God's Beloved Posted January 25, 2013 Posted January 25, 2013 http://www.siena.org/FAQ-Article/lay-apostleship "WHAT DOES THE CHURCH MEAN - WHEN IT USES THE WORD "SECULAR"? When the Church uses the word "secular" she does not mean"worldly" or "anti-spiritual" or "anti-God". In Catholic theology, the word "secular" is a positive term that refers to all that pertains to this life and this world. The secular is the earthly rather than the heavenly, that which is human rather than divine, the createdand visible and temporal rather than the invisible and eternal." Meaning that we all have a secular dimension of some kind sharing in that secular dimension of the Universal Church mentioned in Christifedeles Laici. While the laity also has a secular character. There is nothing secular or non-secular that is outside of the religious and spiritual dimension of The Church and therefore of every baptised individual whose "every deed is holy" (see quotation below) Dear Barbara, Thank you very much for your reflections and references which I find really helpful ! The perspective of Laity does seem to work as a Corrective to any discussion on other vocations in the Church of Christ. We often discover our own Identity and mission in a clearer manner when we see its relation with other Callings given by God. Can. 204 §1 Christ's faithful are those who, since they are incorporated into Christ through baptism, are constituted the people of God. For this reason they participate in their own way in the priestly, prophetic and kingly office of Christ. They are called, each according to his or her particular condition, to exercise the mission which God entrusted to the Church to fulfil in the world. Can. 207 §1 By divine institution, among Christ's faithful there are in the Church sacred ministers, who in law are also called clerics - the others are called lay people. §2 Drawn from both groups are those of Christ's faithful who, professing the evangelical counsels through vows or other sacred bonds recognised and approved by the Church, are consecrated to God in their own special way and promote the salvific mission of the Church. Their state, although it does not belong to the hierarchical structure of the Church, does pertain to its life and holiness. As I was reading Christifideles Laici I noticed a flow of thought [The blue text is mine, the black in bold gives the flow of the themes and the red in bold is what leads to my Inference on the particular vocation of the Laity ]: Human longing and the need tor religion Sacredness of the human person Jesus Christ himself, is the "good news" and the bearer of joy Mystery of the People of God , the full belonging of the lay faithful to the Church and to its mystery.At the same time it insisted on the unique character of their vocation, which is in a special way to "seek the Kingdom of God by engaging in temporal affairs and ordering them according to the plan of God"(14) "By regeneration and the anointing of the Holy Spirit, the baptized are consecrated into a spiritual house"(18). Sharers in the priestly, prophetic and kingly office of Christ. among the lay faithful this one baptismal dignity takes on a manner of life which sets a person apart, without, however, bringing about a separation from the ministerial priesthood or from men and women religious.[ this makes me think that we cannot put the Laity and those with another special consecration as clergy or consecrated men and women - in two separate boxes. We all live in the same world existentially , have an equality of dignity and call to holiness ]. The Second Vatican Council has described this manner of life as the "secular character": "The secular character is properly and particularly that of the lay faithful"(29).[ I would think ALL the baptized have a secular character from which some distance themselves to retain a secular dimension thus weakening the secular character.??- any clarifications welcome !] The "world" thus becomes the place and the means for the lay faithful to fulfill their Christian vocation, because the world itself is destined to glorify God the Father in Christ. "The secular character of the lay faithful is not therefore to be defined only in a sociological sense,but most especially in a theological sense. The term secular must be understood in light of the act of God the creator and redeemer, who has handed over the world to women and men, so that they may participate in the work of creation, free creation from the influence of sin and sanctify themselves in marriage or the celibate life, in a family, in a profession and in the various activities of society"(39). The call to holiness is rooted in Baptism "Certainly all the members of the Church are sharers in this secular dimension but in different ways. In particular the sharing of the lay faithful has its own manner of realization and function, which, according to the Council, is "properly and particularly" theirs. Such a manner is designated with the expression "secular character"(32)." (Christifedels Laici) The inference I derived from all the above is a theology of a Sacred Secularity / Consecrated Secularity /Eschatological Secularity which is " properly and particularly" belonging to the Laity due to their Secular Character. Currently I'm trying to put together some thoughts on Eschatological Virginity which according to one renowned theologian - applies to EVERY Christian. I'm reflecting on this point and plan to soon share reflections on the charism of CV defined in the Introduction to the Rite of Consecration as follows : "The custom of consecrating women to a life of virginity flourished even in the early Church. It led to the formation of a solemn rite constituting the candidate a sacred person, a surpassing sign of the Church’s love for Christ, and an eschatological image of the world to come and the glory of the heavenly Bride of Christ. In the rite of consecration the Church reveals its love of virginity, begs God’s grace on those who are consecrated, and prays with fervor for an outpouring of the Holy Spirit. " If God wills I shall write on the above as well as elaboration on 'consecration to service" as mentioned in the Rite.
God's Beloved Posted January 25, 2013 Posted January 25, 2013 The Second Vatican Council has described this manner of life as the "secular character": "The secular character is properly and particularly that of the lay faithful"(29).[ I would think ALL the baptized have a secular character from which some distance themselves to retain a secular dimension thus weakening the secular character.??- any clarifications welcome !] From another perspective: ALL the baptized have a secular 'dimension' ?? from which majority choose to /are called to 'develop' or 'mature into' a manner of life , a secular 'character' with a Lay Identity and mission as a Calling in itself ? But this does not seem to click with the fact that every Christian is first a Baptized lay person and later some enter into a 'special'[in the words of the Church] / 'different' [in my own words] form of consecration . ALL first have a Secular Character ? or a Secular Dimension ? It seems so confusing, but also essential to understand in which direction vocations in the Church should move with regard to Sacred Secularity. :sos: Sponsa Christi, since you have a background in philosophy and are good at explaining such complicated matters , please may I request you to share your reflections on Secular 'character' and 'dimension' if you have the time ? And anyone else too , if you can give clarification on this ? Is there someone who has the Latin version of the Complete Rite of consecration to a life of virginity [ i wonder whether there is a new latin version written in yr 2011 when a new english translation was released] to share it here or send it to me by email . This will help understand the nuances related to eschatology and consecration /dedication to service. :please:
