Virgin -Martyrs : Broken Wheat

Virginity in the Early Church implied Martyrdom [ Witnessing to  Jesus Christ ] .I found the following mp3 very touching and inspiring , as if for a moment at last I touched the Truth of the vocation of Consecrated virginity- called to BECOME the Eucharist.

Listen here :     http://media.blubrry.com/discerninghearts/p/discerninghearts.com/Aquilina/Roman-Martyrs.mp3

"And so, in A.D. 107, when Ignatius described his own impending execution, he imagined it in Eucharistic terms. He said he was like the wine at the offertory. He wrote to the Romans: “Grant me nothing more than that I be poured out to God, while an altar is still ready.” Later in the same letter he wrote: “Let me be food for the wild beasts, through whom I can reach God. I am God’s wheat, ground fine by the lion’s teeth to be made purest bread for Christ.” Ignatius is bread, and he is wine; his martyrdom is a sacrifice. It is, in a sense, a eucharist.

Read more: http://touchstonemag.com/archives/article.php?id=19-02-023-f#ixzz216ZOJCKE

Ordo Virginum- my research article

In yr 2011  I had published  a  personal research article in Vidyajyoti Journal of Theological Reflection- in English.

Ordo Virginum : Order of Consecrated Virgins- Re-discovering its Identity and Mission in Today's world  

It is a 12 MB pdf  document  .  Click Here    if you wish to download it in PDF format  to read or save the file directly to your computer.

In case of any problem with download or viewing the pdf doc. please do inform me by email. Thank you !

Pastoral re-vision of the ancient theology of irrevocable commitment to celibacy in OCV

Consecrated virginity / OCV has ancient origins closely linked to the Tradition of the Church whose founder is Jesus Christ Himself.  In the Early Church it was considered a True and not merely symbolic marriage of the virgin with Jesus the Christ. She was given the title ‘Sponsa Christi’ which was the title of the Church itself. 

The disciples [Church] had in mind  their Master’s  teaching ,” It was also said: anyone who divorces his wife must give her a written notice of divorce. But what I tell you is this: If a man divorces his wife except in the case of unlawful union, he causes her to commit adultery. And the man who marries a divorced woman commits adultery. [Mt.5 :31-32 ]”

Besides women falling in love with Jesus Christ and His teachings, there were also sad practices of parents vowing to dedicate their  daughters to the service of the Church  and to Christ through consecrated virginity. Naturally  some of them were rebellious  and remarried or fell into sin. These virgins were thought to commit adultery and denied the reception of Holy Communion. There was varying practice in the local churches regarding the forms of penance and reconciliation for such women. Some bishops allowed  them to repent and return to full communion and the OCV. They were more understanding to those who had been pressurized by their parents to embrace a life of virginity  and allowed  the reception of Communion at the end of their lives. As monastic life developed  and the vocation of consecrated virginity was still considered a true marriage with Jesus Christ and hence irrevocable,  the virgins considered unfaithful were made to lead a life of penance through stricter regulation  in enclosed monasteries. 

Tradition thus  maintained the strictly indispensable nature of consecrated virginity. With the passing of centuries  even if some monastics who had received the consecration to a life of virginity -opted to leave their monasteries for grave reasons, they were released of all obligations except  that of leading a celibate life of virginity. Monastic life gave way to  apostolic religious life in recent centuries. The marriage of religious with Christ became more Symbolic than true. The vows in recent times  changed from Solemn to Simple in most institutes and  can be dispensed  completely from serious reasons. Religious women are symbolically the bride of Christ only as a community. Marriage with Christ  is no more the essence of religious life, although celibacy/ chastity  has remained  a central element  of their vocation, seen more as a way of life that leaves freedom and availability for the commitments of apostolic services. In the more conservative institutes, religious women still consider themselves the brides of Christ. The characteristics of marriage as a union between one man and one woman and the uniqueness it implies for every married couple  however is not tangible in the uniform, heavily institutional mentality in conservative religious congregations that live in large groups.

Taking a glance  at ancient history  as mentioned in the scriptures : The Early Christians had the hope of Jesus’  second coming, hence St Paul gave emphasis to the vocation of celibacy /virginity for the sake of the Kingdom. There was an eschatological tension signified  through the lives of virgins  for whom the world was a passing phase whereas  true Life could only be found in relationship with Christ, in the pursuit of holiness through Communion with Christ and the Christian brethren.

