Concern with Canon Law: Just Overly Conservative, Legalistic, Limited, or Something far More?

[[Dear Sister, is your concern with canonical standing coming from something more than a conservative and legalistic tendency? What is wrong with something not being recognized in Canon Law? It seems to me that the Holy Spirit will work wherever he wills.]]


Thanks very much for the question. Sometimes we speak about Canon Law as a necessary evil, and we give the impression that those who regard canonical standing (standing in law) must merely be taken with superficialities, legalisms, or simply be rigid personalities or inflexible in their approach to reality, etc. Because of the apparent opposition between Law and Gospel in much of the NT the idea of law can be degraded even further. But, Canon Law is essential in many ways and in regard to the questions we have been discussing, namely admission to the consecrated state and the nature of ecclesial vocations, law is really critical. This is because it protects the very vocations we are concerned with and makes sure they are nurtured and appropriately discerned, mediated, realized, and governed.

With regard to the question of admission to the consecrated state, since this admission involves the direct action of the Church herself in a way which affects the way she is constituted, Canon law clarifies how and when this is (currently) done in the Church and implies therefore, how it is not. This is absolutely not meant to limit the Holy Spirit re the way she works in the Church, but it does set clear requirements regarding what we are SURE of in regard to ecclesial vocations. Ecclesial vocations are those vocations which, by definition, cannot be discerned by the person alone. More importantly God's own call is, at least in part, mediated by the institutional Church and this only occurs in given situations and circumstances. Ecclesial vocations are not simply individual vocations but rather are part of the patrimony of the Church with public rights and responsibilities to act in the name of the Church. I wrote earlier about the necessary expectations people are allowed to have of those with public vows/consecration. We must take that dimension of these vocations very seriously, and we must be careful in encouraging or even allowing people to have similar expectations with regard to those who have not actually been initiated (professed/consecrated) into the state of life which allows or even demands these.

What is critical to understand in the posts I have put up is that consecration (entrance into the consecrated state) is not something one does with oneself; it is not a way of disposing of or gifting oneself with regard to God or the Church even though it will contain this element as well. Despite the common and misleading use of the term in sentences like, "I consecrate my whole life to the Sacred Heart", the term "consecrate" refers to God's' own action, often mediated through the authoritative agency of members of the Church, but even so to God's own "being God" and doing what only God can do in this particular instance. As mentioned in earlier posts, the appropriate term for something human beings do here with their own lives is dedicare, to dedicate, and there are various similar terms which refer to this particular dimension of the complete action of public profession and consecration. As I have said before, in and of themselves these acts of dedication (private vows, promises, etc) indicate a significant gift, but they do NOT indicate that God working through his Church has initiated the person into a new way or state of being even if it is assumed this gift of self has been accepted.

Thus, in such vocations the Church typically demands significant discernment and periods of formation, not merely to see if the person is serious about all this or is capable of undertaking it, but additionally to see if this is the way God is working in her life AND IN THE LIFE OF HIS CHURCH more generally through this vocation itself. It also is meant to see if indeed the one requesting admission to vows and consecration shows a pattern of consistent fidelity to that action of God over a period of time, and allows them the time and experience to build such a pattern. And so, for instance, in a public testimony for a diocesan hermit, the diocese may publish a statement regarding the fact of public profession of perpetual vows which says: [[This testifies to the fact that our sister ___________, Hermit of the Diocese of ________, having demonstrated persistent fidelity to the presence of God in her life and to the directives of church leadership, made her perpetual profession as a canonical hermit according to the prescriptions of Canon 603. . .]] The notion of persistent faithfulness (to both God and Church leadership) is also important because during perpetual profession what is mediated to the hermit in a new and irrevocable way is God's own and eternal (ongoing) call-as-ecclesial reality in all its dimensions. The Church as a whole has a right to expect this kind of fidelity in one making perpetual public profession.



The reference to canonical standing, and the prescriptions of law (C 603 in this case) mark a new situation of something more than personal dedication. This is not merely the conclusion of a long period of personal discernment and formation or preparation; it is the beginning of something new, something more complete or definitive than the hermit has known heretofore --- even with temporary profession which is marked by new rights and responsibilities in law. Hence the use of the prostration and the Litany of the Saints calling upon the whole Church, living and dead to witness and participate in what God does through her this day. No one, not candidate, church, or world remains the same in light of this act on the part of God, his Church, and the individual whose gift of self he accepts, and whom he publicly claims and gifts with himself in a new way in return.

To summarize then, the Church discerns when, where, and how this tremendous change in the state of things happens because this is an ecclesial vocation. She legislates the matter to protect all the elements which seem fundamental to the mediation of God's own call and his consecration of the individual in a way which creates the right to necessary expectations on the part of the whole Church and world. She legislates the matter to indicate the gravity of what happens, and the very public nature of it all. She legislates it so that it becomes normative and paradigmatic of the way God has been found to act with regard to the consecrated state in his Church and to invite others to aspire to hearing his call, dedicating their lives similarly, living for others in a way which clearly says one's life is not really one's own any longer --- not only in terms of God, but in terms of the Church and even the larger world. The Church is open to new forms of consecrated life and encourages her Bishops to be aware of potential instances in this regard. So, significant as the recognized ways of entering the consecrated state are, the Church is not using Canon Law to indicate rigidity or inflexibility --- even of the legalistic variety. Instead Canon Law here is used to signal not only the person's gift of self, but God's gift to the Church --- namely, the gift of call and consecration, of vocation and state of life.

I have written in the past about vocations to solitude and, as Thomas Merton puts the matter, how it is that solitude "herself" must open the door to the person wishing to be a hermit. Unless this happens, no matter what the person does, how s/he gives him/herself over to the silence and solitude in his/her life, there will be a difference between this life and that of the one who has walked through the door which solitude herself opened to him/her. (Again, not better nor worse, but different.) The situation with the consecrated state is similar. God calls each of us to dedicate ourselves to him. Even so, he does not open the door to the consecrated state to everyone any more than he opens the door to any other state of life to everyone. In the case of ecclesial vocations, however, the definitive opening of this door happens through the effective mediation of the Church when legitimate authorities act in the Name of the Church rather than through an individual's dedication of self alone.

So, in this case Canon Law is an important way of preserving elements of the theology of consecrated life we might otherwise fail to recognize, neglect, or even forget. Attention to it is a way of honoring one specific way God is at work in his church and world --- hallowing and consecrating parts of it as the fulfillment of the Incarnation is realized in space and time. My own appreciation of this theology is rooted in the fact that it does not focus on the person's own dedication of self exclusively or even primarily --- not even when appropriately seen as response to Grace, but on God's own action of empowerment, reception, and consecration which is authoritatively mediated through God's Church. While this does not mean that God is constrained to work in this way ONLY, it does indicate a long-recognized (that is, long-discerned) dimension which is foundational to the theology of consecrated life and does greater justice to it and the God it seeks to glorify than those which omit this.

Dedicare vs Consecrare, Half-way States, and Related Questions

Dear Sr. Laurel, I want to commend you, first of all, for your most erudite and intelligent posts, esp. regarding the "Intercessors of the Lamb" and all that has gone on. Fabulous! However. I have become very heavy of heart in reading your commentary on the status of "Public Associations of the Faithful". I have a copy of Fr. Gambari's book stating that those in Public Associations of the Faithful, while not belonging to an Institute of Consecrated Life, do indeed live a consecrated life, within the framework of a Public Association; they are considered to be consecrated "theologically" while not "canonically", as members of an Institute of Consecrated Life, acknowledged by the Church.

For those of us who have made vows, under the diocesan bishop, in an Association of the Faithful, Public, there is a "midway" point; it is not considered to be 'public' in the same way as a diocesan institute, a diocesan hermit, nor in the case of a consecrated virgin consecrated by a bishop (realizing that this is not a "vowed" state, but a consecrated state); Fr. Gambari makes it clear that those in this situation are considered "consecrated persons" but not those in an institute of consecrated life.

