Consecrated Virgin In The World - 50 Words Or Less

[Cecilia]

Possibly my quotations and questions have become lost -- in the many pages this thread has become. I will find them -- and post them again. So the questions I have -- and the explanations I have requested -- are clear.

[Cecilia]

On February 7, 2014, page 7, I put this quote from sponsa Christi – versus the position of the Church – and asked for an explanation – she has not given an explanation for why her position could be correct when it does not match the Church's teaching.

 

My -- Cecilia's -- past comment and questions:

 

Sponsa Christi, I will put another quote from you below --

 

 Quote from sponsa Christi-- " I think (though admittedly, I’m not 100% sure on this point) that this implicit commitment to the counsels was the reason that consecrated virginity was actually allowed to be classified as “consecrated life” in the first place."

 

Comment and questions from me – Cecilia – that have not been addressed--

 

I do not understand how you can say this – the decree of promulgation of the Rite from the Vatican answered your question – I put this quote already in the thread – at the beginning.

 

 The revised Rite of Consecration of Virgins for Women Living in the World was published by the decree of the Congregation for Divine Worship on 31 May 1970, after having been formally decreed by the Second Vatican Council. The decree of promulgation explains the development of this venerable and ancient rite in this way:

 The rite for the consecration of virgins is one of the most treasured in the Roman liturgy. Consecrated virginity is among the most excellent gifts bequeathed by our Lord to his Bride, the Church. From apostolic times women have dedicated their virginity to God, so adding to the beauty of the mystical body of Christ and making it fruitful in grace. 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. This prayer, enriched in the course of time by other ritual elements to bring out more clearly the symbolism of virginity in relation to the Church, the bride of Christ, was incorporated into the Roman Pontifical. [Acta Apostolicæ Sedis 62] (1970).

 

 This is indisputable -- <<implicit commitment>> to the evangelical counsels is  not  the reason why the Vatican allowed consecrated virginity to be classified as  <<consecrated life>> in the first place. The Magisterium spells it out. There is no ambiguity – the woman is consecrated by the Church -- by means of a solemn prayer. Consecrated virginity belongs to consecrated life because the Church consecrates the woman by means of a solemn prayer. I do not understand why you question this – the Church’s teaching on how a woman comes to be consecrated could not be made more explicit. It is not – as you suggest – through <<implied>> evangelical counsels. I do not understand why you prefer your own hypothesis – over and against what the Vatican’s decree states.

[Cecilia]

Catechism of the Catholic Church

 

923   â€œVirgins who, committed to the holy plan of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the service of the Church.”⁴⁶⁴By this solemn rite (Consecratio Virginum), the virgin is “constituted... a sacred person, a transcendent sign of the Church’s love for Christ, and an eschatological image of this heavenly Bride of Christ and of the life to come.”⁴⁶⁵ (1537, 1672)

[Cecilia]

February 8, 2014, page 8 – I posted these questions and quotes from the Catechism – I have received no response—

 

My – Cecilia’s – original post--

 

Sponsa Christi, Thank you for the effort you give to comment – however your answers bring questions yet. I do not understand how you prove your positions still. You quoted #944 in the Catechism – but you do not address the entire chapter it accompanies. #944 is one of the summary sentences – at the end of the long chapter on consecrated life.

 

If the entire chapter is read – it is evident that #944 is a summary sentence that applies to religious life – even though it says consecrated life in the sentence. It is evident the sentence uses <<consecrated life>> loosely. This is indisputable and based on a reading of the chapter as a whole – this entire chapter of the Catechism is devoted to teaching the faithful how forms of consecrated life vary – how the public profession of evangelical counsels is one way – among several – of how persons are consecrated. Indisputably all consecrated persons are called to live the spirit of the evangelical counsels – in different ways -- however not all are consecrated by means of publicly professing the counsels. Respectfully -- you cannot decide to use the sentence from #944 out of context and be reputable in your position – how do you answer the Church’s teaching in that chapter on consecrated life? I will put items from the Catechism below.

