Approved by the Holy Father on June 8, 2018, the Solemnity of the Most Sacred Heart of Jesus
Here is the Vatican provided text of the instruction, signed by the Holy Father on June 8, 2018:
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Introduction
1. The image of the Church as the Bride of Christ is presented
in the New Testament as an effective icon, revealing the intimate
nature of the relationship that the Lord Jesus wanted to establish with
the community of those who believed in him (
Ep 5:23-32;
Rev19:7-9; 21:2-3,9)
Since apostolic times this expression of the mystery of the Church
has been demonstrated in a unique way in the lives of those women who
with spousal love are dedicated to the Lord Jesus in virginity.
Responding to a charism kindled in them by the Holy Spirit, they
experience the spiritual fertility of an intimate relationship with him
and offer the fruits of this relationship to the Church and to the
world.
2. Some passages in the New Testament and in the writings of
the first Christian centuries show that this form of evangelical life
appeared in a spontaneous way in the different regions where ecclesial
communities developed
[1]. In the context of pagan society, it
took its place among other forms of the ascetic life which were clear
signs of the novelty of Christianity and of its capacity to respond to
the deepest questions about the meaning of human existence
[2]. In a process similar to that which concerned the status of widows who chose continence « in honour of the flesh of the Lord »
[3], consecrated female virginity gradually assumed the characteristics of a state of life publicly recognised by the Church
[4].
In the first three centuries, large numbers of consecrated virgins
underwent martyrdom in order to remain faithful to the Lord. Among these
were Agatha of Catania, Lucy of Syracuse, Agnes and Cecilia of Rome,
Thecla of Iconium, Apollonia of Alexandria, Restituta of Carthage, and
Justa and Rufina of Seville. From that time, right up to today the
memory of the virgin martyrs has remained as a striking reminder of the
total gift of self that virginal consecration demands.
In the women who embraced this vocation and responded to it with a
decision to persevere in life-long virginity, the Fathers of the Church
saw a reflection of the image of the Church as the Bride, totally
dedicated to her Bridegroom: thus they refer to them as
sponsae Christi (brides of Christ),
Christo dicatae (dedicated to Christ),
Christo maritatae (married to Christ),
Deo nuptae (brides of God)
[5]. In the living body of the Church, they comprised an institutionalized
coetus (group), identified by the name of the
Ordo virginum (Order of virgins)
[6].
3. From the IV century, entry into the
Ordo virginum took
place through a solemn liturgical rite presided over by the diocesan
bishop. In the heart of the community gathered for the Eucharistic
celebration, the woman expressed her
sanctum propositum (holy
resolution) to remain in virginity for her whole life, for the love of
Christ. The Bishop then pronounced the consecratory prayer. As affirmed
already in the writings of Ambrose of Milan and subsequently, starting
from the most ancient liturgical sources, the nuptial symbolism of the
rite was displayed particularly by the bestowal of the veil on the
virgin by the Bishop, a gesture that corresponded to the
velatio (placing of the marriage veil) that took place during the marriage celebration
[7].
4. The respect and pastoral concern that accompanied the
evolution of the consecrated virgins are amply demonstrated in patristic
literature. The Fathers did not limit themselves to criticizing the
behaviour of consecrated women that was not in accord with their
commitment to lead a chaste life in humble discipleship of Christ. They
also challenged and vigorously opposed the arguments of those who denied
the value of consecrated virginity as well as heretical deviations that
supported the ideal of virginity and continence on the basis of a
negative conception of matrimony and sexuality. Reflecting on the
theological foundations of virginal consecration, they highlighted its
charismatic origins, evangelical motivation, ecclesial and social
significance, reference to the Virgin Mary as exemplar, and the
prophetic value of anticipation and vigilant expectation of full
communion with the Lord that will be brought about only at his glorious
return at the end of time. Addressing the consecrated virgins « more
with affection than with the authority »
[8] of their office,
they exhorted consecrated virgins to nourish and express their love for
Christ the Bridegroom through attentive meditation on the Scriptures and
in persevering personal and liturgical prayer; by practising
asceticism, the virtues and the works of mercy; by cultivating an
attitude of obedient attention to the magisterium of the Bishop and in
the obligation to safeguard ecclesial communion. Thus, they would offer a
transparent and persuasive evangelical witness within the Christian
community and in the social setting within which they remained inserted,
generally living with their family of origin and at times in community.
In the same period, by means of papal decrees and the constitutions
of provincial councils, the regulation of essential aspects of this form
of life began to be defined.
5. While consecrated virgins in the first centuries usually
lived with their own families, as cenobitic monasticism developed the
Church associated virginal consecration with community life, and
therefore with the observance of a common rule and obedience to a
superior. Over the course of centuries, the original way of life of the
Ordo virginum,
with its characteristic foundations in the local ecclesial community
under the guidance of the diocesan bishop, gradually disappeared.
The rituals of entrance into monastic life accompanied, and in the
majority of monasteries, replaced the celebration of the rite for the
consecratio virginum (consecration of virgins)
. Only
some monastic families in which solemn vows were made maintained the
use of this rite. While preserving the essential elements of the
original structure, the rite became enriched with contributions from the
culture of the populations among which it spread, through successive
revisions that led to the introduction of new prayer formulae and
symbolic gestures.
6. The stimulus for ecclesial renewal that inspired the Second
Vatican Council also created interest in the liturgical rite for the
consecratio virginum and in the
Ordo virginum. Many
centuries after its disappearance, and in a radically transformed
historical context, in which profound changes in the condition of women
in the Church and in society were taking place, this ancient form of
consecrated life displayed a surprising force of attraction. It seemed
capable of responding not only to the desires of many women to dedicate
themselves totally to the Lord and to their neighbours, but also to the
concurrent rediscovery by the particular Church of its own identity in
communion with the one Body of Christ.
In accordance with the provisions of the Constitution on the Liturgy,
Sacrosanctum concilium n. 80, in the post-conciliar period the rite for the
consecratio virginum then
in the Roman Pontifical underwent revision, based on the general
principles for the liturgical reform established by the Council. The
new
Ordo consecrationis virginum, promulgated on 31 May 1970 by
the Sacred Congregation for Divine Worship on the special mandate of
Pope Paul VI, came into force on 6 January 1971
[9].
Recovering the most ancient ecclesial tradition, and taking into account
its subsequent historical evolution, two forms of celebration were
composed and approved. The first is intended for women living
in saeculo (in
the world), that is, in their ordinary circumstances of life, who are
admitted to consecration by the diocesan Bishop. The second form is for
nuns living in communities in which the rite is used, who are already
perpetually professed or who make perpetual profession in the same
celebration in which they receive the
consecration virginum.
7. In this way, virginal consecration has again found explicit
ecclesial recognition for women who remain in their ordinary context of
life, rooted in the diocesan community, gathered around the Bishop in
the manner of the ancient
Ordo virginum, without being ascribed
to an Institute of consecrated life. The same liturgical text and the
norms established in them outline in their essential elements the
structure and discipline of this form of consecrated life. Its
institutional character – distinctive and different from that of
Institutes of consecrated life – has been successively confirmed in the
Code of Canon Law (can.
604). Similarly, the Code of Canons of the Oriental Churches has
explained the possibility that in the Eastern Churches, their own law
constitutes consecrated virgins who publicly profess chastity in the
world « on their own account », that is, without bonds of belonging to
an Institute of consecrated life (can. 570).
