well as representatives of several vocations.   Several priests, including our vocation director, a permanent deacon, a transitional deacon, religious sisters, seven consecrated virgins from around the USA, members of a secular institute, and lay men and women were present.

Truly, it was a day of great joy and I am humbled to have been called to be the bride of Jesus Christ.  I ask the prayers of our readers, and assure of my own.

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

One of the most frequent topics people discerning their vocation have several questions about is on vows and promises. As most people enter their vocation by means of a vow or vows, this topic is of great importance.

To begin with, all Catholics by virtue of their baptismal promises, have the obligation of rejecting sin, refusing to be mastered by sin, rejecting satan, and living out the teachings of the Catholic Church. All Catholics by virtue of their baptism, are called to strive for holiness in a manner consistent with their state in life.

Some people, perhaps the majority of people, are called to live out the general call or vocation to holiness by embracing a specific way of life through means of vow/promise, ordination, or consecration. This can be described as following a “call within the call”, or as more commonly called, following a “vocation”. It is this sense of a call to a specific way of life that the word “vocation” will be used in this article.

Vocations Entered by Public Vow(s)

Marriage and religious life are entered by means of public vow(s). In marriage, each of the (baptized) couple are the ministers of the sacrament of matrimony and by exchanging vows, enter a lifelong relationship as spouses and become “two in one flesh”. Religious profess vows to God according to their constitutions/statutes which specify how the evangelical counsels of poverty, chastity, and obedience are to be led. Diocesan hermits have the option of entering their state by vowing the three evangelical counsels by public vow, or they may choose to make public promises.

Vocation Entered by Public Promise(s)

Diocesan hermits have the option of professing public promises rather than public promises. They promise by means of a promise or sacred bond to follow the evangelical counsels of poverty, chastity, and obedience according to their rule of life.

Vocation Entered by Semi-Public Vow(s)/Promises

Members of secular institutes vow or promise the three evangelical counsels by means of semi-public vows.

Vocation Entered by Ordination in Conjunction with Public Promises

During the Rite of Ordination, those entering Orders promise obedience, and some promise celibacy.

Some Common Elements of Public and Semi-Public Vows and Promises:

• Discernment is two-sided. In marriage, it is the other individual who discerns whether to accept marriage vows. It is the Church that discerns through the bishop – or legitimate authority in the different forms of consecrated life or secular institute – whether to accept vows/promises in the name of God and His Church.
• Public/semi-public vows and promises either constitute a person into a formal vocation recognized in the Church, or are an important element of that way of life (such as in holy orders).
• New public obligations and rights are assumed by the person making the vows/promises which flow from the nature of the vocation being entered into.

Private Vows and Promises

What is a private vow or promise? The Catechism of the Catholic Church states the following about vows:

In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise to God this action, that prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a faithful God.

“A vow is a deliberate and free promise made to God concerning a possible and better good which must be fulfilled by reason of the virtue of religion,” A vow is an act of devotion in which the Christian dedicates himself to God or promises him some good work. By fulfilling his vows he renders to God what has been promised and consecrated to Him. The Acts of the Apostles shows us St. Paul concerned to fulfill the vows he had made.

The Church recognizes an exemplary value in the vows to practice the evangelical counsels:

Mother Church rejoices that she has within herself many men and women who pursue the Savior’s self-emptying more closely and show it forth more clearly, by undertaking poverty with the freedom of the children of God, and renouncing their own will: they submit themselves to man for the sake of God, thus going beyond what is of precept in the matter of perfection, so as to conform themselves more fully to the obedient Christ.²⁴

The Church can, in certain cases and for proportionate reasons, dispense from vows and promises^. (CCC #2101-2103)

Private vows may be made to God, then, for a “possible” and “better” good, according to the Catechism. What is “possible” in this context? Possible has several meanings. One is that a person must be free to make the promise/vow. A married person is not free to vow “chastity” (as the vow of celibacy and continence is called) because the right to the procreative powers of his/her body belongs to his/her spouse. One must be the right age to make a binding vow/promise (the minimum/maximum age will differ according to the nature of the vow/promise). The person must have an understanding of what is being promised and have sufficient deliberation.

The “better” good can encompass a lot of things. A person can promise to fast. This is a “better” good only if it is both subjectively and objectively better for the person making the vow. So, objectively, fasting is a good thing. Subjectively, it can be bad or good depending on the person and his/her circumstances. A person with hypoglycemia probably should never do a strict fast or vow one because it is “bad” for their health. The reason the Pharisee’s fasting and almsgiving talked about in the Gospel could be bad is the motivation was for show and human praise rather than the glorification of God.

