Questions About Consecrated Virginity

[freedomreigns]

I am wondering specifically how formation for this vocation works- 

 

Also, totally separately from that question-  What would happen if a Consecrated Virgin went off the tracks either theologically or even morally?  Is there a process for something like "laicization" as there is for priests?  It would seem there must be some way of being held to the disciplinary authority of the Church.

 

 

[Benedictus]

Check this out -  hope it helps :cheers:  - http://consecratedvirgins.org/

[freedomreigns]

Thank you!  I will explore the website this afternoon!  

[Sponsa-Christi]

Right now, technically, both formation and the level and type of a consecrated virgin’s accountability for living her vocation faithfully are left entirely to the discretion of the local bishop.

 

The USACV provides a lot of suggestions (most of which I think are pretty good ones), but ultimately it’s the bishop who decides what he is going to do in his own diocese.

 

In terms of really serious disciplinary actions…I actually don’t know if there have been any recorded cases in modern times of consecrated virgins “falling.” I do know that there is no official process in current canon law for something like removing a woman from the Order of Virgins, so any discussion about how such a case would or should be handled is just hypothetical or educated speculation at this point.

Edited July 25, 2013 by Sponsa-Christi

[Sponsa-Christi]

Although, as a P.S. to my last post...I suppose that if you had a consecrated virgin who went of the tracks in a strictly theological way, the Congregation for the Doctrine of the Faith in Rome could treat her as it would any other wayward theologian. (E.g., by placing warnings or restrictions on her books, by telling bishops not to endorse or support her questionable apostolic activities, etc.) But whether or not there would be any consequences for her specifically as a consecrated virgin is still sort of an unanswered question. 

[MarysLittleFlower]

I hope it would be okay if I added a question too! :) (not to take over the thread with another question, lol...) I made a thread about this but it was archived right away.

 

In order to be a consecrated virgin, I understand that the person would need to be a virgin. But how is virginity defined here? Does it refer to only physical virginity, or never having sinned against chastity at all?

 

I tried looking at the website but I can't seem to find the answer yet, maybe I need to read more! But I was wondering if perhaps the consecrated virgins here would know what the requirements are :)

[freedomreigns]

That is a good question, MLF...because some  serious sins against chastity do not require another person's involvement and I have wondered the same thing.  And please, I started this thread so that people could ask questions not directly related to those being discussed in other threads without derailing those threads.  So ask away!!!

[Sr Mary Catharine OP]

In terms of really serious disciplinary actions…I actually don’t know if there have been any recorded cases in modern times of consecrated virgins “falling.” I do know that there is no official process in current canon law for something like removing a woman from the Order of Virgins, so any discussion about how such a case would or should be handled is just hypothetical or educated speculation at this point.

 

Sadly, there have been a couple of cases. I don't know what happened as I know one of them left the Church. It is very sad.

 

It is a reminder that we all need to pray for each other for fidelity in our vocation in life.
 

[freedomreigns]

Thanks for the replies, Sponsa Christi and Sr.Mary Catharine-  I have looked online to try to find out about the formation and discipline of Consecrated Virgins but have never come up with much.  It makes sense that this is because there is not a formal process of formation and discipline at this point.  I guess that is one thing I really appreciate about religious life--the formation received to enable the person to cooperate most fully with the graces of the vocation.  I was just hoping something similar existed for Consecrated Virgins-- both for their understanding of the vocation and also for personal and spiritual formation.  Is the Consecrated Virgin answerable to the local ordinary in a specific way?

Edited July 25, 2013 by freedomreigns

[Sponsa-Christi]

 

Sadly, there have been a couple of cases. I don't know what happened as I know one of them left the Church. It is very sad.

 

It is a reminder that we all need to pray for each other for fidelity in our vocation in life.

 

I didn't know this. It is terribly, terribly sad--although human nature being what it is, I'm not too surprised to hear that things like this have happened before.

 

Very well-put about the need to pray for each other. (I'm also glad that we have cloistered nuns praying for the whole family of the Church.)

[Sponsa-Christi]

 

 

Thanks for the replies, Sponsa Christi and Sr.Mary Catharine-  I have looked online to try to find out about the formation and discipline of Consecrated Virgins but have never come up with much.  It makes sense that this is because there is not a formal process of formation and discipline at this point.  I guess that is one thing I really appreciate about religious life--the formation received to enable the person to cooperate most fully with the graces of the vocation.  I was just hoping something similar existed for Consecrated Virgins-- both for their understanding of the vocation and also for personal and spiritual formation.  Is the Consecrated Virgin answerable to the local ordinary in a specific way?

