Rosary : Reflections for Consecrated Virgins

Recently I read a translation of the  catechesis given by Pope Benedict XVI which can be found on the link here.

Prayer is an important aspect of the life and vocation of consecrated virgins for whom Virgin-Mother Mary is a model. In this particular catechesis our Pope speaks about, “ a meditation that consists not in words but in our mind making contact with the heart of God.”

He also says, “And here Mary is a true model. The Evangelist Luke repeats numerous times that Mary, for her part, 'kept all these things, pondering them in her heart' (2:19; cf. 2:51). She keeps them; she does not forget. She is attentive to all that the Lord has said and done to her, and she ponders; that is, she makes contact with diverse things -- she dwells deeply upon them in her heart.”

“She, therefore, who 'believed' the announcement of the angel and became an instrument so that the Eternal Word of the Most High might become incarnate, also welcomed in her heart the wonderful miracle of the human-divine birth; she pondered it, she dwelt deeply upon all that God was doing in her, so that she might welcome the divine will in her life and conform to it. The mystery of the incarnation of God's Son, and of the maternity of Mary, is so great [a mystery] that it requires a process of interiorization. It is not only something physical that God accomplishes in her; rather, it is something that demands an interiorization from Mary, who seeks to understand it more deeply, seeks to interpret its meaning, to understand its implications. Thus, day after day, in the silence of ordinary life, Mary continued to keep in her heart the wondrous events she subsequently witnessed, even to the extreme trial of the Cross and the glory of the Resurrection. Mary fully lived her existence, her daily duties, her mission as mother, but she knew how to preserve within herself an interior space for reflection on the word and the will of God, on all that was occurring in her, on the mysteries of the life of her Son.”

“St. Augustine likens meditation on the mysteries of God to the assimilation of food, and he uses a word that recurs throughout the Christian tradition: 'ruminate.' The mysteries of God should continually resound within us so that they might become familiar to us, guide our life, and nourish us as happens with the food that is necessary to sustain us.”

“To meditate therefore means to create within ourselves an atmosphere of recollection, of interior silence, so as to reflect on and assimilate the mysteries of our faith, and all that God is doing in us -- and not only the things that come and go. We can 'ruminate' in many ways; for instance, by taking a short passage of sacred Scripture………………..by reading and reflecting on what we've just read, pausing to consider it, seeking to understand it, to understand what it says to me, what it says today -- to open our soul to all that the Lord wants to say to us and teach us.”

“The holy rosary is also a prayer of meditation: In repeating the Hail Mary we are invited to think back and to reflect upon the mystery we have announced. But we can also dwell upon some intense spiritual experience, on the words that have remained with us…………………You see, therefore, there are many ways of meditating and of thereby making contact with God -- of drawing near to God, and in this way, of being on the road to heaven.”

Drawing inspiration from this, a consecrated virgin can pray the rosary very beautifully, remembering  what the Lord has done in her own  life and continues to do. Meditating on the vocation of consecrated virginity in the light of the mysteries in the life of Virgin-Mother Mary also refreshes  the hope of our own future in the journey towards deeper union with God and  His Reign.

One can choose any 5 mysteries to meditate while praying the Marian rosary, from the following suggested sections or add one’s own:

Mysteries of being Human:

Birth in the human family

Childhood:   memories

Puberty / Adulthood

Human Suffering

Joyful memories

Mysteries of  Faith:

Ancestral faith tradition

First Encounter with Christ

Christening or Name-day : The significance of the Christian name

Baptism : initiation into the mystery of the  Trinity and the Church

Confession: Reconciliation

First Holy Communion

Confirmation

Anointing of the Sick / Healing

Mysteries of  the Vocation to Consecrated virginity:

First experience  of  a  Call

Vocation to Be

Vocation to Do

Receiving the Consecration

The Holy Trinity in one’s life

The Paschal Mystery

The Early Christian community

Jesus and I

Virgin- martyrs

Struggles

Victories

Spiritual motherhood

Being an Image of the Church

Bride of Christ

Body of Christ

Covenant with Christ

People of God

Service in the Church

Eucharist

Mission : Evangelisation and New Evangelisation

One can also try meditating on the vocation in the light of the mysteries of the Annunciation, the Visitation, the Birth of Jesus Christ, other Marian or Christ events in Scripture or Tradition, or on Scripture passages  that have been  of special significance or  inspiration in one’s life.