Now, should a person make private vows or promises of poverty, chastity, and obedience if they do not feel called to life as a religious, member of a secular institute, or diocesan hermit? That is a million dollar question, and for it, there is no pat answer. In discerning whether to assume private vows or promises with such life changing implications, a person should give the matter the serious thought, understanding, and deliberation appropriate for taking such an action. Some things which should be considered are:

• A person should undertake the responsibilities pledged by vow or promise only if they are truly called to do so by God. One of the advantages of pursuing public vow(s)/promise(s) is that the Church herself through the ministry of others (bishop, community, potential spouse) discerns whether a person may be called to a particular way of life. The process of discernment is usually lengthy so that the individual can learn about the rights and responsibilities of the life he/she wishes to enter by vow and so that the bishop, person, or community can determine if they are a good fit. In other words, a lot more formation in the evangelical counsels is available to those who pursue canonically recognized vocations.

By the same token, discerning whether to pursue lifelong commitments made by private vows/promises can be more difficult because there isn’t that in built process of formation and guidance given to people thinking of canonically recognized vocations.

• It is strongly recommended that the insight and advice of a competent spiritual director be sought if one is considering assuming a private vow(s) related to the evangelical counsels. This is to ensure that one is indeed truly called by God to make it(them), that the formula and matter is valid (for example, to vow “joy” is invalid because joy is not something that can be undertaken at will), that the scope of the vow is clearly spelled out and understood, etc.
• Private vows may be dispensed or commuted by the proper authorities, not by oneself.

• While all Christians are called to follow the evangelical counsels in a manner befitting their state in life, not all are called to vow their strict and more radical observance for the sake of the Kingdom. Hence, it is important that it is truly God’s will, not an individual’s inclination, that brings a person to make a vow of chastity. A person should exercise great caution in vowing poverty or obedience, because how they are actually lived out must be understood in accordance with tradition and how they are to be lived should be written out so that boundaries are clearly understood.

• Normally, a person should not make a vow of obedience to their spiritual director. This is because the internal and external forums are distinct and should not be confused, and there is room for grave abuse when the forums are mixed. Nor should an individual ever make a vow of secrecy or silence (not to criticize their superior or keep the details of their spiritual life/practices secret).
• A private vow/promise of chastity involves a person dedicating himself to the Lord.  Thus a  lay person who is under private vow/promise is a “dedicated” lay person.  A person whose vows are public is a member of the “consecrated state”, and thus belongs to the state which in itself is neither lay nor clerical but consecrated.  A person whose vows are semi-public (members of secular institutes make these vows or promises) is a “consecrated” lay person if lay or “consecrated” ordained person if ordained, but is not a member of the consecrated state unless he/she is also a member of a religious institute, a diocesan hermit, or a consecrated virgin.  In other words, “dedicated” is one making one’s vows to God unmediated through the Church.  “Consecrated” is one whose vows are mediated through the Church.

So, if a person, after suitable preparation, formation, testing, discernment, advice, etc. wishes to make a private vow of chastity, then what? Because the decision should not be made lightly, valid formulas will not be listed on this site, but should be sought from a priest, spiritual director, or other expert.

(c) 2009 by Therese Ivers, JCL

All Rights Reserved

www.DoIHaveAVocation.com

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

by Therese Ivers, JCL

Way back in September, I was asked to help with an upcoming retreat for women discerning their vocations and who feel like they’re beating their heads on the wall “discerning to death”.  This topic really resonated with me, and as I continue to prepare for this weekend’s retreat, I am seeing more and more how although there is plenty of literature giving pieces of information about the discernment process, there is hardly anything out there that talks about how to bring it to a peaceful conclusion.  The goal of discernment is to figure out God’s will in one’s life, most particularly whether God is calling one to assume a lifelong commitment by virtue of ordination, vow, or consecration.  In theory figuring out one’s vocation sounds pretty straightforward, but plenty of folks agonize over it, and some have never reached a practical conclusion as to whether there is a state in life they should pursue.  How exactly does a person go from the beginning to the middle and then reach the end of vocational discernment?

Vocations and the Fairy Tale

Good fairy tales touch upon the deep desires of human beings.  Some are about wealth as the reward of virtue and valor, a concept that even Our Lord uses in speaking about the reward of eternal life.  Others talk about longevity and an absence from the ordinary woes of life (think immortality and the properties of risen bodies).  The majority, however, are about romantic love in which after trial, the princess and the prince happily live together ever after.  Again, this reflects the eternal betrothal between Christ and His Church…

Yet, it never ceases to amaze me when I am judging marriage annulment cases and we get someone under oath testifying that they thought that once they got married, everything would turn out great (despite the fact their spouse was abusively beating them daily during their courtship, they were both high on drugs most of the time, that they had two or three children before they decided to get officially hitched…) simply and solely because getting married in the Church was somehow going to magically make things different!  It gets worse when they blame people in the Church for their failed marriage (why didn’t the priest stop us?)!  How is it that the fairy tale of living happily ever after gets drummed into people’s minds when it comes to vocational choices?  I will be forever happy if I marry that person…  I will automatically be holy if I become a priest…  As soon as I slip on that habit or religious life emblem, I’m gonna be floating around in prayer…  It seems to me that good discernment starts with understanding that fairy tales are just that.  Fairy tales.

