On Consecrated Widows in Western and Eastern Churches

[[Dear Sister Laurel, you have articles on hermits and consecrated virgins. I wondered if you have any information on consecrated widows. John Paul II mentioned them once or twice that I know about, but I can't find out anything more about them. Should I contact my diocese the same way someone wanting to become a hermit should do?]]

Hi and thanks for your questions. It is true that in the early Church consecrated widows were a pivotal segment of the Church and central to her ability to carry out ministry, maintain house churches, etc. Over time, however, this particular vocation became less pivotal, in part as the Church opted for male deacons and codified their roles for men (vir) only. While c 605 instructed bishops on their responsibility to pay attention to new forms of consecrated life, and while St John Paul II wrote about consecrated widows, the contemporary Western (Roman Catholic) Church as such has never implemented this vocation except sporadically. It is not included in the CIC, the Roman Catholic Church's Code of Canon Law, although there is room for it because of c 605. Rome would need to concur, however, and establish the vocation officially in universal law. Under John Paul II, a canon was included in the CCEO (1990), the Code of Canon Law for Eastern Churches. While individual Roman Catholic bishops have "consecrated" some widows, it remains the case that the vocation is undefined (what are these persons actually called to in the church?) and the canonical authority to do so is currently doubtful. 

I believe you should contact your diocese, yes, but I cannot honestly encourage you to believe or hope that they will consecrate you; that is unlikely in the extreme unless you live in a diocese where this has already been done. Even then, the nature and content of this vocation is unclear which tends to empty it of meaning in the eyes of the Universal Church. On the other hand, if you have the courage and the will to go this route you could be among those who help to define such a vocation in the Western Church, sort of as the monastics who allowed themselves to be laicized in order to pursue eremitical life. Eventually this led to recognition of solitary eremitical life under c 603. Since c 605 already exists to encourage bishops to be attentive to new forms of consecrated life (approval can only be given by the Apostolic See), you would be a pioneer possibly helping in a humble way to move the Western Church towards canonical approval of Consecrated Widows as a specific public and ecclesial vocation.

Canon 603 and Some Misconceptions

[[Sister Laurel, what does it mean to call canon 603 a "proviso"? Here is the passage [from something I read online] that has me confused, [[What is cited in The Catechism of the Catholic Church and in the proviso of CL603, and by virtue and fact of the specific vows required of each state of life in the Church, should suffice to explain why consecrated Catholic hermits (and also the consecrated virgins and widows) are part of the Consecrated Life of the Church--although they can have originally derived from the Hierarchy or the Laity.  Likewise, consecrated Catholic hermits (virgins, widows, religious brothers and sisters) are not representative nor part of the Hierarchy of the Catholic Church, as in Holy Orders of priests and bishops.]] I am also confused by the following [also from something I read online] [[The Catholic aspiring to the consecrated state of life as an eremite, must then fulfill the requirements in profession of vows and live in accordance with the cited specifics in the Catechism of the Catholic Church, of the institutes of the consecrated life of the Church.And, if the aspiring hermit requests and a bishop agrees, then to fulfill the additional provisions of Canon Law 603.]]

I can understand why you are confused. There are several problems with the first passage cited. First Canon 603 is not a "proviso". It is not a conditional statement or stipulation attached to an agreement. It is a norm which, by itself alone, provides for and defines a form of consecrated life lived in law and in the name of the Church. I don't know why anyone would refer to c 603 in this way unless 1) she does not understand the word proviso, or 2) she is trying to make of c 603 a conditional option added to a larger binding contract or set of statutes which then may or may not be used by a diocese at their discretion. In such a case she is simply mistaken in this. Granted, canon 603 is a Canon in the larger code of canon Law of the Roman Catholic Church. Perhaps it could bear the name "provision" since it provides for a singular form of consecrated life (though this fails to capture the normative nature of a canon) however, it does not have a conditional or provisional character. So, I understand and share your confusion with such a characterization. I think the poster's mistaken meaning is made clear in problem # 6 below.

The second area of difficulty is the division of the People of God into Lay and Hierarchy. The proper terms are ordinarily laity and clerics or laity and clergy or even lay persons and ordained. Though the entire Church is hierarchical we also technically refer to the hierarchy of the Church as the clergy from Deacon to Bishops and higher. When we refer to the consecrated state of life or "consecrated life" however, which can be drawn from either laity or clergy, the Church is very careful to point out that this does not constitute part of the hierarchical structure of the Church; this is important because once not so long ago our Mass prayers referred to priests, religious, and laity as though there were three castes and religious were part of the hierarchical structure of the Church. This contributed to the highly problematical notion that lay life was an "entry level" vocation and religious (or consecrated) life was a 'higher' vocation with priests being even higher.