Diocesan Spirituality and Dress of Consecrated Virgins

The Early Church was called ‘the Way’ because it started more as a movement which got institutionalized by the 4^th century. The Order of Virgins formed a definite socio-liturgical category within the Christian community and consisted of women –mostly converts. Often they had to observe some discretion with regard to their identity in the  world. They continued to live with their families or in households of virgins without structured lifestyle.  Their status as consecrated virgins was sometimes known only in the church. Hence in most local churches they did not have a uniform attire. Each one dressed according to the local circumstances, culture, occupation, etc., while maintaining modesty. As Christianity became more widespread and accepted, there emerged a specific Rite of consecration or ceremony called the ‘veiling of virgins’ based on Roman marriage rituals, to express their marriage with Christ.

During the 4^th century as persecution ceased, some of the women chose to move into the desert and developed a spirituality –more akin to the monastic and religious life today. Religious life seems to have based itself on the Beatitudes, gradually more defined in the form of the three evangelical counsels and is a ‘world-renouncing’ spirituality, with influence also of Buddhist monastic forms.  They wore a habit as a sign of  consecration, renunciation from the world, identity of their religious community, and/or as a penance.

In today’s world, after the decision of the Second Vatican Council-

once again the seeds of the Order of virgins (a gift of the faith of  the ancient church) preserved in the 4^th century ‘prayer of consecration’ of the Rite of consecration to a life of virginity (according to canon #604), are being sown in the  reality of various local churches or Dioceses around the world.

Virgins are called to  absorb the water and the tears poured in hope by people of the land, die to self and become new life- personifying the Gospel message in their lives, inculturated or incarnated in the  context, becoming trees which give food and shelter to the people around. This is the true self-actualization in the Christian sense.

The diocesan  life-style is one lived ‘in the world’ yet not ‘of the world.’ It does not have a world-renouncing spirituality, but its spirituality is deep, as it is based on Jesus’ incarnation and passion, death, and Resurrection. It is a call to radical discipleship and the beatitude it lives is not to be ‘like’ Jesus by imitating Him but to be Jesus’ own presence -The body of Christ- in the world. It reaches in a somewhat different kind of journey towards God and His Reign.

Diocesan and Religious life are two different paradigms in Christian life. They are demanding with regard to the Christian call to discipleship, but in different ways, through different reasons for consecration.  A consecrated virgin is  ‘set apart’ to live and manifest the identity and mission of the Church as a virgin, bride, mother. A religious woman is ‘set apart’ for the specific charism of her religious congregation of institute.

Inculturation of Attire for consecrated virgins

Since consecrated virginity is lived mainly in the diocesan local community,  a uniformity of dress/ attire around the world is neither advisable nor practical.

Within some local churches, due to presence of religious life which did not exist in the Early Church, it has becoming challenging for consecrated virgins to publicly  manifest their own consecration. Hence, in some dioceses, even consecrated virgins wear a habit although they do not live together like a religious community. In most churches, they do not have any specific attire or identifying clothing.

Several consecrated virgins  wonder whether a specific attire would help them to live the vocation more publicly, at least within the Church. Perhaps the following points will be helpful-

• Attire  depicts the Identity of the individual. It  should respect self, the  community, family, or institution it represents – and also respect the community, family, or institution it  interacts with  during work,  worship, celebrations, social life, etc.

• The life-style of the consecrated virgin within the diocese is usually decided in consultation with the bishop of the diocese.

• Consecrated virgins are called to inculturation which is based on the spirituality of Incarnation of the Word in the particular context.

• Dress which shows an informal, family spirit is closer to the local customs at least in Asia.

• An important element of culture is colour. I’m sure  heaven would be a very colourful  and beautiful experience. So there’s no reason why a consecrated virgin should stop wearing simple, beautifully designed, modest, colourful clothes, according to local culture. Don’t we like to admire the beauty of well painted and decorated  cathedrals and churches ? A consecrated virgin represents  the Church as Sponsa Christi or Bride of Christ and People of God. The  Christian community does not wear a uniform to distinguish itself from others.

• During worship - colour of attire could be  in harmony with the Liturgical season, feasts, etc. Maybe a scarf around the neck of the Liturgical colour could  help manifesting the identity of the consecrated virgin publicly.

• Wearing a cross or crucifix  is a sign of the Paschal Mystery, the Treasure of the Church. Every church has it. Also, there is no reason why a consecrated virgin should not wear pieces of simple jewellery  which depict  her faith in the Lord Jesus or devotion to saints.

• Attire also depends on the climate, local conditions, and occupation. It should be  comfortable for the kind of work she is called to, while respecting self, what / whom she represents, and whom she works for / with. This is especially if she is working in the secular world.