 

 

You quoted only this --

 

944   The life consecrated to God is characterized by the public profession of the evangelical counsels of poverty, chastity, and obedience, in a stable state of life recognized by the Church.

 

 

You did not quote any of this from the Catechism --

 

Consecrated virgins and widows

 

923   â€œVirgins who, committed to the holy plan of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the service of the Church.”⁴⁶⁴By this solemn rite (Consecratio Virginum), the virgin is “constituted... a sacred person, a transcendent sign of the Church’s love for Christ, and an eschatological image of this heavenly Bride of Christ and of the life to come.”⁴⁶⁵ (1537, 1672)

 

Religious life

 

925   Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church.⁴⁶⁸ (1672)

 

Secular institutes

 

928   â€œA secular institute is an institute of consecrated life in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctification of the world especially from within.”⁴⁷²

 

929   By a “life perfectly and entirely consecrated to [such] sanctification,” the members of these institutes share in the Church’s task of evangelization, “in the world and from within the world,” where their presence acts as “leaven in the world.”⁴⁷³ “Their witness of a Christian life” aims “to order temporal things according to God and inform the world with the power of the gospel.” They commit themselves to the evangelical counsels by sacred bonds and observe among themselves the communion and fellowship appropriate to their “particular secular way of life.”⁴⁷⁴ (901)

 

Various forms of sacramentals

 

1671    Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father “with every spiritual blessing.”¹⁷⁷ This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ. (1078)

 

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)

 

I will put comments in another post – so it is not too long here.

 

 

Edited March 1, 2014 by Cecilia

[Cecilia]

February 8, 2014, page 8, items to which I have received no response --

 

Sponsa Christi, there is a logical problem with your positions still. If you decide to use #944 out of context – to decide that secular institutes are not completely <<consecrated life>> because the explicit commitment – given by members of secular institutes -- to the evangelical counsels is not public – then you must also decide – to be logical – that consecrated virgins are also not <<completely consecrated>>. Consecrated virgins become consecrated in a liturgy – a liturgy is public – and are consecrated by the Church. They are not consecrated by the public profession of the evangelical counsels.

 

If you want to use #944 in the Catechism as your only authority – and disregard the other Catechism teachings above – then you must conclude consecrated virgins are not really in the consecrated life. You want to say consecrated virgins <<implicitly>> vow the evangelical counsels publicly – however this is only the fruit of your own hopes and ideals. Respectfully – your position denies Church teaching on how a consecrated virgin is consecrated. Your position also denies Church teaching – from the Catechism above – that religious differ from all other forms of religious life in being consecrated by public vows – and that consecrated virgins are consecrated via a solemn liturgical right. Your position also denies Church teaching – from the Catechism above – that people in secular institutes are entirely consecrated – because they <<commit themselves to the evangelical counsels by sacred bonds>> -- that is the quote from the Catechism.

 

I do not understand why you refuse to consider what the Church teaches - each answer you give in this topic is more confusing. You comment with your hopes and ideals for this vocation – instead of what the Church teaches. I ask questions – trying to understand you – then you neglect to provide authoritative sources or else you disregard them – this is seen in the above where you quote a sentence – out of context – from the Catechism and disregard the teachings in the rest of it.  I do not understand this. Our vocation is superb. It does not need to be <<religious>> in order to signify.

 

One more – you say often that <<scholars>> do not agree on a point -- or <<some scholars think>> this or that – but you never provide scholars to support your hopes and ideals – why? Why do you use comments that <<scholars>> have various opinions – but you do not quote their scholarship to demonstrate this? There is no debate – as you say there is – in the Church – about whether secular institutes really belong to consecrated life. Canon law – and the Catechism – and other Magisterial documents often from Congregations devoted to these topics -- teach about them as part of consecrated life.