The whole community of believers were one in heart and mind. No one claimed private ownership of any possessions, but rather they shared all things in common. With great power the apostles bore witness to the resurrection of the Lord Jesus, for all of them were living in an exceptional time of grace. There was no needy person among them, for those who owned land or houses, sold them and brought the proceeds of the sale. And they laid it at the feet of the apostles who distributed it according to each one's need. [Acts 4: 32-35]”

“Mary stood weeping outside the tomb, and as she wept she bent down to look inside; she saw two angels in white sitting where the body of Jesus had been, one at the head, and the other at the feet. They said, "Woman, why are you weeping?" She answered, "Because they have taken my Lord and I don't know where they have put him." As she said this, she turned around and saw Jesus standing there, but she did not recognize him. Jesus said to her, "Woman, why are you weeping? Who are you looking for?" She thought it was the gardener and answered him, "Lord, if you have taken him away, tell me where you have put him, and I will go and remove him." Jesus said to her, "Mary." She turned and said to him, "Rabboni" - which means, Master. Jesus said to her, "Do not cling to me; you see I have not yet ascended to the Father. But go to my brothers and say to them: I am ascending to my Father, who is your Father, to my God, who is your God."   [ Jn  20:11-17 ]

The words in scripture,”Do not cling to me.”  have always seemed a mystery to me when I compared them with the words in  the  Catechism of the Catholic Church:

922. "From apostolic times Christian virgins, called by the Lord to cling only to him with greater freedom of heart, body, and spirit, have decided with the Church's approval to live in a state of virginity 'for the sake of the Kingdom of heaven.' [Mt 19:12 ; cf. l Cor 7:34-36.]

923. "'Virgins 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.' By 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.'"

What is the mind of Jesus Christ regarding the Order of Virgins ?

The Early Christians thought  many of them would live to see the second /final coming of Jesus Christ. This did not happen as expected.  Virginity was embraced because it was considered somewhat superior to married life in a passing world. 

In Early Christianity, there was no specific Rite of Sacramental marriage. The local customs were followed. Marriage was not considered a sacred Christian vocation.  During recent centuries  the theology of Catholic Sacramental Marriage developed, borrowing the  symbolism of the  Church’s marriage with Christ. The Order of Virgins   which   has women  Truly  and also Symbolically  married to Jesus Christ, is not considered an additional Sacrament  in the Church. But  the Sacramentality of  consecrated virginity  cannot be denied.  The Prayer of consecration in the Rite of consecration of virgins  begins with saying that chaste bodies are the temple of God. Then it speaks about the Fall and Redemption of humankind  with particular reference to the account  in the Book of Genesis, about the vocation of marriage as well as the vocation to a life of virginity for the sake of the Kingdom of Heaven.   This prayer recalls the sin of the first couple and how they are redeemed. How  virgins  make  a sacrifice of marriage for the sake of the love of which it is the sign.

To people who live under the influence of  sin – the witness of the lives of these virgins should become a sign to be internalized and to be imprinted on their hearts and change their life-scripts from  sin to liberation and redemption through the grace of the Holy Spirit.

The sacraments are efficacious signs of grace. I personally think the consecration to a life of virginity has the potential  to be an efficacious sign of grace, especially  in today’s world  where sexuality and marriage are treated  as banal  rather than having a sacred  mission in the Plan of God. Read this  [Eph 3:10-11 ; 1: 9,13 ]

Scripture says: Because of this a man shall leave his father and mother to be united with his wife, and the two shall become one flesh. This is a very great mystery, and I refer to Christ and the Church.[Ephesians 5 :31-32 ]

But  contrary to this potential  of the witness of virginity, in today’s Church  in most dioceses around the world – OCV being countercultural - is despised, hated  by clergy who  experience celibacy as a burden,  misunderstood  by most sections of the Church. The  Sign value of the vocation of consecrated virginity  seems negligible, especially due to the  tendency of  People to compare  OCV with  Religious life and see the former as worthless. 

 In fact  I myself  sometimes wonder whether  some consecrated virgins  who have a strongly individualistic and romantic inclination towards  the spirituality of OCV without  equal emphasis to  love of neighbour / service to others  as specific to this vocation -- may have seriously erred  in the discernment of their vocation and were actually called to the Sacrament of Matrimony . There is  an overlap of the  spirituality of Consecrated virginity and the Sacrament of Marriage.  Read this

Consecrated virginity, I believe is a vocation meant for young women. But  today’s culture  is not suitable  or supportive  of lifelong commitments. There is possibility of genetic  shifts  making it more and more difficult  for some  to stick through a wrong decision regarding ones fundamental vocation.  Young women  may be  rightly frightened  with the tradition  of irrevocable commitment to a  life of virginity / celibacy .  

What then is the Pastoral response to this situation ?