As a consequence, in the reorganisation of the Roman Curia that took place according to the Apostolic Constitution
Pastor Bonus, the
Ordo virginum was situated within the competence of the Congregation for Institutes of consecrated life and Societies of apostolic life
[10].
The Catechism of the Catholic Church
[11], the reflections
that took place on the occasion of the Synod of Bishops on the theme
« Consecrated Life and its Mission in the Church and in the World » and
the post-synodal apostolic exhortation
Vita consecrata[12] (in particular n. 7 and n. 42), have contributed to a clarification of the ecclesial position of the
Ordo virginumamong
the other forms of consecrated life, emphasizing the special link that
has been established between consecrated virgins and the particular and
universal Church.
The Instruction
Starting Afresh from Christ: A renewed commitment to consecrated life in the third millennium[13],
has therefore underlined the need for the diocesan Bishop and his
presbyterate to pay special attention to consecrated virgins.
Subsequently the Directory for the pastoral ministry of Bishops,
Apostolorum Successores[14], in continuity with the ancient ecclesial tradition, reaffirmed that the diocesan Bishop must take particular interest in the
Ordo virginum, because these virgins are consecrated to God at his hands and are entrusted to his pastoral care.
8. Since this form of consecrated life was re-introduced in the Church, there has been a real revival of the
Ordo virginum,
whose vitality is evident in the rich variety of personal charisms
placed at the service of the Church’s development and of the renewal of
society in the spirit of the Gospel. The phenomenon appears to be very
significant, not only for the number of women involved, but also for its
diffusion throughout all continents, in many countries and Dioceses and
in very diverse geographic areas and cultural contexts.
Without doubt, the translation of the Latin text of the
Ordo consecrationis virginum in
the majority of modern languages, under the supervision of the
respective episcopal conferences, has contributed to this revival.
Large numbers of Bishops have promoted and supported the
Ordo virginum in
their Dioceses through their own teaching and pastoral activity. They
encourage the contribution of the consecrated virgins themselves, who
hear the call to reflect on their own experience, on the relevance of
this vocation in the Church and in today’s world and on the attention
necessary to enable them to express themselves according to its
particular character. With the same purpose, some episcopal conferences
have drawn up common criteria and guidelines for the pastoral care of
the
Ordo virginum.
In synergy with the magisterium and the action of the diocesan bishops, the Apostolic See has continued to pay attention to the
Ordo virginum,
putting itself at the service of the particular Churches, to promote
the rebirth and development of this way of life in accordance with its
special characteristics.
9. The service of communion that the successor of Peter carries out with respect to the
Ordo virginum was
particularly evident on the occasion of the first two international
meetings in Rome, which were attended by consecrated virgins from
numerous countries. From St. John Paul II in 1995
[15] and Benedict XVI in 2008
[16], consecrated virgins received valuable instruction to guide them on their way.
A third international meeting took place in 2016, when consecrated
virgins from the entire world were invited to Rome to take part in the
final day of the
Year of Consecrated Life announced by Pope
Francis. Under the leadership of the successor of Peter, who has urged
consecrated persons in every form of life to rediscover the common
foundations of consecrated life, it became evident how the
characteristic insertion of the
Order of virgins in the
particular Churches is harmonized with the experience of communion that
consecrated virgins encounter within the sphere of the universal Church,
enabling them to participate in the one ecclesial mission.
10. In recent years, requests have reached this Dicastery from
many places to provide instructions to guide the action of diocesan
Bishops in applying the norms in the Roman Pontifical which are
implicitly referenced in can. 604 of the
Code of Canon Law, as well as to draw up more comprehensive, structured regulations, with specific reference to the particularities of the
Ordo virginum, based on principles common to the law of consecrated life in all its different forms.
The renewed presence of this form of consecrated life in the Church,
whose reappearance is so closely linked to the event of the Second
Vatican Council, and the rapidity of its growth in so many particular
Churches, makes it appropriate to respond to these requests, so that in
the necessary adaptations to different cultural contexts, the specific
identity of the
Ordo virginummight be safeguarded.
This Instruction establishes the normative principles and directive
criteria that the Pastors of every Diocese and individual Churches
assimilated to the Dioceses must apply in the pastoral care of the
Ordo virginum.
After outlining the biblical foundations and typical elements of the
vocation and witness of consecrated virgins (First Part), the
Instruction deals with the specific structure of the
Ordo virginum within
the particular Church and the universal Church (Second Part). It then
focuses on vocational discernment, formation programs prior to
consecration and permanent formation (Third Part).
I.
The vocation and witness
of the
Ordo virginum
The biblical foundations of consecrated virginity
11. Be fruitful and multiply is the command addressed by the Creator to the first couple (
Gen 1:28) and reaffirmed to Noah and his sons (
Gen 9:1,7).
This command deeply permeated the Hebraic mentality and the whole
fabric of the Old Testament. It is connected to the promise of numerous
descendants and the fulfilment of the messianic times. Marriage,
possibly enriched by children, therefore emerges as the ideal profile of
every pious Israelite and a different lifestyle is foreign to the
biblical mentality.
In the Pentateuch and the historical books, sexual abstention is
required only as a temporary condition of detachment from the profane,
in order to enter the sphere of what is associated with God’s sanctity:
for example, in preparation for meeting the Lord at Sinai (
Ex 19:15) or for war against the Lord’s enemies (
1 Sam 21:2-7), for the Levites during their cultic service (
Lev 22:1-9) or to be able to share in a sacred meal (
1 Sm 21:5).
Virginity is valued as a positive quality only in relation to future
marriage, and with explicit reference to the condition of the woman (
Deut. 22:13-21),
because it represents the intimacy reserved to the spouses. In
particular, the high priest is required to marry a virgin for reasons of
ritual purity (
Lev 21:10-14). Perpetual virginity on the other hand was considered a severe humiliation (see the daughter of Jephthah in
Judg.11:37), while physical sterility is endured with much anguish (see Rachel in
Gn 30:23, Anna in
1 Sm 1:11 and Elizabeth in
Lk 1:25).
12. In the wisdom literature, the exaltation of married love (that reached its poetic summit in the
Song of Songs) is based on the ideal of family life inherited from tradition. Its beauty is admired (e.g. in
Ps 127:3-5; 128:1-3;
Sir 25:1) and it is viewed from a moral and pedagogical perspective (e.g.
Prov. 5:15-19,
Sir 7:23-28;
9:1,9). Virginity is valued as a virtue in a woman, to be guarded and
respected in view of marriage, because it is a proof of her rectitude
and of the honour of her family (
Job 31:1;
Sir 9:5; 42:10)
to the point that, personifying divine Wisdom, the book of Sirach
portrays it as a virgin bride who gives herself to one who fears the
Lord (
Sir 15:2). And since virtue is pleasing to God, the insight
emerges that there is a spiritual fertility in good works that
liberates from mortality even the sterile woman who is unable to
establish a family and who has no descendants (
Wis 3:13-14; 4:1).