• Consecrated virgins are not called to a degree of poverty that depicts renunciation. But simplicity and moderation in choice would be helpful. If working with people who are materially poorer than her, it would be good to wear less expensive clothing in the spirit of incarnation in the context.

• If a consecrated virgin in consultation with the diocesan  bishop,  see reasons for a particular or uniform attire / or depicting  consecration to some degree, such attire with the occupation which is very active, social-services, involvement with people, may suggest the positive quality of combining contemplation with action. In such a situation, it would be recommended to choose blue which is the colour of  Virgin Mary, since consecrated virgins are especially called to live like her as virgin, bride, mother- Or white which is the colour of virgin-bride in Christianity.

• Whenever possible, attire should also help in purifying local culture according to Christian values and dignity of women. If wearing a veil depicts subjugation of women, it would be better for consecrated virgins not to wear a veil in daily life.  If it helps prayer, it may be worn.

• She should not forget that she is a bride of Christ and should thus try to express the dignity of being His spouse. Her attire should show that Jesus Christ comes first in her life.

I like to think of  the following statement from the address of  Holy Father Benedict XVI during the International congress-pilgrimage of Ordo Virginum in Rome in 2008 :

Take care always to radiate the dignity of being a bride of Christ, expressing the newness of Christian existence and the serene expectation of future life.

Theology of the Body : Order of Consecrated Virgins

Recently I’ve been reflecting on John Paul II’s Theology of the Body . http://www.ewtn.com/library/PAPALDOC/JP2TBIND.HTM

In the above mentioned catechesis and commentaries on it, the emphasis is on the nuptial meaning of the body, the complementarity  of  male and female, in all dimensions of the human person.

  
How do we relate this theology of the body with the vocation of consecrated virgins who are mystically espoused to Jesus Christ according to canon #604 ?

The consecrated virgin is also called Sponsa Christi or bride of Christ. Central to the identity of this vocation is the nuptial  meaning of  virginity consecrated in all its dimensions to  God  who revealed  Himself  through the Incarnation of  Jesus Christ  His Son, and His Spirit poured out to make virginity fruitful for the Church and the world.

It is usually said that chastity for the sake of the Kingdom of Heaven, is not focused on negation  of  sexual satisfaction, but  a  yes to love the whole world. To what extent does this apply to virgins consecrated according to canon #604 ?

A  consecrated virgin  accepts the call to love  Christ as her one and only  Spouse so that every  other relationship will begin from Him.  Her virginity  is a gift, so that  she should be united with Christ, in her body, mind, heart, spirit, all dimensions of her being. In a way the consecration  calls her to image the  mystical, Risen body of Christ, with whom she is legally espoused.

The consecrated virgin is an eschatological image of the Heavenly Bride and the life to come when the Church will be fully united with Christ her Bridegroom. She makes present the fulfillment that humanity awaits through its redemption.

There is nothing that a married woman experiences in her relationship with her husband, which a consecrated virgin does not have  in her relationship with Christ although in a  different way, including the gift of sexuality in its femininity. However the nuptial dimension of the vocation does not end with romanticism.

Virginity is not only about spousal love. The gift of ones body to Christ  has much to do  in relation to service which is a sign of spiritual fecundity and motherhood. There cannot be  motherhood and childbirth without suffering and pain .

The consecrated virgin as an individual represents the body of Christ, the Church with Christ as its Head. This is another aspect of her vocation which differs from  religious life. The  religious community on the other hand, is an image of the  body of Christ and the Church, as a community. Each member represents ‘one part’ of the body.

Over the centuries,there have been various spiritualties in the Church, mainly emphasizing the spiritual over the physical. e.g. St John of the Cross writes about the purification of the senses  leading towards spiritual union of the soul with God. This can be read from the context of monastic life  where the body has a role in asceticism. The nuptial dimension of the body is not emphasized. This relates to religious life in general.

In the Order of consecrated virgins, the  role of the body is important in its nuptial meaning. That’s what gives the consecrated virgin her identity. But it is not limited to the body. It is a consecration of her whole being, every dimension of her life  to God.  Several theologians suggest that an ontological change  is effected by the ‘prayer of consecration’ during the Rite of consecration to a life of virginity. It leads to the permanent nature of the consecration which cannot be dispensed.

In the life of a consecrated virgin, the body is united with Christ’s crucified and Risen body  and  has an important role in prayer, penance, suffering, work, etc., in the mystery of salvation of  humanity, the coming of the Kingdom of Heaven.
 

Work becomes prayer. Every aspect of the body is consecrated, set apart for God and His works of mercy. Eyes- not only to avoid lust, but to strive to admire  beauty in the universe, both inanimate and living creation of God, for His glory. To shed tears for the conversion of hearts.