abrideofChrist Posted January 25, 2013 Posted January 25, 2013 (edited) From another perspective: ALL the baptized have a secular 'dimension' ?? from which majority choose to /are called to 'develop' or 'mature into' a manner of life , a secular 'character' with a Lay Identity and mission as a Calling in itself ? But this does not seem to click with the fact that every Christian is first a Baptized lay person and later some enter into a 'special'[in the words of the Church] / 'different' [in my own words] form of consecration . ALL first have a Secular Character ? or a Secular Dimension ? It seems so confusing, but also essential to understand in which direction vocations in the Church should move with regard to Sacred Secularity. :sos: Personally, I believe the Church has given us ample clues about how She sees vocations are to be lived in the world. Clerics: There are two types of clerics. Consecrated or "like consecrated", and secular (otherwise known as diocesan). The writings of the Popes and the Directories of Formation are clear that secular priests and deacons (especially the married) are able to work and live "in the world". (If having a family is not "living in the world", I don't know what is.) All the married priests and deacons I personally knew engaged in a real world job besides ministering at the altar. And apparently in my reading of the Directories (approved by the Vatican), this is normal unless the Church can afford to support a family had by a presumably pro-life priest/deacon. Consecrated persons: It appears that there are two types of consecrated persons. One type is separated from the world by virtue of their vocation: religious/hermits. The other type is not separated from the world by virtue of their vocation: secular institutes/consecrated virgins. What we do know about all four of these vocations is that they all have a true consecration that is equally consecrating of the total self gift of the person. In other words, the consecration is a separate form of living from the lay faithful (this is why not all the baptized are called to consecration and orders because the form is different and not all have what is necessary to be fulfilled in those other forms). We have to look at what is common and what is different in consecrated life and what is different to understand what is fundamental to consecrated life and what is not. Some consecrated virgins look to the evangelical counsels and take from them the inspiration for a "radical" lifestyle (a lifestyle, by the way, which is termed "radical" by the Church for religious life but in no other vocation that I could find in the documents). Obviously, the fact that some cvs are religious nuns means that consecrated virginity is not intrinsically opposed to a radical lifestyle and the three vows. But, it may be helpful to consider the fact that the evangelical counsels do not oblige a person to live separated from the world in and of themselves. How do we know this? Because the Pope says so in Provida Mater and related documents. Remember, secular institutes take public vows and become consecrated persons but they live fully in the world with nothing in their lifestyle to distinguish them from non-consecrated persons. The consternation of the Church was how can a consecrated person with a true consecration be secular? And the Vatican/Pope responds that the consecration is true, equal to the other consecrations of the consecrated state, but a secular response to the evangelical counsels. This is very important. If the consecration is equal and vows (in themselves) do not oblige a separation from the world, then we've got to conclude that the two strongest arguments for consecrated virgins to "live like sisters" have been eliminated. We cannot argue that cvs must live a radical "distinct" lifestyle on the basis of the evangelical counsels because the Pope has already declared that vowed evangelical counsels don't necessarily imply or demand separation from the world. We cannot argue that because consecrated virgins are consecrated (or in the olden terms in the "state of perfection") that she must live a distinctly unsecular lifestyle because truly consecrated persons (secular institute members) with a full consecration are not obliged to live in a distinct and visible way. Now let's hop back to clergy. It is interesting how ordination is compatible in and of itself with a religious or vowed style of consecrated life and it is compatible with secular living including marriage. I would say that that speaks to consecration of virgins. They are sacred persons but can live in either lifestyle (nuns or secular). It is also interesting that consecrated virgins - like unmarried secular clergy- can join secular institutes or be in secular institutes. If the vocation to consecrated virginity entailed a separation from the world or a distinctness or a visibily different manner of life, I suspect the Church would have forbidden membership in secular institutes. Personally, I think that sacred secularity means just what clerical secularity can mean in the married priest/deacon: that he is a witness in the world, living in the world, and apart from ministerial duties, looks like a normal secular person for all intents and purposes. Sounds to me like the description of secular virgins. Living in the world, being a witness in the world, and apart from her apostolates looking like a secular person for all intents and purposes. I believe that secularity is not a hallmark of consecrated virginity but that it is compatible with consecrated virginity lived fully in the world just as it is with secular clerics. Edited January 25, 2013 by abrideofChrist
God's Beloved Posted January 25, 2013 Posted January 25, 2013 Dear AbrideofChrist, Thank you for taking the time to respond. Some points which struck me and which i can reflect upon further are : 1. There are two types of clerics. Consecrated or "like consecrated", and secular (otherwise known as diocesan) . I have usually reflected on two types of clerics - Religious , and secular [diocesan]. Looking at the broader category of Consecrated life does give some more insights. 2.If having a family is not "living in the world", I don't know what is. The vocation of CV is the theological locus for the Sacrament of marriage- hence both vocations can learn from each other about themselves. 3.consecrated virginity is not intrinsically opposed to a radical lifestyle and the three vows. But, it may be helpful to consider the fact that the evangelical counsels do not oblige a person to live separated from the world in and of themselves. The proposito [resolution] to Follow Christ as mentioned in the Rite , itself indicates that the spirit of the evangelical counsels is Implicit to the vocation because in ancient theology Following Christ was not dissected into 3 evangelical counsels. Theology of CV was according to the Fathers of the Church and not according to St. Thomas Aquinas of the 12th century who influenced religious life. Since the Bride of Christ was born when Jesus' heart was pierced on the cross, I personally define it as Obedience to God's will to the limit of Self-emptying [kenosis] and Virginity or espousal with Christ on the Cross. So the evangelical counsels defined in today's Church as Obedience, Poverty and Chastity are explained differently in lives of CV and are more Implicit. 4.It is interesting how ordination is compatible in and of itself with a religious or vowed style of consecrated life and it is compatible with secular living including marriage. I would say that that speaks to consecration of virgins. I agree 5.Secularity is not a hallmark of consecrated virginity but that it is compatible with consecrated virginity lived fully in the world just as it is with secular clerics. I very much agree. Could say the same for hermits and religious that Secularity is not the hallmark of their vocations but they are compatible with living in the desert of the world.
abrideofChrist Posted January 26, 2013 Posted January 26, 2013 Dear AbrideofChrist, 5.Secularity is not a hallmark of consecrated virginity but that it is compatible with consecrated virginity lived fully in the world just as it is with secular clerics. I very much agree. Could say the same for hermits and religious that Secularity is not the hallmark of their vocations but they are compatible with living in the desert of the world. Thanks for your reflections. With regard to point #5, I would say it more strongly. Secularity IS in harmony and along the intent of the Church for secular institutes/CVs. Separation from the world is REQUIRED for religious and hermits. All can live the desert of the world, but the two vocations will be fully separate from the world whereas the other two (if we just take "living in the world" cvs and not religious cvs) are fully within the world/secular.
