Should Eremitical Profession Take Place at Mass? (Reprise from 2013)

Reprised because of similar questions received recently. [[Dear Sister O'Neal, I have heard that professions of diocesan hermits need not take place during Mass and that those insisting on making their profession during Mass are opting for something that canon law does not require; I also heard it is something which goes against the hiddenness and simplicity of the hermit vocation. Is that correct? The person who said this asserted that the Catechism and Canon law say that there needs to be no big service and there can even be just a sign of commitment. A public celebration is not necessary or even appropriate. The idea of having lots of people attending seems to be something some hermits need for ego, or as a sign of being "approved of" etc. You made vows at a public Mass. Why did you choose that option?]]

It has been a while since I heard these arguments about ego and canonical "approval". I am disappointed they are being made once again. I have tried to be tactful in responding to the attitude and errors involved, not always successfully; I admit that that is a bit taxing sometimes. Still, there is an essential tension between the public character of this vocation and the call to essential hiddenness or stricter separation of the diocesan hermit. Exploring this tension is something I enjoy and believe is important even apart from statements like those you have asked about; for that reason let me approach your questions from that perspective.

While it is true that initiation into religious life (what is called reception into the community for instance) is not allowed to take place during Mass, and while first, simple, or temporary vows which will be liturgically a relatively simple matter may or may not take place during Mass, perpetual or solemn vows are a different matter and the Church herself says clearly that it is appropriate that these occur within the context of a public Mass where attendance can be high (par 43 Rite of Religious Profession for Women, "It is fitting that the rite of profession by which a religious binds herself to God forever should take place on a Sunday or a solemnity of the Lord, of the Blessed Virgin Mary, or of a saint distinguished in the living of the religious life."  and again, no 45, "Notice of the day and hour should be given to the faithful in good time so they may attend in greater numbers." )

Other prescriptions delineated in this Rite involve the use of the cathedral or parish church, making the profession at the chair and in the sanctuary, use of fitting solemnity but also eschewing lavishness unbecoming religious poverty, sufficient bread and wine for all, what is necessary for the giving of insignias, etc. Could a hermit choose to do something else? I suspect they could; whether it would be theologically and liturgically appropriate is something the hermit and her Bishop would need to determine. Certainly, the hermit could choose a Mass with a more intimate setting, especially for temporary profession, but again, it is the Church herself that specifies the appropriateness of wide attendance and publicity in her own Rite of Religious Profession.

 You see, none of this has to do with ego or the hermit's desire for public recognition; it has to do with the Church's esteem for this vocation (this gift of God!) and the appropriateness of a liturgical celebration for life commitments like this. This is about the value of the vocation to those witnessing or later learning about this vocation. One does not do it for oneself but for God and those who are precious to God.(Thus we do the same with Baptisms, marriages, consecrations, and ordinations --- whenever public commitments are made which establish the person in a new public and ecclesial identity or state in the Church .) As for the claims that the CCC and Code of Canon Law say a hermit need not have a service and may use only a sign of commitment, I don't know anywhere that either book says anything about this with regard to canon 603 hermits. Canon Law (cc 654-658, the section spelling out the law re profession of religious says nothing about this; C 603 itself is merely clear that the hermit may make vows or other sacred bonds. It says nothing about the context in which these are to be made. The CCC does not address either issue of course. In other words, these claims seem to me to be specious and simply plucked out of the ether.

It is true that in dealing with private vows the Church tends to expect these to take place outside Mass so people do not confuse them with public vows or vows made and received in the name of the Church. Perhaps the person you are quoting was speaking of private vows rather than public ones and something other than either the CCC or Canon Law per se. Alternately, perhaps s/he got the references wrong. The issue of sources aside, it remains possible s/he was speaking of temporary canonical vows or professions, but perpetual or solemn vows and actual consecration are a different matter and there is no way one makes a solemn commitment like this without a liturgical celebration (Mass).