I think you may be too rigid in your definition of what consecrated life entails. From my understanding, a man or woman may make consecration to the evangelical counsels under a bishop without belonging to an institute of consecrated life, while not belonging to either the order of hermits nor of consecrated virgins. There is a "half-way"...of diocesan oblates....those men or women who would make consecration to the evangelical counsels at the service of a Diocese under a bishop who would not belong to an institute of consecrated life nor any of the ancient orders. I'm just bringing this to your attention. You are doing great work in making these matters known. Please do not take this as a criticism of what you have said. I am just offering this to you as further information. ]]

Dear Father,
I can understand your concerns and the depth of your feelings here. I actually know them first hand from both sides of the dedicare/consecrare distinction. The theological dimension of any significant form of dedication or commitment should be recognized and esteemed. Again, as I have said before, there is nothing insignificant about lay life, nor about private or non-canonical vows. (And by private vows I mean any vows the Church herself does not regard as public and which do not bind in LAW or create necessary expectations on the part of the whole Church as public vows do. The latter is also true of non-canonical vows made by members of non-canonical communities.) There is no doubt that there is a serious moral and theological dimension to EVERY vow, resolution, act of personal dedication, etc. Fr Gambari's work MAY be attempting to do justice to that dimension, as well as looking at the diverse ways the Spirit moves in the Church. I don't know (the book is out of print and I have not read it).

But I do know that Vatican II worked mightily to reverse elitist trends and get the laity to embrace their part in the universal call to holiness. If, beyond the vows and promises associated with the sacraments of initiation, laity feel called and wish to make commitments which specify their baptismal consecration, and if they truly require these to live their baptismal commitments fully (the reasons here would need to be substantial for additional vows or promises), then those commitments should be regarded. However, this does not mean these commitments are synonymous with initiation into the consecrated state of life any more than it means Baptism per se signifies entry into this particular state. Nor should it mean this. Were this to happen we simply would continue to foster the sense that lay life is not a significant calling to holiness, that is, it is not, in and of itself, special or capable of representing an exhaustive form of discipleship. I am afraid all this talk of "middle" or "half-way" states makes me feel that the realization of the mandate of Vatican II in regard to the laity is still very far away --- and I say this as a theologian, not as a canonist, for I am emphatically NOT the latter.

Let me respond to one of the specific examples you gave, and also note that in doing so I have consulted with a canonist on some of what I am saying here. I will start with the issue of diocesan oblates. I have never heard of such a thing so it sounds like a local practice. It is unclear from your description whether these are individuals or a group of people. At this point, let me assume it refers to individuals who may be akin to what is sometimes called a "diocesan sister". In such a case we would be speaking about a potentially new form of consecrated life not yet recognized in Canon Law, similar to the male equivalent to consecrated virgins perhaps -- which some would like to see recognized as a new form of consecrated life. While a Bishop may (and in fact is encouraged to) discern "new forms of Consecrated Life" these forms must, according to Canon Law (c 605) be ratified by the Apostolic See before being considered new forms of consecrated life. (The authority to do this is specifically reserved to the Holy See who amends Canon Law with a Motu Proprio. Bishops may not do so on their own. On the other hand, Institutes of Consecrated Life MAY be erected by a Bishop when the Apostolic See is consulted but this requires a formal Bishop's decree.)

In such cases the titles, etc which are associated with the consecrated state MAY be extended to individuals or groups while the Church discerns the nature of the vocation at hand but unless and until the Church mediates God's own call to enter the consecrated state of life to the person through public profession, the individuals themselves still remain in the lay state. Their dedication of themselves to God is a significant specification of their baptismal vows nonetheless. Legitimate and valuable speculation about "theological consecration," (or what I have heard referred to as "passive consecration" as opposed to "active consecration") and reflection on the moral dimension of personal dedication to God may occur among theologians and canonists, but this cannot and ought not be confused with what is identified by the Church at this point in time as entrance into the consecrated state of life. In terms of Canon Law there is indeed an anomaly with regard to secular institutes (which have semi-public vows), but here members remain lay (or ordained). They do not enter the consecrated state of life.

Once again, the rule (exceptions mentioned below are cc 603-604) is that the consecrated state is entered by public vows (which means more than that these vows are made in public even if witnessed by the Bishop). Public vows are RECEIVED (not simply witnessed by someone) in the Name of the Church and are canonical vows which bind legally in ways private vows do not. (So, for instance, as part of the vow formula of public profession and consecration, and with the person's hands in the Bishop's own, a sentence like the following will be included: "I ask you, Bishop_______, as Bishop of the Diocese of_______*** to accept my vows in the name of the Church and to grant me your blessing. May the Word of God which I touch with my hand today be my life and my inspiration, this I pray.") Except for the anomaly already mentioned all other vows, no matter the venue in which they are made or who is present, are private.

*** (N.B This part of the formula may refer to the legitimate superior with authority to act in the name of the Church who may not be (and usually is not) the Bishop. However, the person MUST have the authority and the intention of receiving public vows in the name of the Church.)

Theological and Canonical speculation and reflection may lead eventually to changes in Universal Law and to the Church publicly affirming new forms and expressions of consecrated life. However, as it stands now the distinction between entering the consecrated state through profession AND the mediation of God's own consecration of the person, and remaining in the lay state with significant dedication of one's life to God even through the use of private vows, is linked to public vows except in two cases. These are, consecrated virgins (no vows at all) and those relatively unusual diocesan hermits making their public commitment through sacred bonds other than vows. These stable forms of life are both specifically recognized and provided for in Canon Law and their associated rites of profession or consecration are public in the canonical or ecclesial sense of that word. At this point in time there are no other exceptions, no other new and stable forms of consecrated life recognized by the Church. As the CCC affirms after noting that every person is called to live the evangelical counsels (par 915): [[It is the profession of these counsels within a permanent state of life recognized by the Church, that characterizes the life consecrated to God.]]

Given the confusion and even concern caused by the (sometimes indiscriminate and injudicious) use of habits by the HIOL and triggered by their suppression, not to mention the thousands of cases of people calling themselves "consecrated" while adding "though privately," mistaking private vows for public ones because they are witnessed by a priest during Mass despite the fact that these do not bind in Law in the same way public vows do, adopting religious garb on their own initiative, etc, and especially given the very clear and assiduously maintained distinction between dedicare and consecrare in the documents of Vatican II, I believe the CCC and Canon Law leave no wiggle room for half-way states in this specific regard. I strongly believe we should use the second Vatican Council's language here and respect the distinction it clearly maintained, just as we should work harder on assisting everyone to truly and seriously regard the place of the lay state in the universal call to holiness and as a gift of the Holy Spirit to Church and world.

While the proliferation of associations and institutes which desire to be institutes of consecrated life MAY represent the work of the Holy Spirit with regard to potential and diverse expressions of consecrated life, they may also (or instead) be a piece of the Church's heritage of failure to esteem lay life adequately and its propensity to make the lay state a kind of second or third-class reality in the Church. Only through mutual discernment will this be determined and groups either remain lay or be publicly recognized as part of and their members be initiated into the consecrated state; until and unless this discernment occurs the positing of half-way or middle states (which supposedly represent neither the lay nor the consecrated state) seems detrimental to the challenge of adequately regarding lay life. It is theologically problematical, canonically unjustified, and, it seems to me, does an injustice to both the lay and consecrated states. I do promise to read more about this (especially if I can find a copy of Gambari's book) and consult further with the canonist I mentioned. In the meantime, many thanks for your email.

Which of You Would Not? The Parable of the Woman and the Lost Coin

>


Today's Gospel is one of those which causes ambivalence for me on several levels. In Luke 15:1-10 Jesus is faced by Pharisees who grumble because Jesus eats with sinners and tax collectors. They have a point. How, they ask, are we to maintain the purity or integrity of the People of God if we allow the unclean or active sinners to join in our table fellowship? The Pharisees have their eyes on one version of "the big picture" and their approach to reality is a defensive one. Preserve the larger reality even if it means that individuals are treated as expendable or less precious. This is classic pragmatism, the greatest good for the greatest number!

Luke's own community is facing some of the same issues. Persecutions have led to defections and the nascent Church needs to determine how they will treat these people who, after all, are members of their own families and friends. How will Luke's communities be Church in such a situation? How should they feel about and act towards those who have betrayed them and Christ? In some ways we tend to face the same questions even today. Consider Eucharist. We wish to prevent defilement of the Eucharist and have it witness to unity, both completely appropriate concerns, and so, we do not allow certain people to receive the Sacrament even if they desire it, even if they wish to participate as fully as possible in our table fellowship. If Paul's language from the first reading was applied here, this whole approach to reality, this way of seeing the "big picture" would be called "the flesh". In monastic life it is called "worldly." In everyday parlance we call it "common sense" or being practical or reasonable.