 

You say that <<theologians and canonists>> debate this – but you provide nothing to demonstrate it. You say <<secular institutes>> are too different from other forms of consecrated life to be fully consecrated – but you are using your own categories to decide this – you are not using the Church’s categories. There is nothing the Church teaches that says lay persons cannot be consecrated. By including secular institutes in her teaching on consecrated life – the Church teaches the opposite of what you are saying – that lay persons can be consecrated. How do you disregard the fact that the Church always places secular institutes within her categories of consecrated life?

 

The more you comment on your positions – the more confused I am. You want to say unless a member of a secular institute publicly commits to evangelical counsels – he or she is not really consecrated. You disregard the direct quotation from the Catechism – that the life of people in secular institutes is entirely consecrated. You want to say a consecrated virgin is consecrated by publicly vowing the evangelical counsels – in order to say this you have to say this is <<implied>> in the Rite – because it is not really there. How confusing. It is not really there – because the consecrated virgin in the world is not consecrated by public vows – she is consecrated by the solemn Rite. The Catechism teaches this. The Catechism teaches the religious is consecrated differently from all other consecrated persons – by publicly vowing the evangelical counsels. I do not understand why you ignore all of this. Blessings to you.

 

 

Edited March 1, 2014 by Cecilia

[Cecilia]

February 8, 2014, page 8, items to which I have received no response --

 

My -- Cecilia's -- original post --

 

I will put quotes from two Magisterial documents below -- to demonstrate the Church teaches members of secular institutes are lay people -- and they are also fully and really consecrated. The documents show there is no debate in the Church -- Sponsa Christi, as you have said there is -- about how members of secular institutes are understood.

[Cecilia]

February 8, 2014, page 8 -- item to which I have received no response --

 

http://www.vatican.v...profile_en.html

 

THE CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE
AND SOCIETIES OF APOSTOLIC LIFE

… 

The Congregation is responsible for everything which concerns institutes of consecrated life (orders and religious congregations, both of men and of women, secular institutes) and societies of apostolic life regarding their government, discipline, studies, goods, rights, and privileges. It is competent also for matters regarding the eremetical life, consecrated virgins and their related associations, and new forms of consecrated life. Its competence extends to all aspects of consecrated life: Christian life, religious life, clerical life; …

 

INSTITUTES OF CONSECRATED LIFE
SOCIETIES OF APOSTOLIC LIFE

 

Religious institutes and secular institutes are the two main categories which constitute the state of consecrated life through profession of the evangelical counsels in the Church. Societies of apostolic life (can. 731.1) have canonical legislation which is in some respects similar to that governing institutes of consecrated life, though they form a separate category.

…

RELIGIOUS INSTITUTES

 

The religious state is a public and complete state of consecrated life. As well as the precepts which are to be observed by all, religious observe the three evangelical counsels of chastity, poverty, and obedience. They bind themselves to observe these by means of vows, which are either perpetual or temporary but renewed when they expire (can. 607.2). These vows are always public vows, i.e. recognized as such by the Church (can. 1192.1). This religious state requires fraternal life in community and also a degree of separation from the world in conformity with the character and purpose of the individual institute (can. 607.2 and 607.3).

…

SECULAR INSTITUTES

…

Christians consecrated to God in Secular Institutes follow Christ by undertaking to observe the three evangelical counsels by means of a sacred commitment, and they dedicate their life to Christ and to the Church, by devoting themselves to the sanctification of the world, particularly by working within the world (can. 710).

 

The word "secular" is meant to underline the fact that the persons who make profession in this state of consecrated life do not change the status they have as in the world, and they continue to live and to work in the midst of the people of God in the normal conditions of their own social setting (can. 711; can. 713.2) according to the secular style of life which is proper to them.

