Followup Questions: On Professing and/or Consecrating Transgendered Persons to Consecrated Life

[[Sister Laurel, you said you opposed the proposed profession of a transsexual. You also said you did it for reasons apart from the person's sexual identity. What you outlined was a pattern of fraud, duplicity, and dishonesty. That raises several questions for me: 1) was there a profession; if not, why is it an issue? 2) is it possible that the bishop does not (or did not) know the person seeking profession was and is a transsexual? What I was thinking was that if it were me I might keep it quiet and maybe play dumb. I know you don't like the question, "Who could it hurt?" but if the person lives as a hermit and doesn't publicize that they are transsexual, maybe they could remain a good hermit without bothering anyone. Maybe that was what the bishop involved was thinking.

3) In what way did you oppose the profession? I can't see you picketing outside the cathedral on the day of profession (just kidding) so what do you mean?! I was also uncertain why you said one does not make vows to gain more data. 4) Aren't temporary vows made while one is still discerning a vocation? Shouldn't they be made exactly to gain more data? I think my last question is a what if question. 5) If you discover there has been a profession, now, several years after you opposed this, what will you do? 6) Do you feel the same way you did when you first opposed the profession? 7) Isn't it possible the person you described has discerned a real eremitical vocation?]]

Thanks for your questions; I've added numbers and divided things into two paragraphs for readability. I have also opted to use feminine pronouns throughout (except for bishops) because that is the form I ordinarily use in my blog pieces; the alternatives open to me are way too clumsy and unreadable. Also, any initials used in this piece were chosen at random. (I picked a couple of scrabble tiles for this!) Finally, while the church's position on professing and consecrating transgendered persons is fundamental to the situation prompting your questions and at least implicit throughout this post, except concerning the idea of using profession under c 603 to achieve justice in the church (one must ask for whom?!), I mainly prescind from a direct discussion of the issue itself here.

The background: 

 Yes, I outlined a pattern of fraud, and dishonesty in the use/abuse of canon 603 and the vows/profession being planned or proposed. I should also have noted I found a kind of desperation and glibness that set this person up both to manipulate and to be used herself. You see, the person seeking profession and I had spoken of the options open to her during a serious correspondence in 2019, as well as about various peoples' opinions that the church's teaching on the profession of transsexuals was going to change. She had been given a great deal of false encouragement regarding potential changes in church teaching and I thought this did her a distinct disservice in its clear lack of candor or realism. 

When she and I began to correspond again in 2022, she had spent extended time as a guest in a couple of monasteries and/or congregations. In one case, when the bishop of the diocese in which the congregation was located became aware of the situation, they were required to make her leave. C____ described this as personally devastating. Though not an actual member of the Order she had been allowed to wear the habit and having to divest herself of this was something that hurt her very deeply. Once out of her guestship (she could never have truly experienced a novitiate) with the congregation, she continued to style herself as a religious and to introduce herself with the usual formal title along with a new religious name in public and correspondence.

As noted above, C___ suffered from several experiences involving the unreasonable raising and (unfortunately) necessary subsequent dashing of hopes and expectations during just these few years; this may have exacerbated an (increasing?) resistance to accepting the truth of what the church herself (not just this or that priest or religious) was saying to her regarding her ability to enter consecrated life. It was my impression that, at least partly because some within the church raised her expectations unreasonably, C___ continued in her efforts to find a way to make public vows. Eventually, she located and moved to a diocese with an amenable bishop and enlisted him to assist in accomplishing C___'s will. 

The Questions:

So, with this added background, let me give your questions a shot! 1) Has there been a profession? The answer to that is apparently yes, though I don't know the details of it and only learned of it this week (in part because of a directory listing C___, and in part because of a spate of visitors from the area of C___ chancery, residence, cathedral, etc). The diocese involved has not publicized it in any way except to list C___ in their directory as a diocesan hermit apparently living on a local monastery's grounds. Remember that even with temporary vows, diocesan hermits have been entrusted with a public ecclesial vocation with specific rights and obligations. Remember that this also means that people from this diocese and parish (and indeed, from the entire church) have a right to certain expectations regarding c 603 and this candidate, not least, that the profession was seriously, honestly, and conscientiously discerned as God's chosen way to wholeness and holiness for this person, as well as that the brother/sister professed exemplifies a commitment to chaste love in their foundational manliness or womanliness, (cf. Professing a Transsexual?) the capacity for profound obedience to God, to God's church, and faithfulness to and regard for her teaching --- particularly regarding consecrated life. In the situation at hand, I think there are doubts about each of these points.

