If secularity is good for CV's, perhaps Diocesan Hermits Should Live Secular Lives

Dear Sister, one CV pointed out the following; [[I personally think Diocesan hermits who are not confined to Solitary life due to Illness , would be a gift to the Church and world by considering how to live the Silence of Solitude in the deserts of the world , by striving to be the only Christian Presence in atheistic or post-christian environments. IN FACT THE CHURCH AND THE DESERTS OF THE WORLD 'NEED' THE PRESENCE OF CHRISTIAN SOLITARIES AND DIOCESAN HERMITS. If CV who are an Image of the Entire Church who is the bride of Christ , ought to wholeheartedly embrace their secularity in the spirit of Vatican Council II , I'm sure that religious and hermits are also called to embrace a different form of separation from the world of power , economics etc. by living really among the poor of the world , incarnating themselves among the powerless and oppressed of the world.]] I am sure her point was that just serving others in the secular world does not mean CV's are secular themselves but I thought the post a bit snarky. Will you respond to it?

Thanks for emailing this to me. I don't know if the intention was to be snarky; I thought she could have been presenting an unnuanced or non-paradoxical version of the theology of eremitical life I have already laid out here many times in reference to Merton's talk of  redeeming the "unnatural solitudes" of modern slums, for instance. However, I have already responded to it. Here is the post I put up on Phatmass.

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Your post points to a perennial temptation for hermits: the desire to exchange eremitical solitude for a kind of ministry folks recognize as fruitful when they fail to see the pastoral fruitfulness or ministerial capacity of solitude itself. The desert Fathers and Mothers have several stories about this temptation. It is always hard to discern between two goods --- in this case the need to leave one's solitude and minister to atheists more directly or publicly (here meaning out in the open) -- or to do this with anyone else, really --- vs the need to maintain custody of the cell, for instance. This temptation can be even more keen if one came to eremitical solitude by way of chronic illness or has education and training the world seems badly in need of. However, because something is beneficial does not mean it is beneficial in the way God wills nor is it the only way we determine a vocation's charism. At the same time, if we are trying to determine if and in what way a vocation is a gift to Church and World, we must look at the benefits it represents pastorally. This is certainly part of the equation  --- but only part. My own sense (and the sense of the Church) is that eremitical solitude is profoundly ministerial all by itself and the need for this ministry (which is NOT usually exercised directly, person to person) is at crisis proportions in today's world.

Inner AND Outer solitude:

Unfortunately, the call to the silence of solitude (eremitical solitude) requires not just an inner solitude of the heart, but an external one as well. In any case, most diocesan hermits ARE already living their vocations in what Merton called the "unnatural solitudes" of urban settings, etc. We are present in our separation and embrace both dimensions (separation and a paradoxical presence) so that separation might be redeemed not only in our own lives but especially in those of persons isolated for any reason whatever. Our lives say that authentic solitude is not mere isolation; they witness instead to the transfiguration and redemption of isolation through participation in God's love. For a multitude of people (the chronically ill, isolated elderly, bereaved, prisoners, etc) especially need the witness hermits provide by the redemption of physical separation and its transformation into inner solitude and presence precisely in one's separation. In other words hermits ARE profoundly present and related to others but it is a paradoxical presence and relatedness achieved in separation and symbolized by prayer. THAT is the primary way hermits are called to minister in the Church.

When I wrote earlier that no matter how good making the eremitical vocation a secular one might seem, it is still contrary to the essential nature of the life and cannot be embraced without betraying the very nature of the vocation, this is what I was referring to. My own vocation speaks to everyone about the need for authentic solitude (a unique form of dialogue or communion) in a balanced life but it speaks especially vividly to those who are physically and often psychologically isolated and need to know their situations can be redeemed and made meaningful --- even if the physical separation of those lives cannot be changed. What makes my own life ministerial is its separation --- but only as a transfigured separation which witnesses not only to the truth that God alone is enough for us, but to my own profound paradoxical relatedness to everything in God. Thus my life does not minister to the world in the way many others do, but it ministers profoundly and uniquely in its "silence of solitude". It speaks to the fear of solitude which is rampant today, to contemporary isolation, to our phobia for silence and our inability to find life meaningful unless it is productive in all the ways the world demands (including a kind of ministerial activism which many cannot participate in), and especially to the human fulfillment and relatedness to all of creation each person can only find in God.

The Church Defines Eremitical Life as non-secular and CV's living in the world as secular vocations

The point you are missing is that the Church very clearly defines the eremitical vocation as non-secular (and this is true whether we are speaking of lay or consecrated hermits) because this is its very nature. Not only does canon 603 state that non-negotiable foundational elements of the life include "stricter separation from the world" and "the silence of solitude," but in the Rite of Profession this is underscored by the Bishop's questions about readiness to embrace not merely an inner solitude but an external one as well. It is underscored by the vow formula which includes a statement that one earnestly desires to accept and live the grace of solitary eremitical life and it is underscored by clothing the hermit with the cowl besides the habit as a prayer garment which sets apart. It is framed by public vows which separate from the world of power, prestige, economics, and relationships along with a Rule of life which spells out the way this intense non-secularity is lived daily.

 It is underscored by an essential "hidden(ness) (CCC) from the eyes of men" and a process of discernment and personal formation which MUST include the transition from living merely as an isolated person to being a hermit living the silence of solitude itself BEFORE one is admitted to vows of any sort. Meanwhile CV's consecrated under canon 604 are women "living in the world", that is women living secular lives. This form of consecrated life eschews all the things which set such a woman apart from others also living secular lives except consecration which radically transfigures her secularity even as it calls for it. CV's living in the world are thus called to be apostles to the world in the things of the Spirit and the things of the world. Just as I cannot alter the nature of a vocation in which God makes my separation fruitful or calls hermits to live such a fruitful separation, CV's living in the world cannot change the way God makes their secularity distinctly fruitful or calls them to allow him to do so --- at least not without betraying the very call God has mediated to them via the Church.

No Hermit is "confined to solitude due to illness"

By the way, no diocesan hermit is "confined to solitude due to illness". That puts the cart before the horse and mistakes the defining element of the life as the isolation of illness rather than the relatedness of solitude. Chronic illness may be one of the reasons some of us find ourselves isolated from and out of sync with the world around us, but actual solitude is a good deal more than this and it is freely chosen. It is solitude which defines our lives, not illness, as you at least imply in this passage. Solitude is a living reality witnessing to the love of God made fruitful in isolation and to isolation transfigured and made fruitful in the love of God and of others. We may begin to consider that we are called to a life of eremitical solitude in part because of chronic illness (as I myself did), but that is only the very first part of discerning an actual call; a call to eremitical solitude is never merely the result of one's illness any more than living a relatively pious life alone is automatically the same as "the silence of solitude" or being a hermit.

Is the term "Quasi-Religious" Respectful?

[[Dear Sister,
    is it fair or respectful to speak of Consecrated Virgins wanting to live a "quasi-religious" life? There are certain things held in common by all consecrated life. If a CV wants to live her consecration in a more radical way what is it to you?]]

