The Unknown Vocation: Secular Institutes

[Faustina86]

The call of Our Lord inviting us to follow Him may either lead us to withdraw from the world—this is the religious life—or keep us in the midst of the world. This the Secular Institutes do, but they keep us in the world to do Christ’s own work.

Caritas Christi is one of the forms taken by this vocation lived in the world. It is therefore necessary to reflect on the teaching of the Church on this matter in order to realize fully the characteristics, the meaning, and the requirements of such a vocation.

A. The Church declares it to be a state of perfection. She declares, by virtue of her divine authority, that it is a recognized way of life by which her children can attain perfect love.

(a) The covenant by means of which we enter on this way of life means that we are bound by certain special obligations which help us to attain to this perfect love. It means also that we are bound to certain practical expressions of this love.

(b) This covenant must be permanent. Human life is by this means stabilized and made secure in the midst of fluctuations and sudden changes. It is unthinkable that one who truly loves should hesitate to give all and to promise once and for all her whole life. She will wish to deprive herself forever of all possibility of keeping anything for self.

(c) Finally, in order that this way of life should be consecrated by Christ’s authority and by the consent of “several gathered together in His name,” it must have a guarantee of the Church and must fulfill the conditions laid down by her wisdom.

It must be noted that the Church’s guarantee brings with it the guarantee of Our Lord who has given His Church power to bind and to loose in His name, but it must not be forgotten that such a guarantee presupposes faithfulness to the promises made. The Church states infallibly that a certain road is a good one but the actual speed with which we advance depends on the generosity of each one of us traveling along it and on our fidelity in following the directions.

B. A state of perfection in the world. This is the definition given by the Holy Father. Secular Institutes are Societies “whose members, in order to attain Christian perfection and to exercise a full apostolate, profess the evangelical counsels in the world” (Provida Mater, art. I). They are thus living in a state of perfection because in a recognized manner and with the approval of the Church, Christian perfection is sought by living in the world but living for Christ and in the spirit of Christ.

The following year, the Holy Father insisted still more strongly on the nature of Secular Institutes: “. . . this must always be kept in mind that in all of them their special and peculiar character as secular Institutes, which is the whole reason for their existence, be clearly ex-pressed. Nothing is to be subtracted from the full profession of Christian perfection solidly based on the evangelical counsels and in substance truly religious; but this perfection is to be exercised and professed in the world, and therefore in all things which are licit and which can be brought into conformity with the duties and works of that same perfection, it must be adapted to the secular life. The whole life of members of Secular Institutes, sacred to God through the profession of perfection, must be turned toward the apostolate” (Primo Feliciter, art. II).

 

 

 

[Faustina86]

 Happy feast day of Saint Catherine of Siena! https://m.facebook.com/story.php?story_fbid=10163378804475463&substory_index=0&id=890040462

This feast day is kind of special to Caritas Christi because she is the inspiration of our community: Caritas Christi community was first called The Little Sisters of Saint Catherine of Siena
St Catherine of Siena’s life was the inspiration used by the founders of Caritas Christi. What attracted them to this Dominican Saint was her desire to live in the world for the service of the Church. She was chosen by God to offer herself for the Church as well as for all those who would follow her."
The aim of Caritas Christi is to give God contemplative and apostolic Consecrated women in all environments. Their raison d’être is to love God and to make Him loved, abiding in His love.

[Faustina86]