The consecration to a life of virginity  is considered to be permanent. There is no formal definition regarding the possibility of a dispensation from the obligations to service or an annulment of the consecration to a life of virginit. According to tradition the virgin is irrevocably espoused to Christ. If she married she was considered an adulteress.

 In the mystical journey of Union with God  as experienced during prayer  there comes a time when one moves from the finiteness of words, images, impressions, rites, etc., and becomes immersed in the silence of contemplation when it is not the individual but God  who possesses the person.^[1] This is possible in the life of all human persons irrespective of religion, state of life whether single or married .

It is unlikely that a person who has resolved to live in the state of virginity and is moving deeper in union with God  while not living a complacent life –should feel a vocation to marriage. However if this does happen  --as it is the paradigm of the present day society, it may not be impossible to think of a possible dispensation from the obligation to be celibate  for serious reasons.^[2]The  ‘prayer of consecration’ in the rite  speaks about  the vocations of  virginity or the married life as gifts  of God .If she  later feels a call to marriage –perhaps there would be a shift in focus. She would then be an image of the Church’s love for Christ  as it is in the theology of marriage, actualizing it with another person  who would signify Christ. Vocation is a freedom and not a burden imposed by the Lord. 

Another identity may thus emerge or be impressed on her without confusion. There would be a kind of re-alignment of the seal/Design of God for her with some aspects/phrases fading and others becoming more prominent –a change in the appearance and design of the seal of consecration. The call to be a visible image of the  Church  and its missionary dimension, maintaining an eschatological tension in the world -may not be clearly expressed in a vocation to marriage  as it would be lost in the sea of the vast number of lay faithful. However what is more fundamental is not ‘to be an image’ or ‘sign’ of  the church’s love for Christ –which even married couples  ought to signify ---but to really love God. Sometimes this may be missed in a complacent living as a consecrated virgin. On the other hand, it may be possible to love God if she feels a call to marriage  which has its own demands of chastity, provided she continues in her call to service  in faithfulness to the fundamental call of every Christian. 

Read ordo-virginum-my-research-article.html

Points for reflection

·        In Early Christianity, there was no specific Rite of Sacramental marriage.  In today’s world the Image of the  love between the Church and Christ  -  should be manifest  in the  witness of the lives of  Consecrated virgins  as also  by   Women and Men  who are sacramentally married. I am often amazed  at the witness  of self-giving love  between a couple, especially in  Asian countries where relationships  still have a sense of permanency, are valued  and considered sacred. However, the influence of Post-Christian culture in some parts of the world is  rapidly influencing life in the cities in Asia. 

·      Consecrated virginity  that is  founded on mere  romanticism and feelings  is  empty. For the  efficacy of the witness of OCV it requires an active faith and desire  to  love God and love neighbour  in tangible ways. This I personally think is not happening around the world.

·       Today’s Church needs the witness of  sacramental marriage  for stable families and of course  with the long term effects of safeguarding the Catholic Faith itself. 

·       Tradition  has believed the consecration of virgins as a true marriage with Christ and hence  permanent and indispensable, just like  sacramental marriage.  If a valid marriage between a virgin and Jesus Christ can be dispensed, there is no theology or reason for  sacramentally married couples  to be denied  divorce   in the Church. 

·       For those women who have received the consecration to a life of virginity  while the tradition and theology of irrevocable commitment to celibacy in OCV   has continued,  perhaps  a dispensation  to allow  them to remarry  sacramentally  may become a grave compromise  on the mind of the Church  and the mind of Jesus Christ [ Mt 5: 31-32 ], creating a  ‘Conscientious’ objection, although Canon Law has a loophole since  it does not mention  consecrated virginity as an impediment for  the validity of Sacrament of Matrimony.

·      If the Church makes a formal definition  respecting the  permanence of  consecrated virginity as a marriage between Christ and the virgin for those women who never feel called to sacramentally remarry, while also  allowing a dispensation for  those who  feel called to sacramental marriage  later, it should not create a  conscientious objection.

---

[1] “The heart of Christian meditation is a return to the primordial state of ‘being’ . It is a journey from ‘words’ into the Creative ‘Word’ of God; and this Word is enveloped by Silence . …..In the realm of silence, irreconcilable differences can co-exist without tension because silence is non-judgemental ……words once spoken also die away and sink back into the oblivion from which they came……Silence is a deep presence within a person……….points a person to life that is beyond the word and ultimately beyond  oneself.” – Christopher Mendonca . The Examiner .Vol.155 No.38 .