Thanks for your questions. In the main, the term quasi-religious merely refers to something which is not really or fully a religious life in the technical sense of that term and not really or truly a secular life either. It does not touch on the matter of consecration per se and, while it is a critical term for me, it is not meant to be disrespectful. When we look at the various vocations in the Church there are essentially two ways of relating to the world: the first is Religious life (whether apostolic, ministerial,  cloistered, ordained, or eremitical, the relationship to the world is marked by degrees of separation, qualification, and mitigation);  the second is secular life (whether lay persons, members of secular institutes, secular priests, or CV's living in the world), the vocations are lived IN the world and are not marked by the forms or means of separation which mark Religious life. Thus, when I use the term "quasi-religious" is it an empirical term marking something as neither x nor y.

As I have noted before, Religious life qualifies one's relationship with and in the world. While one may minister in and to it, community, vows, habit, Rule and constitutions mark one as non-secular. In every major area of life (power, finances or economics, and relationships) the Religious' participation in the secular world is limited. While she witnesses to Kingdom values she also witnesses to separation from the world as a value those called to secular vocations do not and cannot embrace in the same ways. There is implicit criticism of the saeculum and from those who live secular lives bound into some of the praxis characteristic of Religious life. This is why some (many) Religious choose to forego distinguishing garb, etc. They know this distinguishes and distances them from those living secular lives. While the non-secularity can be helpful as well, too often the distancing and implicit criticism implied by vows and garb makes Religious relatively inaccessible to others and makes them hard to relate to. When Religious do experiment with changes it tends to be in the direction of accessibility, more powerful witness. and communion with others, not distinction from them. In other words, they act to mitigate things which represent unnecessary barriers to ministry and witness. They do not multiply these.

Thus, when a vocation is secular rather than Religious, even as the vocation to Consecrated virginity for women living in the world is secular, it becomes even more important that this secularity be embraced wholeheartedly. The graces associated with Consecrated Virgins living in the world includes spousal love,  for instance, and unfortunately, most Catholics are only aware of this imagery applying to nuns. But actually everyone in the Church is called to the spousal love which marks God's love for Israel and for the Church -- the spousal love which, in other words, marks God's love for his entire People. Most contemporary Religious don't resonate with this dimension of the Gospel message and those that do tend to represent a perspective on it which separates it from  everyday life and sees it as relatively rare. But Consecrated Virgins living in the world live and model this love in a way which transforms their secularity into something specifically eschatological while it thus summons all persons to recognize their call to spousal love in this world. Only a vocation which is both radically consecrated and  exhaustively secular and therefore which is especially graced as the lives of CV's are could carry this off effectively.

It seems to me that the only way a consecrated virgin living in the world could consider secularity "in the weak" or mitigated sense to be a more radical form of her vocation is if she treats secularity and consecration as necessarily antithetical to one another. But it seems very clear to me that the Christ Event disallows this. The passion of Christ is marked by the rending of the veil between sacred and profane, secular and consecrated. Anyone truly participating in Christ's passion or the Kingdom it established among us cannot re-establish the divisions Jesus' death tore asunder! Real radicalness or radicality is a matter of following Jesus exhaustively ---wherever he calls one to do this. The discipleship of some peoples' secular lives is certainly more radical than the lives lived by some in the monastery while the contrary is also true. The mistake is in treating the consecrated state (which means a state in which one is set apart for God) as also necessarily meaning set apart FROM secularity.

A similar mistake I see CV's making is treating consecrated virginity as proto-religious and then linking this  conclusion to the notion that Religious life is somehow a more radical form of Christian discipleship than the original secular form of consecrated virginity. It is as though secular consecrated virginity was an undeveloped or superficial form of the life it was meant to be and that it only grew to maturity or deepened as Religious life. But this ignores history at several points. First, while CV's contributed to the development of religious life, so did the desert movement. Secondly, cenobitical or communal life was not understood as the maturation of the life of virgin martyrs or hermits (desert dwellers), but rather as a mitigated form of life meant for those who were either not called to solitary life, or who could not avoid the dangers of eremitical life. Thirdly, CV's did not simply develop into Religious (cloistered) life. Instead a secular form of it continued into the 12C. In no sense was it proto-religious. In no sense was it necessarily a less radical form of discipleship than the cloistered expression. The Church has specifically recovered THIS expression of the vocation with the Rite of Consecration of women living in the world. Fourthly, the original Virgin-martyrs lived a radical discipleship which could not have been deeper or more radical. St Perpetua was not a "proto-nun" nor was her life "quasi-religious"; she was a wife and mother who lived her faith in a distinctly secular arena.

Another and related mistake I hear CV's making links secularity exclusively with the laity. Vatican II certainly did point out that the laity were called to live their vocations as secular ones but she did so without simply identifying the two. It is not the case that a secular vocation is necessarily a lay vocation nor that in asking a CV living in the world to live a secular life the Church is somehow forgetting these women are in the consecrated state. Further, Vatican II tried very hard to be clear that secular vocations were significant ones. However,  remember that the council occurred prior to the renewal of the vocation of CV's living in the world and that in fact, it was Vatican II with its strong emphasis on the dignity of secular vocations which mandated the rewriting of the Rite of Consecration and the recovery of its secular expression.  The universal call to holiness certainly meant that ALL were called to an exhaustive holiness, but it ALSO meant that whether one lived in a monastery, a remote hermitage, an urban convent or apartment with other Sisters, or in the midst of the saeculum (and so, whether one lived as a Monastic, Eremite, Religious, or Secular person) the call was a radical and even exhaustive one which COULD be achieved in this specific context.

Thus, I am personally all for any person living their vocations as radically as they can and are called to live it. But CV's cannot define radical as "less secular" and pretend their consecration or the history of their vocation demands this. The consecrated state is NOT antithetical to secular life, and assuredly not to eschatological secularity. To begin adding in elements which, for Religious, mark the nun or Sister as separated from the world and called to something other than a secular vocation is not a radicalization of the CV's vocation, but a serious mitigation and compromise of its nature. In other words, CV's are not "proto-nuns" nor are they called to a quasi-religious life. They are called to live lives of prayer and service which witness to the reality of the Kingdom right in the midst of secular life. Moreover, the eschatological witness stems from graces freshly linked specifically to this vocation and given so that ALL might embrace (for instance) the spousal love of God.

So again, while the term "quasi-religious" is meant to disturb and is certainly a critical term (because I am critical of women trying to minimize the essential secularity of their vocations and believe it is theologically, historically, and pastorally unjustified and even destructive of the Church's vision and purpose in renewing this vocation) I don't believe it is disrespectful. It points to a compromised form of life which refuses to value the secular as an appropriate arena for consecrated life, while (as quasi religious) it is also free of many of  the limitations or constraints as well as the consistency or thoroughgoingness of Religious life. I could also call it "secular-lite" (or "religious-lite" for that matter) but these do seem to me to be disrespectful rather than merely descriptive of something which is and which seeks to be neither truly secular nor truly Religious.

Eschatological Secularity, What do you mean by this?

[Dear Sister,
      thank you for answering my last question [why you are personally interested in the vocation of CV's]. You have written about CV's embracing a consecrated or sacred secularity and I understand that. But you have also begun using the term eschatological secularity. I get it has to do with the Kingdom and end times, but why do you use it here and not in reference to other vocations?]]

Sure. I am using the term specifically to qualify and connect the secularity of the vocation with the Kingdom of God in which all things will be perfected and transformed and God will be all in all. Other terms (sacred secularity, consecrated secularity) don't do so nearly as well. They carry the idea of being made a sacred person and somehow being set apart from God but what they also do too often is suggest this has to be distinct from the saeculum rather than consistently embedded in it. (N.B., embeddedness and enmeshment are not the same things!) They tend to see consecrated lives as proleptic of heaven but that is a heaven which is wholly distinct from this world and has nothing to do with interpenetrating it, transfiguring, or ultimately perfecting it into the realm it is meant to be because God is truly and wholly sovereign there.