Was the Bishop Knowledgeable?

The bishop knew of C___'s transgendered status. C___ said she had been entirely open with him in this and that the two of them were looking at profession under c 603 as a matter of justice in the church. I also mentioned it when I wrote the bishop as well as that I would prescind from the issue of sexuality and focus on the misuse and abuse of canon 603 itself except where C___ raised the issue herself. I was advised by a second canonist to write not only C___'s bishop, but the metropolitan and Nuncio to the Vatican as well with a summary of the issues this proposed profession would raise. I did that, so yes, C___'s FtM transsexual status was known. I also wrote C___ directly and reminded her of what she had written during our original correspondence or published in interviews around the same time. In that C___'s very real Spirit-breathed vocation was evident; she would have to give that up if she chose to pursue profession under c 603 and live solitary eremitical life faithfully in all of its depth and dimensions. She would also need to find that eremitical life itself involved a personal fulfillment that was deeper and richer than the more apparent vocation she would be required to give up if she continued to vows under c 603. And ordinarily, she would need to explore and gain a true sense of this before admission to vows.

You see, whether temporary or perpetual, vows imply the gift of the whole person, body, soul, and spirit to God. We make vows not to do initial experimentation and discernment, but rather, because in the process of discernment --- sometimes over long years, both the candidate or novice and those discerning with her have come to reasonable clarity that this is indeed the way God is calling the person to human wholeness and holiness. Yes, temporary vows allow for further discernment, particularly as one moves into a new situation with new expectations and responsibilities. But one makes temporary vows with the same sureness one makes perpetual vows, giving the whole of oneself without reservation or reserve. More importantly in this situation, one does not admit another person to vows without the sense that this is God's call they are answering, and more, that they are answering that call appropriately. To do otherwise is to indicate one does not regard this person's growth and sanctification (God's making them whole and true) as an authentic human being. Yes, post-profession, of course, there will be continuing exploration of the vocation for the candidate, but it will be an exploration of one's deepest self and the depths of the vocation in which one is professed and made transparent to God and God's love!!

Unfortunately, none of this comports with C___'s own account of her dicernment, nor were the reasons she gave for seeking profession under c 603 an adequate reason to make vows of any sort. After noting that "Frankly, I still feel called to community" and "I hope I will be given brothers" maybe even returning to the community I lived with. . . C___ explained it this way: [[The available position [i.e.,  the only canonical "slot"] that feels closest to the identity I have discovered within myself is that of hermit. . ..I don't know yet if that position will lead to the discovery of a new vocation [i.e., I don't know if profession under this canon will lead to the discovery that God is truly calling me to be a hermit], but I can't know until I have begun to explore from it. In the meantime we are going to experiment for a year and see how the exploration goes. If exploring from the position of a hermit does not work, then very well -- we have gained that data and can reorient. If it does ring true, then we will have gained that data. we're constantly checking in with each other, discerning, reassessing, and trying - together - to find the next right step.]] 

Again, all of this kind of experimentation and exploration needs to take place before profession, and a lot of it before a candidate even knocks on the chancery door to petition for admittance to a mutual discernment process and eventual vows and consecration. No one is ever admitted to profession until and unless everyone involved in the discernment and formation process agrees this is God's call. Why should C____ require what no one else is ever given to discern an eremitical vocation? Most candidates instinctively (or quickly come to) understand and accept that they must explore eremitical life as a non-canonical hermit long before seeking admission to public profession. Many bishops and chancery staff, especially those with a background in formation, are even more keenly aware of this! Most seekers also recognize they might be wrong in what they have discerned and may need to humbly discern anew. 

But not in this case! After all, what C___ sought was not the ecclesial recognition and commissioning of a long or even a newly-sensed eremitical vocation but public ecclesial standing itself with the freedom to continue her artistic activity (what I believe was and likely is her real vocation) outside the hermitage and lobby for "justice". C___ was honest that she was settling for public standing within the best canonical slot she could find (likely because no monastic communities, nor their necessary discernment processes are involved directly though this was what she truly desired and is still aspiring to). But settling in this way is not discerning, and making even a temporary profession in these terms is not a canon 603 profession. It uses c 603 as a stopgap to living a fiction and compounds that with an invalid and potentially sacrilegious act. Even more, C___'s bishop, though a religious whom I wrote prior to the profession with detailed summaries of these and additional concerns, was knowingly complicit in this. This is what disturbs me most about the situation. 