13. Beginning with the preaching of Hosea – closely linked to
his personal experience of suffering – the spousal metaphor appears in
the prophetic books to emphasise the total gratuity of election and
God’s untiring fidelity to the covenant (
Hos 1-2;
Ezr 16;
23), while the people yield to the seduction of other divinities and
their rituals. In this symbolic context, the entire people of God are
frequently compared to or personified by the image of a virgin, now to
denounce the idolatry that exposes them to the risk of perishing, like a
virgin who dies without descendants (
Am 5:2); now to give voice to a lament over their ruin (
Lam 2:13); now to invite them to repentance (
Jer 31:21).
But sometimes the image is used to proclaim the promise of redemption,
with which God will rescue Israel from devastation and abandonment, to
rediscover the joy of knowing that he is loved with eternal love (
Jer 31:4,13;
Is 62:5).
Even the celibacy of Jeremiah – the only one whom God explicitly
ordered not to take a wife – represents a prophetic sign of the
punishment that is about to destroy his people (
Jer 16:2). He is
an eloquent instrument of the word of God, a symbol of death, or rather a
sorrowful personification of his message of judgement, announcing
imminent destruction as a punishment for the people’s infidelity to God.
14. In rabbinic thought, the celibate is considered a man
without help, without joy, without blessing (
Bereshit Rabba 17:2), likened to
one who sheds blood or who diminishes the divine image (Treatise
Yevamoth of the
Babylonian Talmud 63b).
Nevertheless, some exceptions appear among the rabbis and some
religious groups such as the Essenes and Healers and in the famous
Qumran community.
On the threshold of the New Testament, the figure of John the Baptist is introduced, defining himself as
the friend of the Bridegroom(
Jn 3:29).
With his ascetic life and preaching he prepared for the coming of the
Messiah and the sudden appearance of the Kingdom of God.
15. In the New Testament, the celibate enters onto the scene and is presented as the incarnate prophecy of the
already and the
not yet of
the Kingdom of God that draws its origin and its own essential purpose
from the novelty of the coming of the Kingdom into history. From the
time that the Kingdom of God in the Gospels is identified with the
preaching, works and the actual person of Jesus, the motivation of
celibacy takes on a strongly Christocentric character. The infancy
Gospels of Matthew (1:18-25) and above all of Luke (1:26-38) present the
newness of the virginity (
carnis et cordis) of the mother of
Jesus, a visible sign of the invisible incarnation of the Son of God and
a spousal expression of the covenant with God, to which all believers
are called. In addition, the Gospels show Jesus as an itinerant
preacher, free of all ties (
Mt 8:19-20), who displays the
imminence of the Kingdom already present and calls for faith and
conversion. In fact, the itinerant style of Jesus entails a constant
distancing from places and persons. It is not adapted to the needs of
family life, where the concerns of one member are closely connected to
the concerns of all the other members, giving rise to a strong
solidarity and to family politics.
While there are various references to relatives of Jesus, there is never any hint of a wife or children in the Gospels (
Mk 3:31-32; 6:3;
Jn 6:42;
Acts 1:14). Jesus, in fact called his disciples
sons or
boys (
tékna,
Mk 10:24;
teknía,
Jn 13:33;
paidía,
Jn21:5), touching the reality of a spiritual type of sonship. On the occasion when his family came to him to see him (
Mt 12:47;
Mk 3:31;
Lk 8:20) or rather, to take hold of him to bring him back home (
Mk 3:21),
he announced the establishment of his new family, one not based on
blood ties, but on a spiritual reality expressed through the desire to
carry out the will of God (
Mt 12:50;
Mk 3:31-35) or to hear the word of the Lord and put it into practice (
Lk 8:21). This further birth or rebirth in the Spirit, which goes beyond flesh and blood, is asserted also in John’s Prologue (
Jn 1:12-13) and on the occasion of the dialogue between Jesus and Nicodemus (
Jn 3:3-8).
Jesus freely embraced a life without family ties and obligations, so
that he could dedicate himself totally to the proclamation of the
Kingdom and to the fulfilment of the Father’s plan of love for humanity.
The radical freedom from attachments that Jesus incarnated, he also
required of those who followed him, He asked them to
leave (
afíemi, in all three synoptics)
everything (
panta:
Mt 19:27;
Mk10:28) or
possessions (
ta idia: intimate things, one’s own area of intimacy,
Lk 18:28). This also included leaving behind parents, brothers and sisters, as well as wife (
gyne-´:
Lk 18:29) or children (
tékna:
Mt 19:29;
Mk 10:29;
Lk 18:29). To his disciples he spoke of
eunuchia as
an absolutely new condition, understood not as mortification or a
contemptuous attitude towards women, but as a particular gift given by
God to those who are called to it.
This recalls the famous
logion:
Not everyone can accept this teaching, but only those to whom it is given (
Mt 19:11). From the grammatical point of view, the expression
to whom it is given (
dédotai) is equivalent to a divine passive, and means:
those to whom God has granted it.
Only those who enter into comprehension of the mystery of the Kingdom
inaugurated by Christ are capable of understanding this gift. It
requires a voluntary, free choice and motivation of a theological and
eschatological order, being
for the Kingdom of heaven (
Mt 19:12).
Celibacy is thus presented as a free choice that takes place in the
relational space that is the body. With this choice the person responds
to the God of love who calls and reveals himself in the face of Christ
[17].
This is not a flight from relationship, nor is it the fruit of
superhuman force, but a gift that belongs to the dynamism of the
transfiguration of relationality that distinguishes the style begun by
Jesus: evangelical fraternity, the basis of reconciled humanity and the
foundation of
koino-nía on which the life of the Church is based
[18].
The proclamation of the Kingdom opens up to the disciples a new
eschatological situation, to which everything else takes second place (
Mt 10:37;
Lk 14:26;
Mt 19:27-29;
Mk 10:28-30;
Lk 18:29). In
Mt22:23-33,
Mk 12:18-27 and
Lk 20:27-40,
reference to the eschatological condition of those who have been raised
from the dead shows how the choice of celibacy and virginity for the
sake of Christ and the Gospel already places the disciples – with a
symbolic anticipatory function – in the reality of the Kingdom
[19].
16. Writing to the Corinthians, Paul placed marriage side by
side with virginity, presenting it not in the tone of a command, but as
a recommendation (
1 Cor 7:25), a personal call from God, or
a charism (
1 Cor 7:7). He characterizes it as a state of life that permits greater dedication to the Lord (
1 Cor 7:32-35),
a witness that Christians do not belong to this world, a sign of the
Church straining towards its final goal, and an anticipation of the
resurrected state (
1 Cor 7:29,31). The accent is not on the
physical state, but on the total dedication of the person to Christ and
to service for the Kingdom. In this sense, in the eyes of Paul, the
community itself is the
virgin that he, as the father, has
betrothed to Christ, so that, keeping intact the faith aroused by the
apostolic preaching, it might direct all its energies and dedication to
him (
2 Cor 11:2-4).
In the heavenly Jerusalem all the elect are called
virgins (
Rev 14:4),
to express their fidelity to the covenant and their being
uncontaminated by idols. In the book of Revelation virginity appears as a
sign of recognition of belonging to the heavenly city, to the bride of
the Lamb (
Rev 21:2,9).
If Jesus, the consecrated one par excellence, lives his consecration
not in terms of separation from the profane or impure, in fulfilment of
legal prescriptions, but by accepting the body that the Father had given
him and by giving himself on the cross, his body is the actual place
and the effective sign of his consecration to his Father’s plan (
Heb 10:5-10).
