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Forms Of Consecrated Life Within The Church

November 14, 2015 Our Catholic Faith No Comments

By DON FIER

Part 2

Five general forms of consecrated life are recognized by the Catholic Church and, as we saw last week, each is essentially outlined in both the Catechism of the Catholic Church (CCC) and the 1983 Code of Canon Law (CIC). One of the most ancient forms is that of eremitic life, the founding of which is most often ascribed by historians to St. Antony of Egypt who, at about the age of 18, divested himself of all property and worldly goods. For the next 20 years, he retreated to a solitary life in the desert marked by asceticism, personal mortification, rigorous fasts, and assiduous prayer.
However, as pointed out by Fr. John A. Hardon, SJ, hermits were already known in Old Testament times in the persons of such figures as the Prophet Elijah and later, St. John the Baptist (cf. Modern Catholic Dictionary [MCD], p. 248).
The vocational call of St. Antony and other privileged souls like him is “a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One” (CCC, n. 921). He sought to conquer not only snares associated with bodily demands, but the subtler temptations of the soul.
Modern eremitical life, which continues to retain many elements of the ancient form of life, entails a public profession of vows to the three evangelical counsels at the hands of one’s diocesan bishop and adherence to a rule of life under his direction (cf. CIC, canon 603, § 2). It is a life characterized by self-denial and asceticism, accentuated by contemplative prayer.
The second form of consecrated life discussed by the Catechism is that of consecrated virginity. Fr. Hardon defines this state of life as the “solemn dedication of a woman to lifetime virginity” (MCD, p. 563). Similarly, the Catechism describes consecrated virgins as “women who have decided with the Church’s approval to cling only to the Lord and to live in a state of virginity ‘for the sake of the kingdom of heaven’ (Matt. 19:12) and are consecrated in that state by a solemn rite” (CCC, Glossary).
As Pope Pius XII attests in his 1954 encyclical On Consecrated Virginity, the choice of lifelong virginity is found praiseworthy in many places in the New Testament, and its practice dates back to apostolic times (cf. Sacra Virginitas [SV], n. 3). Later in the encyclical, the Holy Father cites a fourth-century work of St. Ambrose of Milan entitled De Virginibus, a writing which not only illumines the great dignity of consecrated virginity, but provides evidence of the existence of a solemn liturgical rite for its conferral during that period in history (see SV, n. 17).
With the development and growth of monastic religious life in the Church there also came a gradual decline in the practice of the solemn consecration of virgins who continued to live “in the world.” As part of the reforms of Vatican II, however, probably not unlike the re-institution of the permanent deaconate, the Constitution on the Sacred Liturgy called for a restoration of the “Rite of Consecration to a Life of Virginity” for women living in the world (cf. Sacrosanctum Concilium, n. 80). A woman who responds to a call to this state of life, which is conferred by the local bishop, is especially attentive to interceding for the needs of her diocese.
The Catechism next focuses on the third form of consecrated life, religious life, which “was born in the East during the first centuries of Christianity” (CCC, n. 925). Vatican II’s Decree on Ecumenism describes this manifestation in the life of the Church strikingly:
“In the East are found the riches of those spiritual traditions which are given expression especially in monastic life. There from the glorious times of the holy Fathers, monastic spirituality flourished which, then later flowed over into the Western world, and there provided the source from which Latin monastic life took its rise” (Unitatis Redintegratio, n. 15, § 4)
These humble beginnings, which were probably significantly influenced by St. Antony of Egypt and others who practiced the eremitical form of life, provided the seed for the many canonically erected religious institutes and orders that are so central and vital to the Church’s mission in the world. What is unique or distinctive about this form of life? “[Religious life] is distinguished from other forms of consecrated life,” explains the Catechism, “by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church” (CCC, n. 925).