Your question about my own profession taking place at a Sunday Mass seems to be tied to the notion that it was done out of ego. Let me correct that idea. First , I did not choose to have a Mass; my diocese naturally set up a date and time when the Bishop would preside at my profession and the appropriateness of this occurring at a Mass was understood by everyone. This is not simply custom but at heart a reflection of our sacramental theology, the theology of consecrated life, and our theology of the church. So my pastor and I worked with the diocese and used the official texts for the Rites of Religious Profession;  I also worked with a canonist and Vicar for Religious to ensure all was done in a way that was legitimate and appropriate.

Details that were worked out in advance included the texts of the vows or vow formula (I used a vow formula I had used before but with some slight changes for the occasion), the insignias (ring, cowl) and other things (candle, vows to be signed during Mass), readings, and all the persons who would be participating in the liturgy apart from the assembly (servers, lectors, cantors, delegate, concelebrants, etc). The diocese provided a worksheet for all of these things and, immediately prior to the Mass, provided several legal documents that needed to be signed apart from the vow formula itself. (That is signed on the altar during the liturgy --- in this case by the bishop, myself, my delegate and the pastor of the parish.) In other words, this was a diocesan matter undertaken on behalf of the local and universal Church, not something I desired out of ego; it was undertaken because the Church clearly saw it as completely appropriate and significant.

But let me be equally clear: there is no doubt I would always choose to make perpetual profession during a Mass. Theologically and liturgically this would have been completely fitting for the solemnity and significance of the event. It should be clear that life commitments of this sort which also mediate God's consecration and the commissioning of the Church are appropriately done during Mass where the effective (real-making) symbolism of self-gift, consecration, and commissioning are clearest and paradigmatic. This is also important since the person making the commitment is assuming public/legal rights and obligations which affect the entire Church, and that most intimately affect her local Church --- both diocesan and parish communities. While the hermit may live a life of essential hiddenness, the act of perpetual profession is both a public and an ecclesial one. It is an act of love and worship celebrating the God who calls us to life in union with him, espousal to Christ, and communion with one another. It marks and implicitly celebrates all the forms of love and worship that have brought the person to this moment: Divine, familial, community, friends, et. al. It is only appropriate that all of these people should be able to participate in such a celebration of love and grace --- and of course that it be done at Mass where Christ is uniquely present, proclaimed, and received.

Further, the Rite of Profession marks a commissioning to make this love and worship even more fruitful in the future and says we do this together. No authentic hermit is ever truly alone and that is certainly true of a diocesan hermit. Not only does she live with and from God, but she lives at the heart of the Church and is publicly commissioned (at the very liturgy we are discussing, in fact) to do so in an essential hiddenness. Such life is always nourished by the Church (especially in Word and Sacrament) even as this same life nourishes the Church as a whole. Finally, I should note that if it is appropriate for strictly cloistered nuns to celebrate their own solemn professions in the sanctuary of a church open to visitors (and in the mind and position of the Church it certainly is!), then it is appropriate for the diocesan hermit to do similarly because in either case we are celebrating the Holy Spirit's gift to the Church, a gift which is part of her call to prayer and holiness, a gift which is meant to inspire and nourish her in this goal.

Reexamining an Earlier Suggestion: On Allowing Lay Hermits to Make Private Vows during Mass

[[Dear Sister Laurel, is it possible to celebrate private vows during Mass? I thought you wrote once it was and could be done as part of baptismal renewal, but in other places I see you don't accept such a practice. Did I misunderstand you or have you changed your mind?]]

On the Reasons I have Changed my Mind:

Yes, you are correct on both counts. I have been torn in the past by some lay hermits' sense of "not belonging" or having no real "place" or "context" for their private vows. I also wanted to stress that the lay hermit vocation is a significant one which needs better recognition. Because of that I argued for the possibility of making such private vows as a hermit within Mass at a general renewal of baptismal vows --- and ONLY there (that is, at no other place within the Mass). I tried to make clear why Mass was not ordinarily the place private vows were made and eventually hedged my suggestion all around with caveats. Unfortunately, since that post it has become clearer to me 1) that liturgically this was a bad idea, and even more perhaps, 2) it could not be done without significant confusion of the distinction between private vows and public profession or between the lay hermit living her life in her own name and the Catholic hermit living an eremitical and ecclesial vocation in the name of the Church. This was especially true for the assembly in general.