Answering Jesus' Question: The Old Big Picture

It is into this situation that Jesus tells several parables about the lost. Each is effectively prefaced or bracketed by the rhetorical question "Which of you would not?" We know what the answer SHOULD be, the answer Jesus believes is natural, the answer which makes Jesus' question rhetorical. This answer commits us to extravagant and even apparently imprudent actions on behalf of the lost. But how often do we really answer the question honestly (if of course we pause to truly answer it at all)? Consider the situation: if Jesus said, There are 100 sheep in the desert, all in danger of wandering off, dying of thirst, starving or being set upon by predators without their shepherd. One wanders away. Which of you would NOT go after it for as long as it takes and at whatever cost?" How many of us would enthusiastically wave our hands in affirmation that indeed we would act just that way? I suspect if we were to lose such a sheep we would be more inclined to write it off as expendable, part of the acceptable risk of doing business in a dangerous world, a sad but sustainable loss.

And if Jesus were to say to us, "A woman lost one of ten similar and ordinary coins. She was frantic to find it it was so precious to her. She swept the whole house, lit all the lights, turned over the furniture, and when she found it she threw a huge party for family and friends. Which of you would not do similarly?" How many of us could really say we would naturally feel or act as she did? Granted, we might look as hard as we could for a while, but throwing a huge and expensive party when it is found? How likely would THAT be? How foolish would THAT look? So, when Jesus says, "which of you would not?" it is more likely most of us would have to raise our hands to say, "Not me!" than would nod in happy agreement with him. Most of the time we live in a world of different values than this, the world of common sense, expendable goods, and sustainable loss. Our hearts and minds are not really geared in the same way Jesus' are. We don't see or evaluate things in quite the same way usually. Again, as Paul puts it, ours is ordinarily the perspective of the flesh not of the spirit.

So Jesus, consummate psychologist that he is, tells us these parables to disorient us and shake us loose enough from our usual way of seeing, thinking and feeling to allow us to choose another way. He seeks to inspire a change in our minds and hearts, to convince us that this is the way GOD approaches the smallest bit of reality, and certainly, he seeks to help us feel the urgency and pathos the loss of a single person to sin is to God. He wants us to know a God who searches for us with great urgency because we are never expendable to him, never a "sustainable loss." But something is missing for contemporary readers in these parables because they really do not compel in the the way they compelled Jesus' hearers. (Here is another source of my ambivalence.) And I think the parable of the woman with the lost coin is the key to renewed hearing.

The Significance of the Lost Coin

Most commentators focus on the fact that the coin might have been a drachma or a denarius. In either case it would have equaled a day's wages or a bit more. Thus, its worth is established: large but not inestimable. But there is another way of reading this parable -- far more challenging and also more inspiring. Consider that when a woman was married she was ordinarily given a gift of a headdress into which was woven or sewn 10 coins. The headdress with the coins (usually a gift of her father) was to be worn in public at all times and was a symbol of the woman's faithfulness to her husband and marriage, to her people, and to the covenant and God Himself. Should a coin be lost, her husband had the right to conclude she had been unfaithful. Should she actually be unfaithful, her husband could remove a coin and send her out to public shame and disgrace. What was at stake here was not simply a day's wages, but the honor of Israel, the integrity of the covenant, and of course, the woman's very life itself! Consider her search for the coin then in this light! Can we feel the pathos? Are we convinced of the value of what has been lost? Does the urgency of what is at risk clutch at our stomachs and our hearts? Do we feel a compassion and desire to help her in her search, or, if the coin is found, to rejoice with her and help her throw a party the likes of which the neighborhood has not seen? If so, Jesus' parable has done the larger part of its job.

Moved to a New Answer? The New Big Picture

If so, we know a little of what God feels and wishes us to feel in regard to the meanest sinner. Not least, we know a fraction of what God feels in our own regard and for nothing we have done, created, achieved, etc. Simply because he is God and we are his own. If so, we have, at least briefly, felt and seen as the Spirit inspires us to see and feel. The worldly calculus of expendable goods and sustainable losses has been short circuited for the moment and we have adopted the world view of Christ. This single sinner, this meanest person is not just a coin, an expendable fraction of the whole, any longer. S/he is a symbol of God's completely gratuitous love and sovereignty, his unceasing faithfulness and stewardship, his very nature as God --- and s/he is a symbol of our share in all of that and how well we assume these things in our own lives.

Discipleship is about allowing God to BE God in time and space. It is about mediating God's own presence into those places of sin and death human beings choose to take into themselves where God cannot go by simple fiat. It is about making God present where he wills to be present. It is about protecting HIS INTEGRITY as it is experienced by others because he has entrusted a part in that to us. As Paul tells us in the first lection, we ARE the Circumcision; we ARE the covenant. What affects us affects God and vice versa. This means accepting a very different BIG picture than that of the Pharisees, or than which tempted Luke's community. It means accepting the non-commonsense view that we preserve the church, the very Body of Christ, by seeking out and treating as infinitely precious and God's own each individual life, not by focusing on the 99 who are relatively safe. So, let us consider how well God loves us; consider the woman with the lost coin and the urgency of her quest. Consider our own approach to table fellowship (i.e., to life) with the lost. How now do we answer Jesus' question, "Which of you would not. . .?"

Nadine Brown: Disobedient? Right to Personal Ministry?

[[Dear Sister, do you think Nadine Brown is being disobedient to the Archbishop of Omaha in continuing her ministry? Can she just continue to teach and minister, make visitations to groups of "Companions" and the like and not be disobedient]]

Thanks for the question. First, let me say I have no idea whether Nadine Brown is being or has been disobedient to Archbishop Lucas. As far as I can tell, she has done what she was asked and continues on with her own PERSONAL ministry. She has a right to do this even under Canon Law so long as she in no way uses the term Catholic to characterize it. While she is Catholic her MINISTRY IS NOT --- though this in no way necessarily indicates unorthodoxy! (Please check other posts which distinguish between Catholic hermits, Catholic Theologians, etc and hermits or theologians who are ALSO Catholic.) So long as Brown is clear on all these points, and especially that this is a personal ministry, not a Catholic one, that is, not one undertaken in the name of the Church, or one which is in any way approved by the hierarchy, she can proceed as she has already.

Further, so long as the "Companions" remain the Companions of IOL, INC, and not of the Public Association that was Hermit Intercessors of the Lamb, yes, she may work with such groups how ever she wishes. So long as all members are clear they are participating in Brown's personal ministry, and that it is not done under the auspices of the Church, they may continue as before. However, to the extent this activity detracts from parish involvement or sets up an alternative structure to parish ministry which can injure unity in the parish or diocese, there will be room for serious caution and criticisms. Similarly, to the extent people are participating in a personality cult (and I neither know nor suggest this is the case) there is room for serious caution and criticism. One sign of this is the insistence that no one else in the Church is doing what Nadine Brown is doing, for instance. As charismatic as Brown is, her ministry is not unique. Further, to the extent donations to IOL Inc detract from contributions to Church-sponsored ministry and life, there will be room for criticism. Finally, if Nadine Brown's writings or teaching generally are found to be unorthodox there may be room for serious caution and the Church has a right and responsibility to mark this.

Today's Gospel may well apply to the situation you ask about. Remember that in Luke's text for today the steward is removed from his position, but acts cunningly (actually, he acts dishonestly) to ensure he will have a place and the good will of the people he stewarded after he loses his position. The Gospel certainly distinguishes between acting as children of the light vs children of the dark, but it also advises acting in ways which are cunning or shrewd on behalf of the Gospel's proclamation. In some ways we are always surprised or even shocked by the praise the master gives the steward for the way he has behaved but this does not obviate the lesson regarding shrewdness in proclamation. If the world is cunning in its own ways, so too must the children of light be in its service to the GOSPEL. So long as we do not confuse the two "worlds" (or the two ways of acting), we will be okay. In many things this is certainly a slippery slope and the one acting must be VERY cautious not to overstep, but with regard to IOL, INC and Nadine Brown's personal ministry Canon Law allows what she is doing, and the Gospel may require it.

All this being said, I would certainly like to see Brown's IOL, INC contribute substantially to the upkeep of its former members. While no one has a right to expect the return of money or resources from a community, diocese, etc which they have freely given to these, the simple fact is that IOL, Inc appears to be well funded and economically secure. There is little doubt that former privately-vowed members, Associates, and Companions have contributed to that. "Te Laudamus Deum" on blogspot has listed the members of the lay board and all things considered a little less THIS-WORLDLY SHREWDNESS and a little more Gospel generosity and humility would be nice to see. Of course if this is already the case, it would be wonderful to hear the Archdiocese of Omaha announce it is so --- or IOL, Inc, for that matter.