Ears: to  listen to God’s Word, to praise God through music, as a counselor  to listen to people who pour out their  suffering  and seek consolation.

Mouth: to speak His Word and  good words, to eat what is  good for one’s health, and also enjoy and praise God, without overindulgence.  Both feasting and  fasting  as a body-prayer. Lips to smile at enemies and friends.

Feet: to walk  on beautiful earth and also the dirty streets where duty and service can call us to go for love of our fellow-human beings.

Hands: to write, work, touch, heal, and much more for the greater glory of God.

Human Heart:  to love one another as Christ has loved us.

To offer all suffering due to daily labor, sickness, etc. to God.

Every part of the body 
of a consecrated virgin 
is set apart for God’s glory,
for His Kingdom.
But this is only possible
by following Christ 
in the Gospel,
in His Incarnation- 
the Infinite and Invisible God 
become human  in the Body- 
immersing Himself in this world, 
as He worked, 
loved,
healed 
–following Him 

on the way of the cross,

in His crucifixion, 

death 

and resurrection

for the salvation 

of the whole world.

Are Consecrated virgins Called to Lead Solitary or Communitarian Life ?

Is like asking, “Is the Church called to  lead Solitary or Communitarian Life ?”

Church began as a community, has always been a  communion of the baptized. The early Christians were strongly linked with Christ and with each other in faith and love. Their life-style was a model of  community. They were recognized as Christians by their love. A New commandment  was given to them by Jesus  and also to us: “Love one another as I have loved you.”

I  often feel that consecrated virgins around the world seem to interpret their vocation in strictly individualistic terms  which seems to be an antithesis of the identity of the Church as  Communion. What could be the reasons for this ?

A] In the Roman Pontifical there  are two versions of the Rite of Consecration to a life of Virginity. One for women living  the monastic life and the other for women not living the monastic life [viz. living in the world].

Too often, the  life-style of consecrated virgins  in accordance with canon #604 is interpreted in  contrast to monastic life.  This attitude is leading to an understanding of consecrated virgins in monasteries and those not living in monasteries, as being at the two opposite ends of  a spectrum.

e.g [1]  Because  consecrated virgins according to canon #604  do not live in monasteries, they are understood to be called to live ‘strictly’ in the world.  This  however  leads to a movement  away from the call to be ‘in the world’ but not ‘of the world.’ It also leads to confusion between the vocation of consecrated virginity  and the vocation of  members of  secular institutes  [who are called to transform the world from within by acting as a leaven within the cultural, economic, and political life - ref .

http://www.secularinstitutes.org/index.htm].

e.g [2]  Because consecrated virgins according to canon # 604 do not live a 'religious' structured community life in monasteries, this is interpreted as a call to  an Individualistic spirituality and living. This leads to confusion between  consecrated virgins and  hermits [who are called to bear witness to the passing nature of the present age by their inward and outward separation from the world, 'living in the desert.' ref.

http://en.wikipedia.org/wiki/Hermit#Canon_603].

The 'identity'  of the vocation  of consecrated virgins  is interpreted  so much in relational terms to other vocations that  its own charism seems to  be lost.

The Church is Bride of Christ as a  community, but a consecrated virgin is an individual and still bride of Christ.  Maybe this is because the Communion of the Holy Trinity possesses her. She is not an  'isolated' individual after the consecration – due to this participation in the mystery of the Trinity. She is a member of the family of the Trinity – so she is in comm-unity with God.

However, she is linked to the diocese  which becomes her primary community. She lives a diocesan spirituality,  which should be integrated with her life,  whether she lives or serves in the Church at the level of the  small christian community, parish, diocese, or at the universal level.

Although her primary community  is the local church community, this should not exclude the  possibility of a   bond between  consecrated virgins  themselves in the same or different dioceses. If  Jesus loved  His Bride and gave  His life for her  - and calls  Christians to love  one another as He has loved  us,   shouldn’t this be interpreted as a mandate  that one consecrated virgin should love another consecrated virgin  who is also a bride of Christ, as a friend ? Greater love  has no person than to lay down one’s life for  a friend.  I think Jesus has this expectation from consecrated virgins called to follow Him radically.

A CONSECRATED VIRGIN IS CALLED TO MANIFEST THE NATURE OF THE CHURCH WHO IS ONE, HOLY, CATHOLIC, AND APOSTOLIC, AS MUCH AS THE IDENTITY OF THE CHURCH AS BRIDE OF CHRIST, PEOPLE OF GOD, BODY OF CHRIST, EUCHARISTIC - COMMUNITY OF GOD.