Today we note that the term lay has two distinct senses, 1) a hierarchical one in which laity includes all baptized who are not clerics (this also implies all religious and consecrated persons who are likewise not also clerics), and 2) a vocational one in which those in the lay state are contrasted with both religious (those publicly professed), consecrated persons (those in the consecrated state of life), and the clergy (the ordained). So, for instance, vocationally speaking I am a religious and member of the consecrated rather than the lay state of life. Hierarchically speaking, however, I am a lay person. My pastor, for instance, is also a religious and member of the consecrated state of life vocationally speaking. Hierarchically speaking, however, he is a cleric or priest. Lay hermits (those with private vows or even without them) are lay in both the vocational and hierarchical senses of the term. This is why in sec 873ff the CCC notes, "The term "laity" is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church."

The third problem is that the Catholic Church does not presently have consecrated widows who belong to the consecrated state of life or the "consecrated life" in the Church. While this vocation existed in the ancient Church and Pope John Paul II wrote about it hoping it would be included in canon law to be made part of Church life once again as a public and ecclesial vocation, and while some Bishops have accepted the dedication of widows and are required to be open to "new forms of consecrated life" (c 605 requires this), Canon 605 also states that any new form of consecrated life must be ratified by the Vatican (the Pope). In the case of a vocation to consecrated widowhood this has not been done. It therefore does not represent a form of consecrated life in the Church today though there are significant hopes that one day this will change.

The fourth problem is with the reference to Catholic Hermits or other members of the Consecrated state not being representative of nor part of the hierarchy of the Catholic Church as are priests and Bishops. This sentence is confusing because it can be read two ways: 1) Consecrated Life is not representative of the hierarchy or 2) Consecrated Life is not representative of the Church nor is it part of the hierarchy. While the consecrated state of life does not constitute part of the hierarchical structure of the Church, those in the consecrated state are certainly representative of the Church herself. They are specifically commissioned to live out the various forms of consecrated life in a representative way in the name of the Church. Thus they are Catholic religious or Catholic hermits. Lay persons live the lay state similarly which is why they may call themselves Catholics or Catholic laity. The lay state is entrusted to them when they are consecrated in baptism and they are commissioned through the Sacraments of initiation to live it well. This means every member of the Church is representative of the Church in some way --- though I agree, they are not all of the hierarchy. Some are representative of the clerical state (Catholic priests and deacons). Bishops, Archbishops, Cardinals, and Pope represent the hierarchy proper while all are part of the Laos tou Theou. Unfortunately, it sounds like the poster you cited could be arguing a form of clericalism which says only clergy represent the Church!


The fifth problem comes in your second citation and has already been written about in a previous post here. The term "institute" refers to a religious community or congregation of some sort, not to a legal norm, requirement, principle, or statute. Consecrated life has three basic forms, community life (both ministerial and contemplative in a variety of institutes), solitary eremitical life (c 603), and consecrated virginity lived in the world (c 604).

The sixth problem is related to problem #1 above. As noted above, Canon 603 is not a set of "additional requirements" appended to these other supposed "institutes" and requirements. It is the ONLY way in which a person can become a solitary member of the consecrated eremitical state of life and thus live that life in the name of the Church. If one wants to become a consecrated hermit without joining a congregation it MUST be through this canon. There is NO OTHER way. Neither oneself nor one's diocese can choose another option (say, private vows) nor treat this canon as optional or "provisional" and still allow one to enter the solitary consecrated eremitical state. This is what makes canon 603 so very unique; it extends the category "religious" and thus, the possibility of public vows and consecration to a person without any link to an institute of consecrated life. (cf Handbook on Canons 573-746, p. 55 on c 603.2)

The seventh problem is also related to treating Canon 603 as a set of "additional requirements" but more specifically suggesting these are added to the Catechism of the Catholic Church and other requirements or "institutes" of the Catholic Church. While the CCC is an important compendium of the teaching and life of the Church designed to give every Catholic a basic sense of what the Church believes and teaches as well as how her members live this faith, in regard to the consecrated eremitical life it is more descriptive than prescriptive. For hermits belonging to Institutes of Consecrated Life what is prescriptive of their life (what prescribes how they are to live while extending commensurate rights and marking their ecclesial obligations) is law, namely, canon law and the Institute's own proper law (her constitutions, statutes and Rule).

For the solitary hermit consecrated under canon 603 what is prescriptive of her life is similar: Canon law (especially c 603 but other canons as well), and her approved Rule (given a formal Bishop's declaration of approval). The Rule, which the hermit writes herself, serves as the c 603 hermit's own "proper law" while Canon 603 in particular especially represents universal law in her life. The Catechism of the Catholic Church describes dimensions of such lives but is not binding in the same way universal and proper law are. In fact, some parts of the CCC (like paragraphs 920-921) must be read in light of the Code of Canon Law (as well as the Catechism's own glossary), not the other way around! To put the Catechism in a more primary place and add c 603 as a "proviso" or an additional, conditional requirement, for instance, is to completely misunderstand the nature of the CCC, its relation to Canon Law in these matters, and especially then, the vocation to solitary consecrated eremitical life and the role of c 603 in that life.