You see, I have since heard of or been asked about several situations in the US and elsewhere where lay hermits who did not make vows in a public situation would use vows made during Mass (if this were allowed them) to encourage or underscore the mistaken idea that they are "consecrated" or Catholic hermits; while I can understand why this occurs and sometimes sympathize with the person, the bottom line is the Church's general practice of not celebrating or witnessing  private vows during Mass is wise and prudent. Besides lay hermits who don't always understand or (sometimes) even accept the difference between lifestyles undertaken as private commitments and vocations lived in the name of the Church the simple fact is that the laity in general (and sometimes clerics as well) don't understand the difference or its significance either. Still, there is a difference and that has not only to do with the commensurate rights and obligations which attach to public profession and consecration, but even more importantly in this context, with the corresponding expectations the Church as a whole are given the right and even obligation to hold in regard to these hermits.

The Differing Witnesses and Expectations of Public vs Private Vows:

It is important not to give the impression that a person with private vows (dedication) is bound in the same way a person who is professed and consecrated. The expectations others in the Church and society more generally have a right to hold between those with either private vows or public profession differ and it would be unfair to everyone involved to confuse the situation. That way leads to disappointment and even scandal. As I have noted before, this is so because the graces which attach to  profession and consecration and necessary for living them out differ.  (Note that "profession" is not the same as "making vows" though it ordinarily includes making vows. Profession, a broader reality than this, is always a public (i.e., a canonical) act which initiates into a new state of life. Thus, despite common usage (or misusage!) private vows do not constitute profession; they are instead an act of dedication sans consecration, sans added canonical rights and obligations, and sans initiation into a new state of life.)

Because of the differing public rights, obligations, and expectations, the Church has discerned the public or canonical vocation with the hermit herself and assured herself as best she can that this is a God-given and ecclesially mediated vocation which is a true gift of the Holy Spirit. She entrusts it and responsibility for eremitical life more generally to this person after mutual discernment and she expects this vocation to bear typical fruit not only for the hermit herself but for the whole of the Church. She expects and canonically binds the hermit to live the evangelical counsels in a way which is edifying to all who know her or otherwise hear of this vocation, and she expects all of this (and has a right to do so!) because the canonical hermit's vocation is public and lived in the name of the Church under her formal supervision.

But with individual private vows there is no actual discernment of vocation on the Church's part. The individual may certainly believe she is called by God to live this way (and she may be entirely correct in this!) but the Church as such has not discerned nor does she otherwise validate this belief. This is another reason why private vows are witnessed by someone but not "received." Reception is an ecclesial act (an act of the whole Church )which includes the public attestation that these vows are part of a truly Divine vocation the Church herself (whether through Bishops and Vicars or religious institutes and their legitimate superiors) has recognized through significant discernment and public ministry. The fact that reception binds the person professing vows as well as the one receiving these in an ecclesial relationship, while 'witnessing vows does not, is a dimension of the Church's discernment, attestation, and mediation of the presence of a Divine vocation.  Bearing this in mind it becomes even clearer that celebration within a public liturgy is not appropriate for private vows, no matter how carefully done.

Private Vows are Private Matters:

So, while I continue to believe the lay hermit calling is a significant one, and while I believe private vows are a meaningful way of structuring such a life and committing (dedicating) oneself to the freedom it entails, I do not believe it is appropriate to celebrate these at Mass. What always remains true is that private vows are a private matter. While generally trusting the maturity of a person to make such vows, the Church in no way verifies the vocational nature or soundness of such acts of dedication. Persons with such vows are neither professed nor consecrated, nor have they been extended nor accepted the rights and obligations attached to public and ecclesial vocations. To allow such (private) vows to be made in a public liturgy actually lays expectations on the person she may be neither able nor appropriately experienced, trained, or graced to meet.