[2] This ancient and new vocation seems quite relevant for the present times when  increasing number of women feel called to dedicate their lives to the Lord in service but do not feel called to join a convent.  However the traditional  theology of its irrevocability  could prevent younger women from living this vocation  and benefiting from the empowerment through the rite of consecration . The Church needs to have clarity in this regard  seeing the seriousness of this commitment.

The theology of the consecration of virgins influences also the theology of marriage . The former is supposed to be a model for the latter . During past decades some have questioned the paradoxical  practice of allowing  religious [ who also signify the Bride of Christ ] seeking  dispensation from their vows –to be married , whereas couples who are sacramentally married  cannot be divorced but the marriage is declared ‘null and void’.

OCV – Archetype of Sacrament of matrimony

Since a year I’ve been struggling to rediscover the Identity and Mission of the Order of Virgins in the Catholic Church. All over the world, in different countries and cultures, the vocation to consecrated virginity [ Canon 604] is understood and lived in a variety of ways. However, as I’ve written in a previous post  Here ----this Rite of Consecration is  perhaps being misused for reasons which have no strict relation to its distinct Charism. 

It is true that Charisms are a gift  for the Christian community. But what role does an ancient charism have in today’s world ? Did the Second Vatican Council do the right thing by reviving  the rite ? Has the original charism associated with this vocation also been revived  according to the intention of its  founder who  is Jesus Christ Himself ? Can  OCV become outdated and irrelevant ? These are some questions I’ve been asking  through the previous posts.  [Readers please note that the ideas  expressed in the posts are my own  and based on prayer and searching for the truth. We need to  reflect on them with discernment  and possibly with  sharing  of opinions, healthy debate if necessary. This will help to refine the ideas  and conform them to God’s will in the ongoing  search].

Today I wish to share my reflections on OCV  from the perspective of it being the Archetype of the Sacrament of Matrimony.  In Early Christianity, there was no specific Rite of Sacramental marriage. The local customs were followed. As mentioned in the  writings of St Paul , virginity for the sake of the Kingdom had a strongly  eschatological dimension  and considered a somewhat better choice compared to marriage. The passage of time proved  that the  Second Coming of Christ  did not happen as expected. The Church is  aware of the Presence of Christ  in the  community of the baptised  [ the middle coming]. Yet the Final coming of Christ  is a  mystery. We do not know the dates and time set by the Father in Heaven. We pray for His Kingdom to come  here on Earth   through His Will being done. We are supposed to be pilgrims  on the road less travelled.

Read : History of marriage

Why is it said  that consecrated virgins  are an eschatological image of the heavenly bride and the life to come when the Church will at last be fully united with Christ her bridegroom ?   Doesn’t it sound like mythologizing  the relationship of Christians with Christ ? What is the purpose of such Imagery?  Sometimes I feel really disillusioned, especially in the context  of  the sexual abuse of consecrated/ religious women by clergy  in some parts of the world, the imagery of  consecrated virgin as bride of Christ  is often to be blamed. We need to read the signs of the times, maybe be willing to demythologize  the charism of OCV  while retaining  its truth, while also avoiding the abuse of the rite as a mere ceremony  by women in other vocations  to consecrated living.

This painful search  has often made me go back to the origin of  this charism  - to  the wound on the Sacred Heart of its founder Jesus Christ  on the Cross  where the  Church was born as His bride. It is an ancient tradition of belief. The  Charism  of  consecrated virginity  from this perspective  is the Identity and Charism of the Universal Church herself. It  may be  linked with Tradition with the big ‘T’.  It is not  Religious Life  which is based on  the traditions with a small ‘t’  of the various  founders  with their unique charisms.

As St. Cyprian Bishop of Carthage (Africa), martyr of the 2 nd century stated: "There is no pot of gold or silver as precious as a virginal body. A bride of Christ, is that ancient alliance, all gilded inside and out, in which rests the divine law. "         

What is the relevance of the saying  of the Fathers of the Church about the vocation – for today’s world ? I have struggled with this question. Consecrated virginity embodies the essence of the whole Church . Yet it seems to me that  the ancient Rite of Consecration of virgins  is actually an archetype of the Sacrament of Matrimony. The charisms of the two vocations  overlap each other, enrich each other. This can also be seen in the ‘Prayer of consecration’  in the Rite for virgins.

The Catechism of the catholic church states :

1601 "The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament."  Read Catechism

Ideally it is consecrated virginity that should enrich the vocation of sacramental marriage  since the former  is the marriage of Jesus Christ with His body the Church. But due to lack of understanding of the vocation in today’s world, there is much that   consecrated virgins  can learn from the theology of the sacrament of matrimony.