Sister_Laurel Posted January 26, 2013 Posted January 26, 2013 (edited) [[It is in the context of signs of the times that I see the Order of hermits actually called to re-evaluate its theology [although church directives mention 'separation from the world' in the strict sense]. The Church does not need one more vocation that emphasises separation from the world. Hermits in habits can be a counter sign to say that the Solitude of Laity in illness, old age etc. can be redeemed only by separating oneself from the world and by wearing habits. It seems to say that the struggles / battles of the Laity in the deserts of today's world are inferior compared to the life and experience of Hermits. I fully respect the vocation of the chronically ill in today's world and how the suffering can be redemptive and of great salvific value to the Church and World. It does not matter to me whether illness leads to solitude or Solitude is freely chosen and embraced by a hermit. According to my opinion this kind of life is unnatural in the anthropological / psychological/ social sense and even theologically appears counter to the spirit of the Incarnation of Christ which the Church is called to live in the world. It seems to me the Church might have made a mistake several centuries ago by encouraging lives of separation from the world . This has indeed led to depreciation of the 'secular character' and vocation to holiness , of the Laity. The gap between the Sacred and the Secular needs to be reduced and not increased by another vocation that emphasizes separation , habits etc.]] There is no doubt that the Church's relationship with secularity (itself a complex reality) has taken many forms and gone through a history of various expressions. We are living in a time of increased concern with secularism along with an increased appreciation for the secular as place of God's saving activity. It is in this context that the Church has reprised two remarkably different vocations to consecrated life, one characterized by greater separation from the world, and the other a secular one. These two vocations, the solitary eremitical and the consecrated virgin living in the world represent the two founts of religious life and two ways of dealing with the world as problem and as promise by proclaiming the Kingdom of God. I think that both are necessary to this project, and highlight different dimensions of the Kingdom of God just as they also speak to different groups of people especially well. Eremitical life speaks especially well (though not only) to those who cannot participate in the world on its own terms and who thus seem (or are relatively) powerless to change it because of their marginality. For these persons the promise of the Kingdom comes in a different way than it does for the other group. CV's living in the world, it seems to me, speak especially well (though not only) to those who can and do participate in the world and they challenge them to do so in terms of the Kingdom of God. I don't think the problem is in the Church's use of various perspectives, gifts, or ways of relating to the secular to underscore different dimensions of the Kingdom's relationship with and to the world. I think the problem is much more in her esteeming some forms of relatedness (and some calls to holiness) more than others. If the Church can truly embrace a notion of diverse vocations which are equally exhaustive calls to holiness (as Vatican II taught), the gap between sacred and secular could well be reduced. Thus, religious life would not be seen as a "higher call" but it would signal different values significant to the Kingdom and its realization. All Christian vocations say both yes and no to the reality referred to as "the world". Incarnationalism is balanced by the eschatological stance, a yes to the here and now is qualified and conditioned by our reminder that it is not yet what it is meant to be. Our yesses and no's can be spoken from within the situation or from the margins. The accents or emphases will differ but I think we have to say they are all important. All vocations reflect the incarnation, for Jesus' implicated God into every moment and mood of human existence ---- including desert experiences or experiences of marginality. Similarly, all vocations reflect the eschaton; the Church needs them to adequately proclaim both dimensions of the Christ Event . Thus she honors a variety of vocations, some secular, some Religious, some eremitical, some consecrated, and among these, some lay, some ordained. The key is in respecting each one equally as indispensable and somehow unique in the graces and emphases they bring to the situation. best, Sister Laurel M O'Neal, Er Dio Stillsong Hermitage Diocese of Oakland http://notesfromstillsong.blogspot.com Edited January 26, 2013 by SRLAUREL
Sister_Laurel Posted January 26, 2013 Posted January 26, 2013 Dear AbrideofChrist, Thank you for taking the time to respond. Some points which struck me and which i can reflect upon further are : 1. There are two types of clerics. Consecrated or "like consecrated", and secular (otherwise known as diocesan) . I have usually reflected on two types of clerics - Religious , and secular [diocesan]. Looking at the broader category of Consecrated life does give some more insights. 2.If having a family is not "living in the world", I don't know what is. The vocation of CV is the theological locus for the Sacrament of marriage- hence both vocations can learn from each other about themselves. 3.consecrated virginity is not intrinsically opposed to a radical lifestyle and the three vows. But, it may be helpful to consider the fact that the evangelical counsels do not oblige a person to live separated from the world in and of themselves. The proposito [resolution] to Follow Christ as mentioned in the Rite , itself indicates that the spirit of the evangelical counsels is Implicit to the vocation because in ancient theology Following Christ was not dissected into 3 evangelical counsels. Theology of CV was according to the Fathers of the Church and not according to St. Thomas Aquinas of the 12th century who influenced religious life. Since the Bride of Christ was born when Jesus' heart was pierced on the cross, I personally define it as Obedience to God's will to the limit of Self-emptying [kenosis] and Virginity or espousal with Christ on the Cross. So the evangelical counsels defined in today's Church as Obedience, Poverty and Chastity are explained differently in lives of CV and are more Implicit. 4.It is interesting how ordination is compatible in and of itself with a religious or vowed style of consecrated life and it is compatible with secular living including marriage. I would say that that speaks to consecration of virgins. I agree 5.Secularity is not a hallmark of consecrated virginity but that it is compatible with consecrated virginity lived fully in the world just as it is with secular clerics. I very much agree. Could say the same for hermits and religious that Secularity is not the hallmark of their vocations but they are compatible with living in the desert of the world. Secularity, again is not compatible with eremitical life, whether lay or consecrated. Again these vocations are DEFINED in terms of stricter separation from the world. They are DEFINED historically and by the Church as non-secular. Of course they are lived in the created realm (another meaning of the term world) but they lose all meaning if they become secular (a more limited or narrowly defined sense of the term "world"). One can hardly witness to the truth that God alone is enough for us if one builds oneself into the world of power, economics, relationships, etc and thus mitigates one's desert experience. Evenso, to the extent this world is TRULY a desert, anyone living on its margins and embracing an intentional desert life of stricter separation will speak to that world. Sometimes redefining terms loses the nature of the vocation. CV's cannot say that women embracing a "second virginity" can live as consecrated virgins. Similarly, an essentially non-secular vocation must really be non-secular if its proclamation is to remain intact. By the way, Members of Secular institutes do not make public vows. Their vows are seen as semi-public (they are anomalous, a sort of weird exception) and they do not enter the consecrated state with such vows. Please feel free to check with the canonist on "Do I have a vocation?" I agree that the evangelical counsels themselves only to the extent that they do not absolutely separate from the world (that is, a person living a secular life can live them). All Christians are called to live the evangelical counsels and these certainly QUALIFY their relationship to the world (the word separate DOES fit here though it is not absolute), but PUBLIC vows (Religious poverty, Religious obedience, consecrated love lived in community, etc) DO separate more absolutely from the world. That is simply their canonically defined nature. I would argue that CV's are called to live the evangelical counsels in a way which qualifies their lives in the world in terms of the Kingdom, but are not called to public vows which would separate in ways which are incompatible with a secular vocation. Sincerely, Sister Laurel M O'Neal, Er Dio Stillsong Hermitage http://notesfromstillsong.blogspot.com
BarbTherese Posted January 27, 2013 Posted January 27, 2013 Of Sr Laurel : Of course they are lived in the created realm (another meaning of the term world) but they lose all meaning if they become secular (a more limited or narrowly defined sense of the term "world"). This seems to me to be that "secular dimension" of the Universal Church and therefore of all the baptized. While certain vocations do not have the distinct "secular character" in which the vocation is lived out in the world and involved to some degree directly and intrinsically in the "power, economics and relationship" involvements of a "secular character". Of course all and any vocation has the call to pray for the world and the "power, economics and relationship" aspect of this world - and in this there is unity with those vocations which have a distinct "secular character". I don't think that religious and monastics (probably not hermits either in some cases) are ignorant of what is taking place in "the world" nor should they be and very often they can share the fruits of their contemplation and holy living "in the parlour" wherever 'the parlour' may occur and thus enlighten those striving in the world with their distinct "secular character" in their own vocations. And all this I consider is an embracing of that "secular dimension" of The Universal Church. Hence there is a certain overlapping of the "secular dimension" and the "secular character". ________________ I am not too sure what is embraced (definition) by the term "relationship" in the phrase "power, economics and relationship", since for one praying for the secular world is of itself a certain relationship with the secular world........altho I am always coming from a very rickety armchair trying more to understand than to state :) - and keep butting into this thread because understanding of the various vocations in The Church can enlighten me about my own vocation ........... and also enlighten in order to answer any questions that may come my way in my own life.