Question on Consecration vs Dedication

[[Sister Laurel, you speak of consecration and being "initiated" into the consecrated state as though it means more than the person making vows or dedicating his life to God. You also refer to something "objective" happening besides what happens "subjectively." Doesn't this make of religious profession something kind of "magical"? . . .]](I will need to answer the rest at another time. My thanks for your patience.)


Yes, in recent posts on the former HIOL, and in others over the past three years I have spoken in this way. I would suggest you look at labels having to do with "dedicare vs consecrare" for instance for more detailed discussion of the topic than I will give right now. Let me summarize it this way: despite the common use of the term consecrate (for instance: "I consecrate myself to God. . .") the documents of Vatican II were very careful in distinguishing between this less accurate and the more proper usage. Therein, VII INVARIABLY used terms like dedicare or in mancipare for the HUMAN element in profession, and consecrare for the DIVINE element.

In the rite of perpetual profession there are correlative moments: 1) After the Word of God and Homily the person is called forth formally and replies "You have called me, Lord. Here I am." (or something similar), 2) she is examined on her readiness to answer/accept this call in all of it aspects with and for the whole of her life, 3) she prostrates while the entire Church in heaven and on earth are called upon to witness and participate in what is about to happen to her through the Church's mediation (the Litany of the Saints is sung here), 4) with her hands on the book of the Gospels she makes her profession of vows in the hands of a legitimate superior (for the hermit it is her Bishop), and the vow formula is placed and signed on the altar 5) the Bishop, with hands extended, prays a prayer of solemn consecration over her thus mediating God's own consecration of her, and 6) the insigniae of profession and consecration are given to her.

The entire rite is meant to mediate God's call to the person in an effective or performative way and to receive the person's vows (part of the mediation process and dynamic), but please note the central elements, ## 3,4 and 5. In the rite of profession for temporary vows there is no prostration and no prayer of consecration though there IS a prayer for God's grace in its stead. In the rite of perpetual profession this then is replaced by the "Solemn Blessing or Consecration of the Professed". (Note that consecration is only referred to here, not at the profession of vows per se.)

In the Rite of Consecration of Virgins the distinction between dedication and consecration is even clearer. Here the virgin makes no vows at all. She is asked several questions regarding readiness to follow Christ and then she is asked if she is resolved to accept solemn consecration as a bride of our Lord Jesus Christ. Note the rite in no way suggests the person is consecrating herself to God. There is a prayer and statements of resolution to follow Christ in perfect chastity. Following this there is a long prayer of "Solemn Consecration" followed by the presentation of insigniae. For diocesan hermits who choose to dedicate themselves publicly without vows, but instead make a public resolution, oath, or some other form of sacred bond, this is also received by (made in the hands of) and followed by the formal or actual consecration by their Bishop.

I don't think there is anything magical here in the sense I believe you mean it. But mysterious and awesome? Yes. The Church has discerned this vocation with the person. In light of this she acts to mediate God's own call and "setting apart" of this person as a sacred person. Only God can make sacred. Only God may consecrate. Only God may hallow. These are the verbs which are proper to God himself. When the Church acts "in his name" she acts in the power of his person and allows God to act through her. This is fundamental Catholic theology and ecclesiology. Thus, similarly to what happens in baptism, the person is objectively changed by what occurs in public perpetual profession or the consecration of a virgin. (This is why religious profession has often been treated as a new baptism or as sacramental in character.) The point though, with regard to HIOL and private vows is that only the dedicare portion of the equation occurs there, not the consecrare aspect. This certainly means the dedications and professions of evangelical counsels by HIOL members was serious and sincere. But they were not ALSO consecrations in the sense that Vatican II and the Rite of Religious Profession uses the term.

Question on Whether the Truth is Demeaning

[[Dear Sister Laurel, pardon me but isn't it demeaning to the HIOL to insist they were lay rather than religious? Since they had made vows hadn't they accepted the same life as religious men and women?]]

Thanks for your questions. I suspect a lot of people are asking (or have definitely asked me already) something similar. Thus, though I think I have answered all of this at least indirectly let me give it an explicit but relatively brief shot. Regarding being demeaning my answer must be no. Is it demeaning to be a member of the lay state? Clearly not. Is it demeaning to live a life outlined in the Acts of the Apostles, for instance, with values which apply to every Christian? Again, of course not. Is it demeaning to be honest about where one has been called by God to this point in time? Emphatically not. Neither is it at all demeaning to affirm clearly that the discipleship of the former HIOL led them to make private vows as specifications of their baptism, or that is caused them to ASPIRE to existence as an institute of consecrated life and to enter into a long and risky period of mutual discernment with the Church while they ministered in unique and committed ways.

On the other hand, it would be demeaning to the Church as a whole to fail to be clear that the HIOL had not yet become an institute of consecrated life, nor had its members been admitted to the consecrated state or to all of the rights and obligations which attach to religious life and that state. It would be unjust to allow people to continue to believe that the use of habits and titles were not merely "on loan" against the day that would all happen. For that matter, it would be unjust to allow the Church at large to believe there are canonical religious congregations that are mixed (that is, are communities which, despite vows of consecrated celibacy, do not have distinct communities of men and women) or allow children to wear the garb of professed religious, or who perhaps undervalue the Sacrament of marriage in the process of esteeming religious life TOO highly.

Regarding your second question, the answer is again, "no". I would ask you to refer to the last post I put up on the use of the term "vowed" which I think outlines the very large difference between the life of the religious and that of the former HIOL. While it is true there are superficial similarities (and more than usual), and while it is also true that the HIOL were allowed to approximate the life of the religious until one does all the things religious women and men do in making public profession (and until God "does TO them" all the things God does during the rite of public profession in consecrating them) living as if one is a religious is still not the same as BEING a religious.

Of course it is wrenching to lose the sense of approaching what what yearns for and has a personal certainty that this is what God is calling one to. It is painful in the extreme to have to realize the gap which remained between what one was and what one meant to be. The HIOL were in something of an in-between position here: lay persons seriously discerning WITH THE LARGER CHURCH a vocation to consecrated life and given reason to hope and believe one day they would be admitted to this and their charism affirmed publicly. It is tremendously confusing and challenging to one's own sense of God's presence in one's life to have to begin afresh one's discernment regarding what specifically God is calling one to because a MUTUAL conclusion was not reached. But this is the risk of entering into discernment with regard to an ecclesial vocation. It is the same essential dynamic that occurs when an individual says to a diocese, "I have a call to ordained life and ministry" and the diocese discerns --- perhaps after years in seminary formation --- that the person is at the very least not called to embrace this life with them at this time. When all of this is accompanied by a failure of leadership and a split and internal conflict in the original group the pain is underscored and amplified. But, the truth remains the truth and it is not demeaning to clarify that.

On the Use of the term "Vowed"

[[Sister Laurel, Why is the term "vowed" usually reserved for those with public or canonical vows? Do you mean to say that these are better than private vows?]]

The simple reason is that in the Roman Catholic Church, except for the act of consecration of a consecrated virgin which is unaccompanied by vows, or the consecration of the relative minority of diocesan hermits who choose sacred bonds other than vows, only public vows received by the Church and accompanied by the prayer of consecration during the rite of religious profession initiate a person into the consecrated state, a new and stable state of life. (As noted diocesan or c 603 hermits provide an exception here in some cases because the Canon allows for "public profession confirmed by vow or other sacred bond," but again, this would be an exception to the rule while it still involves public profession and is accompanied by the prayer of consecration. In a general way it would be considered a vowed life even with other sacred bonds.)  Private vows do not do what public vows do, nor do they bind in law in the same way. Thus we refer to the vowed life, the vowed state, or, within true religious communities, the vowed members, and when we do so we normally mean the publicly or canonically vowed.

In drawing the distinctions I have I absolutely do NOT mean that public vows are better than private vows, but they are different in the rights and responsibilities attached and, as just outlined, the state of life they help initiate a person into. As I wrote recently on another matter, diocesan hermits are specifically professed under Canon 603 but this is not the only Canon which binds in law and in conscience once the hermit is professed. A lay hermit may privately vow poverty and chastity (and if they can do so reasonably with someone who will act as director or superior --- an unlikely proposition --- obedience), but in so doing she is not bound in law to either Canon 603 or any of the other appropriate Canons which bind the diocesan hermit. Private vows do not bind in law in the same way as public vows. So, not better but different.