So it will be also for all who set foot on the path of celibacy or
virginity: the body becomes a word, announcing their total belonging to
the Lord and their joyful service of their brothers and sisters.
17. Christian virginity thus exists in the world as a clear
sign of the future Kingdom because its presence exposes the relativity
of material goods and the transitory nature of the world itself. In this
sense, like the celibacy of the prophet Jeremiah, it foretells the
imminent end. But at the same time, because of the spousal bond with
Christ, it also proclaims the beginning of the life of the world to
come, the new world according to the Spirit. This sign, as occurs in the
biblical vision, is not a simply conventional reference or the pale
image of a distant reality, but the reality itself in its nascent
expression. In the sign is contained, even if still hidden, the future
reality.
Consecrated virginity is therefore placed in a spousal framework,
which is not theogamic (meaning: of marriage with the divinity), but
theologal, that is, baptismal, because it concerns the spousal love of
Christ for the Church (cf.
Eph 5:25-26). It concerns a
supernatural salvific reality, not just a human one, that cannot be
explained with the logic of reason but with faith, because, as the
scriptures call to mind,
Your husband is your creator (
Is 54:5). This is one of the
great works of the new order inaugurated with Christ’s Passover and the outpouring of the Spirit, an experience difficult for
carnal humanity to understand and comprehensible only by those who let themselves be taught by the Spirit of God (cf.
1 Cor 2:12-13).
Charism and Vocation
18. Women in whom the Spirit inspires the charism of virginity (
Mt 19:11-12) receive the grace of a special vocation, with which God the Father draws them to the heart of the nuptial covenant (
Rev 19:7-9)
which, in his eternal plan of love he wanted to establish with humanity
and which is fulfilled in the incarnation and the paschal experience of
the Son.
This is the
great mystery (
Eph 5:32) that is brought
about in the Church, the Bride for whom Christ has given himself, in
order to make her holy and without blemish (
Eph 5:25-27), the sacrament of the communion of God with the people
[20].
From this nuptial mystery, in which all the baptised are immersed,
Christian spouses receive the grace of the sacrament that strengthens
them in their union (
Eph 5:28-29).
Because of their particular vocation, those women who receive
virginal consecration in the Church also draw on this mystery. For love
of Christ, who is supremely loved, they renounce the experience of human
matrimony to be united with him with a spousal bond, to experience and
to give witness in the virginal condition (
1 Cor 7:34) to the
fruitfulness of this union, anticipating the reality of definitive
communion with God to which all humanity is called (
Lk 20:34-36).
The propositum, the consecration and the state of life
19. This spiritual reality is signified and effected in the liturgical celebration of the
consecratio virginum, in which the Church prays for God’s grace and the outpouring of the Holy Spirit on the virgins
[21].
In the rite, those to be consecrated express the
sanctum propositum (the
holy resolution). This is the firm and definitive resolve to persevere
for their whole life in perfect chastity, and in the service of God and
the Church, following Christ in accordance with the Gospel, to give the
world a living witness of love and to be a clear sign of the future
Kingdom
[22].
The
propositum of those to be consecrated is accepted and
confirmed by the Church through the solemn prayer of the Bishop, who
invokes and obtains for them the spiritual anointing that establishes
the spousal bond with Christ and consecrates them to God under a new
title
[23].
In this way, these virgins become consecrated persons, a sublime sign
of the love of the Church for Christ and an eschatological image of the
heavenly bride and of the life to come
[24]. Their exclusive
belonging to Christ, ratified by the nuptial bond, nourishes in them a
vigilant expectation of the return of the glorious bridegroom (
Mt 25:1-13).
It associates them in a particular way with his redemptive sacrifice
and dedicates them to the development of the Church and to its mission
in the world (
Col 1:24).
20. The nature of the Church is reflected in the life of
consecrated virgins. It is animated as much by charity as by
contemplation and action; it is disciple and missionary; it yearns for
eschatological fulfilment and at the same time shares the joys and the
hopes, the griefs and the anxieties of the people of this age
[25],
especially those who are the most fragile or poor; it is immersed in
the mystery of divine transcendence and incarnate in the history of
humanity.
For this reason, consecration establishes a special relationship of communion with both the particular and the universal Church
[26]. This is defined by a distinct bond that determines the acquisition of a new state of life and admits them into the
Ordo virginum[27].
The institutional configuration and pastoral care of this form of
life therefore requires the mediation of the ministry of the diocesan
Bishop, or in a particular Church equivalent to a Diocese
[28], the ministry of the pastor who presides over it, in communion with the Successor of Peter.
The spiritual features
21. The vocation of virgins consecrated in the
Ordo virginum,
like every Christian vocation, is the experience of dialogue between
divine grace and human freedom. In fact, the virgin’s self-dedication is
preceded, sustained and brought to fulfilment by the free, gratuitous
initiative of God, on the basis of the baptismal vocation and within the
generative fraternal framework of ecclesial relationships
[29].
This can only be understood, therefore, from the starting point of the
radical unity of the people of God, derived from the one Spirit and
founded on the apostles, resplendent with its variety of charisms and
ministries, all complementary and all able to contribute to the one
mission of the Church (
Rm 12:4-5).
22. As in the most ancient ecclesial tradition, the spiritual appearance of consecrated women belonging to the
Ordo virginum is
distinguished by its foundation in the particular Church gathered
around the Bishop as the pastor. This feature is portrayed especially in
the rite of consecration, in which the primary reference is the model
of the Church: a virgin, for the integrity of the faith; a spouse, for
the indissoluble union with Christ; and a mother, for the multitude of
children born into the life of grace
[30].
Virginity, the married state and motherhood
[31] are three
perspectives that facilitate the description of the spiritual experience
of consecrated virgins. They do not refer to juxtaposed or aggregated
characteristics, but to spiritual energies that validate each other.
They are inscribed in the fundamental coordinates of baptismal life,
through which consecrated women are daughters of the Church and sisters
connected to all men and women by the bonds of fraternity.
23. The virginity of consecrated women has its foundation and
meaning in the faith of the Church. Indeed it is lived in the light of
Christ and for love of him, and refers to the integral acceptance,
without limitation or compromise, of the Trinitarian revelation that is
fulfilled definitively in him
[32]. In virginity they express
their total trust in the Lord Jesus, which reaches the person at the
heart of her humanity, in her original solitude, just where the image
and likeness of God is indelibly imprinted and where, despite every fall
and wound of sin, life can be renewed in accordance with the Spirit.
The charism of virginity, accepted by the woman and confirmed by the
Church through consecration, is a gift that derives from the Father, by
means of the Son, in the Spirit. This gift safeguards, purifies, heals
and increases the capacity of the person to love. It draws back into
unity every fragment of her history and the various dimensions of her
humanity – spirit, soul and body –, so that she might be able to respond
to this grace with the undivided, free and joyful commitment of her own
existence.
24. Thus Christian virginity is an experience of spousal
union, intimate, exclusive and indissoluble, with the divine bridegroom,
who has given himself to humanity without reserve and forever, thus
acquiring a holy people, the Church. Inscribed in the human creature as a
capacity to live in communion within the difference between man and
woman, for consecrated virginity the spousal experience is one of
transcendence and the surprising humility of God. Consecration takes
place through the pact of covenant and fidelity that unites the virgin
to the Lord in a mystical marriage, deepening and enlarging her sharing
in his mind and her conformation to his desire to love.
