Consecrated Virgin In The World - 50 Words Or Less

[Cecilia]

Posters, please keep your comments to 50 words or less in each post. Quotes from others or sources don't count towards the 50.

 

Keep replies relevant and concise. Stick to what the Church teaches about the cv vocation in the world, not your own ideals.

 

[Cecilia]

Oremus1, a cv in the world does not take a vow of poverty. She is mystically espoused to Christ during her consecration. A bridal gown is appropriate and nothing prohibits her wearing a symbolic piece of jewelry.

 

Opinion from an American source that mentions vow of poverty—

 

12. Canon 604

 

A Consecrated Virgin Wishes to Make Vows of Poverty and Obedience to the Bishop

 

A sister in temporary profession in a contemplative order was refused permission to make perpetual vows. At the time of her departure from the monastery she requested that the diocesan bishop receive her as a consecrated virgin. The bishop agreed, and the sister was received according to the Rite for the Consecration of Virgins. When she left the monastery, the former sister moved to a different diocese at quite a distance. She later wrote to the bishop who had consecrated her and asked him to receive her vows of poverty and obedience, so that she might attain her spiritual desire for the ''fullness'' of religious consecration. She also stated her desire to eventually establish a contemplative monastery in Eastern Europe. What should the bishop respond?

 

OPINION

There are several factors to be considered in this request. First, by asking to be received into the Order of Virgins this person has taken on a distinct form of consecrated life in itself. The Order of Virgins is one of the most ancient forms of consecrated life. As far back as the fourth century there was a Rite of Consecration, for which the central prayer was written by Pope Leo the Great. Eventually two distinct rites evolved, one applying to women living in the world and the other applying to women living in monasteries as cloistered nuns. With the rise of monastic orders the Order of Virgins declined, and by the twelfth century there was only one rite which was to be used for those virgins who lived in monasteries. From that time until the early twentieth century, some bishops adopted the rite for the few isolated cases of women who wished to be consecrated virgins while living in the world.

 

Early in the present century there was a renewal of interest in the Order of Virgins, but a request to the Sacred Congregation for Religious to restore the Rite of  Consecration  to  women living in  the world was refused, "In the negative, let no novelties be introduced" (CLD  1:266). Later, in 1950, Pope Pius XII decreed that the ancient formulae for the consecration of virgins contained in the Roman Pontifical were to be reserved for nuns (CLD 3:234). It was only with the liturgical reforms of Vatican II that the Church revised the Rite of Consecration and made it applicable to certain nuns as well as to women living in the world. Finally in 1983 the order of virgins was included in the revised Code of Canon Law of the Latin Church as a distinct form of consecrated life. In fact the introduction to the rite states that in this form of consecrated life there is not necessarily any profession of vows.

 

The relationship of the Order of Virgins with other forms of consecrated life is another factor to be addressed. The three characteristics of the Order of Virgins are consecration to God, mystical espousal to Christ, and dedication to the service of the Church. This service is usually expected to be done in the diocese where the virgin is consecrated, but this does not preclude the person moving to another diocese. The bishop, then, would have two reasons for declining her latest request. Since it appears that her true motive or desire is to live religious life by founding a contemplative community in Eastern Europe, the bishop should suggest that she wait until she establishes herself in the diocese where she ultimately expects to maintain a domicile. She should then present herself to the bishop of that diocese, and place herself under his jurisdiction and direction with regard to her desire to found a monastery there.

 

The bishop could also decline the reception of the vows of poverty and obedience because it is difficult to see how making these vows would be compatible with the consecration this person has already received as a virgin living in the world. As noted, it would seem that by making the two additional vows she would be living in two states of consecrated life at one time. The very placement of canon 604 before the canons dealing with religious institutes, secular institutes and societies of apostolic life indicates that it refers to a state that is distinct from them. In any case, profession of vows is usually made in a given religious institute according to the constitutions of that particular institute, although, of course, a bishop may receive the vows of an individual at any time.

 

Finally, although this is obvious, bishops would do well to make careful inquiry into the previous affiliations with institutes of consecrated life of those who present themselves as potential founders or foundresses of new institutes or new foundations of old institutes. Those who cannot follow, often cannot lead.

 

Carlotta Bartone, J.C.L.