In a similar way, people have the right to certain NECESSARY expectations of the publicly professed person as someone who has professed an ecclesial vocation which they actually do not have with privately professed persons. They have the right to expect, among other things, that the Church herself was really, officially, and formally part of discerning and mediating this vocation, that the person acts in the church's name in living it out, that she is competent to commit to doing so for the whole of her life, that she may be approached as someone who represents the vocation with integrity and transparency, and so forth. They have the right to expect that, in some substantial way they can call on in need, she lives her life for them as she would for her own family, for instance. Thus too the public rights/privilege to title and habit, post-nomial initials, etc which are meant to serve as signs of these rights and responsibilities, and which are symbols of the state of life itself.

This, as I have written before, emphatically does not mean the lay hermit who makes private vows (or no vows at all!), for instance, has a second class vocation, or that she does not live the eremitical life every bit as well as the diocesan hermit, but it does mean that people do NOT have the right to necessarily expect of her what they may necessarily expect from a diocesan hermit. This includes that hermit being bound by and meeting the obligations of ALL of the Canons --- and thus to all of the canonical relationships which apply to consecrated life for the WHOLE (length, breadth, and depth) of her life. What applies to this illustration with hermits is true with regard to public vs private profession more generally. Again, not better, but different.

One of the reasons I am emphatic that people must be clear whether they are publicly or privately professed is that in the former case God's own call has been mediated to the person, and their response received (not merely witnessed) in a way which creates both moral and legal rights, responsibilities, and necessary expectations on the part of the whole Church. To summarize then, in general we use "vowed" to reference not just the obligations and responsibilities legally and morally assumed by the person professed, but to an entire constellation of rights and necessary expectations which people have a right to hold with regard to the one who is professed/consecrated and related to the People of God in this new and public way. Private vows neither bind nor obligate in the same way, nor allow for the same expectations. It is for this reason we ordinarily do not refer to these persons as "vowed." In other words, private vows are certainly personally binding, but not publicly so. It is a very large difference and for that reason we ordinarily reserve the term "vowed" for the latter.

cf also: Ecclesial vocations --- a matter of stable relationships for more on the stable relationships comprising the heart of canonical standing.

On the Question of Delegates for Public Associations of the Faithful

One of the questions raised by all the confusion, turmoil, and tragedy of the former HIOL situation is that of oversight, accountability, and how it is a Diocese remains completely informed about the condition of a Public Association of the Faithful, and also keep it completely informed. While my comments on support for the former HIOL may have seemed to lack compassion, they were rooted in a gut sense that something went wrong a while ago and is only now coming to the surface and while emergency assistance is important these original problems are the source of the current crisis.I am not unsympathetic to the current plight of the former HIOL, but (current legitimate emergency needs, important as they are, notwithstanding) I believe the tragedy could have been softened, attenuated, mitigated, or prevented altogether had adequate oversight and accountability been ensured right along. This is especially so with regard to the private vow of poverty which actually left former members destitute and without provision for what is a common eventuality in the life of many Associations of the Faithful.

That same sense was part of my response to the question regarding accusations of abandonment and a rush to judgment on the part of the Archdiocese when I noted that perhaps Archbishop Lucas has simply acted in a timely way after others either saw no need yet, or simply failed to do so for other reasons. At bottom I personally believe that the HIOL were not sufficiently aware of their own canonical standing as lay persons, were insufficiently cognizant of the risky status of Associations of the Faithful, and were perhaps not sufficiently clear to others regarding this category of standing in law (though I cannot verify this since their original website has been taken down). One sign, however, is that they did indeed make private vows of poverty without sufficient concern or provision for the very real possibility that the group would never become an institute of consecrated life and might even be dissolved or suppressed. How the lay board works into all this I can't say but the entire situation leaves the impression of inadequate oversight on the part of the diocese and canonists involved there as well as HIOL and IOL, Inc. Unfortunately, there seems to be lots of responsibility (not to say blame!) to apportion here, even if it is not apportioned equally. Because of this, it is my feeling that it is not necessarily the responsibility of the laity to bail people out here --- especially not in the long term! In any case, steps must be taken to ensure this never happens again, something which is key should the 56 former HIOL choose to re-form as an Association of the Faithful with an eye towards PERHAPS one day becoming an ICL with public vows.

One way of doing this is to appoint a delegate or delegates for such groups. For diocesan hermits who see their Bishops for a sit-down meeting once or twice a year usually, a delegate is either appointed by the diocese or chosen by the hermit to keep his/her finger on the pulse of things. S/he will also act as intermediary between hermit and diocese, and the Bishop will sometimes ask for his/her input on requests by the hermit for this or that permission (the use of post-nomial initials, for instance, or major changes in the hermit's Rule or praxis). Some have written here in the past that this is simply another layer of unnecessary institutionalization which detracts from the simplicity and humility of the eremitical vocation, but it really benefits the hermit and the Bishop who (along with the hermit herself) is usually only just now learning first hand about what it means to have (or be) a diocesan hermit in the diocese. (Since diocesan hermits are so rare or uncommon most Bishops do not have much experience with this. Neither do most Bishops, who are the hermit's legitimate superior, have the time to meet more frequently with hermits under their jurisdiction.) As I have noted before, the delegate thus serves as a quasi superior for the hermit and allows for genuine and adequate accountability, oversight, and information for everyone involved. Should something be questionable in the life of the hermit, or should the Bishop have concerns, the delegate serves to help mediate needed elements of clarification and resolution to both parties in a more complete and objective way. Further, the arrangement clearly cuts down on surprises and makes resolutions easier to manage -- before the situations they address have become established and more complex than originally.

All of this explains my own sense that the HIOL, a much more complex reality than a solitary diocesan hermit or hermitage after all, should certainly have had a delegate appointed by the Bishop who would be or have been responsible for communicating concerns to the Bishop in a timely fashion and working out (or calling for the appropriate people to work out) problems within the community in a similar manner. This is not meant to single out the former HIOL; it would be appropriate I think for any Lay Association of the Faithful whether private or public. It is my own sense that the delegate should probably be a perpetually professed religious with experience of the distinction between inner and outer forums in religious life, the appropriate way leadership and obedience works out in contemporary consecrated life, what happens when steps are taken prematurely or without sufficient prudence to really provide for former members or live a healthy poverty, the role and authority of the lay board, etc. Alternately, a canonist with similar experience and sensitivity, and who, for instance, has a real sense of the danger signs which must be looked out for in new groups, can clarify canonical matters for everyone, etc could well serve in such a position.

Unfortunately a lay board (which actually may be part of the problem and is certainly part of the organization requiring oversight and accountability) cannot do this, and while the moderator or general superior/director of the association will certainly assist in maintaining the mutual flow of communication, a delegate is not a member of the community (thus, s/he may be more objective) and is capable of functioning at least as a quasi superior for the whole community with their best interests AND those of the Church at heart. The fact that a delegate serves as quasi superior, though not binding members to obedience by vow or law, would also help bring to light any difficulties in the area of obedience or concerns with too-exclusive reliance on the leadership of one person, for instance. Additionally, such a delegate can help underscore for all the fact that this is a lay association in the process of discernment under the supervision of the diocese. At the very least, the impression given by the HIOL suppression has been that there was a vacuum in communication between HIOL leadership, lay board, and diocese, and perhaps therefore, in oversight and accountability as well. A diocesan delegate could well have helped overcome such a situation before it reached crisis proportions.

Were the Hermit Intercessors Religious?

[[Dearest Sr Laurel, The 56 didn't stay in a motel. They were in a Benedictine Retreat House. Now they were somewhere in Iowa [if i am not mistaken] and they'll be moving to Blair, NE, in a former campus dormitory. I feel that you're (sic) post lacks compassion for these former hermits. You seem to forget that they were in a religious community. You seem to attack even the obedient hermits {okay call them metaphorical hermits] by telling them they were never religious. This alone creates confusion. Some may even think they are deceiving people even from the start. Some may think they are fake brothers and sisters.

Now in your recent post, it seems that you discourage people to donate to the destitute former intercessors although you have clarified this at the end of your post. Yes they are part of the laity now, so they mustn't receive any support now? But they were in a religious community before, took vows of poverty and now they have nothing. Some of them are old now and have no family to return to. So, because they are laity they must be sent to charity homes for the aged? Some of them left their jobs because they entered "Religious life" so, they must be sent back to the world again because they are laity and we must not care for them now from now on? There's a great possibility that they'll be founding another community. Fr. Baxter has said that.]]