Could this Person Discern a True Vocation to Eremitical Life?

Yes, though I think it is unlikely, it is not entirely inconceivable that C___ will one day discover a true vocation to solitary eremitical life, but not before living it consciously, authentically, and faithfully for some years. There are recognizable and sometimes overlapping stages to this vocation; one moves through a process of becoming a person of prayer, to learning to pray contemplatively, to another stage of becoming a contemplative, and then to a stage involved in discerning the presence and meaning of deeper and more extensive desires and needs for silence and solitude; additionally one needs to discover that one is fulfilled by God as a man or woman precisely as a hermit in the silence of solitude. Even after all of this one will still need to discover which eremitical context is best for living this life authentically and well. Will it be non-canonical eremitical life or canonical? Part of a community or solitary? It is typical (and usually necessary) for those becoming diocesan hermits to have lived in the silence of solitude for some years before approaching their chanceries with their petition to be professed and allowed to live eremitical life as it is normatively understood. 

Because this vocation "belongs to the church" before it belongs to any individual, once one has approached her diocese, she will engage in a mutual discernment process with a small team from the chancery; this team may also include a c. 603 hermit consultant or other experts to assist with discernment and formation. Once admitted to this process, and as an integral part of the process, the candidate herself will take time to write a liveable Rule based in her own lived experience and reflecting the non-negotiable elements of c 603. This Rule, throughout the entire process of writing, can (and I sincerely hope will) become the basis for conversations with and contributing to an inspired discernment and other assessments by the formation team. C 603 requires significant experience in a solitary eremitical setting; it is this experience coupled with an understanding of the terms of Canon 603 that makes potential diocesan hermits capable of writing their own Rule or professing the Evangelical Counsels required by the canon. 

It was telling then, that C___, just a month and a half before the proposed profession, could not articulate for her own Rule of Life the way she understood and lived Evangelical poverty. Though honest about not having discerned an eremitical vocation, she actually asked me to help the Sister writing her Rule with an appropriate vow of poverty. (N.B., C____ noted that the Sister doing the work was not familiar with living poverty in an eremitical sense under c 603. Unfortunately, neither was C___ though she proposed to make a vow binding in conscience and law in just six weeks or so!) In such a case, precisely because the vocation belongs to the church before it belongs to any individual, the bishop and diocesan staff are responsible for understanding and regarding the vocation itself; they must do so sufficiently to at least try to prevent such inadequate discernment and formation.

As a bit of an excursus, let me note that besides the ability to write a liveable Rule, one of the things I personally look for when discerning with someone regarding their call to eremitical life is the experience and fruits of a redemptive experience integrally tied to this specific context. This may come slowly over time in a pattern of smaller "highs" and lows, or surprise one with a more abrupt and pronounced inbreaking of God's powerful love. In whichever way this occurs, if we are to conclude someone is truly called to solitary eremitical life, that person must have met Christ within the hermitage context and have been brought to a degree of wholeness and holiness they have truly found nowhere else, in no other life context. One's life itself must then proclaim the freedom and compassion of the Gospel lived in the silence of solitude. I admit I cannot see how this can happen when everything is built on a series of lies (including those one has either wittingly or unwittingly told oneself) and has been conditioned by a foundational agenda shrouded in secrecy. Eremitical hiddenness is not rooted in dishonesty, fraud, hypocrisy, bad faith, or secrecy. Instead, it is the result of having one's personal truth bound up in an ineffable intimacy with the deepest Mystery we can know and be known by. It is from this place of intimacy that the most profound truth of ourselves becomes both transparent to the God who dwells within us and entirely visible to those who know us.

Next Steps and the real and potential disservice done to others: 

Your fifth question is the most difficult one. What more can I do? What more am I called to do, if anything? There is no doubt the fact of the profession makes the situation more problematic than when I answered the questions in the last post on all of this. I became aware of the profession unexpectedly. As a result, my feelings in the matter have intensified and become more complex, particularly those concerning the bishop responsible here.  For that reason, I will continue to pray about everything and likely ask for assistance in considering what is necessary and possible. That can include conversations with canon lawyers, the USCCB (members and committees), and even representatives of DICLSAL. At the very least the situation requires clarification regarding the validity of vows already made. You see, from my perspective, this profession has done a serious disservice not only to the person admitted to profession dishonestly, but to the vocation itself, and to the People of God who should be able to trust the seriousness, faithfulness, and honesty with which bishops are called to approach implementing canons like ##603-605. 