Impact of Vatican II on Consecrated life in the Church

I belong to the Post-Vatican II generation of  young women theologians of colour in a developing country. It is difficult to see the difference between Pre-Vatican II and Post-Vatican II theologies. As far as I understand, Vatican II tried to reduce the gap between clergy and laity, religious and laity - and it tried to flatten the hierarchical mountain, to bring the priesthood at the center rather than the top. The vision/mission of the  ordained priesthood according to Vatican II was at the service of animating the priesthood of the laity (all the non-ordained people of God)--so that together the entire Church could be at the service of the world. The purpose of the desire to flatten the pyramid was mainly for greater unity and harmony within the Church.

From an Asian perspective, I do not see why instead of the gap between religious women and laity being reduced, in the struggle for equality of power/ leadership by men and women in the Church, most theologians (both conservative or liberal and Pre or Post Vatican II) have succeeded in 'raising' women religious to stand next to the clergy on the PYRAMID OF POWER.

So the pyramidal structure is being encouraged in order to encourage women in general (?) in developed countries, and women religious whose vocations continue to flourish in  developing countries, at the expense of the vast majority of the remaining People of God. My observations show that the 'main' reason why religious life is flourishing in Asia is the ‘high’ feeling experienced by religious women when they are put on the pedestal. I  have seen exceptions in some congregations and individual religious. But the majority seem to be motivated to religious life due to the attraction of security, comfort, education, privileges, and power.

I  do not support  these kind of motivations – inspite of the fact that I’m a woman who has been through a long long  journey of liberation as a woman in Asian culture and society and certainly wish the advancement of women in all fields.

As a disciple of Christ, I do not see this theology of  equality of power between men and women – moving in the right direction or in the spirit of the Gospel.

Even if I imagine women priests, maybe they would work in the developed countries in the right spirit, without  hampering the vocation of the laity in general. But  I have reasons to doubt this would be the case in other parts of the world which are simply not ready for such drastic reform in the Institutional Church and may not survive such a crisis. (Although I know the Holy Spirit holds surprises ! ) Hence I am personally not in favour of women’s ordained ministry in the Church at this time.

I think the urgent need of the Church is Unity.  No doubt, theologians should reflect on reform but only  the persons called  to the service of Unity in the Catholic Church may perhaps fully understand the burden of their calling which takes in the perspective of the entire universe with the diversities in the Churches. Jesus Christ did explicitly desire this Unity !

Personally I think it is the right time to focus on reflections on married clergy which would itself take care of the pyramid. Then other reflections /reforms could follow if still inspired by the Holy Spirit.

Consecrated virginity is both an ancient and new vocation, searching for its Identity and Mission in Today’s Church and World. Maybe one of the reasons why Vatican II re-introduced this vocation in the church was to reduce the gap between Religious Institutes and the Laity, while maintaining the richness of this vocation. It is upto consecrated virgins today to see in which direction it should move without losing  the Spousal and Service dimensions  and also to ensure the OrdoVirginum is not identified with the laity and subordinated to clergy and religious.

COME HOLY SPIRIT

COME HOLY SPIRIT
REPLACE THE TENSION WITHIN ME
WITH A HOLY RELAXATION.

REPLACE THE TURBULENCE WITHIN ME
WITH A SACRED CALM.

REPLACE THE ANXIETY WITHIN ME
WITH A QUIET CONFIDENCE.

REPLACE THE FEAR WITHIN ME
WITH A STRONG FAITH.

REPLACE THE BITTERNESS WITHIN ME
WITH THE SWEETNESS OF YOUR GRACE.

REPLACE THE DARKNESS WITHIN ME
WITH YOUR GENTLE LIGHT.

REPLACE THE COLDNESS WITHIN ME
WITH A LOVING WARMTH.

REPLACE THE NIGHT WITHIN ME
WITH THE DAY.

REPLACE THE WINTER WITHIN ME
WITH THY SPRING.

STRAIGHTEN  MY CROOKEDNESS.
FILL MY EMPTINESS.

DULL THE EDGE OF MY PRIDE.
SHARPEN THE EDGE OF MY HUMILITY.

LIGHT THE FIRE OF MY LOVE
QUENCH THE FLAME OF LUST.

LET ME SEE MYSELF AS YOU –GOD SEE ME.
SO THAT I MAY SEE YOU AS YOU HAVE PROMISED.
BLESSED ARE THE PURE OF HEART
FOR THEY SHALL SEE GOD.

[This one was given to me by a bishop several years ago ]