Thank you for the corrections regarding the motel, and the note on the dormitory. I have made the appropriate correction in the original post. I haven't seen where the former HIOL has published anything yet on this latter issue outside their request for money and their comment that it is difficult finding a place large enough for 50 plus people, so thank you for this information. I am sorry my last post seemed to lack compassion. There is no doubt the plea for longterm corporate assistance did not sit well with me. Because of that, and because they are pertinent, I should correct you on a couple of points. First, I do indeed discourage people from contributing to the support of the former HIOL as a group or "community", especially without demanding a good deal more transparency and clarity before doing so not only on the part of the former HIOL group of 56, but of the IOL, Inc. Secondly, and especially important, however, is the simple fact that the HIOL were never religious. I am not the source of confusion here, nor am I attacking anyone in clarifying their canonical status. Certainly there is nothing wrong with being a member of the laity (i.e., lay STATE in the vocational sense). Neither should it be seen to be an attack or somehow demeaning in pointing out that someone was a member of the lay state rather than the consecrated state.


So again, the HIOL were members of a Public Association of the Faithful. They did not have canonical (public) vows, were not members of an institute of consecrated life, and their vows, though made in good faith and a serious personal commitment, could be simply dispensed at any time by their pastor or bishop, and without the canonical process of public vows. It is not simply that they are NOW lay persons; they have been lay persons right along (and not merely in the hierarchical sense of that term which applies to non-clerics, but in the vocational sense which distinguishes between lay, ordained, and consecrated faithful). As I noted earlier, they were allowed the use of habits and titles AS THEY DISCERNED with the Church whether or not they would ever become an institute of consecrated life and be admitted to the consecrated state of life, but that eventuality was NEVER assured.

None of this means people should not contribute to them if they choose but simply that they should be clear the HIOL were not religious. Neither does this necessarily point to deception or pretense (although I personally find continuing references to "vowed members" as opposed to other lay members somewhat and perhaps purposely unclear (or maybe just confused) since ANY lay person may make private vows at any time which have the same gravity as those of any HIOL; further, they may do so do so on their own initiative without mutual discernment, permission from anyone, or anyone actually receiving those vows. The term vowed is ordinarily reserved for those with PUBLIC or canonical vows because they are initiated into the consecrated state by their profession and have their entire lives PUBLICLY defined in these terms, something that private vows do not do. Again what all this means is not that HIOL vows were insignificant (they were quite significant) but instead that the members of the HIOL were not religious, and need to be VERY clear in the future about their identity and category of canonical standing especially when they request assistance. Perhaps it will help if I quote rather extensively here from a canonist who specializes in consecrated life to back up what I am saying.

[[Reasons Why Knowing the Canonical Status of a Community is Important

1. Only members of Diocesan-right or Pontifical-Right Religious Institutes are religious and enjoy the rights of religious and the obligations of religious. Vowed members of such Religious Institutes are in the consecrated state. The Intercessors of the Lamb, contrary to popular opinion, were NEVER a religious institute and its members were not in the consecrated state. “Consecrated” or vowed Members had some of the trappings of religious life: a habit, vows, chapel, statutes, etc., but they were not recognized in the Church as true religious. Why? Because they were in the more risky (to discerners) stage of being a Public Association of the Faithful.

While they had the intention and hope of eventually following some kind of consecrated lifestyle in a form approved by the Church, the Intercessors of the Lamb had the same status as any other Public Association of the Faithful (think Legion of Mary, Worldwide Marriage Encounter, etc.). A good percentage of Public Associations of the Faithful who wish to become a Religious Institute or evolve into a Secular Institute or a Society of Apostolic Life simply fold, fizzle out, are suppressed, or disintegrate for a variety of reasons. Oftentimes, it is because there are unhealthy practices within the community, shady financial practices, personality struggles, etc. The bottom line is that even people with vows in a Public Association of the Faithful remain lay (if non-ordained) because they are not in a Religious Institute.]] Therese Ivers, JCL, Diocese of Sioux Falls.

In fact, I believe that there has been some serious imprudence on the part of the lay board who was meant to govern the HIOL, and possibly on the part of the community's leadership as well. Any person who is discerning a vocation with an Association of the Faithful should realize that the position of the organization is tenuous as best. Even (and perhaps especially) in making private vows of poverty in such an organization there probably should be some sort of provision for members who must leave or who are left high and dry should the organization dissolve or be suppressed. I am not in the least suggesting the former HIOL were disobedient (nor, however, that obedience -- or cooperation with the Archbishop -- should be rewarded financially), but I think we must be clear on the nature of the group and ask some serious questions about the MORAL and possibly legal obligations of IOL, Inc, as well as the imprudence of being wholly unprepared to pick up the financial pieces in case of the group's failure --- especially if asking for assistance from the laity generally distracts from demanding IOL, Inc act responsibly and morally in their regard.

In saying this I am assuming that the HIOL were clear on the private nature of the vows they took, and clear on the risk attached to being part of a still-discerning Association of the Faithful. (If they were not the situation becomes even more serious and irregular.) And while I can understand they would ask for emergency assistance, I have been very surprised that they seriously appear to expect the laity to support them for an indefinite period, provide luxury items like cars, trucks, computers, printers, and the like, or that they have not considered that their current circumstances will seriously effect the way they have been able to live their lives --- just as it would when any Association of the Faithful fails for whatever reason. Thus, it is not that I don't want former HIOL's assisted financially per se --- especially as emergency assistance; what I want is the appropriate people doing that and in the most appropriate way (namely, individually not corporately) given the (now former) canonical status of the group.

Further, in pointing to what I consider a serious example of imprudence on the part of HIOL leadership or perhaps abdication of responsibility by the IOL,Inc (I don't know which is involved or if both are) I will refer to one warning sign put forth by another Canonist, Peter J Vere, JCL, MCL. It is taken from a list of warning signs used in evaluating new groups. Vere writes that discerners et al should be cautious regarding groups evidencing, [[5. [a premature] insistence on placing all goods in common: While the Church has a history of associations and religious orders in which members place all their goods in common, the decision to do so should come after a reasonable period of careful discernment. Placing one’s goods in common is not for everyone, and the consequences of such a decision are lifelong. Additionally, the potential for abuse by those who administer the common goods is great. Therefore, canonists frown upon any insistence by an association that its new or potential members place their goods in common.

Due to the fact that modern times see less stability in common life, with members sometimes opting to leave after a number of years, the most prudent handling of goods in common is to place them in trust until a member dies. That way, if the member leaves, the goods are available to meet his or her needs outside of the community.]] (Emphasis added)

The link to the rest of this article will be found on Therese Ivers' site, "Do I Have a Vocation?" (More than this this point may be applicable so people should definitely take a look at it!) Ivers is also planning a series on the HIOL/IOL, Inc and people really should stay tuned. Strictly canonical questions can be directed to her as well.

As far as forming another community goes, everyone needs to be clear that this will continue to be a (Lay) Association of the Faithful, and possibly a private association before it becomes a public association in the beginning. It will have no different standing in law than any other Association, and vows made by members will remain private vows unless and until the Archbishop erects the group as an Institute of Consecrated Life and admits members to public vows where they actually assume the RIGHTS AND RESPONSIBILITIES OF CANONICAL VOWS. Remember that there are literally hundreds of such groups extant at this point. Most desire to be ICL's at some point and some are headed by persons who long to be "foundresses". Many have private vows but have not yet received permission to adopt the habit "on loan" against the day they are made ICL's -- nor will they ever.

Most dissolve or are told they cannot continue by their local ordinary because of all kinds of irregularities and eccentricities. Do they have a right to expect the laity of the Church to support them as groups (or even members individually) nonetheless? Do they have the right to expect the laity to support them while they start out? I don't think so. Emergency help (counseling, social workers, financial aid, etc) especially for those who are too elderly to work should be made available, but I do personally think that those who are elderly and/or incapable of working should apply for government assistance (just as those who ARE publicly (canonically) professed sometimes need and are expected to do when they age or become infirm --- for neither dioceses nor laity support these persons). Those who are capable of working should do so of course, just as any other lay person is expected to do --- even if they believe they are called to contemplative lives or even to lives of eremitical solitude --- again, just as those with canonical vows (including diocesan hermits) are required to do --- and absolutely as every other person in the Church with private vows must usually do when in need.