Your state of consecrated life is a special gift of the Holy Spirit given to our times to help us, as my Latin American confreres put it at Puebla, "to cope with the tension between objective openness to the values of the modern world (the authentic secular Christian attitude) and the complete and unreserved gift of the heart to God (spirit of consecration)" (cf. Final Document of the Puebla Assembly, n. 775). You actually live in the thick of the fight, the conflict which stirs and sunders men's souls today. That is why you can give "a really helping hand in forward looking pastoral work. You can open new roads, roads which are right for all men and women of the people of God throughout the world" 
As members of Secular Institutes you want truly to be his disciples by means of a commitment which goes to the very roots, the following of the evangelical counsels. It requires more of you. Your commitment in the world and for the world, which goes with your secular condition, is steady and permanent. Let this sink in. The special consecration which brings the consecration of your baptism and confirmation to the full height of potentiality, must impregnate your whole life and all your daily activities. It must create in you a complete availability to the will of the Father who has placed you in the world for the world. In this way your consecration will become a kind of interior touchstone for your secular life.
"They should make a total dedication of themselves to God in perfect charity their chief aim, and the Institutes themselves should preserve their own proper, i.e. secular character, so that they may be able to carry out effectively everywhere in and, as it were, from the world the apostolate for which they were founded" (Perfectae caritatis).
Dear sons and daughters, your field of action is, as you can see for yourselves, really vast. The Church expects a great deal of you. The Church needs your witness in giving to the world, hungering, whether consciously or not, after God's Word, the "tidings of great joy", the news that every truly human aspiration can find fulfillment in Jesus Christ. You must learn to rise to the occasion, the opportunities that Divine Providence is offering to you in these days, as the second millenium of Christianity draws to a close.
•To change the world from the inside: Discourse to the 2nd International Congress of Secular Institutes. John Paul II 8/28/1980

Edited May 29, 2020 by Faustina86

[Anastasia]

On 4/30/2020 at 5:04 AM, Faustina86 said:

St Catherine of Siena’s life was the inspiration used by the founders of Caritas Christi. What attracted them to this Dominican Saint was her desire to live in the world for the service of the Church. She was chosen by God to offer herself for the Church as well as for all those who would follow her."

Well, she was a consecrated (vowed) virgin as well. When I read the website of Caritas Christi I could not see how being its member is different from being a consecrated virgin - I am speaking broadly, living the physical virginity aside. 

Faustina86

I very much would like to learn how Caritas Christi supports its members - spiritually. I understand that you have a yearly retreat but apart from that anything else? There are so many institutions, Orders etc but, in my experience at least, what truly counts is the sense that one is walking with others who can provide support in difficult times.

Also, is there a rule to follow? (like in Carmel)

[Faustina86]

On 5/31/2020 at 2:55 AM, Anastasia said:

Well, she was a consecrated (vowed) virgin as well. When I read the website of Caritas Christi I could not see how being its member is different from being a consecrated virgin - I am speaking broadly, living the physical virginity aside. 

Faustina86

I very much would like to learn how Caritas Christi supports its members - spiritually. I understand that you have a yearly retreat but apart from that anything else? There are so many institutions, Orders etc but, in my experience at least, what truly counts is the sense that one is walking with others who can provide support in difficult times.

Also, is there a rule to follow? (like in Carmel)

Everything I’ve read on Saint Catherine of Siena mentions she “vowed” Virginity (like a private vow)  but was not technically a “Consecrated” Virgin as we know them to be today but that is splitting hairs.
 

So what makes Caritas Christi different than a consecrated virgin, is that a consecrated virgin, the consecration is given to them they don’t technically make a profession of the evangelical counsels. Where as CC members Vow celibate chastity and promise of Obedience and poverty. We also have our own constitutions like any religious order and they are called “Life and Spirit” which we promise to follow. And yes we have fraternity through yearly retreats. But we also use modern technology to stay Interconnected with each other. Depending on where there are members, because we are international, members may meet more regularly. In the US back in the day we used to have whats called diocesan groups and they would meet regularly as a community but because now  we’re all spread out across the states we don’t have diocesan groups anymore. So modern technology helps us stay connected with each other regularly. We have a General Council and a National Council. The General Council oversees the entire community and the National Council oversees the local community. They are the ones that make decisions for the community. We have what you would call a newsletter that comes out every few months about what’s happening all across the world with our community we have “bulletins” that is basically our formation Text and we have a personal sponsor that walks with us in our journey and helps formate us. We also receive our constitutions and books written by our founders to help us on our journey in our vocation. I don’t know if this answers your question, sorry it took me so long to respond I wasn’t notified that anyone posted. 

Edited June 8, 2020 by Faustina86

[Anastasia]

On 6/8/2020 at 1:59 PM, Faustina86 said:

Everything I’ve read on Saint Catherine of Siena mentions she “vowed” Virginity (like a private vow)  but was not technically a “Consecrated” Virgin as we know them to be today but that is splitting hairs.

I spoke about the essence or the reality of whom St Catherine was. I think the Rite of Consecration as we know it now was not used at that time.