Moreover, it necessarily leads members of the Church generally to see this as ecclesiastical approval of the act; it is simply too difficult, I think, to prevent people from thinking the Church has approved this "vocation"  (if vocation it actually is) or that she is professing this person and commissioning her to live the life in her name when such a celebration is done at Mass. This would be true even if it were done as part of a renewal of baptismal vows and promises and it was naïve of me to think otherwise.

Additionally there is the entire liturgical dimension which must be considered: is an entirely private act (even this act of dedication) appropriate at a public liturgy? We do not allow others making private vows to do so at Mass; why would we do so for a lay hermit? Private commit-ments do not typically belong to a public celebration. Again, doing so would invite confusion which could be harmful or even lead to offense. I don't think this could be avoided --- whether in the mind of the one making the commitment or in the minds of the rest of the assembly. Later on when the person identifies themselves as a hermit "who made her vows during Mass" there would be no way at all of recognizing the entirely private nature of the commitment and, once again misunderstanding and unreasonable expectations would be created. The bottom line here is the Church's praxis in this regard has been prudent and must be retained.

I have considered removing the earlier post. The caveats added are not sufficient, especially given the existence of lay hermits who continue to mistakenly claim they are "consecrated" and the widespread (even if understandable) ignorance of the Church's teaching on initiation into the consecrated state of life. At the same time the post reflects esteem for the lay hermit vocation and life. It also attempted to answer questions by at least two people so I think allowing those to stand is important. I am sorry though if my opinion at that point was premature or insufficiently considered, and I hope it did not mislead anyone.

Should Hermits be Professed at a Parish Mass?

[[Dear Sister O'Neal, I have heard that professions of diocesan hermits need not take place during Mass and that those insisting on making their profession during Mass are opting for something which canon law does not require; I also heard it is something which goes against the hiddenness and simplicity of the hermit vocation. Is that correct? The person who said this asserted that the Catechism and Canon law say that there needs to be no big service and there can even be just a sign of commitment. A public celebration is not necessary or even appropriate. The idea of having lots of people attending seems to be something some hermits need for ego, or as a sign of being "approved of" etc. You made vows at a public Mass. Why did you choose that option?]]

It has been a while since I heard these arguments about ego and canonical "approval". I am disappointed they are being made once again. I have tried to be tactful in responding to the attitude and errors involved, not always successfully; I admit that that is a bit taxing sometimes. Still, there is an essential tension between the public character of this vocation and the call to essential hiddenness or stricter separation of the diocesan hermit. Exploring this tension is something I enjoy and believe is important even apart from statements like those you have asked about; for that reason let me approach your questions from that perspective.

While it is true that initiation into religious life (what is called reception into the community for instance) is not allowed to take place during Mass, and while first, simple, or temporary vows which will be liturgically a relatively simple matter may or may not take place during Mass, perpetual or solemn vows are a different matter and the Church says clearly that it is appropriate that these occur within the context of a public Mass where attendance can be high (par 43 Rite of Religious Profession for Women, "It is fitting that the rite of profession by which a religious binds herself to God forever should take place on a Sunday or a solemnity of the Lord, of the Blessed Virgin Mary, or of a saint distinguished in the living of the religious life."  and again, no 45, "Notice of the day and hour should be given to the faithful in good time so they may attend in greater numbers." )

Other prescriptions delineated in this Rite involve the use of the cathedral or parish church, making the profession at the chair and in the sanctuary, use of fitting solemnity but also eschewing lavishness unbecoming religious poverty, sufficient bread and wine for all, what is necessary for the giving of insigniae, etc. Could a hermit choose to do something else? I suspect they could; whether it would be theologically and liturgically appropriate is something the hermit and her Bishop would need to determine. Certainly the hermit could choose a Mass with a more intimate setting, especially for temporary profession, but again, it is the Church herself that specifies the appropriateness of wide attendance and publicity in her own Rite of Religious Profession.