Sister_Laurel Posted January 27, 2013 Posted January 27, 2013 Of This seems to me to be that "secular dimension" of the Universal Church and therefore of all the baptized. While certain vocations do not have the distinct "secular character" in which the vocation is lived out in the world and involved to some degree directly and intrinsically in the "power, economics and relationship" involvements of a "secular character". Of course all and any vocation has the call to pray for the world and the "power, economics and relationship" aspect of this world - and in this there is unity with those vocations which have a distinct "secular character". I don't think that religious and monastics (probably not hermits either in some cases) are ignorant of what is taking place in "the world" nor should they be and very often they can share the fruits of their contemplation and holy living "in the parlour" wherever 'the parlour' may occur and thus enlighten those striving in the world with their distinct "secular character" in their own vocations. And all this I consider is an embracing of that "secular dimension" of The Universal Church. Hence there is a certain overlapping of the "secular dimension" and the "secular character". ________________ I am not too sure what is embraced (definition) by the term "relationship" in the phrase "power, economics and relationship", since for one praying for the secular world is of itself a certain relationship with the secular world........altho I am always coming from a very rickety armchair trying more to understand than to state :) - and keep butting into this thread because understanding of the various vocations in The Church can enlighten me about my own vocation ........... and also enlighten in order to answer any questions that may come my way in my own life. The relationship I am speaking of is more than praying for something from outside it. If one lives a secular life then they will participate actively in all the dimensions of that world even if their participation is qualified in terms of Kingdom values. For instance, a couple begins a family. They will, both as family and as individuals, participate actively in the economic sphere of the world not only through work and buying, but through banking, investments, taxes, etc. They will demand living wages, invest in education, buy property, and use money in all the ways families with growing children need to do and generally help drive the economic dimension of secular reality. Someone with a public vow of poverty will not do many of these things even if their congregation participates in a limited ways in some of them for the sake of their own existence and the Kingdom. The same is true with regard to the world of power, political, corporate, industrial, etc. A person living a secular vocation is free to take any position in a company (etc), run for any office, etc without the permission of a legitimate superior. While they will try to do as God wills, their own wills do not need to accommodate the will of a legitimate superior. This isn't to say that they won't confer with family, friends, and those they respect, but they are free to exercise their own autonomy in a way in which those with public vows of obedience are not. Some offices, etc cannot and really ought not be held by those publicly vowed to obedience; despite the fact that some religious have been elected to these, Rome has frequently acted to demand they resign (or leave their vocations and be secularized). In 1983 the revised Code of Canon Law added a prohibition that no cleric (permanent deacons are not included here) can hold a public office. The bottom line is that those with public vows have accepted constraints in the way they can exercise their own freedom and responsibility and they are bound by these at every moment. These constraints serve a necessary kind of freedom --- just as distancing in various ways can free one to act more objectively as well as for the other's good. In particular such limitations or qualifications allows for one to assume a prophetic stance toward the reality from which they are distanced. Of course the distancing is not an absolute separation (that would be almost impossible, especially if one was going to minister to others as well) but it is significant enough to define the reality being lived as Religious rather than secular (there is a secular dimension but not a secular character to these vocations). Other vocations are called on to take the values and perspective of the Kingdom of God and change the structures of society from within. They are secular in character even while they may also be consecrated at the same time. A CV could work within the business world to help transform it from within; she could hold political office and work for its transformation as well as God's justice more generally precisely because her vocation is both consecrated AND secular in character. She can work to transform the entire secular world with her participation in it, not simply ministering TO IT but making it capable of ministry and proclamation of God's Kingdom as well. No vows constrain her in these things, though of course her consecration and relationship with God will transfigure everything. Still she is free in ways religious would not really be because of their vows and the canonical relationships which stem from these vows. When I spoke of the way one is related to the world this was some of what I had in mind. all my best, Sister Laurel M O'Neal, Er Dio Stillsong Hermitage Dicoese of Oakland http://notesfromstillsong.blogspot.com
BarbTherese Posted January 27, 2013 Posted January 27, 2013 Thanks, Sister, for a very clear explanation enabling me to better grasp "secular dimension" and "secular character". The role of the CV as you have stated it is as I have understood it - and as having a distinct "secular character".