On 6/8/2020 at 1:59 PM, Faustina86 said:

So what makes Caritas Christi different than a consecrated virgin, is that a consecrated virgin, the consecration is given to them they don’t technically make a profession of the evangelical counsels.

Thank you for your explanation, and also for the clarification of what I was most of all interested in i.e. mutual support of the people in your Institution.

Edited June 10, 2020 by Anastasia

[Sponsa-Christi]

2 hours ago, Anastasia said:

I spoke about the essence or the reality of whom St Catherine was. I think the Rite of Consecration as we know it now was not used at that time.

The Rite of Consecration actually was still in use, but only for cloistered nuns in certain religious families that kept the use of the Rite as a special tradition. The reason why the Church was able to revise the Rite so relatively easily after Vatican II was because some Orders had basically preserved it for posterity in this way. 

I would say that some other big differences between consecrated virgins and secular institutes are that: 1. consecrated virginity is a totally public commitment, and CVs are called to be public witnesses and therefore to be open about their status at all times; 2. consecrated virginity is rooted in the local diocesan Church as opposed to a community, with consecrated virgins basically answering to the local bishop as opposed to a community moderator; 3. consecrated virgins are supposed to engage in some sort of specifically Church-related service (whether through their job or through volunteer work); 4. the spirituality of consecrated virgins is based on the Rite of Consecration, rather than on the spirituality or charism of a particular founder.  

Consecrated virgins do actually make a commitment to observe the evangelical counsels when they promise to "follow Christ in the spirit of the Gospel" during the Rite of Consecration. (Ecclesiae Sponsae Imago also talks about CVs being called to live the evangelical counsels in n. 27) But Faustina86 is correct that CVs don't technically make vows of poverty, chastity, and obedience per se. 

[Faustina86]

On 6/9/2020 at 10:37 PM, Sponsa-Christi said:

I would say that some other big differences between consecrated virgins and secular institutes are that: 1. consecrated virginity is a totally public commitment, and CVs are called to be public witnesses and therefore to be open about their status at all times; 2. consecrated virginity is rooted in the local diocesan Church as opposed to a community, with consecrated virgins basically answering to the local bishop as opposed to a community moderator; 3. consecrated virgins are supposed to engage in some sort of specifically Church-related service (whether through their job or through volunteer work); 4. the spirituality of consecrated virgins is based on the Rite of Consecration, rather than on the spirituality or charism of a particular founder. 

Thank you Sponsa Christi- You definitely could explain it better than I could I know the differences personally but I was not equipped to put it into words  

[Faustina86]

10 minutes ago, Faustina86 said:

3. consecrated virgins are supposed to engage in some sort of specifically Church-related service (whether through their job or through volunteer work);

Though members of secular institutes have the option of being open or not open about their status (specific Consecration). We are called to serve the church in someway. To bring Christ to the heart of the secular world. The specific charism to CC- is to make God known and loved in the world where he placed us. In the world, for the world, but not of the world. Thank you for sharing!

[Sponsa-Christi]

1 hour ago, Faustina86 said:

Though members of secular institutes have the option of being open or not open about their status (specific Consecration). We are called to serve the church in someway. To bring Christ to the heart of the secular world. The specific charism to CC- is to make God known and loved in the world where he placed us. In the world, for the world, but not of the world. Thank you for sharing!

What I meant was, consecrated virgins are called to do some sort of service which outwardly very clearly and obviously points to the Church as a visible institution in some way, i.e. something specifically "Churchy." It's not so much the vocation of CVs to bring Christ into the heart of the secular world in a more subtle or hidden way--even though this sometimes happens, it's not the distinctive charism of consecrated virginity the way it is for secular institute members.

[Faustina86]

Caritas Christi:The Vow of Chastity 

If you are to become who you ought to be in the Church laywomen ardently in love with Christ and missionaries of his love among the people, the vow of chastity is necessary—for it Consecrates the resources of your heart and the energies of your being to him alone. 