Thanks again for your questions. They were excellent. For the time being I am going to distance myself from the continuing list of misconceptions being posted on the blog you have cited. Not only is it Lent, but I have some other writing, another project, and one other question to complete which means I won't be able to get back to you again for several days in case you have further questions; (it may be Saturday or later before I can do this). Besides, this matter of the distinction between lay hermits and hermits consecrated under canon 603 really has been explained here many times in one way and another, several times quite recently, and I am feeling a tiring and kind of sad futility in trying to clarify or even occasionally correct what may, at least for some persons who blog about this, really be a willful distortion and refusal to hear.

You see, it is one thing when a single critical  and canonically obscure or complex word is misunderstood here and there or when there is legitimate and honest disagreement between knowledgeable people; it is another when entire texts are wrested from their ecclesial context and twisted in a thoroughgoing way to conform to an entrenched delusional system. Your own question made me aware that perhaps the situation I was addressing was more the latter than the former so I am grateful you posed it for that reason too. The first kind of situation can and should be dealt with through discussion; both persons come away ahead then. The second cannot. While I feel strongly that canon 603 needs to be better understood, and more strongly that folks not be misled, it is that second kind of situation from which I need to distance myself.

Meanwhile, your own questions and those of any reader here are something I am happy to continue responding to --- though from now on it may be without the passages they cite. Thus, I encourage you to please feel free to check older posts under the appropriate labels if questions remain or are raised in the meantime.

Questions on Male version of Canon 604

[[Dear Sr. Laurel, I was wondering if you could answer a question for me. I know about Canon 604 and how certain women can be consecrated virgins, and this consecration can never be dispensed with. But can laymen be consecrated celibates? Is there such a thing? Or would they just make a private vow of chastity? E.g., I know someone who was promiscuous for a number of years, came back to the Church, and made a private vow of chastity. I don't know if he took it a step farther and went through any ceremony with a bishop or priest, but he is a layman and not married, and plans on remaining unmarried. He refers to himself as a "consecrated celibate."]]

The answer to your first question is no. At this point in time there is no vocation for individual lay men who would like to be initiated into the consecrated state in a way similar to consecrated virgins. Rome is said to be talking about reprising the vocation which existed in the early Church (men consecrated in this way were generally called Ascetics), but as far as I know, no steps have been taken to do this. (By the way, a similar vocation has been proposed for widows, and a few Bishops have "consecrated" Widows in this way, but as yet, the vocation has not been ratified by Rome and c 605 which refers to new forms of consecrated life and  demands Bishops' openness to these requires that this ratification occur before it can be considered a new form of consecrated life. Until it does, we do not have consecrated widows either.) Canon 603 governs eremitical life and it is possible for a single lay man to discern an eremitical vocation, but again, this would be vastly different from the vocation of canon 604 or that of ascetics in the early Church. It is emphatically not, as some have reportedly said, the male counterpart to c 604.

If a person decides to remain celibate they may make a private vow. In such a case, they are, for the length of time the vow is kept, dedicated celibates, but not consecrated ones. Despite the wide misuse of the terms consecration or consecrate today as actions referring to one's self-disposition, it remains the case that only God consecrates, only God makes holy or sets aside as holy, only God through the public mediation of the church initiates one into the consecrated state of life. Vatican II was very careful to refer to the human action in profession with terms like dedication, etc and reserved the term consecration for the divine action in such a commitment. Additionally, therefore, its usage is reserved for initiation into the consecrated state of life. To use it otherwise is confusing at best. You see, since initiation into the consecrated state implies public rights and obligations along with new legal relationships as well as necessary expectations on the part of the whole Church (this is one of the reasons this is considered a public commitment), it is unhelpful to use it to refer to someone who has not been formally and publicly called to or accepted those rights and obligations. (By the way, it can and has been argued that no consecration can be dispensed, but the public obligations, rights, and legal relationships attached to the vows and to the consecrated state of life can be dispensed.)

Finally, your friend might have had a priest or Bishop witness his private dedication (or even receive these vows AS PRIVATE), though this is not strictly necessary,  but there is no provision in canon law for the public reception of such a vow by an individual. For this reason, their presence would not change or have changed the entirely private and dedicatory nature of the vow itself. It remains a significant but still-private act of personal dedication.

I hope this is helpful.

On Widowhood and Silence

[[Sr. Laurel - I was unable to be there for the whole of the interview you did with Sisters Julie and Maxine recently, but I have now obtained the recording from iTunes. I have a question which I would have liked to have asked at the time. Before you took your vows with your Bishop, was there a period of formation for you? Was it formal or informal? Was there anything that paralleled the temporary vows that other religious take during their first years in a religious order?