God's Beloved Posted January 27, 2013 Posted January 27, 2013 (edited) Canon 604 speaks of a vocation that has a clear Hallmark [distinguishing characteristic or trait ] as follows : Consecration to God Mystical Espousal to Jesus Christ , Son of God, Dedication to the Service of the Church All the CVs posting on this thread , the writings of All the Fathers of the Church, all the Popes , the response from the CICLSAL to me on this question , all the resource material on websites of Associations of CV all over the world in all languages agree that CV is compatible with living in the world and is indeed lived in the world in its original form and post Vat II form by most CV , without being set apart or consecrated to politics, economics , in the world. . No one has said that secularity is the Hallmark of the virginal consecration. There is a big difference between saying that - a CV can / or is not stopped from-- involvement in politics, economics - saying that all CVs all over the world SHOULD involve themselves in politics, economics as a special vocation . This is actually changing the Charism itself. “May Christ Be Your Total and Exclusive Love†International Conference of Consecrated Virgins, Rome In audience with Pope John Paul II, 2 June 1995 My dear Sisters, 1. This audience fills me with joy, for it offers me the opportunity to meet with you on the occasion of the international convention which has been promoted in order to celebrate the 25th anniversary of the promulgation, which occurred on May 31, 1970, of the up-dated Ritual of the Consecration of Virgins. I greet the organizers of the convention and all of you who have gathered here today. Vatican Council II determined the revision of the rite of the Consecration of Virgins, present in the Roman Pontifical (cf. Constitution Sacrosanctum Concilium, n. 80). This was to entail not only a diligent revision of the liturgical formulas and ritual gestures, but also a restoration of a rite that, with respect to women who do not belong to institutes of consecrated life, had fallen into disuse for many centuries. Along with this rite, the “Ordo virginum†was also reinstated, which was to find its own juridical configuration, distinct from that of institutes, in Can. 599 of the new Code of Canon Law. This renewed rite, and reinstated “Ordo†are a two-fold gift of the Lord to His Church. You exalt at such a gift, thanking the Lord for it. On this occasion, you seek to draw from it a motive and inspiration for renewing your fervor and commitment. 2. On my part, I would like to speak to you with the same affectionate warmth with which bishops of old used to speak to the virgins of their churches: for example, the warmth of Methodius of Olympia, the first cantor of Christian virginity; that of Athanasius of Alexandria and of Cyprian of Carthage, who considered consecrated virgins an elect portion of Christ’s flock; that of John Chrysostom, whose writings are rich in ideas to nourish the spiritual life of virgins. Ambrose of Milan, whose works bear witness to an extraordinary pastoral care for consecrated virgins; Augustine of Hippo, that keen, profound theologian of virginity embraced for the sake of the Kingdom of Heaven (cf. Mt 19:12); the great, holy Pontiff Leo I, with all probability the author of the admirable prayer of consecration Deus castorum corporum; and Leander of Seville who wrote a beautiful letter to his sister Fiorentina on the occasion of her virginal consecration. This is an episcopal tradition to which I willingly join myself. 3. On this meaningful occasion, I am happy to stress some fundamental directives that can guide your special vocation in the Church and in the world.Love Christ, the meaning of your life. For the consecrated virgin, as St. Leander of Seville affirms, Christ is everything: “spouse, brother, friend, inheritance, reward, God and Lord†(Regula sancti Leandri, Introd.). The mystery of the Incarnation was seen by the Holy Fathers in a spousal light, following the interpretation given by the Apostle Paul on the Lord’s death: “Christ loved the Church and gave Himself up for her†(Eph 5:25). The event of the resurrection was also seen as a nuptial encounter between the Risen Lord and the new messianic community, for which reason the Easter Vigil was celebrated as the “nuptial night of the Church†(St. Asterio Amaseno, Homilia XIX, in Psalmum V oratio V). The entire life of Christ was therefore placed under the sign of the mystery of His nuptials with the Church (cf. Eph 5:32). You, too, dear Sisters, belong to that mystery through the gift of the Holy Spirit and in virtue of a “new spiritual anointing†(cf. Pontificale Romanum, Ordo consecrationis virginum, n. 16). Answer Christ’s infinity love with your total and exclusive love. Love Him as He desires to be love in your concrete life: “If you love Me, you will keep My commandments†(Jn 14:15; cf. 14:21). Love Him as is fitting to your spousal condition: assuming His same sentiments (cf. Phil 2:5); sharing His way of life consisting in humility and meekness, love and mercy, service and joyful availability, untiring zeal for the glory of the Father and the salvation of the human race. The state of consecrated virginity makes the praise of Christ more spontaneous, listening to His word quicker, service to Him more joyful, and the occasion of offering Him the homage of your love more frequent. Yet consecrated virginity is not a privilege, but rather a gift of God, which implies a strong commitment in following Him and being His disciple. The following of the Lamb in Heaven (cf. Rev 14:6) begins on earth, walking down the narrow path (cf. Mt7:14). Your sequela Christi will be more radical, the greater your love is for Christ and the more lucid your awareness of the meaning of virginal consecration. In the Apostolic Letter Mulieris dignitatem, dealing with the “Gospel ideal of virginity,†I recalled that “in (consecrated) virginity is expressed . . . the radical nature of the Gospel,, which consists in leaving everything and following Christ†(n. 20). Your being disciples of Christ will be more intense, the more you are convinced that Jesus is the one Teacher (cf. Mt 23:8), whose words are “spirit and life.†Dear Sisters, remember that your place is, like that of Mary of Bethany (cf. Lk 10:39), at the feet of Jesus, listening to the words of grace that come forth from His mouth (cf. Lk 4:22). Love the Church, your Mother. Through the solemn rite presided over by the diocesan bishop ((Ordo consecrationis virginum, Praenotanda, n. 6, page 8), you have received from the Church the gift of consecration. You are dedicated to its service. You ought to feel ever bound to the Church by a strict tie. According to the teaching of the Fathers, in receiving from the Lord the “Consecration of virginity,†virgins become a visible sign of the virginity of the Church, the instrument of its fruitfulness and witness of its fidelity to Christ. Virgins are also a reminder of the orientation of the Church towards the future goods and a warning to keep this eschatological tension alive. It is also the task of virgins to become an active hand of the generosity of the local church, the voice of its prayer, an expression of its mercy, a help for its poor, a consolation for its afflicted sons and daughters, and a support for its orphans and widows. We could say that at the time of the Father the pietas and caritas of the Church were expressed to a great part through the heart and hands of consecrated virgins. These are lines of commitment that still remain valid today. I myself underlined the anthropological value of the virginal choice carried out in the Church. It is a way in which the consecrated virgin “realizes her personality as woman.†“In freely chosen virginity the woman confirms herself as a person, as a being that the Creator desired for Himself right from the beginning, and she realizes at the same time the personal value of her own womanliness†(Mulieris dignitatem,, n. 20). Not less than the woman who follows the path of matrimony, the consecrated virgin is capable of living and expressing spousal love. “In a similar love†she becomes in the Church a gift for God, for Christ the Redeemer, and for every brother and sister. Love the children of God. Your total and exclusive love for Christ does not exempt you from love towards all men and women, your brothers and sisters, for the horizons of your charity—precisely because you belong to the Lord—are the same as the horizons of Christ. According to the Apostle, the virgin “gives her mind to the Lord’s affairs and to being holy in body and spirit†(I Cor 7:34). She seeks “the things that are above, which Christ is, sitting at God’s right hand†(Col 3:1). And yet this does not estrange you from the great values of creation and from the longings of humanity, nor from the suffering of the earthly city, from its conflicts and from the sorrows caused by war, famine, disease, and the wide-spread “culture of death.