[Cecilia]

Oremus1, here are the preparation materials in Sydney, Australia:

 

http://www.vocationcentre.org.au/resources/Preparation%20Process.pdf

 

Page 1, paragraph 2 quotes the decree of promulgation from the CDF when the Vatican reinstated the vocation—

 

“Even from earliest times, as the Fathers of the Church bear witness, mother Church in her wisdom set her seal on this high vocation by her practice of consecrating those who followed it by means of a solemn prayer.”

 

 

[Cecilia]

A year has passed since I last followed discussion here, so I don't promise frequent visits -- however, I desired to offer items for discernment aid. Blessings.

 

 

[God's Beloved]

Thanks Cecilia - for sharing the canonical opinion on this thread.

There are so many commentaries by theologians, canonists , CVs , spiritual masters......and so many varying ideas , interpretations and opinions.

MOST PROBLEMS ARE DUE TO PEOPLE READING INTO THE VOCATION OF CV THROUGH A HORIZON OF RELIGIOUS LIFE. These days I'm trying to reflect on CV by applying basic philosophical principles to most of the claims.....by doing so I find most of them come crashing down. A contemporary theology to explain the vocation of CV needs a solid foundation on philosophical principles. I shall give examples as i reflect further.

[Cecilia]

God's beloved, The horizon of religious life is a quite common mistake. The cv vocation in the world has dignity without importing pieces from religious life to make it seem better or more noble.

[God's Beloved]

While both OCV [ Ordo Consecrationis Virginis ] and OPR [Ordo Professionis Religiosae ] have a profession and a prayer of blessing or consecration ,

 

[1 ]In the OCV what is specific is the charismatic dimension  in the Prayer of Consecration [ ancient church theology gives greater weight to the element of Consecration rather than the element of blessing in the solemn prayer said by the bishop ].

 

She is consecrated mainly by the Church .

 

[2] In the OPR what is specific is the ascetic dimension in the Profession of vows [ the post Vatican II rite gives greater weight to the element of Blessing rather than on the element of Consecration in the prayer that can be said by a simple priest ].

 

The consecration happens mainly when he / she professes vows according to the constitution of the Institute.

 

 

Some theologians argue that in both OCV and OPR the consecration happens due to the Prayer of consecration/ blessing. [ref. Stillsong hermitage blogsite]

 

Argument : If this is true, then ex-religious do not need to receive the consecration of virgins because the consecration they had 'supposedly received' during the ceremony of their religious profession  would remain in spite of the dispensation from their vows.

 

[oremus1]

Oremus1, a cv in the world does not take a vow of poverty. She is mystically espoused to Christ during her consecration. A bridal gown is appropriate and nothing prohibits her wearing a symbolic piece of jewelry.

 

Opinion from an American source that mentions vow of poverty—

 

12. Canon 604

 

A Consecrated Virgin Wishes to Make Vows of Poverty and Obedience to the Bishop

 

A sister in temporary profession in a contemplative order was refused permission to make perpetual vows. At the time of her departure from the monastery she requested that the diocesan bishop receive her as a consecrated virgin. The bishop agreed, and the sister was received according to the Rite for the Consecration of Virgins. When she left the monastery, the former sister moved to a different diocese at quite a distance. She later wrote to the bishop who had consecrated her and asked him to receive her vows of poverty and obedience, so that she might attain her spiritual desire for the ''fullness'' of religious consecration. She also stated her desire to eventually establish a contemplative monastery in Eastern Europe. What should the bishop respond?

 

OPINION

There are several factors to be considered in this request. First, by asking to be received into the Order of Virgins this person has taken on a distinct form of consecrated life in itself. The Order of Virgins is one of the most ancient forms of consecrated life. As far back as the fourth century there was a Rite of Consecration, for which the central prayer was written by Pope Leo the Great. Eventually two distinct rites evolved, one applying to women living in the world and the other applying to women living in monasteries as cloistered nuns. With the rise of monastic orders the Order of Virgins declined, and by the twelfth century there was only one rite which was to be used for those virgins who lived in monasteries. From that time until the early twentieth century, some bishops adopted the rite for the few isolated cases of women who wished to be consecrated virgins while living in the world.