To link secularity closely with the word eschatological seems to me to do three things: 1) it immediately indicates the locus of God's transforming, reconciling, and hallowing power and presence, namely THIS world of space and time,  2) it underscores the incredible dignity and challenge of secular vocations --- but especially the vocation of CV's living in the world, and 3) it demands that CV's reflection on the specific graces of their vocation (spousal, virginal, maternal, and apostolic love) be spelled out in terms of the needs of heaven AND the needs of earth, the needs or yearnings of the Spirit and the needs or yearnings of the world. In other words it makes clear this vocation is a very profoundly pastoral one. It also suggests that systematically this is an avenue theologians would do well to pursue in thinking through the nature and implications of this ancient AND very new vocation.

I don't use this term with other vocations because it doesn't actually fit them as well. It may come close to an aspect of what secular institutes witness to, but there we are not dealing with a consecrated state of life; members are either in the lay or ordained states depending upon their state of life when they made semi-public vows. Thus I think the paradoxical vocation I have been speaking about is most sharply indicated in the term "eschatological secularity."  As importantly, I think this term charts a course for reflecting on and living out the vocation which focuses on its RADICAL secular and ultimately pastoral nature. Last year I was truly stunned to hear a CV suggest that she could see no pastoral need for a vocation which was specifically secular. I admit I am still a bit amazed by its lack of theological or pastoral acumen or sensitivity, but I believe it is actually a very common impression held by the majority in the world who see heaven as freeing us from or as an escape from this world rather than being the ultimate state of its transfiguration and perfection in God. It certainly helps explain why these particular CV's tend to want to be recognized, not as secular, but as quasi-religious. As part of this it seems clear to me that our world is yearning for models of secularity which are sacred rather than profane and which are radically informed and transformed by the values and ideals of the Kingdom of God rather than of all that opposes God.

Thus, one of the things I found missing in some CV's statements about their vocation was any significant reflection on or explanation of either the charism or the mission of the vocation. In other words, they spent no time reflecting on or articulating the gift quality of this vocation to OTHERS or why the Holy Spirit would have brought it forward again at this point in history, nor did they do anything similar with the idea of to whom they were specifically sent and in what way or why. Clearly consecration as a virgin was a personal gift to them, but that really seemed about all --- except perhaps that it added some to persons doing volunteer work for charities and the church.

To deny a profound pastoral need for a secular vocation which was at once also and radically eschatological was the most extreme example I could point to regarding this lack. It is one thing to say "I am a Bride of Christ" or "I am consecrated and called to be an apostle" or "I am an icon of the Church as Bride of Christ", but it is something else entirely to then articulate a theology of those things which is a gift to the Church and World because it gives hope and challenges others to see the ultimate significance of their own calls and lives. My almost immediate reaction to any of these affirmations is, "So what?" and then, "Why is that important pastorally?" or "Why is that a gift of the Holy Spirit?" Others I have heard have said something dismissive like, "Well, that's nice, but [followed by a shrug of one shoulder and a quizzical look]?" To draw attention to the eschatologically secular nature of the vocation is provocative and challenges CV's to do the required reflection on the import of their uniquely qualified (consecrated) and radically secular vocations which exist for the sake of the Church and World.


 If you have read this blog apart from the posts I have written on consecrated virginity of women living in the world you know that I believe eremitical life has a tremendous charism ("the silence of solitude") which is a gift specifically to the millions and millions of socially isolated in our world who are looking and hungering for ways to redeem and transform isolation. As our societies become increasingly media-dominated the isolation grows and varies in forms and intensity while it expands in universality. The need for people who can speak to this with their lives grows exponentially. Hermits, lay or consecrated and rare as we are, are among those who speak most vividly to this situation. So are monastics more generally. Thus, at the heart of what often can seem to outsiders to be a very selfish vocation is a profound charismatic element which makes  it God's gift to a very thirsty world. Consecrated virgins MUST discover and articulate their own vision of the charismatic and, thus, the profoundly consecrated AND secular nature of their vocation. They must discover the mission they are called to embrace by God through the mediation of the Church. Otherwise, the vocation of CV's living in the world remains an irrelevant, anachronistic, and somewhat elitist bit of preciousness which speaks effectively or prophetically to no one. I believe the term "eschatological secularity" will help some CV's and theologians more generally to do this.

Sister, Why are you Personally Interested in the vocation of CV's living in the World?

[[Dear Sister Laurel, while I appreciate what you have written about canon 604 vocations, I wonder why it is of such interest to you. You are not a CV, nor discerning a vocation to this. Why are you continuing a conversation which does not personally interest you?]]

Thanks for your questions. I have written about this before a little more than a year ago so I would suggest you look at the posts on consecrated secularity and CV's from that time. Even so, I can summarize my concerns and interest for you. It begins with the fact that this vocation made NO sense to me either theologically or pastorally until I read Sister Sharon Holland,. IHM's essay on the place of the Consecrated Virgin in today's Church. As I wrote a year ago, before that I felt it was a reality "in search of a job description" or "raison d'etre", neither fish nor fowl --- rather like secular institutes sometimes seemed, but without the benefits of community life, vows, or a Rule of Life. It was the secularity, and especially the consecrated or eschatological secularity of the vocation which allowed its charismatic import as gift of the Holy Spirit to become theologically clear to me. Once this happened I could see this was not some half-hearted vocation for those unwilling or somehow unable to adopt the whole reality of religious life (what the LA Province called a "fallback vocation"), but instead a whole-hearted and very challenging call to a qualified (specifically, an eschatological) secularity the world is destined for. When I ask myself what allows me to understand this vocation as a gift of the Holy Spirit and to explain the vocation positively rather than in terms of what it is not, this is the primary element which allows me to do that.

So, to summarize the important elements of my PERSONAL interest:

1) Contrary to what some argue, consecrated secularity is hardly common or as natural as breathing. The Church has a long history of esteeming consecrated life but not so of secular vocations which have been seen as profane and hardly a way to holiness. This changed with Vatican II and the Church still needs a holiness which is modeled by those leading thoroughly or radically secular vocations which are ALSO radically and consciously consecrated. These vocations contrast belief in a God who ultimately makes a Sacrament of this world with secularism so we need people who embrace such vocations and make the distinction clear with their lives. I am completely committed to Vatican II and to its recovery of this  eschatologically secular vocation and the theology of a universal call to holiness.

2) Some are arguing that making this vocation a quasi-religious vocation (vows, distinctive garb, titles, post-nomial initials, etc) is actually a deepening of it and that younger CV's are thus doing this when older CV's have lived a mediocre consecrated secularity. I argue that this is instead a betrayal of the vocation as the Church clearly understands it, and that if these changes are made the vocation will cease to be meaningful, much less truly charismatic, and speak to no one. (These women will not speak to religious --- who would thus live a more radical religious life than CV's, nor would they speak to secular members of the Church who are called to embrace and witness to the Kingdom of God within the world in all of its everyday dimensions. Both the Church and the WORLD needs this  radically eschatological AND radically secular witness desperately because what VII called everyone to was an exhaustive holiness wherever their vocations were lived. This is still not well understood in terms of secularity.)