I am a widow and I'm too old for a formal religious vocation (I'm 73), but I have been looking for whatever my life should be for the time I have left. I was so impressed with all you said and with your blog which I've read rather extensively since the interview. I know I am not a hermit, but I am trying to learn to live creatively and with integrity in the unfamiliar quiet of my new single life. I would like to think that someday I could really live in solitude with God without trying to escape the silence. Anyhow, thanks so much for sharing with us of the Nuns Life community! It was a blessing to listen!]]

Hi there,
Many thanks for your comments! I am glad you were able to join us, and also grateful for your questions.

While Canon 603 does not specify either formation or temporary vows, it is usual to require both because both are ordinarily necessary. (In particular exceptional cases, especially where someone has been vowed and also lived as a hermit for some time, a diocese may decide it is prudent to forego temporary profession, but this is rare, and also generally risky for all involved.) When dioceses require temporary vows of someone (the normal pattern), they usually do so for a period of from three to five years. Some use a period of two years, but none less than this as far as I know. Dioceses could and do also extend the period of temporary vows, of course, because this period is still one of discernment for all involved.

Formation is a tricky question. As I have written here before, no diocese "forms" their hermits. They expect them to find ways to get this formation on their own. Often they expect the person to have this formation before they contact the chancery with their petition to become a diocesan hermit. They may suggest resources to a candidate if they have and know of them, but usually that is all. Generally diocesan personnel have neither the time nor the expertise to undertake the formation of a hermit --- nor is it really their "job"! Also, sometimes there is the basic wisdom of the desert at play in their thinking: "remain in your cell and your cell will teach you everything." Dioceses expect hermits to "learn" their "hermiting" and be formed by living in solitude and coming to know the silence of solitude. However, at the same time, they require a diocesan hermit to have some theology, knowledge of the vocation and its history, to understand and be prepared for making and living the vows, etc. So, I would have to say formation is generally informal but also an imperative which is both demanding and mainly rooted in dependence on the initiative of the one called to solitude.

There are some attempts to help with this. Network of Diocesan Hermits, for instance, though fledgling still, provides some mentoring for verified candidates for diocesan hermit profession. This can help fill the formation gap though especially here the initiative and impetus falls on the candidate's shoulders. Online courses are available on monastic life, history, and theology for very little money. More important is probably the work one does with a Spiritual Director, and I would encourage you to find someone for ongoing SD who can assist you in making the transition you described, and just generally developing your spiritual life (something we all need to do) within the new context of widowhood.

One vocation that is not canonical (yet), but has been mentioned by Pope John Paul II and others is that of consecrated widow. I would suggest you look into this for yourself as well (because you may decide you are not a lay hermit or called to be such). If, after considering this and learning what you can about it, you decide this might be a way to go, you can get an appointment with someone in vocations at your chancery, or (perhaps) with your Bishop to discuss options. It may be that he would be open to exploring this vocation with you. (Because of Canon 605 Bishops are obliged to be open to new forms of consecrated life; this could be one of those.) What you are dealing with is what widows all over the world deal with and finding a way to explore the meaning of your life as widow would be very helpful to many. There is a blog that has stuff about this vocation --- I think by a Cistercian nun, but I may be wrong about that. I will send you the link if I can locate the blog and you can contact the author. Anyway, definitely do some research online about it and see if it captures your imagination!

The problem of learning to live with and within silence is difficult for many people --- maybe even most. One thing you might consider doing is journaling when things get tough and the urge strikes to turn on the TV, run out shopping, call someone on the phone --- all to merely fill or distract from the silence. Another thing you might try is to make a cup of tea or coffee, and simply sit in the silence being attentive to what is actually going on all around AND WITHIN you. Let yourself smell the drink, feel the warmth, taste it, etc and while doing this call upon God to be with you and let the silence work on you in a different way. It will happen because you are choosing to allow it instead of fighting it. You might set up a table somewhere where you can work on a jigsaw puzzle (or a regular space for some other hobby you enjoy and can turn to) when things get difficult or cabin fever hits, but where you can attend to the silence in a new way as well.

At this point in your life it may well be that silence is a symbol only of physical solitude, and so too, of absence and emptiness, but in time, and with practice, it can become one of presence and fullness. If you choose any of these (or other) tactics they need to be part of a strategy as well as a time where and when you also consciously turn to God --- not to change things in some abrupt way, but simply because he is there and wants to share what is happening with you. Allow him this space and time and do it while you are especially attentive to the pain, loss, and other sensations you are experiencing. Lengthen these periods as you are able. None of this is easy, but over time such praxis will change the character of the silence you know now and help you to live with and within it. You may well even come to live from it as you discover what Canon 603 calls "the silence of solitude" and Eastern Christianity refers to as hesychasm!