[Cecilia]

February 8, 2014, page 8 -- item to which I have received no response --

 

http://www.vatican.v...-cristo_en.html

 

CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE
AND SOCIETIES OF APOSTOLIC LIFE

 

STARTING AFRESH FROM CHRIST:
A RENEWED COMMITMENT TO CONSECRATED LIFE
IN THE THIRD MILLENNIUM

 

Part One

CONSECRATED LIFE:
THE PRESENCE OF THE LOVE OF CHRIST
IN THE MIDST OF HUMANITY

 

...

 

5. Considering the presence and many commitments of consecrated men and women in all areas of ecclesial and social life, the members of the Plenary Session wanted to express to them their sincere appreciation, recognition, and solidarity.

 

…

 

Consecrated persons—monks and nuns, contemplatives, religious dedicated to the works of the apostolate, members of Secular Institutes and Societies of Apostolic life, hermits and consecrated virgins—truly deserve the gratitude of the ecclesial community. Their existence witnesses to their love for Christ as they walk the path proposed in the Gospel and with deep joy commit themselves to the same style of life which he chose for himself.¹⁹

 

^…

A Walk in Time

 

6. It is precisely in the simple day-to-day living that consecrated life progressively matures to become the proclamation of an alternative way of living to that of the world and the dominant culture. Given this style of life and the search for the Absolute, it suggests, as it were, a spiritual therapy for the evils of our time. Thus, it is a blessing and a reason for hope, in the heart of the Church, for human life and the very life of the Church.²¹

 

…

 

 For the Holiness of the Whole People of God

 

8. The call to follow Christ with a special consecration is a gift of the Trinity for Gods Chosen People. Recognizing in Baptism the common sacramental origin, consecrated men and women share a common vocation to holiness and to the apostolate with other members of the faithful. By being signs of this universal vocation they manifest the specific mission of consecrated life.²⁵

 

Consecrated women and men have received a call to a “new and special consecration”,²⁶ for the good of the Church, which impels them to live a life in imitation of Christ, the Virgin, and the Apostles with impassioned love.²⁷ In our world this lifestyle stresses the urgency of a prophetic witness which entails “the affirmation of the primacy of God and of eternal life, as evidenced in the following and imitation of the chaste, poor and obedient Christ, who was completely consecrated to the glory of God and to the love of his brethren”.²⁸

Consecrated persons extend a persuasive invitation to reflect upon the primacy of grace and to respond to it through a generous spiritual commitment.²⁹ Despite widespread secularization, there is a widespread demand for spirituality which is often expressed as a renewed need for prayer.³⁰ Life's events, even in their ordinariness, present themselves as challenges which should be seen in light of conversion. The dedication of consecrated persons to the service of an evangelical quality of life contributes to the keeping alive in many ways the spiritual practices among the Christian people. Religious communities increasingly seek to be places for hearing and sharing the Word, for liturgical celebration, for the teaching of prayer, and for accompaniment through spiritual direction. Thus, even without realizing it, this help given to others offers mutual advantages.³¹

 

…

 Open to the Spirit

 

10. This is a time when the Spirit is breaking forth, opening up new possibilities. The charismatic dimension of the diverse forms of consecrated life, while always in progress, is never finished. Cooperating with the Spirit, consecrated persons prepare in the Church for the coming of the One who must come, the One who is already the future of humanity in progress. Like Mary, the first consecrated woman, who in virtue of the Holy Spirit and her total self-giving brought Christ into the world to redeem it through a loving self-sacrifice, consecrated persons, remaining open to the Spirit are today called to stake everything on charity, “living the commandment of a practical and concrete love for every human being”.⁴⁰ There is a particular bond of life and dynamism between the Holy Spirit and consecrated life. For this reason, consecrated persons must remain open to the Creator Spirit who works in accord with the Father's will, praising the grace which has been given to them in the beloved Son. This same Spirit radiates the splendour of the mystery on all of existence, spent for the Kingdom of God and the needy and abandoned multitude. The future of consecrated life is therefore entrusted to the dynamism of the author and donor of ecclesial charisms which are placed at the service of the full knowledge and realization of the Gospel of Jesus Christ.