 

There  have been various  forms  / rites for the celebration of marriage in the Church since 2000 yrs. According to theology of marriage in the Latin Rite church, the spouses  are the ministers of the sacrament [ grace ] to each other. The proper  intention / consent  is very important for the validity of the marriage. In the  Eastern Rite churches, marriage is not valid without  the nuptial blessing by a  priest. 

 The Church has  no formal definition in this regard for the Rite of consecration to a life of virginity which is actually a marriage with Christ. There are various theologies  about this Rite. However Tradition has been constant  irrespective  of the various cultures  in which this Rite has been celebrated, regarding the importance of the  Propositum  / the ‘Prayer of Consecration’ /  a special  Blessing  at the end of the Eucharist. 

According to the theology of the Sacrament of marriage  in the Latin rite catholic Church, what is important  is the exchange of consent  by the  couple  since they  are the ministers  of the sacramental grace  to each other.  Defect in consent  [ explicit or implicit ]   can create doubts about the validity of the marriage.  However  in the  Rite of consecration of virgins, although it is also a Rite of marriage  between Christ and the  virgin,  it is not a 'sacrament'  of the love between Christ and the Church, but it is a 'Fact.'  The virgin cannot be a minister of  sacramental grace to Christ.  Hence although the Propositum  or Renewal of Intention  is important, it is not the central element of the Rite.  What is truly important is the Prayer of Consecration by a Bishop  who  is aware that this is the central element of the rite  and has the intention to consecrate according to the mind of the Church. 

In the vocation of  marriage, the spouses  co operate with God  for the procreation of children. Similarly in the  consecration of a virgin, the Bishop  plays the role of God the Father  and blesses and consecrates the union between Christ and the virgin  who symbolizes the Church, so that she can be fruitful in service of the Church community.

For any virgin preparing for Consecration  it is important for  her, the bishop and the community present – to understand  what is happening.

• Some  understand  the Rite  as similar to the profession of Religious . They take private vows to embrace the evangelical counsels  for  some time before   the public ceremony  in which their private vows [ resolution / intention they have formed in their hearts ]  are consecrated by the bishop  through the ministry of the Church.
• Some  understand the Rite  according to the theology of the Annunciation. The words in the Prayer of Consecration – which is a constitutive sacramental -   bring about an ontological  change in the person of the virgin  perhaps similar to transformation of bread and wine into the body and blood of Jesus Christ  in the sacrament of the Eucharist.

 

Whatever the approach to the understanding of the Rite, to benefit from its empowerment and grace, it is indeed important  for  each one to  be aware of  their roles  and have the correct intentions  according to the mind of the Church, throughout the rite.  Otherwise,  there can be doubts regarding the validity of the consecrations of  many  CVs around the world  since this vocation is little understood  almost everywhere !

More reflections on this vocation as an archetype of the Sacrament of marriage - in some other posts.

A Virgin's Dance

Experience the Covenant of God with His People

Through  a virgin's  Dance .

Prayer of a girl in dance

Psalm 149

1 Alleluia!

Sing to the Lord a new song,

sing his praise in the assembly of his saints.

2 Let Israel rejoice in his Maker,

let the people of Zion glory in their King!

3 Let them dance in praise of his name

and make music for him with harp and timbrel.

4 For the Lord delights in his people;

he crowns the lowly with victory.

5 The saints will exult in triumph;

This morning I played music and danced  in prayer. Felt so good that God made me a girl. This is a great gift  in my life. My heart danced with joy at the thought as I experienced myself dancing.

Mother Mary too must have experienced this unique gift of being a girl, a daughter of God. When Jesus was conceived in her womb she must have danced with joy for entire people of Israel. In spite of her difficulties and suffering she must have felt happy for the liberation and victory of her people.

Something similar was felt by me as I danced. My heart overflowed with praise of God. My body and mind became alive in the Spirit  as I experienced that my Jesus is with me in my difficulties and suffering. My Risen Lord  lives in me. All of us Believers are His one Body. Let us dance and sing with joy !

MY OTHER BLOG -Way Truth & Life

On a Lighter note I recently thought of starting one more Blog especially for Hindi speaking  unbaptised followers of Christ  and adult baptised converts . Its here  titled  Way, Truth  and Life .

A link to the Blog can also be found on the right hand side column on the top of this blog.

Hope to  add more frequent posts with  lighter stuff  like this one टेढ़ा फोटो फ्रेम /Crooked photo frame 
and hopefully with an English translation.

Image of Church according to Vatican II in Canon 604

 

This morning I found an interesting  article “ The Ecclesiology Of The Constitution On The Church, Vatican II, 'Lumen Gentium'"  here  written by Pope Benedict XVI / Cardinal Joseph Ratzinger when he was Prefect of the Congregation for the Doctrine of the Faith.