The process of discerning a vocation starts with the realization that the process usually takes knowledge, dedication, and work.  Knowledge is necessary to make informed choices.  How much do you as a discerner know about the vocations open to you in the Church?  It takes dedication to following the will of God.  It also takes effort, or work.

One can say that the time of courtship, discernment for the seminary, convent, or other form of consecrated life, is normally a time of mutual discovery.  It takes work, both on the part of the person making the decision to pursue a particular path or narrow it down to a path, and of the person(s) who admit that person into vows (think marriage, religious life, diocesan hermit life, and secular institutes), consecration (consecrated virgins) and ordination (diaconate, priesthood, and episcopacy).  One who is discerning should work not only at improving knowledge about vocations, but self-knowledge so that obstacles and fears may be evaluated and addressed.

The Goal

The final goal of vocational discernment is to make vows, be consecrated or be ordained if this should be the Lord’s will.  Yet, the immediate goal of the discerner should be to do what it takes to determine which path (if any) to which one seems to have a genuine call and make a decision to pursue it in a prudent fashion. That way, one can peacefully but purposefully pursue a possible call and offer oneself to a concrete person, diocese, order, or institute if one prudently and prayerfully determines they could be a fit.  Of course a person should be “open” in that the other person, diocese, order, or institute may determine that it is not their vocation to be united with you in their particular path to holiness.

(c) 2009 by Therese Ivers, JCL and www.DoIHaveAVocation.com.  All rights reserved.

Taking the twisted cobble stoned streets, I wound the way with a friend to the Basilica of St. Cecilia for a late Mass. It was a special Mass, as you can see from the following photos:

Yes, I had been invited to attend my first consecration of virgins living in the world. Five candidates from different parts of the diocese followed the ancient path trodden previously by St. Cecilia, in whose basilica they were to be mystically betrothed to the Lord as His brides.

The first photo I took was of the prostration that takes place during the litany of the saints. As during an ordination and often in investiture ceremonies for religious, the help of the saints is called upon by the congregation. Meanwhile, the candidates are prostrated upon the floor (which is why they had the red carpet because the marble floor there is just way too cold!).

During the consecration of virgins living in the world, the bishop asks for the propositum (not vow) of the virgin. The propositum is the resolution to remain a virgin forever. Following the propositum, the bishop confers the consecration by reciting the consecratory prayer upon them. Then he presents the veil, ring, and liturgy of the hours.  This whole section takes place in the sanctuary.  Here, it was taken below the altar near the statue/tomb of St. Cecilia.

As you can see in these photos, the virgins wore a simple, uniform gown above their dresses. This was probably to ensure uniformity in the group consecration. It is also customary for the consecrated virgins to wear bridal gowns, especially if they are consecrated individually. In this particular ceremony, the brides wore a variety of white scarves and veils which were presented to them by the bishop. Although you can’t see it in the photos that well, they used terra cotta oil lamps (resembling the ones used in the catacombs) for their lamp/candle.

Sample lamp from the Catacombs of St. Domitilla

This was the front cover and introductory text of the booklet passed out in the Basilica:

L’ORDO VIRGINUM

L’Ordine delle vergini è una forma di vita consacrata che risale ai tempi della chiesa primitiva, in cui alcune donne, per un particolare dono di Dio – «Non tutti possono capirlo, ma solo coloro ai quali è stato concesso. Vi sono infatti alcuni che si sono fatti eunuchi per il regno dei cieli» (Mt 19, 11) – sceglievano di vivere come aveva vissuto Gesù Cristo: in donazione totale al Padre e agli uomini, ossia vergini. Oggi purtroppo il termine «vergine» ha perso il suo antico significato di oblazione, di donazione e di offerta totale di se stessi, ma è in questo senso che viene usato nel rito di consacrazione e nella scelta di questa forma di vita. Già nell’età apostolica è attestata la presenza di alcune vergini nelle prime comunità (I Cor 7,17-8,25; At 21,9) e i Padri della Chiesa approfondirono tale carisma, dando loro il nome di «sposa di Cristo», lo stesso titolo della Chiesa. Scrive san Cipriano: «Esse sono il fiore sbocciato sull’albero della Chiesa, sono gemme e gioielli di grazia, letizia di vita, oggetto di lode e di onore, dono integro e inalterato di Dio, riflesso della santità del Signore, porzione eletta del gregge di Cristo. La madre Chiesa manifesta in esse la sua spirituale fecondità». Nei primi secoli le vergini vivevano nelle proprie case, si dedicavano alla preghiera, alla penitenza, al lavoro e al servizio dei membri della Chiesa, soprattutto dei più poveri.