†Have a merciful heart and share in the sufferings of the brethren. Commit yourselves to the defense of life, the promotion of women and respect for their liberty and dignity. You are well aware: “You who are virgins for Christ†become “mothers in the spirit†(Ordo consecrationum virginum, n. 16), cooperating with love in the evangelization of man and his promotion. Love Mary of Nazareth, the first fruits of Christian virginity. Humble and poor, “the promised spouse of Joseph†(Mt 1:18), a just man “of the house of David†(Lk 1:27), Mary became by a singular privilege and by her fidelity to the Lord’s call, the Virgin Mother of the Son of God. Mary is thus the perfect icon of the Church as a mystery of communion and love, an icon of its being Virgin, Spouse and Mother. As St. Leander of Seville observes, Mary is also “the culminating point and prototype of virginity.†In body and soul she was fully what you desire to be with all your strength: virgins in body and soul, spouses through total and exclusive adherence to the love of Christ, mothers through the gift of the Spirit. My dear Sisters, Mary is your Mother, Sister and Teacher. Learn from her to fulfill God’s will and to accept His salvific plan, to keep His word and to bring all events of life to it, to sing His praises for His “great works†in favor of humanity, to share in the mystery of suffering, to bring Christ to all men and to intercede for those in need. Be with Mary in the nuptial room where there is rejoicing and where Christ manifests Himself to His disciples as the messianic Spouse. Be with Mary at the foot of the Cross, where Christ offers His life for the Church. Remain with her in the Cenacle, the house of the Spirit, who is poured out as divine Love in the Church, His Spouse. Persevere faithfully in your vocation with the help of the most holy Virgin. May the examples of the holy Virgins who enriched the life of the Church in every century inspire you. May the assurance of my constant prayer together with a special blessing accompany you. Edited January 27, 2013 by God's Beloved
God's Beloved Posted January 27, 2013 Posted January 27, 2013 ADDRESS OF HIS HOLINESS BENEDICT XVI TO THE PARTICIPANTS IN THE INTERNATIONAL CONGRESS-PILGRIMAGE OF THE ORDO VIRGINUM (THE ORDER OF VIRGINS) Clementine Hall Thursday, 15 May 2008 Consecrated Virginity: A Luminous and Fruitful Charism Very Dear Sisters, I greet and welcome with joy each one of you, consecrated with the "solemn consecration as a bride of our Lord Jesus Christ " (Rite of Consecration to a Life of Virginity for Women Living in the World [RCV], n. 17), on the occasion of the International Pilgrimage and Congress of the Ordo Virginum, for which you are gathered in Rome during these days. In particular, I greet and thank Cardinal Franc Rodé for his cordial greeting and his dedication to this initiative, while I address my heartfelt thanks to the Organizing Committee. In choosing the theme for these days you were inspired by one of my affirmations which sums up what I have already had the opportunity to say concerning your state as women who live consecrated virginity in the world: A gift in the Church and for the Church. In this light I would like to strengthen you in your vocation and invite you to develop, from day to day, your understanding of a charism that is as luminous and fruitful in the eyes of the faith as it is obscure and futile in those of the world. "Imitate the Mother of God; desire to be called and to be handmaids of the Lord" (RCV, n. 16). The Order of Virgins is a special expression of consecrated life that blossomed anew in the Church after the Second Vatican Council (cf. Post-Synodal Apostolic ExhortationVita Consecrata, n.7). Its roots, however, are ancient; they date back to the dawn of apostolic times when, with unheard of daring, certain women began to open their hearts to the desire for consecrated virginity, in other words, to the desire to give the whole of their being to God, which had had its first extraordinary fulfilment in the Virgin of Nazareth and her "yes".In the thought of the Fathers Mary was the prototype of Christian virgins and their perception highlighted the newness of this new state of life, to which a free choice of love gave access. "They have chosen you [Lord] above all things; may they find all things in possessing you" (cf. RCV, n. 24). Your charism must reflect the intensity but also the freshness of its origins. It is founded on the simple Gospel invitation: "He who is able to receive this, let him receive it" (Mt 19: 12), and on St Paul's recommendations of virginity for the Kingdom (I Cor 7: 25-35). Yet the whole of the Christian mystery shines out in it. When your charism came into being it did not take shape in accordance with specific ways of life. Rather, it was institutionalized little by little until it became a true and proper solemn, public consecration, conferred by the Bishop in an evocative liturgical rite which made the consecrated woman the sponsa Christi, an image of the Church as Bride. Dearest friends, your vocation is deeply rooted in the particular Church to which you belong: it is your Bishops' task to recognize the charism of virginity in you, to consecrate you and, possibly, to encourage you on your way, in order to teach you fear of the Lord, as they commitment themselves to do during the solemn liturgy of consecration. From the sphere of the Diocese with its traditions, its Saints, its values, its limits and its problems you broaden your horizons to the universal Church, sharing above all in her liturgical prayer, which is also entrusted to you so that "the praise of our heavenly Father be always on your lips; pray without ceasing ", (RCV, n. 28). In this way your prayerful "I" will gradually be enlarged, until there is no longer anything except a great "we" in the prayer. This is ecclesial prayer and the true liturgy. May you open yourselves in your dialogue with God to a dialogue with all creatures, for whom you will find you are mothers, mothers of the children of God (cf. RCV, n. 28). However, your ideal, truly lofty in itself, demands no special external change. Each consecrated person normally remains in her own life context. It is a way that seems to lack the specific characteristics of religious life, and above all that of obedience. For you, however, love becomes the sequela: your charism entails a total gift to Christ, an assimilation of the Bridegroom who implicitly asks for the observance of the evangelical counsels in order to keep your fidelity to him unstained (cf. RCV, n. 26). Being with Christ demands interiority, but at the same time opens a person to communicating with the brethren: your mission is grafted on this. An essential "rule of life" defines the commitment that each one of you assumes, with the Bishop's consent, at both the spiritual and existential levels. These are personal journeys. There are among you different approaches and different ways of living the gift of consecrated virginity and this becomes much more obvious in the course of an international meeting such as this, which has gathered you together during these days.I urge you to go beyond external appearances, experiencing the mystery of God's tenderness which each one of you bears in herself and recognizing one another as sisters, even in your diversity. "That your whole life may be a faithful witness of God's love and a convincing sign of the kingdom of heaven" (RCV, n. 17). Take care always to radiate the dignity of being a bride of Christ, expressing the newness of Christian existence and the serene expectation of future life. Thus, with your own upright life you will be stars to guide the world on its journey. The choice of virginal life, in fact, is a reference to the transient nature of earthly things and an anticipation of future rewards. Be witnesses of attentive and lively expectation, of joy and of the peace that characterizes those who abandon themselves to God's love. May you be present in the world, yet pilgrims bound for the Kingdom. Indeed, the consecrated virgin is identified with that bride who, in unison with the Spirit, invokes the coming of the Lord: "The Spirit and the Bride say "Come'" (Rv 22: 17). As I take my leave of you I entrust you to Mary; and I make my own the words of St Ambrose, who sung the praises of Christian virginity, addressing them to you: "May there be in each one the soul of Mary to magnify the Lord; may there be in each one the Spirit of Mary to exult in God. If there is only one Mother of Christ according to the flesh, Christ on the other hand, according to the faith, is the fruit of all, since every soul receives the Word of God so that, immaculate and immune to vice, she may preserve her chastity with irreproachable modesty" (Comment on St Luke, 2, 26: PL 15, 1642). With this heartfelt wish, I bless you.