3) The arguments the Church uses are historical, theological, liturgical, pastoral, canonical, etc and because of this these reasons for calling the vocation a form of sacred secularity are interesting to and rightfully addressed by theologians. It is neither appropriate nor accurate to neglect the historical contexts pertinent to this vocation's nature and significance (Vatican II  and Centuries 1-12 especially, but also the reality of consecrated virginity as it existed BEFORE the Church hierarchy began to control it in the second century)  and then argue this is a "proto-religious" vocation or "more radical" than what women have lived for the past 30 years. Unfortunately, this is what I have heard some CV's without apparent theological, historical, or pastoral sophistication doing. (Part of this involves ignoring the variety of authoritative ways the Church teaches and only paying serious attention to de fide statements, for instance. Part of it involves suggesting a witness to sacred or eschatological secularity is not even needed by today's world. Someone with theological training and a personal acquaintance with consecrated and Religious life needs to counter these tendencies.)

4) Thus, I am concerned with this issue because the vocation was actually subverted in the past when it became associated with ONLY its religious (cloistered) expression and the original secular expression was wholly lost in 1139. This should not be allowed to happen again, especially when the vocation which reprises the original secularity of the call is only 30 years old. I am concerned with this because as a hermit I deal with world-hating (and world-demeaning) language all the time. I am in a unique position to reflect on the meaning of the term "the world" both exegetically, canonically, experientially,  and theologically and too, on the significance of secular vocations. Similarly, I am concerned with any notion of vocation which ignores the development of Vatican II and its universal call to exhaustive holiness along with the clear teaching that ALL the baptized are called to live some form of the evangelical counsels and are encouraged to pray the Liturgy of Hours.

Pastorally I have dealt often, and even regularly with the pain of those called to lay (and/or secular) vocations who mistakenly think they must make private vows to embrace a radical discipleship or aspire to authentic holiness. (Instead they need to specify the demands of their baptismal consecrations and/or marriage vows regularly. Too few have done this because they don't see Baptism as a call to radical discipleship.) It is a VERY common thing to hear lay people who are, almost by definition, usually called to secular vocations (lay hermits are different) to complain they feel called to a third class or entry-level vocation which makes them called but not really "chosen." It is similarly common to hear these same people asking the related question of whether the Church REALLY esteems secular vocations or has merely thrown them a few crumbs in revising their roles during liturgy. The theology supporting such notions is abhorrent.

5) Finally, I have the sense that SOME of the younger CV's are unclear on their own motivations in all of this. I think there is too much accent on NOT being mistaken for laity or members of secular institutes, or on separating oneself from them in visible ways. I believe some of these CV's have bought into a very worldy misunderstanding (worldly in the worst sense) of Thomas Aquinas' teaching on the objective superiority of religious vocations and that they demean or denigrate secular vocations in spite of VII or the call to a New Evangelization. I believe that some of these women are resistant to thinking paradoxically as the Gospel requires of us and therefore are fostering a way of thinking which is fundamentally Greek and pagan rather than truly Christian. I also believe that some of these women do not really understand the import or content of religious poverty or religious obedience and the very different freedom that issues from these as opposed to properly secular expressions of the evangelical counsels. Like others, I wonder why these women did not simply pursue religious life if they truly believe the secularity of the original call which persisted for more than 11 centuries side by side the religious expression was wrong or somehow immature and in need of deepening.

I hope this helps answer your questions.

A Safeway shopping trip!

I have written several times here about the nature of  waiting and the difficulty people have with regard to doing so. Well, I just got a reminder regarding new lessons in not just our difficulty in waiting, but the prevalence of our refusal to do so and what seems like a sense that we SHOULD be first in line if we can just  figure out how to beat the poor schmucks who are waiting patiently and trying to create an orderly way of proceeding or, if we can push into the line and simply disregard the puzzled (not to mention irritated) looks others are casting our way! At the same time, at least a couple of people demonstrated a real sense of fairness, personal generosity, and a willingness to accommodate others which was wonderful to see! So, what happened?

Tonight I was at Safeway and for some reasons (probably including the prevalent flu which I also have) there were very few registers open and VERY long lines. There were two philosophies at work among those jockeying to check out: 1) let's find a way to make this work fairly for everyone so we all wait equally, and 2) Give me mine and to hell with anyone else! (Yes, nuns use that kind of language when it accurately describes the situation!) Those of us in the first school figured out that a single line which split off each time a regular register came open worked VERY well for everyone. (The express registers had their own line.) Not only were we able to leave a lane open for those pushing carts through the store still, but we knew who had been there first and it shortened the waiting time for those who were both patient and courteous. Those of us in this school talked to one another, commiserated about being tired, grumpy, fluey or having appointments it looked like we would be late for (or all or none of the above!) and generally were in it together.

Those in the second school were a revelation in impatience, entitlement, discourtesy, and solitary splendor (and no, not the eremitical kind of solitary splendor hermits are called to live!). They fell within a range of ages but the majority seemed younger or were male. I admit if I had been feeling better I might merely have laughed at how assiduously they pretended NOT to have pushed into the lines in front of at least two dozen fellow-shoppers or to be invisible and wholly unrelated to any other person in the store at that point. (Watching some folks look down at something just beyond the point of their own noses for 10 minutes until they got closer to the checkout stand and seized upon a magazine to immerse themselves in instead would ordinarily cause me to at least chuckle to myself. It was reminiscent of kids I have taught who look at the toes of their shoes while saying "No S'ter" or who stand amongst their classmates while "praying", "Please don't notice me S'ter;  O PLEASE don't notice me!!" I admit that had I felt better I would probably have been more amused at the man who was told he belonged at the end of the line, headed that way looking somewhat chastened, and then circled back around and down one of the aisles and up another so he could literally interject his cart in front of the rest of our carts.  I wonder if he lives his life this way. Unfortunately, for several reasons related to my trip around the store while shopping, I suspect he does. There were a number of others who pushed in and seemed to find the floor the most interesting thing they had seen in a long time!! Maybe they really did need my sympathy instead of my partly flu-inspired antipathy.


Meanwhile the cashier I checked out with and whom I know and like asked how I was --- and I, maybe not as convincingly as usually, said, "Excellent!" When she gave me a questioning (and sharply knowing) look I noted, "Well, better than I was 2 minutes ago!" She apologized for the wait and I explained, it was not the line, or the wait. It was the people that had me a bit more grumpy than the flu had made me. (I didn't get ALL that said explicitly unfortunately.) She smiled knowingly at the word "people" and we both felt the mood lighten I think. All I could think of at that point was the Charlie Brown cartoon that says "I love humanity; it's people I can't stand!" and I hoped she wasn't thinking, "Ah, so THAT is why Sister is a hermit!" --- though I think she knows me a little better than that!

So, there were both low AND high points. Some customers actually pulled themselves out of the chaos near the registers and moved to the end of the long single line when they discovered that some of us had been waiting longer than they --- despite the fact this added at least another 10 or 15 minutes to their trip. Another checker who is a friend gave me a careful hug (I resisted because of my "condition") and a "God Bless" as well. I came away feeling good and generally inspired by the majority of folks, but sad for many others. We don't wait well; our culture tells us we shouldn't need to --- instant gratification is the norm and we "deserve" it (WHATEVER it is) after all! But in fact, the really human living we do often happens during the waiting, during the time we see what is right there in front of us right now (no, not the floor --- though I guess that's better than seeing nothing and no one), when we join WITH others and make the best of a difficult situation, when we reaffirm that we are all equals and precious in God's eyes even as we wait to move on alone. Was I grateful I had to wait tonight? No, I wasn't and I failed in charity as well. Am I grateful now? Yes, I think I truly am.