 

Since consecrated virginity is such a "new" vocation, I can appreciate the need to let things let formal formation processes develop in a more organic way. Still, I do think the general lack of formation and discipline for consecrated virgins is a very serious challenge for us. I don't think that consecrated virginity should ever become quite as structured as religious life, but I do think it would be a very good thing if the Church could eventually give us some more concrete guidelines for consecrated virginity.

 

The topic of exactly how or in what way a consecrated virgin is answerable to the local Ordinary has been a hot topic of debate on phatmass before, but it's another thing that hasn't been defined in-depth by the Church yet.

 

My own opinion is that basically a consecrated virgin should regard her bishop as a true ecclesiastical superior. I don't think this means that she needs to have him approve all the minor decisions of her day-to-day life, but I do think this means that she should normally discern her major life choices in conversation with him to ensure that she is living a truly "consecrated" life and that she is helping to fulfill the actual needs of her diocese (but to put this in context, I also believe that under normal circumstances, consecrated virgins should order their entire lives around prayer and the direct service of the Church). 

[Benedictus]

My understanding is that a bishop can give a decree to remove the status of consecrated Virgin as the woman falls under his jurisdiction. This would be similar to the situation of consecrated religious who seek to leave, or are dismissed, whilst the order is of diocesan right. 

In terms of Virginity, it seems to mean having no full physical sexual intercourse with a man. The meaning as would be understood in the general speak. I had heard that before admittance the bishop usually deems it necessary for a physical examination by a doctor to confirm, but I'm not sure if this is universal or how reliable it is  :paperbag:

[Sponsa-Christi]

 

 

My understanding is that a bishop can give a decree to remove the status of consecrated Virgin as the woman falls under his jurisdiction. This would be similar to the situation of consecrated religious who seek to leave, or are dismissed, whilst the order is of diocesan right. 

 

Theoretically, I suppose a bishop could do something like this, although I don't think you could quite compare it to a situation where a religious is made to leave their institute.

 

On a theological level, virginal consecration would seem to be something which is absolutely permanent--unlike vows, which are promises from which someone could be released, consecration as a virgin is a constitutive blessing which a woman passively received and which can't truly be "undone." However, simply refusing to continue recognizing someone's status as a consecrated person isn't "un-consecrating" them. (I suppose you could draw a parallel with a priest who loses his clerical status--he's actually still a priest on an ontological level, he just isn't recognized as one any longer.)

 

But once again, I'm not personally familiar with any case where this has actually happened, and canon law doesn't give us any specific information on how to proceed in such a situation. I would sincerely hope, though, that any effort to deprive a consecrated virgin of her status would be done with the all care and that would normally go into an ecclesiastical trial. It would be a travesty if a bishop were to refuse to continue to recognize a virgin as "consecrated" based on something like a rumor or hearsay.

[Sponsa-Christi]

 

 

In order to be a consecrated virgin, I understand that the person would need to be a virgin. But how is virginity defined here? Does it refer to only physical virginity, or never having sinned against chastity at all?

 

At least in the United States, it's generally accepted that a consecrated virgin must be a literal virgin. This means that she has never had any voluntary relations with a man, so victims of abuse could still be eligible to become consecrated virgins.

 

The actual words of the Rite of Consecration to a Life of Virginity state that a candidate for consecration must â€œhave never been married or lived in public or flagrant violation of chastity” (“ut numquam nuptias celebraverint neque publice seu manifeste in statu castitati contrario vixerint”).

 

To me, this requirement would actually seem to go a bit beyond the normal, basic definition of virginity. A "public violation of chastity" to me would seem to encompass any serious sin of chastity which was committed with another person. Here, I think that "public" means that there is at least one other person who can attest to the fact that a certain act was committed. Therefore, (and trying to phrase this as delicately as I can...) I don't think that a "half-virgin" or a "technical virgin" would be eligible to receive the Rite.

 

 

 

In terms of Virginity, it seems to mean having no full physical sexual intercourse with a man. The meaning as would be understood in the general speak. I had heard that before admittance the bishop usually deems it necessary for a physical examination by a doctor to confirm, but I'm not sure if this is universal or how reliable it is   :paperbag:

 

Okay, I have NEVER heard of this kind of medical exam being a requirement! This would be an extreme violation of privacy and of conscience, and you could make a good argument that this actually violates canon law as well. 

 

[OnlySunshine]

My understanding is that a bishop can give a decree to remove the status of consecrated Virgin as the woman falls under his jurisdiction. This would be similar to the situation of consecrated religious who seek to leave, or are dismissed, whilst the order is of diocesan right. 

In terms of Virginity, it seems to mean having no full physical sexual intercourse with a man. The meaning as would be understood in the general speak. I had heard that before admittance the bishop usually deems it necessary for a physical examination by a doctor to confirm, but I'm not sure if this is universal or how reliable it is  :paperbag:

 

 

At least in the United States, it's generally accepted that a consecrated virgin must be a literal virgin. This means that she has never had any voluntary relations with a man, so victims of abuse could still be eligible to become consecrated virgins.