Nella Chiesa di Roma, tra il 350 e il 400, si trovano le testimonianze più antiche: Marcellina, sorella di Sant’Ambrogio, viene consacrata da papa Liberio nella solennità del Natale nella basilica di San Pietro, e una lettera di papa Silicio informa che la consecratio avrà luogo a Natale, all’Epifania e a Pasqua. Gli ordini maschili (vescovi, presbiteri e diaconi) si sono conservati fino ad oggi, mentre l’ordine delle vergini è andato scomparendo nel corso della storia in concomitanza alla nascita dei monasteri e delle famiglie religiose; il Concilio Vaticano II ha ripristinato questo antichissimo ordine femminile e il suo rito (inserito nel Pontificale Romano), in cui riecheggia l’antica preghiera di consacrazione attribuita a papa S. Leone Magno (461 d.C.).

La consacrazione nell’Ordo virginum è pubblica e solenne; in essa viene manifestato liturgicamente l’amore della Chiesa (simboleggiata dalla vergine) a Cristo (simboleggiato dal Vescovo) di fronte a tutta la Chiesa locale. Per tale ragione solo il Vescovo diocesano può essere il ministro di questa consacrazione. Con essa la vergine viene incorporata ontologicamente alla Chiesa particolare guidata dal Vescovo e rappresenta tutta la Chiesa col suo essere vergine, sposa di Cristo e madre dei figli di Dio.

Con l’imposizione delle mani, unita alla preghiera consacratori a, la vergine riceve una nuova effusione di Spirito Santo, nella quale Dio prende possesso della sua persona, la rende partecipe della consacrazione di Cristo al Padre e la pone in grado di adempiere alla sua vocazione: donarsi totalmente a Dio ed essere “segno” del Suo amore per gli uomini. Per questa ragione la consecratio è definitiva, valevole per tutta la vita. La vergine consacrata non assume i consigli evangelici, ma emette un proposito di verginità davanti al Vescovo e alla Chiesa, cioè di totale offerta di sé sull’esempio di Cristo; esso, tuttavia, implica certamente la pratica effettiva dei consigli evangelici: il distacco dai beni materiali, la castità perfetta e la conformazione al pensiero dei pastori, così come una sposa ascolta lo Sposo e come una figlia il Padre. Essa non vive in una comunità religiosa (anche se può scegliere di vivere insieme ad altre vergini), ma laddove la Provvidenza la pone all’interno della Chiesa locale (famiglia, scuola, parrocchia, professione) in accordo col suo Vescovo. Non ha né regole né costituzioni, perché il Vangelo è la sua regola di vita; tuttavia, il Vescovo può consigliarle di definire il suo stile di vita (preghiera, consigli evangelici, professione, servizio alla Chiesa).

Il primo e principale servizio che la vergine offre alla Chiesa è il suo essere, la sua vita donata a Cristo: lo ama, desidera i suoi stessi sentimenti, condivide il suo stile di vita fatto di umiltà, mansuetudine, fermezza, gioia, amore e infaticabile zelo per la gloria del Padre e la salvezza dell’umanità. Tale servizio si rende manifesto nella coerenza della sua vita al Vangelo, nella preghiera incessante per la Chiesa e nella carità quotidiana. Nello stare davanti a Dio, nel vivere con Lui e nell’avere uno sguardo attento alle necessità dei fratelli si compie la sua vocazione. Il primo modo infatti di far crescere la Chiesa è condurre una vita santa (Lumen Gentium, 32). In accordo col Vescovo la vergine può tuttavia dedicarsi all’attività pastorale, sia nel tempo libero che a tempo pieno, a seconda delle necessità della Chiesa e dei suoi carismi. «È motivo di gioia e di speranza vedere che torna oggi a fiorire l’antico ordine delle vergini; testimoniato nelle comunità cristiane fin dai tempi apostolici. f. .. } Esse costituiscono una speciale immagine escatologica della vita celeste e della Chiesa futura, quando finalmente la Chiesa vivrà in pienezza l’amore per Cristo sposo» (Giovanni Paolo II, Vita consecrata).

As with religious professions, ordinations, and weddings, this consecration was especially moving. There were tears in people’s eyes, and the joy of the consecrated virgins just radiated out. It was definitely a beautiful experience, and it was definitely a privilege to attend.

Video clips from this ceremony will be available in the members section in the future.

(c) 2008 by Therese Ivers, JCL and www.DoIHaveAVocation.com

All Rights Reserved