On the Importance of Scripture in a Hermit's Life

[[Hi Sister Laurel, How important is Scripture in the life of a diocesan hermit? I have never learned to appreciate Scripture very much, and it doesn't make a lot of sense to me always when I try to read it. Is there something that could help me with this?]]

 Personally I feel that Scripture is essential to the life of a hermit. We are called above all to be persons who are in dialogue with the Word of God. That is really the essence of our solitude --- and the foundation of our identities as persons. The fruit of this dialogue is characterized as "the silence of solitude," which is really the charism or gift of this vocation given by God to the Church and world in such lives. My own vow of obedience describes my life as "an expression of God's Solitary Word" and binds me to attentive hearkening (listening and responding) to this Word in all the ways it comes to me, whether that is through Scripture, Sacraments, Church teaching, superiors or others. While I don't mention all of these, they are at least implicitly included, but especially Scripture itself. The vow reads:

[[I acknowledge and accept that God is the author of my life and that through his Word, spoken in Jesus Christ, I have been called by name to be. I affirm that in this Word, a singular identity has been conferred upon me, a specifically ecclesial identity which I accept and for which I am forever accountable. Under the authority of the Bishop of the Diocese of Oakland, I vow to be obedient: to be attentive and responsible to Him who is the foundation of my being, to his solitary Word of whom I am called to be an expression, and to the whole of His People to whom it is my privilege to belong and serve.]]

Each day I read, study, and pray with Scripture. Most weeks I write at least one reflection on some Lectionary selection. Besides writing on eremitical life my blog most often includes pieces on Scripture, and if I look back over the past years, especially since I began being more active at my parish, one of the most formative dimensions of my life is an increased focus on Scripture which my pastor has encouraged and assisted with. (He has facilitated my attending several workshops on the Gospels or other dimensions of the Scriptures and we tend to share whenever we are reading something really good the other would be excited by --- or we think the other would be excited by!!) Also, where five years ago I really didn't much care for the Gospel of Luke (apart from his unique parables and Lord's Prayer), I have come to really appreciate what Luke does with Luke-Acts. Meanwhile I love more deeply Paul's epistles, the Gospel of Mark, and have become completely fascinated by Jesus as "parabler" and how his parables function to work miracles and initiate us into the Kingdom of God.  As a theologian I am exhilarated by narrative theology and its possibilities for proclaiming God's Gospel effectively. More fundamentally, as a human being I am one in whom this every day world and the Kingdom proclaimed in the Scriptures vie for sovereignty; more and more the stories of the Scriptures define who I am as God's own word event.

My point is that all of this is a function of spending time with the Scriptures day in and day out or at least on a regular basis. Your own commitment in time is as important as mine (your identity is also founded on the Word of God); it will also no doubt differ from mine and that is entirely as it should be, but one needs to be patient and persistent nonetheless.

In finding something that assists you I would suggest several different things. The first is to commit to giving this a proper chance and that means committing to maybe 1/2 hour of grappling with the Scriptures per day. Next, you need a translation of the Scriptures you can read easily and resonate with. There are a lot of good translations out there but avoid the King James, and any versions which are paraphrases (New Living Bible --- which should probably be called the New Once-living Bible since it tends to be Scripture eviscerated). Find yourself a Bible you will care about owning and will feel good about carrying with you occasionally and reading when you have the opportunity. (If you feel embarrassed about bringing a Bible with you think about that; I suspect a lot of people feel that way --- although they would not feel that way if they were carrying a burse and pyx with them containing consecrated hosts). One version of the Scriptures I am now recommending is Marcus Borg's chronological arrangement of the New Testament, The Evolution of the Word. It is rather stunning to see the "books" arranged in (as well as can be determined) the order in which they were actually written --- even when one has known the order for years because of one's studies. It is also a good translation.

Next, choose something you can read WITH Scripture (especially AFTER you have read the daily passage a few times on your own). One of the best series of books out there is by NT (Tom) Wright. Each volume is named after a different book of the Bible along with "For Everyone" --- thus Mark for Everyone, Matthew for Everyone, etc. These ARE NOT the study guides by a similar title. You can get the volumes for all four Gospels at once (6 volumes for about $70) or you can get them as you go (probably good to begin with). Wright also has several volumes out on Lenten readings (years A, B, C) and on the Sunday readings (Years A, B, and C are available singly or in a single volume). If you decided each week to ONLY focus on the Sunday readings (entirely legitimate!!!), that would be terrific and you could use these as well. Another author that has some good reflections for each Sunday of the year is Jose Pagola (Following in the Footsteps of Jesus). There are MANY other books of reflections, etc which can assist you (including small pamphlets like Magnificat) so I would suggest you speak to your pastor for his own suggestions or to others in your parish that read Scripture regularly. Alternately you can email me about what does and does not work for you and we can find something that is helpful. By the way, if you own a Kindle or similar device you can carry your Bible and other books on there easily and unobtrusively --- though it is not always as easy to access select passages.

If your parish has a Bible study program consider committing to that. (Be aware that some programs call themselves Bible study and involve no actual study or expertise in Scripture whatsoever; if your desire is to learn about Scripture you are probably looking for something which is more than a faith sharing session even while it includes this dimension.) You will need to do a bit of shopping around most likely. In any case, give some thought to these things and if you have more questions feel free to email me.

You and I and every other Christian (every other human being for that matter) are and are called to BE a dialogue with God. THAT is what makes us genuinely human and what diminishes us most profoundly when it is missing, compromised, or mitigated. One of the ways we make sure the truth of this is real in our own lives is by an assiduous engagement with Scripture. These are the stories from which we live, the characters we should know intimately, and a context which makes a different sense of our lives than do other contexts. The Church is clear that Christ's presence in the proclaimed Scriptures is as real as it is in the Eucharist; thus we have a liturgy of the Word and a liturgy of the table. Both dimensions of Mass are salvific and Sacramental.

I hope this is helpful.

We Were Called Sisters

by Joan Sauro, CSJ--of Syracuse!
http://www.uscatholic.org/articles/201211/we-were-called-sister-26624
Occasionally something comes along which should be shared, but which cannot be copied, etc. Each Sister becomes part of a long and treasured tradition of Sisters which, in one way and another, she carries in her own mind, heart, and body.  This tradition inspires and empowers us; it is pieces like this one which remind us of the place Sisters have played in the life of the Church, and the place Sisters are called on to assume as the Holy Spirit prompts. I highly recommend this beautiful and poignant post by Sister Joan Sauro, CSJ. Please check it out and email the link to friends.

If Rome Encourages Habits, why Discourage them for CV's living in the World?

[[Dear Sister O'Neal, does the Church's strong desire for women religious to wear habits figure into your argument about the secularity of the vocation to consecrated virginity for women living in the world? You haven't mentioned it explicitly is why I ask.]]