It is possible that the Church will need to rethink the wisdom and prudence of the custom (for it is only custom) of allowing Public Associations of the Faithful who wish to become Institutes of Consecrated Life (etc) to adopt habits and titles prematurely (say, before it is sure that a Bishop WILL erect the group as an ICL, etc), or make vows which give up all property or the right to such, etc, as a result of this situation. Habits and titles are properly associated with the assumption of public rights and responsibilities, and generally too, with initiation into the consecrated state (exceptions, for instance, include novices who are allowed to wear the habit of the institute as they prepare for profession because they do indeed have some rights within the congregation which candidates do not have. They signal this to the rest of the Church along with the fact that they are indeed immediately preparing for public profession by adopting modified religious garb (e.g., white veil, no ring or community emblem associated with final profession). The confusion that is being generated in this case amongst average church members, and in fact, which is being insisted on as truth (as in your own email to me) in order to justify assistance and so forth is significant and a matter for concern I think.

On the Question of Relief for Former Hermit Intercessors and the Fund for Retired Religious

Perhaps this should be two separate posts, but the first issue segues into the second and also helps explain my ambivalence or outright antipathy to the first question. For that reason, and for now at least, I will keep these together. Also, if my opinions on the first question (supporting the former Hermit Intercessors) changes, I will post that as soon as I can.


I admit to having felt torn on the issue of financially supporting those 50 some former Hermit Intercessors who are now staying at a retreat house. (Temporary assistance while they transitioned to ordinary lay life was not a problem at all, and I was pleased to see the Archdiocese of Omaha assisting in this. Ongoing support was the issue.) However, these former HIOL have published a letter now appealing for assistance and they put their needs at $25,000 per month to take care of rent (for a place large enough to house all 56 of them), utilities, food, basic living expenses, etc.

They also list things they will be needing "once they are settled" like computers, printers, furniture, cars, trucks, gift cards (to buy whatever they need), phone cards, etc. And I find my ambivalence changing to outright antipathy. I wonder, for instance, just why the rest of the laity (because after all, these are lay persons who are no longer in the same category as groups like the Knights of Columbus even) should be footing the bill for this? Further, there is no indication that this is a merely temporary situation, no notice that the members of this lay community will be working to support themselves or whether they will continue to need to live from the charity of others indefinitely, etc. Granted, the group claims a couple of thousand other laity who were Companions or Associates of the group and if they want to assist and are able to do so, then they should, but I honestly cannot get my head or my heart around the idea of the laity in general supporting a group of other lay people in this way who are not, never were, and may never be a religious congregation with public vows.

At the very least I personally would want a LOT more information about what went on to cause the breakup, how the HIOL have been supported in the past (because, God knows, their campus and nearby holdings hardly speak of poverty or fledgling communities to me), and what the Archdiocese itself is doing for them (and not just financially, but in terms of what could become a kind of fast-tracking them to public association status again and why. Again, this is my own ambivalence speaking). I would also want some answers about prudent provisions for the future and why they weren't made --- as is the case usually in any actual religious congregation for candidates, novices and anyone NOT perpetually professed in public (canonical) vows. (For instance, why has everything been turned over to the IOL, Inc before public vows were even allowed much less made? Why was nothing set aside (perhaps in some escrow account) in case a person should need to leave the group for some reason? Does the IOL, Inc have NO legal obligations to members who are now destitute? Do they plan to exercise any MORAL responsibility for helping their former members transition to ordinary lay life? And beyond this, why is this smaller group NOT planning to transition to ordinary lay life UNTIL they can find a way to regroup and support themselves? It would certainly be expected of any other lay group in the Church.)

So, at the risk of seeming more heartless than I already may let me remind readers of the ordinary circumstances of consecrated, publicly vowed religious men and women in the church (including contemplative nuns and monks). You already know that diocesan hermits are expected to support themselves in some way and can expect no financial assistance from their dioceses. We routinely sign a waiver of claim at perpetual profession which says clearly we 1) will maintain financial independence and 2) will not expect the diocese to be responsible for our actions or expenses. In fact, the ability to do this is a central piece of discerning a vocation to diocesan eremitism, and the inability to do so argues against the person having such a vocation at this point in time. But it is a widespread misunderstanding that religious congregations (institutes of consecrated life with public vows and obligations) are actually SUPPORTED by the Church. This is something I hear even today despite the number of times I have heard it addressed. Religious congregations generally live from the support of the working members, and as the median age of congregations has risen and the number of younger Sisters and Brothers has declined, it has become harder and harder to stretch these salaries to support the entire community and the ministry they do. It is estimated that by 2019 the number of religious above the age of 70 will outnumber those below it by 4:1. (By the way, this whole dynamic is one of the reasons communities are unable to accept disabled or otherwise unwell persons, and a piece of the reason older vocations are only cautiously accepted by some congregations.)



Some retired members receive social security (though it should be remembered that religious never paid into the system until around 1972 --- given the fact that they each earned on average far less than $75 per month, they simply were too poor and there were no provisions in law for those with public vows of poverty). Some receive Medicare or Medicaid for medical expenses, and some may be eligible for SSI, a supplemental payment of @$800 a month which, while usually available to the disabled, is meant to help the truly destitute live when they cannot draw ordinary social security benefits or the amount is VERY low. (In CA, for instance the current SSI payment for any disabled person is $840, a combined amount from State and Federal government, which is meant to pay for ALL needs the individual has each month: rent, utilities, food, transportation, clothes, insurance, etc.) In other words, it is their entire income except that those who can work a bit are allowed to earn $65. Beyond this every dollar must be returned to the State or Federal government because it is seen to indicate there is no real need for the SSI payment in such cases. I will tell you that ALL gifts of money, no matter how small, COUNT AGAINST this income, and religious congregations are assiduously honest in accounting for such gifts. So, if Sister needs a new sweater, for instance, friends are asked to give her a sweater rather than the money to buy one.

Some people believe that religious congregations in such circumstances deserve it. If they had really lived their vocations, really lived as religious and not "given up their habits, etc" they would have lots of younger members to support the older retired and infirm ones. But this is patent nonsense (not to mention a rather pagan way of looking at reality). These are congregations of religious men and women who have literally given their lives for the Church and World and are now struggling to continue their lives and work in that same Church and world. They receive no direct financial assistance from the Church in any way whatsoever and NEVER HAVE (except of course whatever the laity have given!!). Meanwhile, despite being the teachers, nurses, social workers, spiritual directors, pastoral ministers, etc etc etc, of most adults in the Church they are either forgotten or their real need (which includes the need of the congregation as a whole to live and minister on) remains largely disregarded. Once a year there is a collection in each parish benefiting a fund for relief of retired religious. Over the years they have collected money, which, when parcelled out averages a one time payment of about $640 for every religious man and woman.



So, I am not saying do not contribute to support the former HIOL, though I would certainly suggest you demand more answers and information before doing so. I am saying that there are thousands and thousands of retired men and women religious who have lived public vows of poverty, chastity and obedience for their entire adult lives and whose congregations now need assistance, not simply to support and care for these members BUT TO CONTINUE MINISTERING EFFECTIVELY TO THE CHURCH AND WORLD WHILE THEY DO SO. And this is the really crucial part of things. These retired religious do not want assistance for themselves, and their congregations are more than happy to provide for their own Brothers and Sisters. As in any family, it is a labor of love and familial responsibility. But doing so (not to mention the anxiety attached to doing so) can detract from the capacity of the congregation to minister and to thrive as a whole, and this is something we all have a responsibility to help prevent if possible.

The bottom line here? PLEASE consider supporting the Retirement Fund for Religious. It is not simply a worthy cause, but one which contributes to the health and vitality of every established religious congregation in the Church. Check out their website for important FAQ's and more detailed explanations and data than I can give!

On Hell

The post I put up on whether religious vows are binding beyond death spoke of purgation as a way of bringing in the harvest of a life, and as a cleansing, or claiming --- where God's love summons all that is true and real and good in us and says "no" to or strips away whatever is distorted, unreal (merely potential), untrue or false. I also referred to a final or definitive choice we make at the moment of death when we says yes or no to God's own Self/Love. Ordinarily we have prepared for this final moment by every choice in our lives and so we affirm ourselves, our relationship with God and with the whole of creation, or we deny and reject these things --- this time finally and irrevocably. During our lives we have a chance to become truly human. To whatever extent we achieve this through the grace of God, that Self is welcomed into eternity. Purgation is a combination of the final choice we make for this, and the love of God which welcomes all that is real and true into his own heart while letting go of all that is unreal or merely potential, etc.

