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

One day, as I was helping out a friend in the sacristy, she mentioned something about “the chapel rats”.  My friend was not referring to rats scurrying about – for as far as I know, there were none in the building.  Rather, she was talking about those who spend practically all their time in the chapel, every day, in the mistaken notion that it is more holy to spend one’s life in the chapel or one one’s knees rather than to lead a balanced lifestyle.  This tends to be a common error in those discerning their vocations.

People who are single who are discerning their vocations should pray, yes.  Prayer is  very good thing.  But to spend 4, 5 hours a day in the church, working at a job, and then spending another hour or two on spiritual reading and research on communities or charisms each day is usually unwise.  Why?  Because the laity have a special mission in the world.  They should participate in a prudent manner in the civic, social, family, and spiritual spheres.  Volunteering, political activism (even just folding envelopes), building family and social ties, getting enough exercise, healthy meals, etc. are proper activities for those who are free from community or spousal ties. These should all have a slot on a single person’s calendar.

The role of the laity is to be beacons of light in the world.  Lay persons, especially singles, whether they are minors or whether they are working adults, should live out their state in life according to their circumstances.  In certain areas, it may be too dangerous for a young, single woman to minister directly to the homeless.  But surely she can help someone learn to read or volunteer for a day to bring meals to a family in need or do some work of corporal or spiritual work of charity.  A man might consider helping out single mothers with repairs around the house (observing all proprieties) or doing a spiritual or corporal work of mercy on a regular basis or as they are called for.

The single person should not forget that he/she is a human being.  Having appropriate hobbies, growing in knowledge, interacting with other people and families, participating in cultural enrichment activities, etc. is an integral part of developing one’s humanity.   Of course, a person might object, “I’m discerning a vocation!  I’m in a different situation than other singles.  I need to be holy and learn what God is calling me to.  It’s a waste of time to be normal and participate in all these ‘worldly’ activities!”

Again, it is extremely important that the single person pray, do a daily examination of conscience, go to Mass frequently, etc.  However, the Church reminds us that the laity have a mission in the world.  If you don’t know where you are being called whether by vow, ordination, or consecration, the holy thing and proper thing to do is to live your state in life well and fully.  Even if you know you’re being called to the ordained life or consecrated life or marriage, for now you are still single and lay!

Is it too “worldly” to be active in politics, volunteerism, etc.?   Will it make a person less “holy”?  Will it distract me from God?  The answer to this question is that if these activities are done well, prudently, and in accordance with one’s path as discerned in the concrete circumstances of life, they should help the person to grow in holiness, their humanity, and happiness.

To my mind, St. Teresa of the Andes is a perfect “modern” example of how holiness can be found in every day life.  Most of St. Teresa’s life was lived as a lay person.  She was great at sports, loved airplanes, went horseback riding, went to the opera, played the piano, took care of a poor orphan, lived a social life…  and yet, she was extremely holy!  It was only the last 11 months of her life that she became a nun.  She agonized over her discernment – like so many people do today.  She didn’t know which order she was called to.  But, while she was discerning and growing up, she lived a normal lifestyle for the people in her family situation.  Yes, she prayed, prayed intensely, but she also partied.  She was a lay woman, and she was very holy.

It is because I think St. Teresa of the Andes is an attractive, easy to relate to saint, that I spent quite a bit of time contacting people in Chile, EWTN, and other places to see how the TV series on her life could be republished on VHS or DVD a couple years ago.  This series is one of my favorite movies because it shows how a person can be normal and holy and that a holy person is surrounded by the same problems everyone else is.  To my great delight, I just discovered that Ignatius Press has released the series in DVD format. If you wish to help support the work of this website, you can order this set below by clicking on the picture:

(c) 2009 by Therese Ivers, JCL.

All Rights Reserved.

]]> http://doihaveavocation.com/blog/archives/189/feed 4 http://doihaveavocation.com/blog/archives/160 http://doihaveavocation.com/blog/archives/160#comments Sat, 06 Jun 2009 01:02:33 +0000 http://doihaveavocation.com/blog/?p=160 by Therese Ivers, JCL

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

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www.DoIHaveAVocation.com

There are two types of hermits.  The first is the privately dedicated individual who makes private vows.  The other is the canonical (diocesan) hermit who makes public vows.  Since both of them live in solitude, it may seem on the surface that there is little difference between living in public or private vows.  This, however, is not the case, and we will go through some of the differences between the private hermit and the canonical hermit.