 

Early in the present century there was a renewal of interest in the Order of Virgins, but a request to the Sacred Congregation for Religious to restore the Rite of  Consecration  to  women living in  the world was refused, "In the negative, let no novelties be introduced" (CLD  1:266). Later, in 1950, Pope Pius XII decreed that the ancient formulae for the consecration of virgins contained in the Roman Pontifical were to be reserved for nuns (CLD 3:234). It was only with the liturgical reforms of Vatican II that the Church revised the Rite of Consecration and made it applicable to certain nuns as well as to women living in the world. Finally in 1983 the order of virgins was included in the revised Code of Canon Law of the Latin Church as a distinct form of consecrated life. In fact the introduction to the rite states that in this form of consecrated life there is not necessarily any profession of vows.

 

The relationship of the Order of Virgins with other forms of consecrated life is another factor to be addressed. The three characteristics of the Order of Virgins are consecration to God, mystical espousal to Christ, and dedication to the service of the Church. This service is usually expected to be done in the diocese where the virgin is consecrated, but this does not preclude the person moving to another diocese. The bishop, then, would have two reasons for declining her latest request. Since it appears that her true motive or desire is to live religious life by founding a contemplative community in Eastern Europe, the bishop should suggest that she wait until she establishes herself in the diocese where she ultimately expects to maintain a domicile. She should then present herself to the bishop of that diocese, and place herself under his jurisdiction and direction with regard to her desire to found a monastery there.

 

The bishop could also decline the reception of the vows of poverty and obedience because it is difficult to see how making these vows would be compatible with the consecration this person has already received as a virgin living in the world. As noted, it would seem that by making the two additional vows she would be living in two states of consecrated life at one time. The very placement of canon 604 before the canons dealing with religious institutes, secular institutes and societies of apostolic life indicates that it refers to a state that is distinct from them. In any case, profession of vows is usually made in a given religious institute according to the constitutions of that particular institute, although, of course, a bishop may receive the vows of an individual at any time.

 

Finally, although this is obvious, bishops would do well to make careful inquiry into the previous affiliations with institutes of consecrated life of those who present themselves as potential founders or foundresses of new institutes or new foundations of old institutes. Those who cannot follow, often cannot lead.

 

Carlotta Bartone, J.C.L.

thanks...but i was talking about living in the spirit of evangelical poverty, not making a vow of any kind.

 

can we ask questions on this thread?

any CVs out there, when people ask you 'are you married' 'what does your husband do' 'do you have kids etc, how do you explain yourself?

[Oremoose]

any CVs out there, when people ask you 'are you married' 'what does your husband do' 'do you have kids etc, how do you explain yourself?

 

My Oldest sister is. And in her community wears simple wedding bands and says they have married Jesus. 

 

Hope that helps.

 

 

P.S. Nice Screen name.

[Cecilia]

Please ask questions. The website monitor in the other topic wanted the discussion to be in Debate Table. Concise posts aid readers -- prolix posts are confusing to discerners.

[cmaD2006]

Please ask questions. The website monitor in the other topic wanted the discussion to be in Debate Table. Concise posts aid readers -- prolix posts are confusing to discerners.

 

Actually ... the correct term is "moderator" (or as my tag says "regulator of Phatmassers").

 

The problem is the tone that the discussion took in Vocation Station.  I realize you are new to Phatmass (your first post was recent).  You can read the pinned topics at the top of Vocation Station and there are posting guidelines for Phatmass.  Any questions pertaining to the guidelines --  feel free to ask the moderating team or dUSt.

[Cecilia]

cmaD2006, Hello. I have not visited Phatmass for a year but am not new either. I have posted a few comments in the past. Do you want to move this topic to Vocation Station? It does not matter to me. I wanted to follow the guidelines. I don’t know who will post or how the tone will be-- so the Debate silo seemed best – but it can be moved. I requested short commentaries to discourage arguments among posters.

[Nihil Obstat]

This is the weirdest debate I have read in a long time. :|

[Cecilia]

Forensics teams are limited by timeframes and decorum. Debate table seems a better place for the consecrated virgins in the world topics – when the topic is in the other silo there is too much arguing, yes? The topic can be in debate table and not be a zoo. Word limits and decorum force thoughtful comments.

[cmaD2006]

cmaD2006, Hello. I have not visited Phatmass for a year but am not new either. I have posted a few comments in the past. Do you want to move this topic to Vocation Station? It does not matter to me. I wanted to follow the guidelines. I don’t know who will post or how the tone will be-- so the Debate silo seemed best – but it can be moved. I requested short commentaries to discourage arguments among posters

 

Sorry for the mistake ... I usually have a very, very good memory for VSers, so I'm surprised that I don't remember.