You must understand clearly that although often presented negatively as a renunciation of marriage, this vow has a supremely positive meaning. It must be an a effective Consecration, a real application of everything which can no longer be fulfilled for you on the human plane, so that Christ and his kingdom become for you “husband” and “family”. Of its very nature this vow must lead you to a higher love—otherwise it would be disfigurement. St. Paul declares “a husband (is) the head of his wife” (1 Cor 11:3); does this mean that, because of your celibacy, you will consider yourselves “beheaded”, incomplete? God forbid! But in that case, Christ must be your head and this means rising above and outstripping a woman’s narrowness and weakness; it means a love that is wholly given yet dependent. Thus, far from being incomplete you will become more like Christ. All this is good and holy, it is a far cry from being an “old maid” to the Christian virgin, the spouse of Christ!

•Fr. Perrin: “Notes”

Edited June 17, 2020 by Faustina86

[Faustina86]

The Encyclopedia of SECULAR INSTITUTES

With the apostolic constitution, Provida Mater Ecclesia, dated Feb. 2, 1947, Pope Pius XII formally recognized secular institutes as a specific and unique form of total consecration to God and others, lived out in the secular state. Historically, secular institutes had precedents in the ministry of St. Angela Merici (c. 1474–1549), whose followers remained in their homes while consecrating themselves to God and carrying out charitable works. In various parts of Europe, as persecution, anti-clericalism, and social and cultural secularism threatened the foundations of the faith and placed increasing obstacles in the way of priests and religious, initiatives were undertaken to bring the Gospel into the fabric of society in more discreet ways. An early clerical institute, Priests of the Sacred Heart, was founded in the eighteenth century by Père Pierre-Joseph Picot di Clorivière (l735–l820) following the suppression of the Jesuits in France. In Poland, Bl. Onorato Kosminski, OFM Cap. (l829–l916) founded numerous institutes. In Italy, Agostino Gemelli OFM (l875–l959) wrote a Pro Memoria (l939) defending the possibility of lay persons consecrated to God in the world, and with Armida Barelli, he founded the Missionaries of the Kingship of Christ.

Foundational Documents. he apostolic constitution Provida Mater Ecclesia recognized secular institutes as a true and complete "state of perfection." Before its publication, the state of perfection, or consecrated life, had been considered synonymous with religious life. The apostolic constitution also provided the particular legal norms (lex peculiaris ) needed for the institutes since there was no reference to them in the l9l7 Code of Canon Law. In the lex peculiarissecular institutes were distinguished from all other associations by the fact that their members "make profession of the evangelical counsels, living in a secular condition for the purpose of Christian perfection and full apostolate" (Art. I). Members were permitted to use a vow, oath, or consecration binding in conscience for celibacy, and vows or promises for poverty and obedience (Art. III).

On the first anniversary of Provida Mater Ecclesia, Pope Pius XII's motu proprio entitled Primo feliciter complemented the earlier document, using terminology that continues to be echoed in ecclesial texts. Secular institute members must be light, salt, and leaven in the contemporary world (Intro.). They live a full profession of Christian perfection "in the world," adapted to secular life (II-a). The whole consecrated life of the members must "become an apostolate" in the world and growing out of the world (II-b).

A third foundational document was an instruction from the Sacred Congregation for Religious, Cum sanctissimus (March 19, 1948). It provided additional guidelines to help distinguish secular institutes both from associations that did not have the characteristic of a totally consecrated life, and from religious institutes whose lifestyle and law they were not to follow (n. 7-d; n. 8). The distinction between members in the strict sense, and others associated with them, flowed from the stable assumption of the evangelical counsels (n. 7-a).

Vatican II. In Perfectae caritatis, the Decree on the Renewal of Religious Life (l965), the Second Vatican Council reaffirmed that secular institutes are not religious institutes, although they involve "a true and full profession of the evangelical counsels in the world" (n. 11). The institutes, whether of men or women, clerics or laity, are identified by their secular character, carrying on an effective apostolate everywhere in and, as it were, from the world. They are to be leaven for the strengthening and growth of the Body of Christ. The original inspiration of a transforming presence in the midst of temporal realities was greatly enriched by Vatican II's ecclesiology and its emphasis on the role of the laity in the Church and the world. The identification of the laity's secular character for permeating temporal affairs with the spirit of the Gospel (Lumen gentiumn. 31) coincided with the role assigned to secular institutes. Apostolicam actuositatem(l965) on the apostolate of the laity provided further validation of lay members' lives which, through consecration, were to become apostolate. The Pastoral Constitution on the Church in the Modern World, Gaudium et spes (l965), articulated the Church's radical redefinition of its own locus within the modern world, reflecting on such issues as culture, economics, social life, politics, human solidarity, and peace. Pope Paul VI, saw the charism of the secular institutes as a realization of that reality and referred to them as "experimental laboratories" in which the Church could test her relations with the world. He frequently described the life of the members with synthetic terms, such as "secular consecration" and "consecrated secularity."