25. The spousal union thus reveals its generative capacity, manifesting the abundance of divine grace
[33].
In imitation of the Church, whose daughters they are, consecrated
virgins open themselves to the gift of spiritual maternity, becoming
co-operators with the Spirit. Spiritual maternity is the gift of
fruitful and hospitable interiority, that in relationships with others
is a caring and courageous guardian of human dignity. It is an educative
wisdom that seeks to offer favourable conditions for an encounter with
God, and introduces and accompanies the journey along the paths of the
Spirit.
26. The most splendid and harmonious integration of virginity, marriage and maternity is realized in the person of the Virgin Mary
[34],
the first fruits of humanity renewed in Christ. She is the perfect icon
of the Church as mystery of communion, the woman in whom is already
fulfilled the destiny of glory to which all humanity is called, and
« mother of the living Gospel »
[35]. In the
Kecharitoméne –
she who is has been filled with grace (
Lk 1:28) – the Church has always recognised the
Virgo virginum (Virgin of virgins), the unsurpassable prototype of consecrated virginity
[36].
Thus Mary is the mother, sister and teacher of consecrated virgins. In
her, consecrated women find the model of attitudes of the heart: in
listening to and welcoming the Word of God (
Lk 8:21); in an active search for his will; in advancing on her pilgrimage of faith (
Jn 2:1-5)
[37], « towards a destiny of service and fruitfulness »
[38];
in her total, free availability to carry out God’s plan, « the
contemplative of the mystery of God in our world, in human history and
in the daily lives »
[39] of one and all; in her virginal maternity (
Lk 1:38);
in her capacity to be « the woman of prayer and work in Nazareth, […]
our Lady of alacrity, who sets out from her town “without delay” (
Lk 1:39) »
[40]; in standing at the foot of the cross, hoping against hope (
Jn 19:25), and in her care of the infant Church (
Acts 1:14).
The form of life
Following the Gospel and personal charisms
27. Consecrated women find in the Gospel an inexhaustible
source of the joy that gives meaning to their life, direction to their
path and their fundamental rule
[41]. Setting out to follow Christ, they embrace his chaste, poor and obedient way of life
[42], and dedicate themselves to prayer, penance, the works of mercy and the apostolate, each one according to her own charisms
[43].
In the
Ordo virginum the vocation to virginity is harmonised
with the charisms that give a concrete form to the witness and ecclesial
service of each consecrated woman
[44]. These gifts –
differing sensibilities, spiritual intuitions, plans and lifestyles –
are thus brought to maturity within her, as an expression of her total
and full dedication to the Lord
[45].
28. So that personal charisms can be recognised, accepted and
lived in their authenticity, consecrated women let themselves be
accompanied and supported by the Church in the ongoing exercise of
humble discernment, in order to understand what the will of God might be
for their lives (
Rm 12:2). This involves interpreting
intelligently and with evangelical wisdom the spiritual experience of
each consecrated woman, keeping in mind her life history and situating
her in the concrete ecclesial and social context in which she lives.
From among the assistance the Church recommends for discernment, consecrated women should not overlook spiritual accompaniment
[46].
Sincere, responsive adult dialogue with a prudent, experienced person
who practices this ministry, offers each one valuable opportunities to
deepen, review, confirm and to suggest suitable means for growth in her
response to the Lord who calls her to holiness and to personal
integration.
In continuity with the path of vocational discernment leading to
admission to consecration, in an attitude of filial obedience
consecrated women consult the diocesan Bishop for guidance about more
important aspects of their plan of life, and they confirm their
decisions with him
[47].
Prayer and the ascetic path
29. For consecrated women, prayer is a necessity of love, to « contemplate the beauty of the one who loves them »
[48], and of communion with the Beloved and with the world in which they are inserted.
Therefore, they love contemplative silence
[49], which
creates favourable conditions for listening to the Word of God and for
heart-to-heart conversation with the Bridegroom. Desiring to deepen
their understanding of him and the dialogue of prayer, they acquire
familiarity with biblical revelation, above all through
lectio divina and in-depth study of the scriptures
[50].
30. In the liturgy they recognise the fountain of theological
life and of ecclesial communion and mission. They allow their
spirituality to be shaped by the celebration of the sacraments and the
Liturgy of the Hours, in obedience to the rhythm of the liturgical year.
In this way, other practices of prayer, the ascetic path and their
whole existence will find unity and direction.
31. For consecrated virgins, the liturgical year is the
“educative path” travelled together with others towards an encounter
with Christ the Bridegroom. They have confidence, therefore, in the
Church’s teaching to guide their deeper understanding, celebration and
assimilation of the mysteries of Christ.
32. They place the Eucharist at the centre of their existence.
It is the sacrament of the spousal covenant from which flows the grace
of their consecration
[51]. Called to live in intimacy with
the Lord, identifying with him and conforming to him, sharing in the
celebration of the Eucharist where possible every day, they receive the
Bread of life from the table of the Word of God and the Body of Christ
[52].
They express the love of the Church as Bride for the Eucharist also
in the prayer of adoration of the Eucharistic Body of the Lord, and from
him they draw effective charity towards the members of his mystical
Body.
33. The frequent celebration of the sacrament of
reconciliation « will allow [them] to touch the grandeur of God’s mercy
with their own hands ». It is the « wellspring of true interior peace »
[53].
that leads them back to the one Love of their life. Turning to the
ministry of the Church with confidence, celebrating and praising God’s
prevenient and healing love, they recognise their own faults, renew
their profession of faith in his mercy and relish the joy of
forgiveness, which gives new energy for the path of conversion and
fidelity to the Lord
[54].
34. With daily fidelity to the Divine Office, which they
received as a gift and have taken on as a duty in the rite of
consecration, they extend through time the memory of salvation and allow
the extraordinary abundance of the paschal mystery to flow and spread
through every hour of their life. Celebrating the Liturgy of the Hours,
in particular Morning and Evening Prayer
[55], they let the
sentiments of Christ echo through them, absorbing them. They unite their
voices to those of the entire Church, presenting to the Father the
often unconscious cries of joy and sorrow that rise from humanity and
from the whole of creation.
35. To deepen and rekindle their relationship with the Lord
Jesus, they reserve appropriate times for retreats and the spiritual
exercises. They take advantage of forms and methods of prayer that
belong to the Church’s tradition, including pious practices and other
expressions of popular piety.
They cultivate a devotion to the Virgin Mary that is full of affection and filial trust. She is the « teacher of virginity »
[56], model and patron of every consecrated life
[57], from whom they daily learn to glorify the Lord.
36. Moved by a desire to respond to the Bridegroom’s love with
a love that grows in purity and generosity, they draw from prayer the
inspiration for their choices. They exercise constant vigilance over
their own behaviour and attitudes, accepting peacefully the sacrifices
that daily life imposes on them. They struggle against temptations,
thoughts, suggestions and options that lead to evil. They learn to
receive the assistance of fraternal correction with humility.
They accept the penitential practices proposed by the Church and, in
agreement with her spiritual director, each one chooses the ascetical
forms or practices
[58] that help her to grow in freedom and the evangelical virtues, with a disposition of discernment and conversion
[59] that lasts through life
[60].