 

There is already an open thread in vocation station that oremus1 opened.  That thread (after the initial derailment) is fine now.  You're welcome to post there, as long as it stays as a cordial discussion as stated in the thread.  There is a major different to posting in Vocation Station and posting in Debate Table ... in Vocation Station we have asked that there be no confrontational tones/stances.

[HisChildForever]

This is the weirdest debate I have read in a long time. :|

 

Yeah...I honestly have no idea what's going on here. :huh:

[Maggyie]

Yeah...I honestly have no idea what's going on here. :huh:

 

It's a thread about consecrated virginity... the vocation that the bishops revived without thinking everything through first and getting all the theological/canonical ducks in a row. So of course, train wreck.

[abrideofChrist]

It's a thread about consecrated virginity... the vocation that the bishops revived without thinking everything through first and getting all the theological/canonical ducks in a row. So of course, train wreck.

 

Perhaps this is your view of the vocation, but certainly not the Church's.  The ducks were lined in a row and carefully considered before the Rite was revised.  It is people with their own agendas who make things "uncertain" because they push for interpretations that go against tradition and against the said theological and canonical ducks lined in the row. 

 

Here's just one example.  People who have not read basic Church documents such as the Catholic Catechism and Vita Consecrata (two foundational documents, btw) will make the theologically unsound claim that "the propositum, not the virgin is consecrated".  Whereas if you actually read the Rite, it is clear that the bishop consecrates the virgin.  If you read the Catechism you read that

 

 1672    Certain blessings have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons—not to be confused with sacramental ordination—are the blessing of the abbot or abbess of a monastery, the consecration of virgins and widows, the rite of religious profession and the blessing of certain ministries of the Church (readers, acolytes, catechists, etc.). The dedication or blessing of a church or an altar, the blessing of holy oils, vessels, and vestments, bells, etc., can be mentioned as examples of blessings that concern objects. (923, 925, 903)

 

If you read Vita Consecrata, you will find that consecrations confer a new grace upon the person that is not included in baptism and confirmation.

[BarbTherese]

If you read Vita Consecrata, you will find that consecrations confer a new grace upon the person that is not included in baptism and confirmation.

 

 

To read about the above go to Vita Consecrata http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031996_vita-consecrata_en.html

 

Scroll down to: "New and special consecration":  Paragraph 30 ......... and if you read on further, it is all instructive and interesting.

There may be other references and perhaps even better references in the document. 

 

I found these words particularly beautiful (from Vita Consecrata)

: "To the degree that consecrated persons let themselves be guided by the Spirit to the heights of perfection they can exclaim: "I see the beauty of your grace, I contemplate its radiance, I reflect its light; I am caught up in its ineffable splendour; I am taken outside myself as I think of myself; I see how I was and what I have become. O wonder! I am vigilant, I am full of respect for myself, of reverence and of fear, as I would be were I before you; I do not know what to do, I am seized by fear, I do not know where to sit, where to go, where to put these members which are yours; in what deeds, in what works shall I use them, these amazing divine marvels!"The consecrated life thus becomes one of the tangible seals which the Trinity impresses upon history, so that people can sense with longing the attraction of divine beauty." (Scroll to "The Evangelical Counsels, Gift of the Trinity Paragraph 20)

 

 

[BarbTherese]

The beautiful quotation in Vita Consecrata (my previous psot) apparently comes from (Google Search):

 

"Let us therefore abandon ourselves to the liberating action of the Spirit, making our own the amazement of Symeon the New Theologian, who addresses the third divine Person in these words:  "I see the beauty of your grace, I contemplate its radiance, I reflect its light; I am caught up in its ineffable splendour; I am taken outside myself as I think of myself; I see how I was and what I have become. O wonder! I am vigilant, I am full of respect for myself, of reverence and of fear, as I would be were I before you; I do not know what to do, I am seized by fear, I do not know where to sit, where to go, where to put these members which are yours; in what deeds, in what works shall I use them, these amazing divine marvels!" (Hymns, II, verses 19-27:  cf. Post-Synodal Apostolic Exhortation Vita consecrata, n. 20)."  (John Paul II General Audience Wed 13Sept 2000 http://www.vatican.va/holy_father/john_paul_ii/audiences/2000/documents/hf_jp-ii_aud_20000913_en.html )