 

 â€¦

 

Rediscovering the Meaning and Quality of Consecrated Life

 

The evangelical counsels of chastity, poverty and obedience, lived by Christ in the fullness of his human nature as the Son of God and embraced for the love of God, appear as a way for the full realization of persons opposed to dehumanization. They are a powerful antidote to the pollution of spirit, life and culture; they proclaim the liberty of the children of God and the joy of living according to the evangelical beatitudes.

 

…

 

If in some places consecrated persons become little flocks because of a decrease in numbers, this can be seen as a providential sign which invites them to recover their very essential tasks of being leaven, sign and prophecy. The greater the mass of dough to be raised, the greater the quality evangelical leaven called for, and the more exquisite the witness of life and charismatic service of consecrated persons.

 

The growing awareness of the universality of the call to holiness on the part of all Christians,⁴³ far from making the belonging to a state of life particularly adapted to the realization of evangelical perfection superfluous can become an added motive for joy for consecrated persons. They are now closer to the other members of the People of God with whom they share a common path in the following of Christ, in a more authentic communion, in mutual respect, without being superior or inferior. At the same time this awareness challenges them to understand the sign value of consecrated life in relation to the holiness of all the members of the Church.

 

If in fact it is true that all Christians are called “to the holiness and perfection of their particular state”⁴⁴ consecrated persons, thanks to a “new and special consecration”⁴⁵ have as their mission that of making Christ's way of life shine through the witness of the evangelical counsels, thereby supporting the faithfulness of the whole body of Christ. This is not a difficulty, it is rather a challenge to originality and to the specific contribution of the charisms of consecrated life, which are at the same time charisms of shared spirituality and of mission which fosters the holiness of the Church.

 

Clearly these challenges can constitute a powerful call to deepen the living of consecrated life itself whose witness is needed today more than ever. It is fitting to remember the ability of holy foundresses and founders to respond to the challenges and difficulties of their times with a genuine charismatic creativity.

  …

 

Prayer and Contemplation

…

 

Every vocation to consecrated life is born in contemplation, from moments of intense communion and from a deep relationship of friendship with Christ, from the beauty and light which was seen shining on his face. From there the desire to always be with the Lord—and to follow him—matures:“how good it is for us to be here” (Mt 17:4). Every vocation must constantly mature in this intimacy with Christ. “Your first task therefore”—John Paul reminds consecrated persons— “cannot not be in the line of contemplation. Every reality of consecrated life is born and is regenerated each day in the unending contemplation of the face of Christ”.⁷⁷

 

Monks and cloistered nuns like hermits dedicate more time to praise of God as well as to prolonged silent prayer. Members of Secular Institutes, like consecrated virgins in the world, offer to God the joys and sorrows, the hopes and petitions of all people and contemplate the face of Christ which they recognize in the faces of their brothers and sisters, in the historical events, in the apostolate and in everyday work. Religious men and women dedicated to teaching, to the care of the sick, to the poor, encounter the face of the Lord there. For missionaries and members of Societies of Apostolic Life the proclamation of the Gospel is lived according to the example of St. Paul, as authentic cult (cf. Rm1:6). The whole Church enjoys and benefits from the many forms of prayer and the variety of ways in which the one face of Christ is contemplated.

 

 ...

 

In this openness to the world which must be ordered to Christ in such a way that all realities find their true meaning in him, consecrated lay men and women who are members of Secular Institutes hold a privileged position. Sharing the common conditions of life, they effectively work for the Kingdom of God by participating in the political and social reality bringing to them a new value, in view of their following of Christ. Precisely through their consecration lived without external signs, as lay people among lay people, they can be salt and light even in those situations in which a visible sign of consecration would be rejected or serve as an impediment.

 

  …

 

On May 16, 2002 the Holy Father approved this Document of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.

Rome, 19 May 2002, The Solemnity of Pentecost.