The private hermit makes vows.  These vows can be made alone or before a priest (the priest merely witnesses the vows; he does not accept them in the name of the Church).  The hermit who wishes to profess a vow of obedience should find an individual who would be suitable as a superior or moderator and who agrees to function as such.   Normally, it is best if the superior is not his spiritual director unless exceptional circumstances call for it and if the extent of the obedience owed is clearly spelled out in the hermit’s rule of life.  Otherwise, the private hermit should not make a vow of obedience but should content himself with the vows of poverty and chastity.  The vow of obedience more properly belongs to the applicable canonical forms of consecrated life, not to private individuals who are not living in community or under hierarchical authority.

Who, then, is a private hermit?  A hermit under private vow(s) is lay (unless he is a cleric).  As a privately dedicated individual, he should not style himself “brother” or wear a habit of a particular order.   Since  he is not a member of the consecrated state, he should refrain from speaking of himself as a Catholic hermit as that implies canonical status as such.  Rather, he should explain to those he may encounter that he is a lay person drawn to solitude with its implication of prayer and penance.

The diocesan, or canonical hermit, on the other hand, is an individual whose superior is his local bishop.  He receives formation suitable for his calling and if his call is genuine, he may make his profession in the hands of his bishop.  Frequently, the canonical hermit wears identifiable garb.  The cowl is traditional for hermits.  He has a superior in the form of his bishop, and he lives out his vow of obedience as spelled out in the rule of life which he wrote and was accepted by the bishop.  He may call himself “Brother” and may refer to himself as a canonical hermit or a hermit by right of his profession.

Discernment on the part of both the hermit-candidate and the bishop can be helpful in pointing out the will of God for the discerner.  The period of testing and formation can help bring the candidate into a fuller understanding and appreciation for his vocation as a public witness to Christ through a life of solitude, prayer, and penance.  Further, the acceptance of the person as a canonical hermit gives the blessing and recognition of the Church upon him and acts as a sacramental.

As a publicly consecrated eremetic person, the canonical hermit usually enjoys the privilege of reserving the Blessed Sacrament in his hermitage.   This privilege is not normally given to private hermits because they are not recognized as hermits under the law.  The reservation of the Eucharist is permitted to the diocesan hermit by some bishops because of his unique vocation of assiduous prayer and penance.  It is similar to that privilege given to consecrated virgins by virtue of their being the brides of Christ who keep Him as their center of life, and of religious for their chapels to assist them in their vocation.

Some people are called to be private hermits.  Others are called to be canonical hermits.  Either way, the differences are not slight.

(c) 2008 by Therese Ivers   All Rights Reserved

]]> http://doihaveavocation.com/blog/archives/108/feed 2 http://doihaveavocation.com/blog/archives/82 http://doihaveavocation.com/blog/archives/82#comments Fri, 29 Feb 2008 15:40:12 +0000 http://doihaveavocation.com/blog/archives/82 by Therese Ivers

 For centuries people have been embracing the evangelical counsels and binding themselves to observe them by the vows of poverty, chastity, and obedience.  The most common example we have of persons making these vows are the men and women who make their profession of vows as religious.  These religious make what is known as public vows.   Not all people, however, are called to make public vows, but instead elect to follow the evangelical counsels through private vows.

There is one primary difference between a public vow of poverty, chastity, or obedience and a private vow of poverty, chastity, or obedience.  Public vows are made in a religious profession, profession of a member of a secular institute, or in the hands of the bishop of a diocesan hermit and have the effect of placing the individual in the consecrated state in the Church.  Private vows are made outside of this context of Ecclesiastical acceptance and they do not change the status of the individual making them within the Church.

Concretely, this means that if Mark would like to dedicate his life to Christ but does not feel called to enter religious life, join a secular institute,  become a diocesan hermit, or receive Holy Orders, he may consider whether he is called to make private vows.  Making private vows, especially those of the evangelical counsels, is not something to undertake lightly and ought to be done only after careful consideration, prayer, and consultation with a spiritual director.

One final thought.  Vows can remain private even when made in a Church ceremony.  An example of this can be when a priest receives private vows of an individual during Mass.   The mere fact that a vow is made in front of other people does not make it public in the eyes of the Church.  Members of any group that is not recognized in the Church as a religious or secular institute who make vows in a ceremony or Mass in their community are not to consider themselves in the consecrated state because their vows are essentially private.  Hence to call themselves consecrated men or women is misleading as they are not officially recognized in the Church as belonging to the consecrated state.

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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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

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