I believe it could also become a significant disservice to other members of the diocese in question who may also be admitted to c 603 profession (or other forms of consecration like that of c 604) while trusting the church has done a really competent discernment. (The fact that the church discerns this vocation with us can be particularly reassuring in times of struggle and self-doubt. Usually, this allows one to persevere despite difficulties. But what happens when the diocese shows it is truly careless in dealing with questions of discernment and formation of vocations?) Similarly, it could do a disservice to others who find themselves turned away from admission to profession and/or consecration even though they have the same qualifications (or lack thereof) as C___. And consider if bishop-shopping for an amenable bishop is permitted in something like this for one person without the vocation, then what of others with similar "medical history", avocations, desire just to get professed, and ability to relocate at will? How far will the solitary hermit vocation be stretched and distorted to accommodate these persons in the name of some agenda-driven "justice" before it ceases to have any real meaning at all? The situation raises many questions; these are but a few of them.

Summary:

For the present, in this specific situation, here is where things stand. A Catholic Bishop and one who sought him out --- now identified as Bishop John Stowe and Cole Matson--- acted fraudulently and without regard for the 603 eremitic vocation itself, for its true nature and charism (gift quality), or for those who might be either directly or indirectly affected by this act to accomplish an agenda the church herself regards as illegitimate. Fraud was done to achieve "justice," though at the expense of diocesan credibility and more, at least possible damage to the vocation itself. Thus, again, I see it as a very serious matter with the potential for significant destructive fallout. Though I never thought I would find myself saying this, I would almost rather see bishops refusing to implement c 603 for anyone at all than indulging in this kind of travesty.

___________________________________________

Postscript 5/21/2024 In light of the events on Pentecost, I have added the appropriate names to the summary in this post. 

Can a Transsexual Person be admitted to Profession and Consecration Under C 603?

[[ Dear Sister, would the church profess or consecrate a transsexual (transgender?) as a diocesan hermit? I don't want to give more details. I just wondered if there are any hard and fast rules about this. Would you encourage a transsexual to seek profession and consecration under c 603? It seems to me that since there is no community, no one would be particularly troubled much less harmed by such an act. Are you aware of any transsexuals who are diocesan hermits? Thanks.]]

Thanks for your questions. Let me begin with some comments about transgender persons and sacraments as a preliminary to answering your questions. This might give you an introductory sense of how seriously the church takes the question of allowing transgendered persons to be professed and consecrated as religious. From all that I have read about the church's stance on transgendered persons in this regard, two considerations are always raised: 1) the honesty or lack of honesty involved (including self-honesty, potential self-deception, or questions of personal transparency), and 2) the possibility of scandal. The person involved must be acting freely, openly, and transparently, and there must be no cause for scandal. Still, there is relatively little out there in writing from the church. In speaking about the sacraments, for instance, the church only speaks of baptism as clearly open to transgendered persons (and some dioceses may still be disputing that). After that, things become even more complicated. Even having a transgendered person serving as a godparent for someone is not without complications. While religious profession and consecration are not sacraments, admission of a transgendered person to these definitive steps of public commitment within religious life raises even more difficult questions that also revolve around the questions of honesty or personal integrity and scandal.****

Consecrated Life: A Call to Foundational Womanliness or Manliness

With consecrated eremitical life, some of these same questions apply whether we are speaking of semi-eremitical life or solitary eremitism under c 603. Remember that the profession of a diocesan hermit is a public commitment with public rights and obligations. This means the whole church has a right to hold certain expectations concerning the one being professed and/or consecrated. The most fundamental of these, no matter whether the person identifies as male or female, has to do with their foundational womanliness or manliness and their fulfillment**. Are they gifting God and the Church with their lives in this way because they (and those discerning with them!) sincerely believe they are being called to human wholeness and holiness (including a recognizable psycho-sexual maturity) in this state of life in Christ or is there something else at play here? Stated another way, are they embracing this life because they (and those discerning with them) feel assured that God's love for them calls and will bring them to psycho-sexual maturity, that is, to the highest expressions of manliness or womanliness one may achieve in this way or not? Will they witness to this foundational task and achievement as well as to the way God's non-gendered and self-sacrificial love makes it both a possibility and reality? 