Eduardo Card. Martínez Somalo
Prefect

Piergiorgio Silvano Nesti, CP
Secretary

[Cecilia]

I have received no comments -- no explanations -- from sponsa Christi -- as to how her positions can be correct -- in light of these Church teachings. Is there a misunderstanding? -- Possibly. I do not know. I cannot provide answers to logical questions I have because -- if I knew why she thinks as she does -- I would not have to ask questions. I hope my questions will be treated respectfully -- this is all I ask.

Edited March 1, 2014 by Cecilia

[Cecilia]

sponsa Christi gives the <<impression>> of discounting these Church teachings that do not match her views -- however she also talks about docility and obedience. I have made the point -- that it gives the wrong <<impression>> -- to speak of docility and obedience -- for example, to speak of obedience to one's bishop, regarding matters that the Church does not teach a consecrated virgin <<must>> obey her bishop on -- and yet to discount real teachings of the Church. This gives a bad impression. I have asked for explanations. I have not received them.

 

--The Church teaches the virgin is consecrated by the solemn rite of consecration by the bishop -- sponsa Christi says the virgin is consecrated instead by implicit vows

--The Church teaches members of secular institutes are entirely and fully consecrated -- sponsa Christi says they are not fully consecrated because they remain lay and because they do not make vows

 

I have provided many quotes -- many texts -- to show what the Church teaches.

 

I have observed that it gives a strange <<impression>> -- for sponsa Christi to speak about docility and obedience to a bishop who might want a consecrated virgin to do certain things, when the bishop has no authority to make detailed demands on her life -- however -- at the same time -- sponsa Christi gives the <<impression>> of lacking docility to the Church's teachings in documents that oppose her positions regarding how a consecrated virgin is consecrated -- or whether a secular institute member is fully consecrated.

 

I hope -- I have tried -- to make my observations -- and questions -- clear. I hope this will mean that explanations will be given -- so that we can have a dialogue.

Edited March 1, 2014 by Cecilia

[Sponsa-Christi]

I’ve really done my best to explain my views in this and other threads. If anyone is really interested in what I have to say, it might be best for them to go back to review some of my earlier posts.

 

One point, though, where I may not have been totally clear: I was writing from the understanding that there is a slight difference between the theological concept of “consecration” and the Church’s purely juridical classification of “consecrated life.”

 

Of course, I’m aware that consecrated virgins are, theologically, consecrated by receiving the Rite, and not by professing vows. However, my point in an earlier post was that one reason that consecrated virginity can be juridically classified as consecrated life is because they do in fact make a commitment to live the evangelical counsels in their act of accepting solemn consecration, and also when they state their resolve “to follow Christ in the spirit of the Gospel” during the Rite.

 

While obviously this isn’t the exact same thing as making religious vows of poverty, chastity, and obedience explicitly, many commentators regard a consecrated virgin’s promises and propositum as being nevertheless a true public profession of the evangelical counsels by means of “some other sacred bond.” (cf. can. 573).  One scholarly commentary where this is mentioned is the Navarre “Exegetical Commentary on the Code of Canon Law.”

[Cecilia]

sponsa Christi, The Navarre text is a good item -- thank you. We have all agreed -- indisputably -- that consecrated virgins commit to follow the evangelical counsels -- and that this commitment takes place during her right of consecration -- which is a public Rite.

 

It would aid our understanding -- if you could take the time -- to provide text from Navarre. This aids dialogue -- many questions I have posed remain unanswered. The Catechism and Code of Canon law -- theological and canonical texts -- both of them -- include secular institutes in consecrated life. The catechism theologically explains many things included in canon law. The categories you come up with -- theological versus canonical ways to understand consecration -- do not make sense unless you take time -- to explain them -- and help us see how you reach your conclusions. How do you explain your position that the juridical categories in canon law are not based on theological categories? The two are connected -- this is evident -- the Code of Canon Law -- the Catechism of the Catholic Church -- the many Magisterial documents on consecrated life I provide -- all include members of secular institutes as fully consecrated persons. There is no document that excludes secular institutes -- there is no Church teaching that qualifies their consecration.

