[[Sister, in arguing that consecrated virgins living in the world are called to a secular vocation which is without mitigation or qualification you once said something about formation needing to be changed if the vocation was NOT secular. I couldn't find what you wrote though. Can you help me with this?]]
Yes, sure. First though, while I am clear the Church teaches canon 604 vocations are secular vocations without mitigation, they ARE significantly qualified as sacred or consecrated secularity. I hope I was sufficiently clear on this point in other things I have written.
The point you were looking for is found in my 20. November.2011 response to Jenna Cooper's (Sponsa Christi blog) post around that time. Notes From Stillsong Hermitage: Canon 604 --- Response to Jenna Cooper In that post I argued that the Church's own praxis confirms the secularity of the vocation in the fullest sense of that word. She does this in a number of ways, but one significant way involves consecrating women living secular lives while not demanding a formation where one relinquishes a secular life in the process. The Church does not require a change of jobs, a move to a convent, preparation for vows (which means, among other things, divesting of property or signing a cession of administration), a new way of dressing, letting go of relationships, hobbies, interests (including political interests and activities) or anything else which marks their way of life as secular. She does not require these women let go of a personal life-vision of a secular mission which is sacramental, truly holy and which the entire world is MEANT to live. IF the vocation were not really secular then the Church would need to require candidates for consecration adopt a different way of living BEFORE consecrating them (and before determining they COULD be consecrated).
This would need to occur so that, at the very least, both the candidate and the diocese can discern whether or not the person is truly called to this. As you are no doubt aware, the Church does not profess or consecrate anyone without being sure they have lived the life expected of them for some time prior to definitive commitment. It would be completely irresponsible to do otherwise not only because the discernment process would be worthless in such a case, but also since the person thus professed and/or consecrated is placed in danger of serious sin if they are not truly called to the life embraced. Integrity of witness and life would require one be formed in the life one was expected to live and more, that one be prepared for the life that God is calling them to live.
Thus, a hermit, for instance, does not move into her hermitage and begin living the silence of solitude on the day of (much less the day after) consecration, nor does she only begin living poorly, celibately, or obediently the day she makes vows. She does not quit her secular job just prior to being professed (even temporary vows!), for instance, or give up all of her everyday secular activities and relationships the day of profession. She must be a hermit with the heart, vision, and habits of a hermit long before being professed or she is NOT professed. Similarly, neither does the Church expect a consecrated virgin to start living a non-secular (or quasi-religious) life the day of her consecration. Quite the contrary is true. For those suggesting consecrated virginity for women living in the world is not a secular vocation I argue instead that the vocation is a secular one not least because the Church consecrates women living entirely secular lives.
There is a corollary here. Some suggest that the secularity of the vocation is doubtful and can only be seen in the superficial or "weak" sense of "not living one's consecration out in a monastery." They seem to expect the Church to add on extra requirements (the whole Liturgy of the Hours (LOH), distinctive garb, vows or at least promises of obedience, full time parochial work, etc.) AFTER a woman has been consecrated to the life. But what does this say about the way the vocation has been lived during the past 30 years? What does it say to those women whose vision of mission extends this call into every corridor and corner of human activity in true catholicity? What does it say to scholars who are clear that c 604 represents a recovery of a charismatic way of living both a consecrated and entirely secular life that was lost in the 12th Century but until then existed side by side and in equal dignity with cloistered nuns who were also consecrated virgins?
It suggests that in the past 30 years women living this vocation were all wrong because they were living a clearly secular vocation rather than a quasi-religious one. To be frank, it suggests that the Church was mistaken in trying to recover the secular expression of this vocation and that historians and theologians reflecting on the import of sacred secularity are all wrong. It suggests that c 604 is misguided and rather than having a central place in the new evangelization or in promoting Vatican II's insight that ALL, including those living secular vocations, are called to an exhaustive holiness, this vocation really has no meaningful place at all. (Vocations which are neither fish nor fowl tend to speak to no one radically enough to inspire them.) It suggests the Rite of Consecration itself was badly written not only because it specifies this is for women living in the world, but because the homily included there is clear that these CV's are given entirely to their brothers and sisters in the things of the Spirit and the things of the world.
Everything the Church says and does with regard to this vocation says it is a secular one, and secular in the fullest sense. From what she writes about its nature and history, to her liturgy of consecration, to the way she implements and governs it she affirms the vocation as secular. It is ALSO and emphatically a consecrated vocation with a charism and special graces the world needs very badly indeed. But the world needs this vocation in order to live its own secularity with sacramental vigor and integrity. If one takes away (or minimizes) either element then one changes the essence of the vocation.Fortunately, apart from a minority of CV 's who seem to prefer this be a form of quasi-religious life in which they are more visibly set apart from the saeculum by externals, there is no reason to believe the Church's own view of the unabashedly secular nature of this vocation is up for grabs or is otherwise unsettled. In any case, one small but significant piece of the evidence for this is simply the fact that the Church does not require candidates for consecration under c 604 to cease living secular lives and embrace some form of separation from the world (symbolized by distinctive garb, vows, etc), before (or after) she consecrates them. (The veil is worn during the Rite of Consecration and sometimes again on anniversaries of that day; otherwise the visible and public symbol of the vocation is the CV's ring.)
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