First and foremost, a vocation to eremitical life is a call to human wholeness and holiness in loving dialogue with God in the silence of solitude. This can occur in the presence of various forms of gender dis-ease or gender dysphoria and other significant limitations. One gives the whole of oneself (including one's dis-ease) in the trust and expectation that God completes and makes one truly and fully alive in Christ with the abundant life promised in the Gospels. In fact, because the hermit gives up the use of so many specific gifts necessary for active ministry, this particular witness seems to me to be the essence of the eremitical call. The God of Jesus Christ is affirmed as the One who loves us just as we are and empowers us to love and live with whatever difficulties our lives include. We suffer with and in Christ in ways that witness to God's power to make sense of even life's worst apparent absurdities. We approach this promised achievement with hope that in giving ourselves totally (including what seems "broken" within us, so too will we find, complete, and transcend ourselves in Christ, and we do this for the sake of others who need and seek the same redemption and fulfillment.

The Church does not Recognize. . .

The church does not recognize that a person's fundamental manliness or womanliness (even as incipient) changes with gender-affirming transition. Moreover, the church identifies this fundamental given as consonant with one's sex at birth. Certainly, dimensions of one's fundamental manliness or womanliness are affected by hormones, genetic manipulation, and surgery, though in Catholic theology, these changed dimensions are not identical to a change in one's fundamental womanliness or manliness, one's foundational sexuality. Despite a person's profound and painful dis-ease with his or her assigned birth sex, that sexual identity remains a gift and a task s/he is meant to realize in psycho-sexual maturity within whatever given limitations or seeming inconsistencies there may be. Assuming no intersex problems cause physician errors in determining sex, the church's current teaching on admitting a suitable candidate*** to profession and consecration is clear: if one is born (or determined to be) female at birth, one must be professed and/or consecrated as a female; if born male, then profession/consecration must be as a male. 

Though this is a dimension of one's vocation most will recognize in terms of the vow to chastity in celibacy, when the church clothes the candidate in religious garb or styles the person Brother or Sister it also reflects this truth. Given the church's own teaching here, how is the church to clothe and address a transgendered person who was originally female for instance? Though fundamentally a woman in the church's eyes, does this person style herself as Brother  X_____ and represent a call to authentic manliness? 

The church sees a profound contradiction here on the most fundamental human level; what one claims (to be) and proclaims at profession conflicts with one's natural sexual identity, and for this reason, the church does not admit someone living as a transgendered person to profession or consecration. To do so would be dishonest and, if the professing bishop allowed the faith community to know about it in an entirely transparent way, it would cause significant scandal. (For that matter, were the bishop admitting a transgendered person to profession and consecration to knowingly withhold this from the faith community participating in the profession I think that too would legitimately cause significant scandal.)

In approaching your questions, I began with the most foundational element or dimension of the hermit's life because it is deeper and more extensive than the changes involved in gender-affirming transitions can change or achieve. It can be argued that the Evangelical Counsels and particularly the vow of chastity in celibacy (consecrated celibacy) can be understood in terms of this foundational identity as well as in other terms that may be more familiar to readers. Chastity in celibacy deals with integrity in relationships and the commitment to love others in the way Christ loved; thus, it also implies being true to one's fundamental manliness or womanliness to carry all of this out. As I understand the church's position, if gender (that is, the subjective experience of sexuality) fails to match one's sexuality (an objective reality not necessarily dependent upon or consonant with one's experience of one's sexuality), and one cannot love oneself as created and called to be, the ability to make a binding vow of chastity becomes problematic. 

Are there Currently Transsexual Diocesan Hermits?

I am not aware of any transgendered persons who have been professed or consecrated as diocesan hermits. I am personally aware of only one transgender person who sought profession under c 603 several years ago. I opposed his admission to profession (he is a trans male), but N.B., I did not do so based on the fact that he was transgendered  per se, but instead because he approached profession as a solitary hermit deceitfully and fraudulently. This person told me he (purportedly along with his bishop) planned on using the canon as a "matter [or way] of [achieving] justice" and was clear he was using the canon as a stopgap way to get publicly professed, something he knew from reading this blog is objectionable. (He claimed to have discerned a call to "public profession" but not to eremitical life; the church does NOT recognize such a call apart from particular forms of religious life which may then require public vows.) There were other issues as well (bishop-shopping for an amenable bishop, an intention to create (or join) a community after consecration, the use of temporary profession to experiment and "gather data" on whether or not this life was a fit at all, among others), and in each of these, some degree of pretense and bad faith were apparent. Thus too, the validity of such a profession would have been questionable at best. (One canonist who was consulted opined the profession/vows would be invalid (cf c 656.4 and On Withholding the Truth), while another suggested sacrilege could also be involved were such a profession attempted.)