Canonical Norms. The 1983 Code of Canon Law for the Latin Church replaced the lex peculiaris of Provida Mater Ecclesia. As institutes of consecrated life, secular institutes are regulated by the norms common to all such institutes (cc. 573–606) and by those specific to secular institutes (cc. 710–730). Their particular identity in continuity with the earlier documents is preserved in the canons. The members' role of contributing to the sanctification of the world from within (c. 710) is carried out without a change in their canonical status as lay persons or clerics (c. 711). While their whole consecrated life is to become apostolate (c. 722 §2), their particular apostolic activities will follow from their particular state. Laity share the Church's evangelizing task in and of the world, through the witness of their lives and their efforts to inform the temporal with the power of the Gospel (c. 713 §2). Clerics work for the sanctification of the world through witness within the presbyterate and through sacred ministry (c. 713 §3). The gospel image of leaven characterizes the apostolic approach of secular institutes and their members (c. 713 §1). Typically, lay members work individually in any form of secular profession or labor, although some institutes have certain corporate works.

The assumption of the evangelical counsels in secular institutes continues to allow for the use of diverse sacred bonds. These bonds and the obligations flowing from them must be defined in the constitutions of each institute. A life of permanent celibate chastity is integral to membership in secular institutes. The life of evangelical poverty and the obligations of obedience will be defined in constitutions, preserving the distinctive secularity of the institute (c. 721). Normally members contribute from their earnings to the financial needs of the institute, but do not place their goods in common or depend on the institute for their material needs or future retirement. Because clerical members are usually incardinated in a diocese, they depend on the diocesan bishop except in matters specific to their consecrated life in the institute (c. 715 §1). In keeping with the secular character of the institutes, members live in the "ordinary conditions of the world," alone, with family, or with others of their institute (c. 714). They are to maintain an intense spiritual life of personal, liturgical, and sacramental prayer; retreats; and spiritual direction (c. 719).

Provida Mater Ecclesia provided for secular institutes to follow, with adaptation, the model of religious and of societies for structuring offices and organs of governance (IX). There are moderators with councils at various levels, and delegate assemblies through which members participate in the animation and governance of the institute. Moderators are to foster the unity of spirit of the institute and encourage active participation of members (c. 717 §3). Initial formation in secular institutes is longer than that of religious, respecting the particular nature of the vocation. First probation prior to undertaking sacred bonds must be a minimum of two years (c. 722 §3) while first incorporation must be for a minimum of five years (c. 723 §2).

Institutes are clerical or lay (c. 588); pontifical or diocesan (cc. 589, 594, 595). Each has its own spiritual patrimony and enjoys a rightful autonomy of life and governance in order to live and preserve it (c. 586 §1). The initial erection of an institute and approval of its constitutions, are in the hands of the diocesan bishop in consultation with the Apostolic See (c. 579). Competency rests with the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, or with the Congregation for the Oriental Churches. Parallel norms for Eastern rite secular institutes are found in the Code of Canons for the Eastern Churches (cc. 563–569).

 

https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/secular-institutes

[Faustina86]

I am merely a lamp burning in the shadows for Christ and for His Church.
-Juliette Molland: Founder of Caritas Christi Consecrated Secular Institute of Pontifical Right.

My community and I are doing an “at home retreat”. We have a CC sister making her first dedication/vows (having a private mass), and several renewing dedications on the feast of St. Kateri July 14th. Some CC sisters were supposed to be making final dedications, have graciously agreed to extend their vow renewal for another year because of the pandemic, we are living in interesting times. Please pray for me and my community. Thank you! 

[Jojo]

On 3/23/2020 at 10:56 PM, OneHeart said:

I'm discerning secular institutes. I'm a secular Carmelite (fully professed OCDS) and when I entered, I thought that because there is an optional vow, that it was a consecration.  I was totally excited because for circumstantial reasons I can't enter a community. I thought yay! God remberede and I have a vocation. I was so excited.