Great question! I haven't mentioned this because I am not really sure it is directly pertinent or how it might be so. However, I do think it is clear that CICLSAL would like to see women religious wearing some form of distinguishing garb and living lives which are more clearly separated from the world than they are secular. Thus, your point is a good one: if Rome believes habits are necessary to indicate a consecrated (rather than religious) life, and given the clarity with which Rome has pushed for distinguishing garb for religious, it makes little sense that CV's living in the world would not be encouraged to wear distinguishing garb if their vocation is quasi-religious rather than strongly secular.

But the opposite is actually the case. Instead CV's living in the world have been increasingly discouraged or even prohibited from doing so by Bishops' conferences and Associations of CV's. (Meanwhile commentators on the canons which are to govern an association or be a model of these group's governance has suggested that secular institutes are the most appropriate model and that there are to be no statutes which change the nature of the vocation to a quasi religious one, for instance.) I think you are correct that this is another very suggestive piece of the Church's clarity on the strongly secular nature of the vocation. (The ring indicates the consecrated nature of the vocation as does the limited use of a veil.) However, I believe the Church was clear about this when she stripped the use of the habit from the Rite of Consecration in the process of revising it. There she was being clear about the secular nature of the vocation even while she stressed its consecrated nature. So, perhaps what you describe is a bit of "circumstantial evidence" which strengthens this conclusion.

Again, great question. Thanks!

A Summary of the Church's Position on the Thoroughgoing Secularity of Consecrated Virgins living in the World

[[Sister Laurel, I appreciated the post you put up on another forum summarizing all you have written about the CV vocation for women living in the world. I also agree you have not been nitpicking. Could you please put that post up here so others will see it as well? Thanks, a CV in Canada.]]

Mary of Magdela, Apostle to the Apostles

Yes, I would be happy to. A note to readers: the references to tone and nitpicking are in response to those who believe the issue is being debated only to prove oneself right. We have to recognize that the secular expression of the vocation was once lost due to folks making it into a religious vocation and, as I have argued here, it is its sacred or eschatological secularity which makes it such a tremendous gift of the Holy Spirit to our Church and world. Thus, there is something really critical at issue here --- not someone's need to be right. After all, there is a significant difference between marshalling an argument in a systematic way for the benefit of those discerning the vocation and simply being argumentative.

* * * * * * * * * * * * * * *

I would personally urge readers to abstain from reading a "tone" into a post even if the import of that post is the clarification of matters or the presentation of theological reasoning which contrasts with that of someone else. However, let's be clear about what has been called nitpicking. Meanings are important and so are nuances. To clarify these often has tremendous significance in the life of the Church. Nitpicking means to pick at meaningless and tiny differences. I don't think anyone pointing out the basis of the Church's approbation of this as a wholly secular and wholly consecrated vocation can even remotely be considered to be engaged in nitpicking.

The vocation is a secular one AND it is a form of consecrated life. These two elements, in the eyes of the Church, are not in conflict with one another. They quailify each other (thus we get a sacred or eschatological secularity) but they do not mitigate one another.  It is not the case that if something is MORE secular then it is necessarily LESS consecrated or vice versa. Vatican II esteemed secular vocations in a fresh and significant way. It spoke passionately about the universal call to holiness and the vocation not merely of lay persons, but of anyone called to live out their vocations in the secular world. It was out of this context and under the express instructions of Vatican II that the Rite of Consecration was revised so it was not merely for cloistered nuns, but for women "given to the Spirit and the world in the things of the Spirit and the things of the World."

Some would like to see this vocation as "secular in the weak sense" (meaning only that it is not lived in a monastery). That IS a different view of the vocation than the Church herself holds. The USCCB, the USACV, Documents from CICLSAL or from Sister Sharon Holland (as chief in that office under the mandatory Cardinal and Bishop), and the Rite of Consecration itself are all clear that the vocation is a secular one in a much stronger or thoroughgoing sense. The use of veils is limited to the Rite of Consecration and Mass or liturgy on the anniversary of that consecration. Habits are not worn, vows are not made, titles and post-nomial initials are not used. The relationship with one's Bishop is one of a warm paternal nature; he is not the CV's legitimate superior and she is not bound to him by a vow or promise of obedience. The CV's relationship to her diocese is significant, but she is not bound here by the same kind of residential stability as the hermit professed under canon 603. CV's work wherever they can in whatever expertise they are able to exercise. In free time they may volunteer to work for the Church or other charities. Their lives are lives of prayer and service and they are encouraged to pray the LOH --- though it must be made clear that this is the official prayer of the entire Church, not simply of priests and religious, and that ALL lay persons and their parishes are encouraged to pray at least MP and EP from the LOH, just as are those in the consecrated state of life.

The actual revision of the Rite was meant to recover the secular expression of the vocation which was not only more original than the cloistered expression but which, until the early 12th century, co-existed with the cloistered expression. Meanwhile, the cloistered expression is seen to have turned the nature of the vocation on its head and eventually caused the significance and validity of its secular expression to have been obscured, then lost altogether. All of this along with the Church's emphasis on New Evangelization and refreshed emphasis on missiology in and to the secular (and thus to Catholics and non-Catholics alike), a Christology which sees Jesus' active life as completely secular even as he is wholly consecrated to God (Jesus was not cloistered, not a monk nor hermit, etc), an examination of the discussions during the steps leading to the promulgation of this as a secular vocation, theological reflection on the distinction between religious life and consecrated virginity under canon 604 for women living in the world, a fresh appreciation of Paul's eschatology, and the lived experience of the hugest number of women thus consecrated argue the secularity of this vocation. It is a secularity which is truly consecrated, authentically eschatological (proleptic of the Kingdom) but it is an unmitigated secularity nonetheless.

I will add one other piece of evidence which clearly says the Church sees the vocation in this way, namely, she does not require women living secular lives to leave any of this (work, relationships, activities including political activities, hobbies, normal dress, etc) BEFORE (or after) she consecrates them. She allows secular women living secular lives to discern this vocation and to be consecrated. This would be completely irresponsible if thereafter the Church believed these women were to adopt quasi-religious vocations with distinctive garb, vows, legitimate superiors, etc. It is also contrary to the way the Church operates with ANY other vocation to the consecrated state. Imagine what would happen if a women discerned long and carefully the way God was calling her to serve the Church and world in her secularity, and after consecration required she embrace a quasi-religious life instead! The Church has been very clear in her praxis, liturgy, and theology, that this vocation is radically secular even as it is radically consecrated. This is precisely the witness the Church and world needs today when secularism (not the same as secularity) is running rampant and requires a genuine alternative.


Those who would prefer to live a quasi-religious life or to make that of CV's living in the world into a quasi-religious vocation really will cause this vocation to continue to make sense to no one --- and thus, to effectively change nothing, especially the way the secular is truly viewed. (It is meant to be the place where God's Kingdom comes to be in perfection so that "God is all in all.") Religious will continue to regard these women as "wannabes"  or at least continue wondering what the vocation is really all about, and those living secular lives will continue asking, "Why didn't you go the whole way and become a nun?" --- and rightly so. Meanwhile those living secular lives will continue to believe they have second class or entry level vocations and "heaven" will be defined in terms of "pie in the sky by and by" rather than the eternal life that is meant to interpenetrate this world and, in fact, perfect it in the sovereignty of God. I write all this because I believe the vocation is a tremendous gift of God to our Church and world, but it is only such a gift if it is wholly a secular one as well as wholly a consecrated one. I also write it because I believe it is irresponsible to disregard all of this and suggest that the Church has NOT decided the nature of this vocation's secularity. Thirty years of consecrating secular women to live secular lives based on all of the above suggests otherwise.