The ancient vocation of Ordo Virginum had almost lost its charism for several centuries of history.  It was used limitedly by some monastic orders, as a Rite  that was integrated with monastic profession and the charisms of their founders-[not as the original charism of Ordo Virginum in the Early Church].  It was revised and revived  by the Second Vatican Council and expressed  through Canon 604 #1 and 604#2  with the intention of restoring the original charism and not merely the Rite itself. 

The New Code of Canon Law is said to be the Final document of the Second Vatican Council,   reflecting what was expressed  during its discussions and through its documents  see here. Thus to understand the  intended Image of the Church  that the OrdoVirginum should express in today’s world, it would be desirable to refer to the Counciliar documents  especially  Lumen Gentium   which describes the ecclesiology of the constitution of the Church. Perhaps there was an effort to bring it up to date according to the signs of the times – with regard to the Image of the Church  in relation to God, the relationship between various components  within the Church, its relationship with other churches and  religions. Thus the Second Vatican Council was ecumenical and pastoral  in its approach.

Canon law on the Order of virgins.

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.

§2 Virgins can be associated together to fulfil their pledge more faithfully, and to assist each other to serve the Church in a way that befits their state.

In Can.604  I find  reference to the image of Church as ‘People of God.’ Hence  virgins are ‘consecrated to God.’ In the revised Rite of consecration to a life of virginity, the candidate renews her resolution (the propositum): "Father, receive my resolution to follow Christ in a life of perfect chastity which, with God's help, I here profess before you and God's people." This  Image is supposed to be actualised  through the diocesan bishop  representing  God as Father  and is expressed throughout the Rite. The consecrated virgin because of her link with the Church [ref to Vita Consecrata, 7]  is linked to God’s representative in the local church. This link is to the ministry of the diocesan bishop-not to the person. Hence it is not altered  by  change of  minister /successor  who fulfils the same  role in the local community of  People of God. As the virgin is legally consecrated to God,  she is legally entrusted to the  pastoral care of the diocesan bishop.

 [ref. to  Apostolorum Successores as follows:

104. Consecrated Women.

People of God

An inestimable service is given to the Church in countless ways by consecrated women in religious institutes (295), in societies of apostolic life, in secular institutes (296) and in the order of virgins, (297) and it is hoped that in the future this service will expand even further. For this reason, the Bishop takes special care to provide suitable and, if possible, abundant resources for their spiritual growth, their Christian instruction, and their cultural enrichment.

The Bishop should show particular concern for the order of virgins, who are dedicated to the service of the Church, entrusted to the Bishop’s pastoral care and consecrated to God at his hands. Bearing in mind the formation needs of consecrated women today, not dissimilar to those of consecrated men, the Bishop should assign chaplains and confessors to them from among the best at his disposal, distinguished by a good understanding of consecrated life and by their piety, sound doctrine, ecumenical and missionary spirit (298).

The Bishop should also be vigilant that consecrated women are given sufficient opportunities for participation in different diocesan structures, such as diocesan and parish pastoral councils, where these exist, in the various diocesan commissions and delegations, and in the direction of apostolic and educational initiatives in the diocese. They should also be involved in decisionmaking processes, especially in matters directly affecting them. In this way they can bring to the service of God’s people their particular sensitivities and their missionary fervour, their unique gifts and the fruits of their experience (299).”

  

In the Canon there is reference also to the image  as ‘bride of Christ’ expressed  through the term ‘mystically espoused to Christ.’  Before the renewal of  the propositum during the Rite, the virgin is asked, “ Are you resolved to accept solemn consecration as a 'bride of our Lord Jesus Christ,' the Son of God?  There are references to  terms like ‘Kingdom of Heaven’ in the Rite which can be meditated upon according to the Counciliar documents:

Are you resolved to follow Christ in the spirit of the Gospel that your whole life may be a faithful witness to God's love and a convincing sign of the Kingdom of Heaven?

Similarly there are several terms in  Canon 604 and in the revised Rite of Consecration  which if studied  in detail according to the documents of the  Second Vatican Council –can enrich the understanding of Canon 604 #1 and #2 and  the vocation  for today’s church and world.

Time is restricting me from writing  more on this topic today. The discussion can be endless. You are invited to share your own reflections. Thanks!