As you might surmise, this instance of a proposed profession raises several important questions. The one I want to focus on here has to do with using profession and consecration as a means to take a stand on something one considers unjust in the church, or for any other reason than expressing and embracing a genuine sense of a call to consecrated life (and in this case, to solitary eremitic consecrated life). Canon 603 sometimes seems a simple canon for folks to seek profession under even when they have not discovered or discerned a truly eremitical vocation. Artists or scholars of all sorts might like to do something like this while they write or paint or work on dramatic, cultural, and research projects; sometimes such folks justify the peace and solitude needed for such careers in terms of a too-casually defined "eremitism".  Authentic hermits know that the heart of the eremitic vocation is not writing, other artistic pursuits, or research even when hermits may also do these things. To call these (much less oneself) "eremitical" simply because they require silence and solitude is a distortion of what eremitical life lived in the name of the Church is all about. Still, it is easy to "justify" this kind of distortion of the vocation by asking the question (along with its implied negative answer) that you have raised yourself, "Whom does it hurt?"

As I have written before in Whom does it hurt? (see also Fundamental Questions for a more recent response to the same question), and also On Intervening in Professions, any kind of fraud is harmful, particularly when it concerns an institution that depends on trust and Gospel witness to the truth as well as to what is possible when one lives for, with, in, and from God in the silence of solitude. I simply cannot see any justification in the kinds of deception present in such instances when one is (ostensibly) petitioning to live consecrated eremitical life in the name of the same Church one is essentially thumbing one's nose at in the very same act. That is especially true when other ecclesial communities (including sacramental ones like the Episcopal Church, for example) allow individuals to be publicly professed as solitary religious without concern for sexual identity or a requirement that these religious purposely live genuinely eremitical lives. As you can see, questions of personal integrity, transparency, and the potential for scandal are significant in matters like this. Thus, unless and until church teaching and praxis on this changes (something I do not expect to see), though I might encourage them to explore life as a non-canonical hermit, I would not encourage a person identifying as transsexual to seek profession and/or consecration as a c 603 hermit.

____________________________________________________

Notes:

Please note that language referring to trans persons is fluid and relatively idiosyncratic. For an introductory summary of how various terms are generally defined, please see https://www.apa.org/topics/lgbtq/transgender-people-gender-identity-gender-expression. Especially helpful is the discussion of the distinction between sexual orientation and gender.

**In Catholic Theology and in this blog essay, sexuality is used to refer to the most foundational call to womanliness or manliness, not merely in terms of superficial social roles and expectations or even in terms of mere biology. It is deeper and more expansive than these while, especially in terms of one's given biology, it remains generally consistent with these. In Catholic theology, the whole person is sexual. There are distinctively manly and womanly ways of understanding, feeling, and acting. Everything we think, or imagine, our motivations and perceptions of or responses to value are conditioned by the fact that we exist either as men or as women. Catholic theology affirms this is true even in the presence of gender dysphoria, and whether or not a person self-identifies as male, female, or some non-binary alternative (transgender, transsexual, mx, zie, or hir) precisely because this manliness or womanliness is deeper and more fundamental than gender identity itself. 

*** As  I understand it, a suitable candidate would need first to "detransition" and then live and discern the vocation just as any other person would do. The same conditions, requirements, time frames, and so forth would have to be met including medical and psychological testing. One would need to go through the usual stages of such a life, particularly concerning the development of a contemplative life that then calls for even greater solitude. There would need to be a special assurance that the candidate was not using c 603 in some ulterior way as a stopgap to profession.

**** The Vatican published a document on the impossibility of allowing transgendered persons to ordination and religious profession/consecration in 2000. I have not seen the paper, but merely a few references to it, because it was put out "sub secretum" and is not accessible to most folks. If anyone has access to a copy of this document, I would like to read it!! Please let me know.