 You see, none of this has to do with ego or the hermit's desire for public recognition; it has to do with the Church's esteem for this vocation and the appropriateness of a liturgical celebration for life commitments like this. (Thus we do the same with Baptisms, marriages, consecrations, and ordinations --- whenever public commitments are made which establish the person in a new public identity or state in the Church .) As for the claims that the CCC and Code of Canon Law say a hermit need not have a service and may use only a sign of commitment, I don't know anywhere that either book says anything about this with regard to canon 603 hermits. Canon Law (cc 654-658, the section spelling out the law re profession of religious says nothing about this; C 603 itself is merely clear that the hermit may make vows or other sacred bonds. It says nothing about the context in which these are to be made. The CCC does not address either issue of course. In other words, these claims seem to me to be specious and simply plucked out of the ether.

It is true that in dealing with private vows the Church tends to expect these to take place outside Mass so people do not confuse them with public vows or vows made and received in the name of the Church. Perhaps the person you are quoting was speaking of private vows rather than public ones and something other than either the CCC or Canon Law per se. Alternately perhaps s/he got the references wrong. The issue of sources aside, it remains possible s/he was speaking of temporary canonical vows or professions, but perpetual or solemn vows and actual consecration are a different matter and there is no way one makes a solemn commitment like this without a liturgical celebration (Mass).

Your question about my own profession taking place at a Sunday Mass seems to be tied to the notion that it was done out of ego. Let me correct that idea. First , I did not choose to have a Mass; my diocese naturally set up a date and time when the Bishop would preside at my profession and the appropriateness of this occurring at a Mass was understood by everyone. This is not simply custom but at heart a reflection of our sacramental theology and theology of church. So my pastor and I worked with the diocese and used the official texts for the Rites of Religious Profession;  I also worked with a canonist and Vicar for Religious to assure all was done in a way which was legitimate and appropriate.

Details which were worked out in advance included the texts of the vows or vow formula (I used a vow formula I had used before but with some slight changes for the occasion), the insigniae (ring, cowl) and other things (candle, vows to be signed during Mass), readings, and all the persons who would be participating in the liturgy apart from the assembly (servers, lectors, cantors, delegate, concelebrants, etc). The diocese provided a worksheet for all of these things and, immediately prior to the Mass, provided several  legal documents which needed to be signed apart from the vow formula itself. (That is signed on the altar --- in this case by the bishop, myself, my delegate and the pastor of the parish.) In other words, this was a diocesan matter undertaken on behalf of the universal Church, not something I desired out of ego; it was undertaken because the Church clearly saw it as completely appropriate and significant.

But let me be equally clear: there is no doubt I would always choose to make perpetual profession during a Mass. Theologically and liturgically this would have been completely fitting for the solemnity and significance of the event. It should be clear that life commitments of this sort which also mediate God's consecration and the commissioning of the Church are appropriately done during Mass where the effective (real-making) symbolism of self-gift, consecration, and commissioning are clearest and paradigmatic. This is also important since the person making the commitment is assuming public/legal rights and obligations which affect the entire Church, and which most intimately affect her local Church --- both diocesan and parish communities. While the hermit may live a life of essential hiddenness, the act of perpetual profession is both a public and an ecclesial one. It is an act of love celebrating the God who calls us to life in union with him, espousal to Christ, and communion with one another. It marks and implicitly celebrates all the forms of love that have brought the person to this moment: Divine, familial, community, friends, et. al. It is only appropriate that all of these people should be able to participate in such a celebration of love and grace --- and of course that it be done at Mass where Christ is uniquely present, proclaimed, and received.

Further, the Rite of Profession marks a commissioning to make this love even more fruitful in the future and says we do this together. No authentic hermit is ever truly alone and that is certainly true of a diocesan hermit. Not only does she live with and from God, but she lives at the heart of the Church and is publicly commissioned (at the very liturgy we are discussing in fact) to do so in an essential hiddenness. Such life is always nourished by the Church (especially in Word and Sacrament) even as this same life nourishes the Church as a whole. Finally, I should note that if it is appropriate for strictly cloistered nuns to celebrate their own solemn professions in the sanctuary of a church open to visitors (and in the mind and position of the Church it certainly is!), then it is appropriate for the diocesan hermit to do similarly because in either case we are celebrating the Holy Spirit's gift to the Church, a gift which is part of her call to prayer and holiness, a gift which is meant to inspire and nourish her in this goal.