 

There is no Church teaching that provides the categories you give -- that says as you say -- that consecration means one thing in canon law, another thing in theology. This is why questions I ask remain unanswered -- I asked for you to explain your position -- using Church teaching -- and you provided instead two categories of your own making -- that consecration theologically means something different from consecration juridically. But these categories do not exist in Church teaching.

Consecrated virgins are mystically espoused to Christ when the diocesan bishop consecrates them according to the approved liturgical Rite. This is what Canon 604 states. This is the juridical category -- the canonical text -- the Church's teaching -- regarding why they belong to consecrated life. It is not because they take <<implicit>> vows as you keep insisting. How do you explain this canon? It does not match your position that juridically consecrated virgins belong to consecrated life because they make <<implicit>> vows. You want to say they are considered consecrated, juridically, not because the bishop consecrates them by a liturgical prayer, but because they make unseen, unheard  <<vows>>  that are somehow public because the consecrated virgin makes them – unseen, unheard, unwitnessed -- during a public liturgical Rite. Canon 604 is clear -- it matches the Catechism. Both state the consecrated virgin becomes consecrated -- and belongs to consecrated life -- because the bishop consecrates her.

The Navarre item is a good resource -- could you provide quotations? It adds to our dialogue and understanding -- but it does not match your category above that you have created.  Sacred bonds come about – in various ways – through the public profession of evangelical vows that religious make – through the consecration of a virgin by a bishop in the liturgical Rite – through the private commitments to the evangelical counsels made by members of secular institutes. All are sacred bonds – juridically and theologically – all are sacred bonds. The Catechism, the Code of Canon Law, the Magisterial documents I have provided – all agree on this. All agree that members of secular institutes enter into sacred bonds – via private promises/private commitments to the evangelical counsels – that make them fully consecrated. But you insist they are not fully consecrated. You want to say because the commitments are not publicly made – that therefore members of secular institutes are not entirely consecrated. But you disregard Church juridical and theological teaching on sacred bonds – in the texts I give – that all forms of consecrated life have sacred bonds – and all forms of consecrated life enter into these sacred bonds in different ways. It is not correct – as you say – that juridically only religious and consecrated virgins are consecrated.

The Code of Canon Law – consecrated virgins have juridical status as consecrated persons – due to their being consecrated by the bishop – not via <<implicit>> vows--

 

Can. 604 §1 The order of virgins is also to be added to these forms of consecrated life. Through their pledge to follow Christ more closely, virgins are consecrated to God, mystically espoused to Christ and dedicated to the service of the Church, when the diocesan Bishop consecrates them according to the approved liturgical rite.

 

The Code of Canon Law – regarding members of secular institutes entering into sacred bonds – even though they do not publicly profess vows like religious do – they have juridical status as consecrated persons due to private commitments/sacred bonds involving the evangelical counsels -- Can. 712 Without prejudice to the provisions of can. 598 - 601, the constitutions are to establish the sacred bonds by which the evangelical counsels are undertaken in the institute. They are to define the obligations which these bonds entail, while always preserving in the manner of life the secular character proper to the institute.

 

Can. 720 The right of admitting a person to the institute, or to probation, or to the taking of sacred bonds, both temporary and perpetual or definitive, belongs to the major Moderators with their council, in accordance with the constitutions.

 

Can. 722 §3 The constitutions are to define the manner and time of the probation to be made before the first sacred bonds are undertaken in the institute; this time is to be not less than two years.

 

Can. 723 §1 When the time of the initial probation has been completed, a candidate who is judged suitable is either to undertake the three evangelical counsels, sealed with a sacred bond, or to leave the institute.

 

Can. 725 The institute can associate with itself, by some form of bond determined in the constitutions, other members of Christ's faithful who seek evangelical perfection according to the spirit of the institute and who share in its mission.