God's Beloved Posted January 27, 2013 Posted January 27, 2013 The following is from a Homily of Cardinal Raymond Burke during the Mass for the 25th anniversary of Consecration of a virgin living in the world : In this life, on this earthly pilgrimage, we have only one thing to worry about, and that is that we give faithfully, every day, the witness of our love of Our Lord Jesus Christ. Then, we need not worry about the difficulties we face. We need not worry about the incomprehension which we endure, the sufferings which come to us or those who are near to us. We place all of this in the hands of God, His Providence, and we trust and are confident that He will not fail to be our recompense. He will bring all into His victory of eternal life in the Kingdom of Heaven, if only we remain faithful, if we strive, each day, to give ourselves completely and totally to Him. This is a particular witness which is given by the consecrated virgin living in the world. She is, as the Rite of Consecrations reminds us, a sign of the eternal destiny of each of our lives, to be with Christ in the company of the Father and the Holy Spirit, in the company of all the saints and angels, in the Kingdom of Heaven. By her espousal to Our Lord Jesus Christ, by her living faithfully and totally for Him as a sacred person in the Church, she is, for us, a sign of that ultimate victory which Christ has won for each us by His Passion, Death and Resurrection. Saying this respectfully to readers on the forum as well as with self-respect . Naturally if our charism needs to be defended, we are forced to get into a discussion. I would still request Sr Laurel to open the comment box on her blog so that readers are able to read various perspectives to her comments on statements made by individual CVs . As a psychologist I feel some of us may be 'perhaps' getting a bit obsessive-compulsive to continue this discussion on whether secularity is a hallmark of CV . I know CVs in my part of the world, REAL human persons , who got into the vocation with various motivations : post-religious life , sick parents to look after, personal illness , crossed age-limit to join other vocations etc. etc. I have not met more than one CV who is actually involved directly in the affairs of the world .All of them are either leading lives of prayer or serving the Church directly. I know one CV whose direct involvement in affairs of the world has led to a crisis in her vocation as CV. I also know REAL CVs going through depression due to the misunderstandings and rejection faced in the Church where people consider Institutional Religious life as Superior. What I mean to say is that there is a huge gap between Ideals and Reality. In the debates on Ideals , we should not forget that it may be affecting Real human persons in ways that are productive or destructive. I would say it will take decades till CV ceases to be some kind of fall-back vocation for some. However God's choice is not according to our criteria. First vocations are increasing all over the world.CVs have shared with me how 'pained' they feel with such a discussion. They are the simple ones who don't even know to use a computer to allow 'their' voice to be heard . Now in all humility I can only 'Beg' that we cease to debate on this issue, at least here. Maybe the thread can continue to discuss other aspects of the vocation . In all the discussions we've had on this thread, how much have we spoken about the Paschal Mystery of Christ and its relation to the vocation of CV? We need to be more concerned to theologise on this central aspect of the Church . How much have we spoken of what the vocation of CV can speak to people of other religions ? Debating on whether a CV should actively participate in politics, economics etc , is a temptation of the entire Church to relativize the Paschal Mystery of Jesus Christ , to focus on Kingdom 'values' and practically to FORGET to proclaim Jesus Christ as Saviour of all humanity !
Sister_Laurel Posted January 27, 2013 Posted January 27, 2013 Thanks, Sister, for a very clear explanation enabling me to better grasp "secular dimension" and "secular character". The role of the CV as you have stated it is as I have understood it - and as having a distinct "secular character". Barbara, you are right in what you say, but we need to say more. At the same time the vocation of CV's living in the world has a distinctly consecrated nature. We are speaking of BOTH the secular state and the consecrated state. The reason for speaking of sacred (or consecrated or eschatological) secularity is to point to the fact that BOTH dimensions are essential to the vocation. A CV living in the world is not faced with the conundrum that being called to a secular vocation diminish her consecrated life nor that her consecration diminishes the secular nature of her vocation. Instead she is called to the paradox that she is called to live consecrated life IN the SECULAR WORLD and to live both aspects of one's vocation exhaustively witnessing to the eschatological holiness and life possible in the world through Christ. Cloistered nuns who are also CV's live that consecrated state in a non-secular or Religious state of life. Thus it is important to distinguish which expression of the CV life one is speaking of, secular or cloistered. CV's who diminish the secularity of their call seem to me to diminish the relevance and power of that same vocation; those who reduce this to JUST being a secular vocation do something similar. It is always difficult to hold the two parts of a paradox in tension. We tend to say "If something is secular then it must be less consecrated (or vice versa)" but Christianity often asks us to use a different calculus, the calculus of paradox. This is the way of truths like "Jesus is fully Divine and fully human", God reveals himself in "a power made perfect in weakness," "one must lose one's life to save it", "the poor are rich in the Kingdom of God", etc, etc. best, Sister Laurel M O'Neal. Er Dio Stillsong Hermitage Diocese of Oakland http://notesfromstillsong.blogspot.com
BarbTherese Posted January 27, 2013 Posted January 27, 2013 If something is secular then it must be less consecrated (or vice versa)" Not at all my understanding.
Sister_Laurel Posted January 28, 2013 Posted January 28, 2013 (edited) The following is from a Homily of Cardinal Raymond Burke during the Mass for the 25th anniversary of Consecration of a virgin living in the world : In this life, on this earthly pilgrimage, we have only one thing to worry about, and that is that we give faithfully, every day, the witness of our love of Our Lord Jesus Christ. Then, we need not worry about the difficulties we face. We need not worry about the incomprehension which we endure, the sufferings which come to us or those who are near to us. We place all of this in the hands of God, His Providence, and we trust and are confident that He will not fail to be our recompense. He will bring all into His victory of eternal life in the Kingdom of Heaven, if only we remain faithful, if we strive, each day, to give ourselves completely and totally to Him. This is a particular witness which is given by the consecrated virgin living in the world. She is, as the Rite of Consecrations reminds us, a sign of the eternal destiny of each of our lives, to be with Christ in the company of the Father and the Holy Spirit, in the company of all the saints and angels, in the Kingdom of Heaven. By her espousal to Our Lord Jesus Christ, by her living faithfully and totally for Him as a sacred person in the Church, she is, for us, a sign of that ultimate victory which Christ has won for each us by His Passion, Death and Resurrection. Saying this respectfully to readers on the forum as well as with self-respect . Naturally if our charism needs to be defended, we are forced to get into a discussion. I would still request Sr Laurel to open the comment box on her blog so that readers are able to read various perspectives to her comments on statements made by individual CVs . As a psychologist I feel some of us may be 'perhaps' getting a bit obsessive-compulsive to continue this discussion on whether secularity is a hallmark of CV . I know CVs in my part of the world, REAL human persons , who got into the vocation with various motivations : post-religious life , sick parents to look after, personal illness , crossed age-limit to join other vocations etc. etc. I have not met more than one CV who is actually involved directly in the affairs of the world .All of them are either leading lives of prayer or serving the Church directly. I know one CV whose direct involvement in affairs of the world has led to a crisis in her vocation as CV. I also know REAL CVs going through depression due to the misunderstandings and rejection faced in the Church where people consider Institutional Religious life as Superior. What I mean to say is that there is a huge gap between Ideals and Reality. In the debates on Ideals , we should not forget that it may be affecting Real human persons in ways that are productive or destructive. I would say it will take decades till CV ceases to be some kind of fall-back vocation for some. However God's choice is not according to our