Styles of life, personal relationships and service
37. A characteristic of this form of life is the
insertion of consecrated women in the particular Church, and thus in a
specific cultural and social context. Consecration reserves them to God
without distancing them from the environment in which they live and in
which they are called to give personal witness
[61].
They can live alone, with their family, together with other
consecrated women or in other situations that facilitate the expression
of their vocation and the fulfilment of their plan of life. They support
themselves from the proceeds of their own work and their personal
resources.
38. Desirous of irradiating the dignity and beauty of their
vocation with a relational style towards the people of their own time,
their way of dressing follows the local customs, combining dignity and
the expression of their own personality with the virtue of moderation,
in accordance with the requirements of their social situation
[62].
Except for special reasons, they wear the ring that is given to them
during the rite of consecration as a sign of their spousal covenant with
Christ the Lord.
In places where married Christian women do not customarily cover
their head with a veil, normally consecrated virgins do not wear the
veil that they may have received during the rite of consecration as an
ordinary part of their clothing. They follow the guidelines of the
diocesan Bishop or the Episcopal Conference, who can allow the use of
the veil in liturgical celebrations, or in other situations where the
use of this visible sign of total dedication to the service of Christ
and the Church is considered appropriate, considering different contexts
and developments in socio-cultural conditions.
39. Their dedication to the Church is shown in their « mission
of illumining, blessing, enlivening, raising up, healing, and freeing »
[63],
in their passion for proclaiming the Gospel, for building up the
Christian community and for their prophetic witness of fraternal
communion, in friendship offered to all, in caring proximity to the
spiritual and material needs of the people of their time, in the
commitment to work for the common good of society
[64].
This leads them to discern the concrete forms of their ecclesial
service, which can also be expressed in their availability for pastoral
ministries and appointments.
In accord with this, so that the knowledge of the mystery of Christ
facilitates understanding the ministers of the Church, it is important
that they reach maturity, through prayer and meditation as well as
through concrete experience, in a profound and correct ministerial
awareness, respectful of the mysterious evangelical and ecclesial wisdom
that is also expressed in the dispositions of the Diocesan Bishops and
of the Episcopal Conferences. Educating themselves at the school of this
wisdom, they will learn to receive, also through experience, both the
suggestions that emerge from the life of the Church, which is the
mystery of communion, and « all the hidden evangelical possibilities,
that are already present and operative in the realities of the world »
[65],
so as to recognize the new opportunities that form a new ministerial
consciousness, corresponding to the effective capacity of their generous
gift of self.
Alert to the calls that come from the context in which they live and
ready to put at the disposition of the Lord the gifts they have received
from Him, they are called to make their own contribution to the renewal
of society in the spirit of the Gospel. They accept without naivety or
oversimplification the responsibility to develop cultural expressions of
the faith and they adopt as their own the Church’s preference for those
who are poor, suffering or marginalised
[66].
40. Conscious of these responsibilities, they choose
occupations in accordance with their own abilities, inclinations and
opportunities. They recognise these as a practical way of giving witness
that God calls humanity to collaboration in his work of creation and
redemption, to share more intimately in the love with which he draws the
world and its entire history to himself.
In the satisfaction and struggles that work entails, consecrated
women develop their capacity to contemplate and promote the deepest and
most fundamental meaning of human activity: to contribute to making the
world a hospitable home for everyone, open to welcoming the
manifestation of the Kingdom of God. Thus, they commit themselves in the
sphere of work to achieving that « multiform personal development »
that includes « creativity, future plans, the development of one’s
capacities, the exercise of values, communication with others, and a
disposition of adoration »
[67]. They take care to acquire and
update their professional competence, and to oppose everything that
degrades and obscures the dignity of human work.
41. They develop a sense of gratitude for God’s work
[68], contemplation filled with praise, a taste for beauty, a sensitivity to both festivity and relaxation
[69], attention to every dimension of the person.
They learn from the Bridegroom, meek and humble of heart (
Mt 11:29),
to live in hope and to abandon to God their advancing age, with its
successive phases of life, illness, moral suffering and other situations
in which they experience the drama, fragility and uncertainty of
existence
[70].
Right to the end they embrace the spousal love of the Crucified and
Risen one, entrusting themselves to Him, expressing even in death the
paschal meaning of existence.
Through their personal consecration they remind everyone that the
origin, the direction and the goal of human history is found in the holy
mystery of God, in his infinite prevenient and merciful goodness and in
the love that he wants to share with all creatures.
II.
The configuration of
the
Ordo virginum
in the particular Churches
and in the universal Church
Insertion in the Diocese
42. The women who receive this consecration are called to let
charity shine through their lives, charity that is the principle of
unity and holiness in the whole body of the Church. They remain inserted
in that part of the people of God in which they already live and in the
heart of which their vocational discernment and the preparation for
their consecration is carried out. They are, in fact, bound by a special
bond of love and mutual belonging to this particular Church.
The particular Church, in its diverse parts, is called to welcome the
vocation of consecrated women, and to accompany and support their
journey, recognising that virginal consecration and the personal
charisms of each consecrated woman are gifts for the building up of the
community and the ecclesial mission.
43. Consecrated women cultivate a sense of gratitude for all
the gifts that they have received within the communion of saints, and
that they continue to receive through the life of the particular Church
in which they live: faith in the Lord Jesus, virginal consecration, a
share in the history of sanctity incarnate in a spiritual tradition,
developed in relation to the culture and institutions of a specific
human community living in a certain place.
They pay constant attention to the magisterium of the diocesan Bishop
and they respond to his pastoral decisions, accepting them responsibly,
with intelligence and creativity.
They bring to prayer the needs of the Diocese and, in particular, the intentions of the Bishop.
They acknowledge as gifts of the Spirit the testimony of the other
vocations that enrich the life of the Christian community and they
benefit from opportunities for mutual edification and of pastoral,
missionary, and charitable cooperation
[71].
With their own feminine sensitivity
[72], they offer their
experience and reflection as a valuable contribution to the evangelical
discernment that the Christian community is called to engage in at all
times, regarding its manner of presence and action in the specific
social context.
Communion and co-responsibility in the diocesan Ordo virginum
44. Belonging to the
Ordo virginum implies a strong
bond of communion between all the consecrated women present in the
Diocese. They acknowledge each other as beloved sisters, with whom they
share the same consecration and a burning passion for the Church’s
development. Thus, they welcome the spirit of communion as a gift and
commit themselves to foster its growth, cultivating mutual respect,
appreciating each one’s gifts, nurturing friendship and raising
awareness of particular cases of need (
Rm12:10,13,15-16). They
maintain a close bond with their deceased sisters through prayer,
treasuring the memory of their witness of love and fidelity to the Lord.
45. Consecrated women take an active part in formation
initiatives, in agreement with the Bishop. They collaborate as far as
possible in the formation of aspirants and candidates for consecration.
Considering the number of consecrated women and the practical
circumstances, together with the diocesan Bishop they identify ways to
provide a service of communion that fosters mutual understanding and
stable relationships between them, promotes the exercise of
co-responsibility in a synodal manner
[73] and gives
continuity and integration to common initiatives, without establishing
relationships of hierarchical subordination between the consecrated
women.
As an expression of the service of communion, a service or team can
be established for vocational discernment and formation prior to
consecration, and a service or team for permanent formation.