 

The actual words of the Rite of Consecration to a Life of Virginity state that a candidate for consecration must â€œhave never been married or lived in public or flagrant violation of chastity” (“ut numquam nuptias celebraverint neque publice seu manifeste in statu castitati contrario vixerint”).

 

To me, this requirement would actually seem to go a bit beyond the normal, basic definition of virginity. A "public violation of chastity" to me would seem to encompass any serious sin of chastity which was committed with another person. Here, I think that "public" means that there is at least one other person who can attest to the fact that a certain act was committed. Therefore, (and trying to phrase this as delicately as I can...) I don't think that a "half-virgin" or a "technical virgin" would be eligible to receive the Rite.

 

 

Okay, I have NEVER heard of this kind of medical exam being a requirement! This would be an extreme violation of privacy and of conscience, and you could make a good argument that this actually violates canon law as well. 

 

If I was seeking to be a Consecrated Virgin and the Bishop of my diocese asked for a physical exam to check, I'd question his legitimacy and wonder if he was living under a rock.  That is not right on so many levels.  :shock: :x

[Chiquitunga]

"In a recent conversation with Cardinal Burke, I asked him about this requirement, and he reaffirmed that physical virginity is required from the very rationale of the rite itself.  In the rite, the virgin presents her virginity to the Church, and the bishop consecrates that virginity to our Lord.  As this pertains to pastoral practice, His Eminence said that bishops or vicars general need not pry into the past sexual history of the candidate but should explain to her what consecrated virginity is (as above) and allow the candidate to voluntarily withdraw if she is ineligible, perhaps making a private vow of chastity instead.  This would avoid a manifestation of conscience in the external forum but still respects the norms of the rite and the essence of consecrated virginity."

 

http://canonicallyspeaking.blogspot.com/2011/09/physical-virginity-as-requirement-for.html

[OnlySunshine]

"In a recent conversation with Cardinal Burke, I asked him about this requirement, and he reaffirmed that physical virginity is required from the very rationale of the rite itself.  In the rite, the virgin presents her virginity to the Church, and the bishop consecrates that virginity to our Lord.  As this pertains to pastoral practice, His Eminence said that bishops or vicars general need not pry into the past sexual history of the candidate but should explain to her what consecrated virginity is (as above) and allow the candidate to voluntarily withdraw if she is ineligible, perhaps making a private vow of chastity instead.  This would avoid a manifestation of conscience in the external forum but still respects the norms of the rite and the essence of consecrated virginity."

 

http://canonicallyspeaking.blogspot.com/2011/09/physical-virginity-as-requirement-for.html

 

That's the moral way to do it.  I have no problem with them explaining the requirement in detail and then allowing the candidate to follow her conscience.  If there is no trust from the beginning and the Bishop asks for a physical exam, what kind of relationship would that lead to between the CV and Bishop?  It'd be messed up from the beginning.  :(

[God's Beloved]

I wonder whether anyone here would like to discuss about the action of the Holy Spirit in the consecration of virgins......and thus why this vocation is not religious life .

 

Here are a few thoughts open to discernment , correction , agreement , disagreement........

 

In the Catholic church there are two kinds of blessings for consecrated life : Constitutive and Invocative  .     [Read  This  and  This]

 

1] In the Consecration of  virgins- according to the intention of the church ,once the virgin has made her proposito or resolution, it is by the very words of the Prayer of consecration prayed by the bishop that the virgin’s body is constituted as sacred [for God] and set apart for the Service of the church. 

 

This is according to the theology of liturgy in the Early Church.

 

2] Religious men and women are consecrated by the act of ‘Professing’ vows at the hands of the legitimate religious superior with all other canonical requirements like formation etc. being in place .The prayer of blessing or consecration in a religious profession which can be prayed by a priest- is intended by the church to be an  Invocative blessing. 

 

This is according to the theology of St Thomas Aquinas around the 13th century.

 

 

The Epiklesis of the prayer  in the rite of Profession of religious mentions:

Send the fire of your Holy Spirit into the heart of this, your daughter, to keep alive within her the holy desire He has given her……………….

 

 

 

 The Epiklesis of the prayer  in the rite of Consecration of virgins  mentions  the Gift of the Holy Spirit [as in the sacrament of Confirmation ]

 

 Through the gift of your Spirit, Lord,

  give them modesty with right judgment,

 kindness with true wisdom,

  gentleness with strength of character,  

freedom with the grace of chastity.

 Give them the warmth of love,

 to love you above all others.

  Make their lives deserve our praise,

 without seeking to be praised.

 May they give you glory  by holiness of action and purity of heart.