 

Can. 726 §1 When the time of temporary incorporation is completed, the member can freely leave the institute, or can for a just cause be excluded from renewing the sacred bonds by the major Moderator, after consultation with his or her council.

[God's Beloved]

Cecilia, I fail to understand why you have raised the same questions again although the proof of varying positions of the Church magisterium  on the theology of CV for today's world was proved on this forum . I myself had stated how the Experts who revised the Rite and the Canon law were not familiar with the theology of the ancient vocation. Their state of mind has been documented in history of renewal of liturgy after Vat II and the discussions of experts who formulated canon 604.

 

It is very clear that theologians have mixed up the theology of religious life and of CV. Be patient .....next year there are going to be new documents by the Magisterium to clarify the nature of some vocations in consecrated life. The church is always reforming itself.

 

I also wish to state with respect and firmness that your comment about me not following the Church teaching .....is highly irresponsible of you  irrespective of  you feeling overworked. Be careful. This is a very very serious allegation. Many readers have interpreted this in your words.

 

To state my point once again , I have read articles on CV written in journals published by  Rome which  state that the authors were writing according to the mind of the church , and you'll be shocked to know that there have been official published information by the Congr. for Cons. Life in Rome, the Congr for Divine worship and discipline of the sacraments , CDF etc. which  reveal a wide range of theological reflection , including positions taken by Sponsa Christ,  ABC and myself.

 

This shows that the Church has kept the discussion open and it  includes positions taken by Sponsa Christi, ABC and myself. Please stop treating a theologian who thinks differently from you in a condescending manner on a public forum. We are doing a great disservice to  our vocation as Christians and as CV by the public show of conflicts.

 

 

 

 

 

 

[Cecilia]

God's beloved, Thank you. Did you read all of my comments -- I understand -- there are many. One pages or two pages ago -- I put the quotation from you -- I put the quotation from oremus1 -- this so you could what I was asking you about. I said I did not understand why you made the comment you made about Church documents -- I did not say you don't follow them. Do you understand? We cannot dialogue if we do not ask each other questions. I do not understand why you feel offended. I asked you to clarify. This is not an accusation -- however when I began to put the topic here -- I wanted a topic that would try hard to dialogue. I am uncertain why you think I would be shocked to know -- different positions -- this is what we are here for, yes? To put this all forward. To gather ideas and positions together. To ask questions -- give answers -- dialogue. My consecrated virgin friends are in real life -- this is my first time with consecrated virgin <<friends>> on the internet. There seem to be many hurt feelings -- many attitudes of unhappiness -- why? I do not understand this.

 

If I do not agree with your position -- that the Vatican did not undestand this vocation -- was confused -- did not know the history -- if I do not agree with your conclusion -- why do you attack me for that? I gave you one quotation from you -- I asked you to explain it -- you blew up. Why? This is strange. But I have been away -- and fights have broken out. I did not say I was overworked -- I said I was away -- and now while I was gone -- fighting here. I was here -- everyone dialoguing -- I come back -- everyone fighting -- everyone accusing. It is too bad. It makes the consecrated vocation discussions look bad. But the consecrated virgins I know in my country are not like this -- they can disagree -- without making accusations -- and being upset.

 

Will you have better feelings if I tell you clearly -- I do not question your loyalty to Mother Church. I asked questions about your position -- that is a different matter.

[BarbTherese]

Signs or Fruits of the Presence of The Holy Spirit:

http://catholicism.about.com/od/beliefsteachings/f/FAQ_Fruits_HS.htm

 

The twelve Fruits of the Holy Spirit are works that we can perform only with the aid of the Holy Spirit. Therefore, the performance of such works is an indication that the Holy Spirit dwells in the Christian believer.

 

 The twelve Fruits of the Holy Spirit are charity (or love), joy, peace, patience, benignity (or kindness), goodness, longanimity (or long suffering), mildness, faith, modesty, continency, and chastity.