The responsibilities of the diocesan Bishop
46. The diocesan Bishop has the duty to welcome vocations to consecration in the
Ordo virginum as
a gift of the Spirit. He is to foster conditions so that the insertion
of consecrated women in the Church entrusted to him will contribute to
the path of holiness and the mission of the people of God.
In continuity with the ancient ecclesial tradition, the
Ordo consecrationis virginum outlines the role of the diocesan Bishop, not only in his task as priestly dispenser of divine grace
[74], but also as teacher who points out and confirms the path of faith
[75], and as pastor who lovingly cares for the people entrusted to him
[76].
His pastoral concern towards the
Ordo virginum is in fact a
part of the ordinary ministry of sanctification, teaching and governing
of the diocesan Bishop. He has this obligation with respect to each
individual consecrated woman, to women who aspire to receive
consecration and also to the
Ordo virginum of his Diocese as a group.
47. As the one responsible for admission to consecration, the
diocesan Bishop oversees the collection of information about each
candidate, establishes the ways in which a suitable course of formation
is carried out and finalizes the vocational discernment.
With the celebration of consecration, the Bishop presents the
consecrated women to the ecclesial community as a sign of the Church as
the Bride of Christ. Since the ordinary minister of consecration is the
diocesan Bishop
[77], it will not be possible to celebrate it when the see is vacant (
sede vacante).
Only in case of true necessity will the diocesan Bishop resort to the
delegation of the faculty to celebrate it. Through the celebration of
the rite, even if it is carried out for a single person, the
Ordo virginum is rendered present in the particular Church, without the necessity of another act of establishment by the Bishop.
48. The diocesan Bishop exercises pastoral care of the
consecrated women, encouraging them to live in joyful fidelity to their
own vocation. He is attentive to the needs of each one’s progress and
ensures the availability of suitable means of ongoing formation.
He supports communion among the consecrated women and the sense of
co-responsibility for the vitality of their ecclesial witness. He
promotes opportunities for gatherings, activities and common formation
programs. At the diocesan level, in agreement with the consecrated
women, he arranges ways in which the service of communion can be
planned, taking into account the particular circumstances. He also
encourages contacts and collaboration with consecrated women in other
Dioceses.
49. Taking his part, together with the other consecrated
women, he is attentive towards consecrated women who are going through
times of serious suffering or hardships due to advanced age, poor health
or other difficult situations.
Keeping local customs and circumstances in mind, he provides
guidelines for the consecrated women to ensure prayers of suffrage for
the deceased women, safeguarding the memory of their witness of faith
and love of the Lord. As far as possible, they make themselves available
to participate in the celebration of Christian funeral services for
these sisters and share the preparation with relatives and other persons
close to them.
50. Even if a Delegate has been named for the pastoral care of the
Ordo virginum,
the final decision concerning acts of major importance remains the
competence of the diocesan Bishop. Such acts include: admission to
consecration; inscription of a consecrated woman from another Diocese
into the diocesan
Ordo virginum; dispensation from the obligations of consecration; dismissal from the
Ordo virginum;
provision of directives for the formation prior to consecration and for
permanent formation; approval of programs for carrying out the service
of communion of the diocesan
Ordo virginum; the establishment of canonical foundations to provide support and financial management for the activities of the
Ordo virginumand
possible authorization to request their civil recognition; recognition
and approval of the statutes of the diocesan association of consecrated
virgins, as well as possible authorization to request their civil
recognition.
51. The Bishop will give the necessary instructions for the
inscription of women to be consecrated in a suitable book to be
safeguarded in the diocesan curia, and for the careful collection of
documentation concerning the
Ordo virginum. In particular, the
following must be recorded: the deaths of consecrated women; the
ascription or temporary acceptance into the diocesan
Ordo virginum of
consecrated women from other Dioceses; the temporary or definitive
transfer of consecrated women to other Dioceses; transfer to an
Institute of consecrated life; the granting of dispensations from the
obligations of consecration; and dismissal from the
Ordo virginum. Documentation will also be kept about the formative program of each separate aspirant and candidate for consecration.
Collaboration in the pastoral care of the Ordo virginum
52. Bearing in mind the concrete circumstances, the diocesan
Bishop will decide what assistance is needed to ensure appropriate
pastoral care
[78] for the
Ordo virginum, in keeping with the special characteristics of this form of life.
He can appoint a Delegate, preferably chosen either from the diocesan
presbyterate or from the consecrated virgins of the Diocese, for the
pastoral care of the
Ordo virginum, defining the scope of the
appointment and its specific duties, and specifying how he/she should
relate with the episcopal Vicar for consecrated life, where present.
If a service of communion is established, the Bishop will decide how
the activities of the Delegate must be integrated with it in its various
expressions, in particular with the teams for formation prior to
consecration and permanent formation.
53. Following the guidelines given by the Bishop, pastoral
collaboration may involve knowledge of each aspirant and candidate with a
view to gathering the necessary information for discernment for
admission to consecration, as well as the promotion of formation prior
to consecration and permanent formation, either by helping to draw up
personal formation programs, or by suggesting shared formative
experiences.
Regarding pastoral collaboration in the external forum, those
entrusted with these responsibilities will not establish a spiritual
accompaniment relationship with aspirants, candidates or consecrated
women. They know that their personal dialogue with each one is to be
used specifically for listening, challenge and review of progress. They
can also invite the person to approach the diocesan Bishop when
direction or review about more important aspects of her life plan might
be useful.
54. The aim of the pastoral care of the
Ordo virginum is
to help each aspirant, candidate and consecrated woman to develop the
gifts she has received from the Lord; to promote communion among all the
women and a sense of co-responsibility in accepting legitimate
differences; to foster intelligent and responsible acceptance of the
magisterium and the pastoral decisions of the diocesan Bishop; and to
promote awareness of the
Ordo virginum among the people of God.
Communion and co-responsibility between consecrated women of different Dioceses
55. In their relationships with consecrated women in other
Dioceses, consecrated women welcome and cultivate the gift of communion
and the commitment to the mission that arises from having received the
same consecration.
Diocesan insertion in fact, is in harmony with the sense of belonging to an
ordo fidelium with the same essential characteristics in the whole Catholic Church.
Through prayer for one another, reciprocal knowledge and the sharing
of experiences and formative activities, consecrated women express in a
variety of ways their co-responsibility for the witness they are called
to give in the Church and in the world.
Shared activities, the service of communion and the Bishops’ representative
56. Within groupings of particular Churches, in agreement with
the Bishops of the respective Episcopal conferences, consecrated women
can organise shared initiatives and, if the circumstances allow, a
permanent service of communion. This can facilitate the interchange of
their experiences of living in the Dioceses to which they belong, the
development of topics of common interest, the proposal of content and
methods suitable for formation programs at every stage, the presentation
to the Bishops of useful suggestions and recommendations to help define
the presence of the
Ordo virginum in the different ecclesial and socio-cultural contexts, and promote awareness of the
Ordo virginum among the people of God.
Shared initiatives and the service of communion must always respect
and enhance the diocesan basis of this form of life and involve the
consecrated women of the Dioceses concerned in a synodal style of
participation.
57. The Bishops gathered in an Episcopal conference can draw up common guidelines for their Dioceses for the pastoral care of the
Ordo virginum. They can also entrust to one Bishop the task of being their representative for the
Ordo virginum.