  May they love you and fear you;

 may they love you and serve you.  

 

 

I  liked the explanation given  in this link regarding the 7 gifts of the Holy Spirit :

 

 St. Thomas Aquinas says that four of these gifts (wisdom, understanding, knowledge, and counsel) direct the intellect, while the other three gifts (fortitude, piety, and fear of the Lord) direct the will toward God.

 

In some respects, the gifts are similar to the virtues, but a key distinction is that the virtues operate under the impetus of human reason (prompted by grace), whereas the gifts operate under the impetus of the Holy Spirit; the former can be used when one wishes, but the latter operate only when the Holy Spirit wishes. In the case of Fortitude, the gift has, in Latin and English, the same name as a virtue, which it is related to but from which it must be distinguished.

 

In Summa Theologica II.II, Thomas Aquinas asserts the following correspondences between the seven Capital Virtues and the seven Gifts of the Holy Spirit:[11]

 

        The gift of wisdom corresponds to the virtue of charity.

        The gifts of understanding and knowledge correspond to the virtue of faith.

        The gift of counsel (right judgment) corresponds to the virtue of prudence.

        The gift of fortitude corresponds to the virtue of courage.

        The gift of fear of the Lord corresponds to the virtue of hope.

        The gift of Reverence corresponds to the virtue of justice.

 

To the virtue of temperance, no Gift is directly assigned; but the gift of fear can be taken as such, since fear drives somebody to restrict himself from forbidden pleasures.

 

 

 

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According to the Catechism of the Catholic Church : [ writing in black is from the catechism regarding Confirmaton. The comments in brown are regarding consecrated virginity ]

 

III. THE EFFECTS OF CONFIRMATION
 
1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.
1303 From this fact, Confirmation brings an increase and deepening of baptismal grace:

- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!";¹¹⁷[According to Canon law 604 --this is parallel to the consecration of the virgin to God ]
- it unites us more firmly to Christ; [ this is parallel to the mystical espousal of the virgin to Jesus Christ ].
- it increases the gifts of the Holy Spirit in us; [this is parallel to the dedication of the virgin to the service of the church ].
- it renders our bond with the Church more perfect;¹¹⁸
- it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:¹¹⁹
 

Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.¹²⁰

 

 

 

 

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The parallels between the Sacraments of initiation , especially the Sacrament of Confirmation and the Consecration of virgins which is a Constitutive Sacramental  , indicate that the vocation is  rooted in the sacraments of Initiation and deepens Sacramental grace. Thus the consecrated virgin becomes an eschatological  image of the Church’s Love for Christ, inspiring and animating the vocation to holiness ,union with God , of every baptized person in the Church.

 

[God's Beloved]

The Edit function of the previous post did not work . So here's the rest of it.

 

The parallels between the Sacraments of initiation , especially the Sacrament of Confirmation and the Consecration of virgins which is a Constitutive Sacramental  , indicate that the vocation is  rooted in the sacraments of Initiation and deepens Sacramental grace.

 

Thus the consecrated virgin becomes an eschatological  image of the Church’s Love for Christ, inspiring and animating the vocation to holiness ,union with God , of every baptized person in the Church.

 

The CV is called to be a Role model of what the entire Church community who is the Bride of Christ  is called to be and to do.

 

An examination of conscience would suggest that persons who have received this rite hardly seem to be Role models in this sense . What is blocking the action of the Holy Spirit  ?  individualism ? spiritual romanticism ? lack of support , lack of unity ?

 

Any discerner ought to be aware that God gives us the Gift of His Spirit  but we need to constantly desire to Follow Christ in daily life in love of neighbour  , to allow the Spirit to act through us. We also need support of the rest of the catholic community- --which unfortunately is lacking around the world for this vocation ---hence CV tend to get bitter, defensive about the uniqueness of being bride of Christ . This may not be intended to hurt or put down persons of other vocations.....but it can come across like that.

 

Personally i find myself very very far from the Ideal ....even as a baptized and confirmed individual. please pray for me. Thanks!

[Sr Mary Catharine OP]

Why CV is not religious life is actually quite easy. Professing the evangelical counsels is under the virtue of Religion which is about offering oneself to the service of God, to quote St. Thomas. Virginity is under the Virtue of Temperance not under the virtue of Religion.

 

As stated above (Question [81], Article [1], ad 1; Article [4], ad 1,2; Question [85], Article [3]) when we were treating of the virtue of religion, religion has reference not only to the offering of sacrifices and other like things that are proper to religion, but also to the acts of all the virtues which in so far as these are referred to God's service and honor become acts of religion. Accordingly if a man devotes his whole life to the divine service, his whole life belongs to religion, and thus by reason of the religious life that they lead, those who are in the state of perfection are called religious. Question 186 on the Religious State