 But it's not consecration. But by the time I figured that out I was already way into formation so I decided to stay. I love Carmel,and half a loaf is better than none. But I want to give my whole self and be received.  I explained to my President about my disappointment at not being able to be consecrated, but wasn't directed to Secular Institutes.  I discerned religious life for a bit and am very drawn to it. I want to be consecrated to God alone.  But community life isn't essential, and because of circumstances I have to stay "in the world". The circumstances are, I believe, the Lord's call on my life. So although I visited a community and really liked it, and they liked me, I've decided I have to stay in the world. Then I learned about Institutes just recently. And my SP had me draw up a rule of life for now, but it's private and I sense there is more.

Then I heard about the Leaven last month!. I'm thinking about contacting them.

 I've always been drawn to St.Catherine of Sienna and I thought OCSD was like what she did.  And St. Margaret of Cortona.  Consecration --- like being a nun but on your own. I would like to wear a habit too but if God choses to hide me, then ok.

I contacted the President or someone at the USA secular institutes but she hasn't responded to me.

I'm interested in consecration with a carmelite contemplative charism.  Are there others besides the Leaven?  I'm in USA.  I can afford travel.  Prayer and penance. Silence and intercession. Union with God. 

Can I get more information?

Jesus loves us!

 

Barbara.. did you find your path ? The Leaven is still here ? ( formator) 

[Jojo]

On 3/24/2020 at 12:41 AM, Guest said:

I am in Australia, so not much help to you.  And as I said before, our diocesan website has nothing at all about vocations as it did in the old website.

That I am aware of only, some secular institutes do have a consecration (public vows) rather than a self dedication in a private vow.  

The following quotation comes from Fr. Hardon who is now deceased.  He was a highly respected Cathollic author.  His biography is HERE

 

Re the above fourth category, I do not know if it is still being considered or not.  At this point in time and for some years now, there is lot of focus on the scandals in The Church and what is the path ahead.

I am under private vows and hold that it is not the consecration in religious life so much that makes for holiness, it is living out the three vows and God's Will within religious life.  I have made private vows of the evangelical counsel - must be forty years ago now.  My priest religious SD asked the Archbishop if I could have a Home Mass for the renewing of the vows.  The Archbishop agreed.  The Archbishop did comment "This is a good way to do it", whatever that might mean. That Mass was overwhelmingly humbling and emotional for me and I felt then and it continues up to today that I have given my whole self and life to Jesus.

ONe does not make a public consecration nor private vows and that is it, it is the title of the first chapter in a journey that will be lifelong.  Discernment and living out one's vows will be lifelong.

But my awareness at that Home Mass might be a private reaction and conviction - not necessarily for all.  I would not know.  Private vows for me has a particular aspect not available in religious life to my knowledge.  There is no recognition, respect nor big celebrations at milestones in one's journey, no habit, no religious rituals.  The private commitment for life is for Jesus alone and in a human sense it has no human type reward.  That is not to state that those in religious life do not live the life for Him and only Him.  I think many probably do.

I hope you will find what you are seeking and you will if you remain open to what God Wills, not on what you want.  The two are not necessarily compatible and I found that out in my many years of living the lifestyle I do - and my long journey of discernment which continues each day in discerning God's Will and in the renewing daily of commitment, come what may.  I also had to write my own rule of life.

God's Blessings on your journey.

Just to update ..the aforementioned Leaven secular institute is now open to accepting women from other countries... 

On 3/12/2020 at 1:19 AM, Faustina86 said:

That’s a shame Barbara... Where do you live? I’m in the USA, the link on the bottom of my post is the “United States Conference of Secular Institutes” We have roughly 30 institutes in the USA. I am a member of the secular Institute called Caritas Christi, my community has members in over 30 countries and six official languages and it’s a secular institute of pontifical right. Have you heard of it? https://ccinfo.org
 

if you’re still discerning consecrated life and secular institutes I wouldn’t give up. I have heard of “The Leaven” But I don’t think they’ve reached the USA yet...

 

They have now ...they are open to accepting women from the USA ..??.