Because of this post I wanted to say something about hell. It is not a topic I usually write about or that fits in well here (I find the appearance of the article on this page absolutely jarring!) but a reader asked me to say something about it a while back and this is really the first sense I have had that it would link with other posts. So, what is hell in this whole understanding? First, many people consider that souls are immortal and that hell is simply the separation of the soul from God for all of eternity. This would make sense except that souls are only immortal insofar as God continues to breathe them forth. Souls (and of course we ourselves) are immortal because God's love for us is immortal and he will not forget us or leave us to decay! Because of this whether we are speaking about heaven or hell, so long as we are speaking of a form of existence, we must be speaking of the active and effective presence of God because God is the ground and source of all that is to whatever extent it is.

My own sense of hell then (and this is absolutely my own provisional sense, nothing more) is that it is a form of radically alienated existence where one is faced with a love one was but no longer is meant for and can never be human without, but which one has also rejected definitively. What is hellish then is the presence of God, the presence of love in conjunction with a fundamental untruth, emptiness, and even radical inhumanity of one's existence. Untruth and emptiness call for truth (or verification and making true) and fullness. Hell, I think is the state of existence of eternal and unfulfillable yearning (which now assumes the form of nagging regret and disappointment) coupled with the inchoate knowledge (guilt) that one has irrevocably rejected these things and the God who, even now loves and sustains one --- though wholly from without and in a way which says "No" to all the nothing one has chosen. The fire of God's love can be many things to us: consoling, awesome and even terrifying, empowering, painful, purifying, illuminating, blinding, warming, creative, destructive, and so on. We are made for this love and we experience it in all these ways as part of its power to unlock the potential of our lives, a bit like a forest fire unlocks the seed cones of a redwood and enables new life to spring forth. But what kind of experience is this fire when we have been emptied of true (realizable) potential and the fire cannot inspire awe, or console, or illuminate, or purify, or create??? This I think is the experience of hell.

Archdiocese's treatment of Hermit Intercessor's of the Lambs

One person wrote me the following email which raises, among others, the question of how the church (namely, the Archdiocese of Omaha) has treated Nadine Brown, and by extension, members of the HIOL. One other question it raises which is significant is the notion of discerning a vocation and how that happens with ecclesial vocations --- those which are effectively mediated by and are lived in the name of the church.

[[. . .All of this scandal is a tragic end to the loving ministry of Mother and the intercessors. Where can she go now that the church has abandoned her? They stripped her of her cloths, her life's vocation; and suppressed her voice. She must feel that there is a scarlet letter on her forehead. Where can we go and to whom can we ask for prayers by email from someone who does not know who we are, who will respond immediately with gentle love and kindness? Many, many, blessings were received through IOL ministry. ]]

First let me say how very sorry I am that the members of the former HIOL have suffered the loss they have. It is always difficult when, for instance, a person is required to leave formation in religious life, or religious life itself, the ordained priesthood, etc. And of course the HIOL situation was both more abrupt and unexpected than these usually are. What is true though in all these cases is that whenever we attempt to discern ecclesial vocations, we are never sure that we have such a vocation unless and until the church herself agrees and calls us forth officially for consecration. This is because the discernment in such situations is always mutual. One cannot do so on one's own -- crucial as that part of the process is. God's own call in the heart of the person is incomplete until the Church herself clarifies, affirms, and even mediates that call as well. Beyond this, because ecclesial vocations are not simply identified by rights and responsibilities that come from baptism alone, one must be admitted to profession (public) or ordination, to acquire new rights and responsibilities and the church has every right to govern and supervise these vocations.

As an example of what I mean let me use my own vocation to eremitical life. At one point and because of something which had nothing to do with me personally, my diocese ceased considering professing anyone under Canon 603. In a sense that left me hanging, however it did not nullify my own discernment in the matter completely. I was called by God (directly or in an unmediated way) to eremitical life, but what I had to accept was that perhaps this was not a call to diocesan eremitical life. Thus, until and unless my diocese discerned the reality of this vocation and admitted me to perpetual public vows I could not actually say I had been called to C603 life. More, until the very liturgy of profession where I was called forth in the name of the diocese and my parish, was examined, allowed to make profession, and received consecration and commissioning at the hands of my Bishop, I would have to consider that the very vocation (the call of God) itself was incomplete and objectively "uncertain" no matter what I felt in my heart (subjectively). In part this is because during the profession liturgy the actions of church and individual are effective. That is, in the calling forth of the candidate, the speaking of the vows, the praying of the prayer of consecration, etc, something comes to be that was not the case before. This thing comes to be in the very act of speaking. All of these events together constitute the definitive mediation of God's own call to the individual via the Church.

None of this, I am sure, eases or mitigates the pain being felt either by Nadine Brown or those to whom she ministered and who rightly came to value her assistance and life so, but it does argue that the church has not deprived her of anything (especially a vocation) that was hers apart from the larger church's own discernment and mediation, and certainly I don't think they have abandoned her in any way. In the first place, Nadine Brown's vocation was not sure. Both she and the HIOL were discerning the nature of their call along with the Church in the form of the episcopacy. They were a public association of the faithful but they were NOT an institute of consecrated life. Thus the vows held by all of those professed were private or non-canonical vows which did not initiate them into the consecrated state. Whether that consecration would or even should ever happen was an as-yet unsettled question and discernment of the matter was not simply the responsibility of Brown or other HIOLs; it was something the Church herself was ALSO responsible for.We have to understand then that the actual mediation of such a call had not occurred though the steps taken in moving from private association to public one with the intention of perhaps moving to ICL gave serious reason to believe it COULD happen one day if all went well.

Nadine Brown (or any of the HIOLs) still has the option of making private vows at any time, though it is true she/they cannot do so as part of the HIOL. A world of certain possibilities has been foreclosed to them for the moment, but they all have rights as a result of their baptism. None of those has ceased, and while it is surely difficult to start over (or continue simply as a private association of the faithful) it can be done.

The Treatment of the Hermit Intercessors by Archbishop Lucas and the Archdiocese



Despite what I have read about a rush to judgment and your own language of abandonment, etc I think it is really important to see just how generous and compassionate the Archdiocese of Omaha is being with regard to the HIOL. To provide clothing, a place to stay, counseling and direction is simply not something that is usually done even with vowed religious. The idea that a diocese will work with members of a lay organization (in the same category as the Knights of Columbus) until they figure out what they are going to do next, and what sounds like the possibility of supporting the former HIOL's in reforming in some way is literally (and unfortunately) almost unheard of. Unless Nadine Brown has allied herself with the lay board which is said to be resisting the reforms the Archbishop required, she would be part of this group with whom the diocese is working. So, "abandonment" is certainly too strong a word here.

I will say that personally I don't see where any scandal need attach to Nadine Brown from the actions of the Archdiocese. They required the group to get new leadership and so Brown resigned her role at that point. There is nothing necessarily insulting or offensive in that. There are many stories of Saints throughout the centuries who were not the best Abbots, Abbesses, etc, or were not the best at a given point in time in the congregation's history! One of the signs of a community that is ready to become an institute of consecrated life is its ability to accept new leadership and to grow from that rather than simply being demoralized by and falling apart or becoming seriously polarized because of it. So, there is no reason simply because of the Archdiocese's actions to see Nadine Brown as having a large red letter painted on her forehead. Unless she has done something truly scandalous herself. . ..

Finally, I hope you will look for others who can serve in the way Nadine Brown and the HIOL did. In fact, there is no reason she herself cannot carry on a private ministry of the kind you believe you have lost, and no reason you cannot assist in this, though again privately or perhaps through a parish, for instance. She is a lay woman as she has been right along during her time with the IOL. She has gifts and you (plural) have needs. Help each other continue to bring those together for the good of the whole Church and the world. Nadine Brown is part of the Body of Christ. That has not changed. The immediate context for her ministry has changed, but the ministry itself need not.


Addendum: 27.October.2010: Please note that the Archdiocese of Omaha has published a statement clarifying a distinction between the Association of Hermit Intercessors of the Lamb and an allied group known as the Intercessors of the Lamb. Thus, I am changing most of the IOL references in my posts to HIOL because they refer to the once canonically approved public association, not the secondary group which was never canonically approved. This can also have an effect on my comments regarding Companions of the IOL. If the Companions are simply a lay group associated with the IOL, Inc and not the HIOL, then as I have now noted above, they might well be able to continue --- though in my opinion maintaining the name Companions of Intercessors of the Lamb seems imprudent at best, and will likely be confusing, counterproductive, and possibly disedifying to the rest of the Church.