Canonical Protection for Consecrated virgins -- PART 2

Referring  to comment /s in the  previous post  Part I     Here    I’m sure this is the beginning of an important discussion.  For the sake of more perspectives, I shall give other and differing viewpoints although I myself am searching for the truth in these matters. I would sincerely like canon lawyers, bishops, and consecrated virgins to ponder on this holistically from various dimensions of the human person and VERY ESPECIALLY THE PERSPECTIVE /MIND OF JESUS CHRIST HIMSELF WHEN HE FOUNDED THE CHURCH, the same Church with whom every  consecrated virgin is /should be  identified  irrespective of which category in my Q.1 of the previous post  she belongs to.

WE OFTEN SPEAK OF TWO MOMENTS DEFINING THE BIRTH OF THE CHURCH:

1. When on the Cross, Jesus’ heart was pierced and the Bride of Christ was born.  I believe that the mind of Jesus Christ at that moment on the Cross –is the most truthful and reliable guide through the fog  consecrated virgins/the churches  all over the world are experiencing.
2. At Pentecost, when the Holy Spirit descended upon the Apostles /disciples.

The OrdoVirginum is predominantly a vocation as bride of Christ, hence it was founded on the Cross and empowered on Pentecost.  This will give us a clue regarding the essence of the vocation.

According to the mind of Christ the Church is Community. It  is called to live the New Commandment of Love; whereas individualism is exactly what the Church is NOT.  This will help us discern whether it is the Holy Spirit or purely human motivations and convenience that are leading the vocation of   consecrated virgins  in today’s world.

Due to this kind of individualism, in some places, even though several consecrated virgins  exist within the same diocese, they do not concretely support each other  in spite of having the time and the resources to do so. In today’s world where we are aware of abuse / exploitation of consecrated women  especially in African and Asian countries, the need for  canonical protection is what I see.

 Can  the  Covenant with Christ be expressed in its fullness without  a real bond of love - of solidarity lived concretely - between consecrated virgins themselves wherever several are present within the same diocese, even if they are not living in community ?

Before continuing the discussion let me clarify for readers that by the word ‘community’ I am not insisting that  consecrated virgins should  live together  like religious  institutes.  I personally feel that  the Rite of consecration to a life of virginity for women living in the world  is being misused  in some parts of the world by women who want to live an individualistic spirituality which  is against the mind of Christ, because they do not see the local Church as a community / family to whose service they are dedicated.

The constituents of the Church can be found in the Catholic Church at the Universal and Diocesan level to the fullest extent:

This is visible at its best in a Diocesan Pastoral Council which has representatives of all sections of the local catholic community thus truly representing the whole Body of Christ. Next  it becomes visible in a Parish Pastoral Council.  In all other communities like Religious Institutes, Associations, Movements, Small Christian communities, etc., only some part of the Body of Christ is usually represented. So  when we say that the consecrated virgin is an image of the Church herself,  she best represents the Diocesan Church  and the Universal Church that is founded on Rock according to the intention of Jesus Christ.

CANONICAL PERSPECTIVES : 

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.

§2 Virgins can be associated together to fulfil their pledge more faithfully, and to assist each other to serve the Church in a way that befits their state.

Why has 'order of virgins' been added to the canons on consecrated life  in only one particular canon 604 ? 

When the Rite was promulgated after the Second Vatican Council and  canon law 604 was formulated, why did it indicate the term  ‘order of virgins’ to be added  specifically to canon 604? The term 'order of virgins' is not mentioned anywhere else in canon law, even for monastics who have a separate  version of the same rite in the Roman Pontifical.

If the term  ‘order of virgins’ applies to ALL women  who received the consecration according to any of the two  liturgical versions, according to this view  canon 604 #1 may be interpreted as describing  a purely liturgical category  like the order of priests, order of deacons, order of catechumens,  etc.

However, the canons on Consecrated Life do not include specific canons for the order of priests, order of deacons, etc., who can be incardinated in a diocese or belong to a monastery or religious community or secular institute, lay association, etc. Hence, my interpretation is that canon 604 #1 does not describe the ‘purely liturgical’ category of the order of virgins. Instead it describes the ‘SOCIO-liturgical’ category of ‘Diocesan/Universal’ consecrated virgins with a particular identity and mission.

Point A] If the OrdoVirginum includes all women who received the consecration  through one of the two versions of the rite for  monastics  or those living in the world, by logical extension  it would include women who received it  while being full members of  Secular Inst,  Lay Asso. , Third Orders  of Pontifical or Diocesan right, Diocesan hermits, Solitaries, and Lay Singles.