Love in Action, Conversations With Women Religious

A lovely video introducing a few Bay Area Sisters and their ministries. The development of charism and the way the needs of the world help shape the gift quality and mission of religious life is well-attested to here. The video is a project of students at University of San Francisco.

Why not live marriage before marriage?

[[Hi Sister, I have a question about something you said about the Church not allowing people to live vocations they are not formed in or prepared for. You said the Church requires people to be living the life they are preparing to commit to before she admits them to vows. I see that is true with religious life, consecrated virgins, hermits, and things like that, but what about marriage? Why is it the Church does not require a period of formation and living the life BEFORE marrying two people (sic)?]]

Now that is an interesting question! I should have seen it coming! The basic reason is that in order to live married life (or married love!) one must BE married. One cannot live married life UNLESS one is married. There is no way to form two individual persons in the married life because they are not yet the Sacramental reality the Sacrament of matrimony makes them. Even with religious life we recognize that all the preparation in the world does not replace what happens with  a vowed commitment. In that act one truly BECOMES a religious no matter how long they have been living the rhythms of the life before this. (Vows are performative realities and this means things come to be in the very pronouncing of these vows which were not real before this. With public vows the person actually gives themselves wholly to the life and a whole slew of rights, obligations, and legal relationships come to be as well in the profession of the vows.) With marriage the situation is even more clear. We can teach people about relationships, about life skills, about the Gospel which should inform and guide their lives together, etc but we cannot make them able to live marriage (nor ask them to practice it) unless they have already married and received the graces attached to the very act of marrying one another (the Church, by the way, does not marry them nor call them to marriage). They must already have become one flesh called to expressing this truth at every point of their lives to actually do so.

I suppose I see marriage (and especially married love) as a reality two people learn to live together (and only together) with the specific graces God provides them in the Sacrament and in their married love for one another. Of course a piece of this is that these two people are called to married or sexual love and they cannot live out such a call apart from marriage. To try to do so trivializes the reality of sexual or married love (merely having sex is not sexual love in the sense I am using it; it is instead an usurpation of something proper to married (sexual) love) and opens the persons to a sinful use of this gift as well. But you are correct that this is one vocation the Church does not require one already be living the life of before admitting to definitive commitment, mainly because it would be impossible to do so. Even so, she DOES require some formation. Thus there are Cana or pre-marriage classes. It may not seem like enough to prepare for such a weighty vocation, but it is the best we can do since marriage is a vocation to love in a way only made possible BY marriage itself. Another way of saying this is that the couple cannot live or love as those who HAVE given themselves wholly to another (and to God through this marriage) until they have actually done so.

I hope this is helpful.

Myths, Parables, and Narrative Theology

In light of the reflection I gave on the first Sunday of Advent, have been reading more about story these days, and especially about narrative theology --- a form of theology which became popular after I had completed my graduate work in systematics. I have been intrigued for some time by the power of story to introduce us to the Kingdom of God, to create a sacred space where we can meet Jesus alone face to face, so to speak, and hear his summons and consider the life and values he is calling us to; similarly I have been intrigued by story's power to bridge the gap between head and heart and call for a centered act of the whole person while allowing us to suspend disbelief, cynicism, exaggerated criticalness or rationalism and leaving these behind as we enter the world of the story. In the past here I have written about the human being as language event, Jesus as the embodiment of God's own story, the way stories work, and a number of other related ideas. Late though I am in all of this, I am more excited than I can say about the possibilities for systematic theology, homiletics, pastoral ministry, etc, offered by narrative and narrative theology.

After the Flood

In part of my related reading I picked up a slender volume of John Dominic Crossan's entitled, The Dark Interval, Towards a Theology of Story. As part of this book Crossan refers to a spectrum of literary forms with myth at one end and parable at the other --- both of which I have written about here a number of times. I especially wanted to share an observation Crossan made about the relationship of these two literary forms since they are both so significant to or Scriptures. He writes  (in agreement with many writers) that myth is the way we reconcile irreducible opposites. Myth is a way we create a consistent world view; it is the way we tell ourselves the story of reality in a way which harmonizes conflicts and brings peace. It is an agent of reconciliation and belief in the possibility of reconciliation, of stability rather than change.

Of parable (again in agreement with a number of authors) he writes that parable catches at the hidden edges and borders of myth. It functions to bring or create "contradiction within a situation of complacent security, and even more unnervingly, it challenges the fundamental fact of reconciliation by making us aware that we made up the reconciliation."  In other words, ". . . it brings a sword rather than peace and casts fire on the earth that receives it." It is an agent of change and a transcendent stability which overarches any stability we might create with myth, etc. Then as a kind of summary, Crossan writes, that myth assures us "You have built a lovely home" while parables reveal to us " the earthquake fault" that lies under the house! I was blown away by this image of the relationship between these two types of literature (parable is actually also a form of word event) and simply wanted to share it. (Besides since I am continuing reading in this area, more about it will be pertinent here no doubt.) Both are critical to human life, but when we look at the subversive character of Jesus and the word events he created we can see how truly countercultural his disciples are called to be and how much more radical and paradoxical the peace and reconciliation he brings.

Question: Canon 604 as Quasi-Religious? Then consecrate Religious women first!

[[Sister O'Neal, why would adopting some of the things some CV's say are necessary (garb, vows, required prayer of the entire Liturgy of the Hours, full time parochial employment, etc)  mean that the consecration should be used for apostolic Religious who are also virgins?]]

Sorry I wasn't clear about this.  Consider this a corollary to my post on not consecrating women living secular lives IF canon 604 does not govern an uncompromised secular vocation. The adoption of the things you mention indicates a mitigated and even compromised secularity rather than a thoroughgoing one. If they are really essential to the vocation it begins to lose it's distinctive gift quality to the secular and post-Vatican II world. The vocation ceases to say to those leading secular lives, for instance, that they are called to an exhaustive holiness which can be achieved in their secularity. It begins to say separation from the saeculum is necessary for true holiness. Thus, if the CV's we are consecrating are required to become quasi-religious because the elements of religious life they adopt which make them less secular are necessary to the vocation, then it only makes sense that every Religious who is a virgin should also receive this consecration. After all, they live the elements of religious life which separate them from the world more radically than CV's without all the limitations of vows of poverty, obedience, Rules of life, Constitutions and Canon Laws. Even further, it makes sense that they should receive the consecration BEFORE any women who have not (yet) been adequately formed in the elements of religious life and who are still living a wholly secular life.

My point is that the vocation today has two clear expressions, one cloistered and the other secular. The first speaks especially to Religious (though not only to them) and is a kind of intensification of certain dimensions of their vocations; the second speaks especially (though not only) to those living secular vocations and is an eschatological witness to what secularity is meant and destined to be. If the vocation on the other hand is really only "secular" in the "weak sense" of not taking place in a monastery amongst cloistered nuns, then we should only be consecrating women who ARE separated from the world in significant ways. Only two groups of women really fit that criterion, nuns and apostolic or ministerial Sisters. Of course, the simple fact is that most of these women would not need or want this consecration, even if their relationship with Christ is specifically nuptial. They are already consecrated and the graces attached to the consecration don't necessarily add to the graces of their vocations as they stand right now. Unless c 604 consecration brings something truly distinctive to the Church and world it ceases to make sense or speak prophetically to people; neither are its graces uniquely pertinent. The only element of this vocation as it is being lived out in today's Church which really allows this prophetic speech and serves to make the vocation truly distinctive and a unique gift is its (consecrated and eschatological) secularity.