An important aspect of religious institutes is the fraternal life led in common, an aspect that is greatly reduced in some of the other forms of consecrated life (including the two forms already discussed). As explained by St. John Paul II, however, life in common does exist “in the great majority of institutes of consecrated life and has always been considered by founders and by the Church as a basic observance for the good progress of religious life and the effective organization of the apostolate” (general audience, December 14, 1994).
So important is this that on February 2, 1994, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life published a special document entitled Fraternal Life in Community (FRC).
Why is this so important in community life? Religious communities, be they contemplative (e.g., cloistered Carmelite nuns) or an institute whose primary mission involves active apostolic work (e.g., Missionaries of Charity), consist of members with diverse backgrounds, ages, and natural temperaments, who live in close proximity and share virtually everything. As expressed by St. John Paul II in Vita Consecrata, they are called “to share everything in common: material goods and spiritual experiences, talents and inspirations, apostolic ideals and charitable service” (n. 42 § 2).
Would it not seem impossible under such circumstances to avoid disputes and misunderstandings that result in discord? Indeed, unless members are animated with a spirit of fraternal charity that is infused by the Holy Spirit and a love for one another according to Jesus’ command to “love one another even as I have loved you” (John 13:34), they will be unable to peacefully sustain their vocation.
“As members of Christ living together as brothers [or sisters],” state the Vatican II fathers, “religious should give pride of place in esteem to each other (cf. Romans 12:10) and bear each other’s burdens (cf. Gal. 6:2)” (Perfectae Caritatis, n. 15 § 1).
Here it would be good to recall some delightful episodes in the life of St. Thérèse of Lisieux as recorded in her autobiography, The Life of a Soul, to demonstrate what is possible if one cooperates with grace. As a novice, the Little Flower of Jesus felt an interior call to volunteer regular assistance to Sr. St. Pierre, a nun of advanced age who suffered greatly and was very difficult to please. No matter how carefully Sr. Thérèse tried not to cause her any discomfort, the invalid nun found fault.
Inspired by Jesus’ words: “As you did it to one of the least of these my brethren, you did it to me” (Matt. 25:40), the young Carmelite novice persevered, “gave her my most beautiful smile,” and eventually “gained her entire good graces” (cf. pp. 248-249).
Another charming incident occurred during the Carmelite communities’ common time for prayer. The nun directly behind her had a habit of making a clicking sound as she prayed that was very annoying to Sr. Thérèse’s sensitive ears. So exasperating was the noise that she felt perspiration inundate her. The future doctor of the Church had an overwhelming desire to turn her head and stare at the culprit, who probably was not even aware of her persistent “click.”
But instead, inspired by God’s grace and so as to not cause the nun any embarrassment, she made the noise into a prayer. St. Thérèse listened with great attentiveness to hear the noise well and made it into a delightful concert which she offered to her Spouse, Jesus (cf. ibid., pp. 249-250).

Prayer In Common

Another important aspect of community life for religious institutes is prayer. In fact, “prayer in common . . . has always been considered the foundation of community life” (FRC, n. 12 § 4). It is the Lord, especially in His Eucharistic Presence, who gives religious brothers and sisters the strength to sustain them and to be His presence in the world.
Those religious whose days are filled with active apostolic work must continually be on guard against the temptation to become overly busy and anxious about the pressing needs which the world presents to them. In such circumstances they run the risk “not having time for prayer,” of not being attentive to the Lord’s admonition to “watch at all times, praying that you may have strength” (Luke 21:36).
Moreover, it must be remembered that common prayer in community and personal prayer are closely related and complementary to one another; neither can be neglected. “Religious communities which are most apostolically and evangelically alive — whether contemplative or active — are the ones which have a rich experience of prayer” (FRC, n. 20 § 1).

+ + +

(Don Fier serves on the board of directors for The Catholic Servant, a Minneapolis-based monthly publication. He and his wife are the parents of seven children. Fier is a 2009 graduate of Ave Maria University’s Institute for Pastoral Theology. He is doing research for writing a definitive biography of Fr. John A. Hardon, SJ.)

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