Point B] If the OrdoVirginum is legally limited to canon 604 and has its own vocational identity and mission, then logically it should NOT apply to Secular Inst,  Lay Asso., Third Orders  of Pontifical or Diocesan right, Diocesan hermits, Solitaries, Lay Singles, etc., who follow a different spirituality. [ e.g. in a situation where such a woman seeks dispensation from vows of a secular institute or lay asso. or third Order  of pontifical right, the procedure of the institute / association/ third order  would  be followed. The diocesan bishop would not be primarily involved .

Point C]  In some parts of the world, women receive the consecration of virgins   when they already belong to and follow the spirituality of  a secular inst. or lay association or third order or hermit or solitary or lay single, etc. Hence, I wonder whether  they would  have a special link with the particular diocese  according to the identity and mission of OrdoVirginum. Then they should not come under canon 604. They come under the social category of the group or spirituality they follow.

Others have first received the consecration of virgins, are  linked to the diocese, and then  because they are the only CV in the diocese, they join a secular inst. or lay association or third order [as core members, not as associates of these groups, for support]. In such situation they  naturally  cannot live fully the specific identity and mission of OrdoVirginum and should cease to come under canon 604.

[I have taken the analogy from canons related to Deacons who can be diocesan or belong to a religious institute or secular institute, etc. read here ]

Point D] To avoid confusion, should the Church limit the term  OrdoVirginum to  women who specifically lead a  diocesan based spirituality in its original expression as mentioned in the Rite and tradition of the early Church, adapted to today’s world  -which means their community is the diocese, and to associations  of consecrated virgins strictly based on Canon 604#2  ? This would also give the Order of virgins according to canon 604 a public juridical personality because it signifies ‘order’ as a liturgical and social category in the Church.

Public Juridical person:
 
 If canon 604 is limited to consecrated virgins leading a diocesan vocation with the original identity and mission  as mentioned in the Rite and in early Church tradition, then I think every consecrated virgin even as an individual would belong to a public juridical person, as per canon 113, since she  belongs to the order of virgins which  is a communion of all consecrated virgins since 2000 yrs. By the same logic, all consecrated virgins together who are alive on the earth today  would be a public juridical person.

An individual consecrated virgin or the  OrdoVirginum symbolises the One, Holy, Catholic and Apostolic Church. Hence they could perhaps have the status of a moral person or public juridical person. Even if there is only one  diocesan consecrated virgin, there should be prayers for the order of virgins because by doing so the community is praying for all virgins /churches/souls/ in  history and in present and future. The same effect is not present in prayers only for clergy, religious institutes or lay faithful  as we usually hear. Scripturally the order of virgins IS connected with the identity and mission of the Church as mentioned in the book of Revelations.  It’s omission from the prayers in the liturgy of the Church is a big ? for me.

SUMMARY:

The questions  I have begun reflecting in this and the previous blog-post  have practical effects on the lives and vocation of consecrated virgins today. To summarize, the OrdoVirginum is a liturgical category according to the Catechism of the Catholic Church and includes nuns or those who live in the world who have received the same consecration. By logical extension the OrdoVirginum  would include all virgins consecrated through one of the two versions of the Rite of consecration in the Catholic liturgy.

CCC The Consecrated Virgin (922-924)

Christian virgins cling to the Lord with a greater freedom and live in an approved state of virginity "for the sake of the kingdom" (Mt 19:12). Virgins are consecrated to God by the diocesan bishop and are dedicated to the service of the Church (Canon 604).

The order of virgins establishes a woman living in the world (nun) in prayer, service, and apostolic activity. These virgins can form themselves into associations (Canon 604, #2).

However Canon 604 #1 is placed in the section on Consecrated Life  in the Code of Canon Law, which does not have parallel /specific canons for the liturgical category of order of priests, order of deacons, etc., who like the order of virgins  may also join monasteries, secular institutes, lay  associations, third orders or live single, solitary lives, etc.

Hence my interpretation is that canon 604 #1 and 2 refers  specifically to Diocesan/Universal  consecrated virgins. It should not be applied to consecrated virgins who become core-members of other communal or individual  forms of consecrated life that have a different spirituality.

I think it is in a similar sense that Vita Consecrata describes the Order of Virgins . see here

Interestingly the Speech of Holy Father Benedict XVI during the Meeting with consecrated virgins in Rome recently in yr 2008 was addressed ‘To the Order of Virgins’ see here   and it clearly describes the particular  Diocesan /Universal identity  and mission .

The OrdoVirginum also represents in a particular manner –the Marian dimension of the Catholic church. How far this can be realized when a consecrated virgin is   also a  member  of another communal or individual form of consecrated life  -is something to reflect upon, because it may blur and dilute the real vocation.

For Part I  of this  post   Read here


For my personal research article  on Ordo Virginum   click here