criteria. First vocations are increasing all over the world.CVs have shared with me how 'pained' they feel with such a discussion. They are the simple ones who don't even know to use a computer to allow 'their' voice to be heard . Now in all humility I can only 'Beg' that we cease to debate on this issue, at least here. Maybe the thread can continue to discuss other aspects of the vocation . In all the discussions we've had on this thread, how much have we spoken about the Paschal Mystery of Christ and its relation to the vocation of CV? We need to be more concerned to theologise on this central aspect of the Church . How much have we spoken of what the vocation of CV can speak to people of other religions ? Debating on whether a CV should actively participate in politics, economics etc , is a temptation of the entire Church to relativize the Paschal Mystery of Jesus Christ , to focus on Kingdom 'values' and practically to FORGET to proclaim Jesus Christ as Saviour of all humanity ! With equal respect, the comment section of my blog is closed for several reasons, none of which have to do with this discussion. The decision was made several years ago after readers asked that I allow comments. I considered doing so and eventually decided it made the boundaries between hermitage and readers too porous. My superiors agreed with my discernment. Other reasons contributed, including appreciative emails of readers who preferred things as they were. As a result I depend on emails with questions and comments. If you feel this forum is an inadequate place to carry on a discussion, then I hope you will find an alternative which is better suited. However, my blog cannot be the place. I would be happy to participate in a similar discussion, if invited, of course --- though it would be at least as limited as my participation here (which has been a temporary thing in any case). Also, if you would like the discussion to move in the directions you find lacking here, I would suggest you post in those directions yourself and invite others to participate on those specific issues. Why not? We have regularly used words like incarnation(al) and eschatological to speak of God's investment and participation in every moment and mood of his creation. I have spoken several times of eschatological secularity which marks a secularity with a distinctly redemptive tone tied to the fulfillment of God's will for this world and obviously therefore to Christ's passion. I agree that would be a really significant focus to discuss and allow to govern further discussion. It might also underscore why it is we need Kingdom values (and especially the graces brought by CV's living in the world) being lived in every dimension of the saeculum including the political, ecclesiastical, domestic, corporate, etc. Far from speaking of activity in such arenas relativizing the paschal mystery it could allow such activity/participation to transfigure and thus dominate those realms. Finally I too know real CV's, some of whom write me regularly and more frequently when the topic on my blog turns to their own vocation. As many may be hurt by the fact of our discussions, I can point to others who have been inspired and found their own commitment to their vocations re-invigorated by them. Others, non-CV's, are inspired to hear that part of the charism involves living this vocation integrally in the world. They admit the vocation makes no sense to them otherwise. This is not because the charism of your vocation needs to be defended so much as it really needs to be defined adequately in the first place. Secularity is A KEY (though not the only key) to doing so. Meanwhile, the problem of stopgap or fallback vocations is a real one or the province of LA would not have refused to consecrate any CV's or profess any diocesan hermits. We all have to deal with this reality in ways which do not change the nature of the vocation, which ask for serious discernment, and which do not allow our vocations to become mere consolation prizes when attempts at living other vocations have failed. As hard as it may be for some to hear this, it is reality and it is a problem. Just as we cannot call any person living alone (even a relatively pious person) a hermit, and just as we cannot allow hermits to do anything and everything they desire ministerially simply because they are already perpetually professed, neither can analogous things be allowed with CV's living in the world. Just as someone leaving cloistered life due to ill health cannot automatically conclude she is called to be a hermit nor be professed under canon 603 without serious (and sometimes long) discernment and testing, neither can someone leaving religious life merely assume (or be assumed by others that) she is called to be a CV living in the world. Real discernment is necessary here and part of that will be checking out how well the candidate appreciates the secular nature of the vocation and, in fact, resonates with it and is determined to honor it. After all, this is not a numbers game, not a matter of consolation prizes, nor a matter of compromising various forms of integrity to placate serious disappointment (including disappointment that one is actually called to a LAY vocation); it is a matter of discerning true, and relatively rare vocations --- vocations the Church truly esteems and does not offer merely to get a few more volunteer workers or to assuage a person's disappointment when a chosen vocation is not available. (And I know first hand this latter occurs because consecration as a virgin under c 604 was actually offered to me @1988 when it became clear my diocese was, for the time being, not professing ANYONE under canon 603. I declined because this was NOT what I was called to but I also know it was not an unusual thing to happen. Uncovering problems and abuses is always painful --- how well we as a Church know that! But pretending such problems don't exist or refusing to discuss them because it might hurt someone or cause them to re-evaluate their vocation is far more serious I think.) all my best, Sister Laurel M O'Neal, Er Dio Stillsong Hermitage Diocese of Oakland http://notesfromstillsong.blogspot.com Edited January 28, 2013 by SRLAUREL
Sister_Laurel Posted January 28, 2013 Posted January 28, 2013 (edited) Not at all my understanding. Mine either, but some CV's have written things which use this way of seeing things: ("If my life is more consecrated than secular, then. . ." --- that kind of thing). It is not an uncommon way of seeing many things and tends to be have difficulty with paradox. best, Sister Laurel M O'Neal, Er Dio Stillsong Hermitage http://notesfromstillsong.blogspot.com Edited January 28, 2013 by SRLAUREL
BarbTherese Posted January 28, 2013 Posted January 28, 2013 (edited) There is paradox everywhere in the spiritual life - even tension between the general call to holiness, one's personal vocation, and the secular for those called to the secular state and to be leaven in the midst of the world and its affairs - yet not of the world. We see paradox in the life of Jesus, first in His Incarnation - and finally in His Crucifixion which was to appearance the execution of a criminal and yet in reality was Victory and a beginning. We see tension in His Life on a few fronts - between Him and His apostles, between Him and the religious leadership, between Him and the people. In reality these were tensions between Jesus and His Identity and mission (or vocation) and the expectations (and/or fears) of others and groups of others in His own society and times, His own Jewish Faith profession and His secular environment. Finally, we see His tension in the garden of Gethsemane between His humanity and His coming arrest and the outcome - as an expression of His Father's Permissive Will. The most ordinary of Catholic lives and most everday type of vocation does need to learn to live in Peace and in Joy with both paradox and tension as I would imagine do the publicly consecrated either in secular or religious life. It may present something of a problem to those publicly consecrated to live a religious life in the midst of secular society, I really would not know since I can only reflect about it, not experience it personally other than as I do in my own way of living outside of a publicly consecrated state. I think that tension very much like anxiety can be a positive creative force. And when I think about it tension usually will involve a level of anxiety. Edited January 28, 2013 by BarbaraTherese
God's Beloved Posted January 29, 2013 Posted January 29, 2013 Eschatological Tension And The Two Brides : Marriage And Consecrated Virginity http://www.phatmass.com/phorum/topic/126743-eschatological-tension-and-the-two-brides-marriage-and-consecrated-virginity-canon-604/ All are warmly invited !!! :wedgie: :cheers: :bravo: :buddies2: :stars:
Laurie Posted January 30, 2013 Posted January 30, 2013 For those of you who know Italian, here is a video about a consecrated virgin in Italy. http://www.youtube.com/watch?v=0Or64m3Df-8 [I'm going to sit myself some day very soon and translate this with English subtitles. When I do, I'll repost the link here.]
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