If instead it is really a form of weakened, essentially compromised, or even inauthentic religious life then it ceases to be prophetic or to truly speak of radical discipleship as a religious. If it is a form of weakened or essentially compromised secular life, then once again it ceases to speak to anyone who is called to live radical discipleship as a secular. Again, it becomes a vocation which is neither fish nor fowl and merely evokes the standard questions: "why didn't you go the whole way and become a nun?" or " are only those separated from the world called to true and wholehearted (radical) discipleship?" or again, "is there something necessarily wrong with secularity? Wasn't Jesus' own vocation as well as that of his Mother secular ones --- even if they were also mystical and contemplative?" (While I agree Jesus' vocation was also a consecrated and exhaustively eschatological vocation, I don't think we can argue Jesus lived his public life and calling as a religious, monk, or hermit, for instance.)

 There is NOTHING wrong with being called to a secular vocation in the fullest sense or to being called to witness to the eschatological and consecrated nature of authentic or redeemed secularity. I believe being called to do this is an incredible gift (charism) of the Holy Spirit to our world and Church today. But if this is NOT what canon 604 vocations are meant to be, then we must stop consecrating women living secular lives and, to the degree virginal Religious women request it, begin consecrating those who have truly discerned, are formed in, and live lives which are at once religious and appropriately ministerial without being or becoming secular.

Minimized Secularity: A Legitimate Development for CV's?

[[Dear Sister, Wouldn't it be possible for the Church to discover that the vocation of consecrated virgins living in the world has developed in a way which requires the kinds of things you say separate Religious from aspects or dimensions of the world? I understand your argument that this would mean the Church was wrong for 30 years, but vocations DO develop. Why couldn't a mitigated secularity (your words) be a development?]]

That's a good question and I am pretty sure it is precisely what the minority of CV's who desire the separating trappings of Religious life would argue. When I spoke of being free to experiment in my own vocation in order to discover the shape of eremitical life in the 21st Century I was referring to this question indirectly. You may remember that what I said there is that any experiments I might do would be limited by the nature of my vocation. For instance, I can't make it a secular vocation when part of the canon reads "stricter separation from the world" --- and so, defines this as even more intensely non-secular than other religious vocations.  I can't do this when the liturgy by which I was professed stressed this separation at every point (official liturgy is normative as law is normative). Once my own vocation becomes secular it ceases being eremitical.

There is no calling it secular in the "weak sense" because I don't live on monastery property or out in the boonies, or in a literal desert for instance. It is eremitical because it is defined in terms of the central elements of canon 603 and the Rite of Profession we used, or it is not eremitical at all. Further, these elements are always the ones which guide my implementation of various practices; thus, if I am called on to do some limited ministry at the parish I have to be sure my life is still clearly eremitical in terms of stricter separation, assiduous prayer and penance, and the silence of solitude. I cannot begin to define my life as "less eremitical" or eremitical in the weak sense, or even as "more ministerial" --- as good as any of those things are generally. I am committed to keeping its essential nature or I will lose it altogether.

In canon 603, for instance, "stricter separation from the world" clearly does not refer to a physical place. It means non-secular. For that reason Bishops profess urban hermits as well as those living in more natural wildernesses. It seems reasonable that when canon 604's Rite of Consecration refers to women "living in the world" then, it is not referring simply to physical location.  It is referring to something more essential and fundamental on which all else is therefore built. This conclusion has to be buttressed with the other things I have mentioned, including the fact that canon 604 CV's are said to be called to serve in the things of the spirit and the things of the world (cf homily from Rite of Consecration), the fact that it is women living thoroughly secular lives who are irrevocably consecrated, the historical and theological context of the vocation which underscores a recovery of a secular vocation lost in the 12th Century when the vocation became the sole property of cloistered nuns, the fact that ministerial or apostolic religious who are virgins do NOT receive this consecration as they surely should if the vocation is not truly secular, the important emphasis of Vatican II on the universal call to holiness, and finally the New Evangelization's emphasis on a new missiology which esteems the secular while struggling against secularism.

 While I have referred to canon law history, the theology of consecrated and religious life, Christology, ecclesiology, liturgy, and a few other things in various posts on this, my basic concern and argument is pastoral. The bottom line for me is that unless this is a thoroughly secular vocation (consecrated life though it is) it does not make sense; unless it is truly secular it will remain a somewhat half-baked, less than radical vocation (neither secular nor religious), and will be incomprehensible and inspiring to neither those living secular lives nor to those living as Religious.

Only if it is a truly secular vocation is it truly charismatic since charisms come from the interaction of the world's need and the influence of the Holy Spirit; only then will it speak relevantly and prophetically to a world-at-large which is called to live the life of the Kingdom in the state of secularity. (I firmly believe this world does NOT truly need yet another vocation which suggests secularity is NOT a call to a radical, exhaustive holiness!) I simply don't believe turning the vocation into a quasi-religious vocation will inspire most people to live an eschatological or sacramental secularity. While my own vocation can summon people to build silence, solitude, and prayer into their lives to a greater degree, and while it can remind them that it is God alone who completes us and is sufficient for our needs, there is also the danger that I give the signal one must leave the world to be a person of prayer, silence, or genuine solitude. I may, unfortunately, give the mistaken signal that one needs vows or special garb or legitimate superiors, to be called to or become holy. And so forth.

Referring only to the fundamental nature of consecrated virginity and not to its special graces, a vocation called secular and given to others "in the things of the world" as well as those of the Spirit is a gift to the secular world in particular for it says that holiness is possible without the separation adopted by religious. It was once taken as common truth that such separation was required for genuine holiness. But this is, of course, no longer the case. Vatican II stressed the universal call to holiness and in light of that vocations to secular institutes as well as the recovery of the consecration of virgins living in the world have become significant calls to a secularity which leads to genuine holiness. Meanwhile the New Evangelization calls for the Church to proclaim a Gospel which transforms all of reality. It hardly seems reasonable to me then that turning the vocation into a quasi religious vocation or otherwise mitigating its secularity so that it is no longer the gift the post-Vatican II Church and the New Evangelization require can be called a development --- at least not a legitimate or positive one.

One final point. The ancient vocation  to consecrated virginity went through a development which saw it used more and more exclusively for women entirely separated from "the world" and cloistered in monasteries and convents. This is now seen as something which turned the nature of the vocation on its head. (cf,  Holland, Sharon, "Consecrated Virgins for Today's Church") Eventually, even the remaining secular expression of the vocation was lost (around 1139). It is the case that this loss corresponded to a time of decreased esteem for the secular and the association of the call to holiness with religious and priestly life alone. This development contributed to the hardening of divisions between sacred and profane, religious and secular, which was destructive of dimensions of the spiritual life of the Church and represented a kind of class-ism which is antithetical to the Gospel of Jesus Christ. Vatican II worked mightily to move past this in what she taught and the revival of the secular consecrated virgin vocation developed as a piece of this. I would therefore be chary of any suggestions that CV's wishing to recapitulate this original development from secular to cloistered in some way is a good thing. Moving away from the thoroughgoing and sacred secularity of the vocation seems to me to be doing just that.