While respecting the irreplaceable role of the diocesan Bishops in
the pastoral care of consecrated virgins in their own Dioceses, the
Bishops’ representative expresses the interest of his fellow Bishops in
this form of consecrated life, and their concern for and closeness to
it.
Having at heart that the specific identity of the
Ordo virginum be
adequately expressed in the ecclesial and socio-cultural context of the
Dioceses involved, the Bishops’ representative carries out his duties
to serve the effective exercise of co-responsibility on the part of the
consecrated women of the different Dioceses. He attentively follows the
shared activities of the consecrated women of the Dioceses involved, and
where it has been established, he lends the assistance of his ministry
to their permanent service of communion.
Reference to the Apostolic See and the Secretariat for the Ordo virginum
58. The consecrated women acknowledge the ministry of the
Successor of Peter as the focal point towards which they converge to
live at the level of the universal Church, in living the gift of
communion and the co-responsibility of belonging to the same
ordo fidelium.
In synergy with the magisterium and action of the diocesan bishops
and in accordance with their own competence, the Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life is at the
service of the growth of the
Ordo virginum, so that this form of
consecrated life might be recognized, valued, and promoted in its
specific identity and ecclesial configuration.
59. A secretariat for the
Ordo virginum is established
in the Dicastery. Under the direction of the Prefect, the Secretariat
collects the data about the situation of the
Ordo virginum in the various countries. It also notes the comments included by the Bishops in the reports presented on their
ad limina visits.
In addition, it is the reference point for initiatives concerning the
Ordo virginum that are promoted or supported by the Diocese itself.
To assist its work, the Secretariat can avail itself of the help of
consecrated women from various places, the Episcopal Conferences and the
Bishops’ representatives for the
Ordo virginum where these have been appointed.
Residence in another Diocese and transfer
60. Although consecration establishes a special insertion in
the particular Church in which it is celebrated, it does not prevent
consecrated women from transferring to another particular Church, if
necessary, either permanently or on a temporary basis, for example for
employment, family or pastoral purposes or for other reasonable and
proportionate motives.
61. When a consecrated woman intends to remain for a long
period in a Diocese different from the one to which she belongs, with
the agreement of her own Bishop she can ask the Bishop of the Diocese
ad quem (to whom) if she can participate in the formation activities of the local
Ordo virginum. When she has been introduced by her own diocesan Bishop to the Bishop of the Diocese
ad quem (from which), the latter will arrange with her the manner of her participation.
62. If a consecrated woman intends to transfer permanently to
another Diocese, she will explain her reasons to her own Bishop, who
will give her his opinion on the proposal. She can then ask the Bishop
of the Diocese
ad quem for acceptance into the local
Ordo virginum. The latter, having received an introduction of the consecrated woman from the Bishop of the Diocese
a quo,
giving the reasons for the transfer and his own opinion, will make his
decision and communicate his response to the applicant. He will also
inform the Bishop of the Diocese
a quo. If the response is positive, the Bishop of the Diocese
ad quem will
accept the consecrated woman, present her to his particular Church, and
if there are consecrated women in his Diocese, he will include her
among them. He will arrange with her what will be necessary and useful
for her personal situation. Based on an evaluation, the Bishop of the
Diocese
ad quem can also refuse to accept her or, with the agreement of the Bishop of the Diocese
a quo, can fix a time of probation. In this case, while maintaining her link with the Diocese
a quo, the consecrated woman can nevertheless transfer her canonical domicile to the Diocese
ad quem, abiding by the guidelines agreed with both Bishops concerning her personal situation.
63. Personally or through the Delegate, the Bishop will take
care to inform the consecrated women in an appropriate way about the
temporary or definitive transfer of a consecrated woman to another
Diocese, and also about the acceptance of a consecrated woman from
another Diocese.
Foundations, associations and the choice of communal living
64. Respecting the civil law, for the support and financial management of the activities of the
Ordo virginum the diocesan Bishop can establish a canonical foundation, either non-autonomous or autonomous
[79], and if needed, he can approve a request for its civil recognition.
65. To more faithfully fulfil their
propositum and
provide mutual assistance in carrying out the service to the Church in a
way that befits their state, consecrated women can form associations
and ask the competent ecclesial authority for canonical recognition of
the statutes, and potentially, approval of the association
[80].
The establishment of an association, or joining an association
already established, is exclusively a free and voluntary choice for each
one of the consecrated women who choose to accept its objectives and
its statutes. The departure of a consecrated woman from the association
does not negatively affect her belonging to the
Ordo virginum.
66. The consecrated virgins who desire it can freely decide to
live in the same house. This option, responsibly chosen for mutual
assistance, for sharing life at the spiritual, pastoral or financial
level, expresses the free decision of each of the consecrated virgins.
It does not derive directly from consecration or from belonging to an
association, unless its statutes prescribe common life as a constitutive
element of the association itself.
Belonging to the Ordo virginum and involvement with other ecclesial groups
67. The form of life proper to the
Ordo virginum is a
particular path of sanctification with a characteristic spiritual
identity that unifies and directs the entire existence of the person. It
is the task of each consecrated woman to offer a peaceful and joyful
witness of her own consecration, so that she becomes an encouragement
and a treasure for all parts of the Christian community.
This does not prevent a consecrated virgin from drawing on the
variety of charisms and spiritualities with which the Spirit enriches
the Church, and possibly finding help to express her own virginal
charism in the context of a specific ecclesial group (Third Order,
Association or Movement), its charism and its spirituality
[81].
68. The authenticity of such a spiritual experience must be
the object of discernment within spiritual accompaniment, and also in
dialogue with the diocesan Bishop and the Delegate for the pastoral care
of the
Ordo virginum, if there is one, so that the interests of
the group and involvement in its activities do not obscure the
significance of diocesan insertion that is constitutive of the
consecration lived in the
Ordo virginum.
The consecrated woman shall take care to maintain an active
experience of communion with the particular Church to which she belongs,
through the necessary mediation of the diocesan Bishop, with filial
acceptance of his teaching and his pastoral care. She shall also
earnestly cultivate relationships of communion with the other
consecrated virgins and will give priority to formative proposals
specific to the
Ordo virginum over any initiatives of the group with which she is involved.
Separation from the Ordo virginum
Transfer to an Institute of Consecrated Life or a Society of Apostolic Life
69. If a consecrated woman, after careful evaluation in
prayer, in the context of spiritual direction and in dialogue with the
Bishop, wishes to enter an Institute of consecrated life or Society of
Apostolic Life, she will communicate her intention in writing to the
Bishop, accompanied by a declaration from the Supreme Moderator of the
Institute concerning the contact that the consecrated woman has had with
that Institute or Society
[82].
The Bishop will undertake to transmit the request to the Holy See and
his possible observations on the matter. Transfer to the Institute will
take place according to the arrangements made for each particular case
by the Holy See.
Departure from the Ordo virginum
70. If a consecrated woman, for very serious reasons evaluated
before the Lord in careful discernment, wishes to be dispensed from the
obligations arising from consecration, she will approach her diocesan
Bishop with a written request. The Bishop must not neglect to offer her
appropriate assistance and adequate time for her discernment. He will
grant the dispensation only after an in-depth scrutiny of the reasons
for her request.
Dismissal from the Ordo virginum
71. If a consecrated woman has notoriously defected from the
catholic faith or has contracted marriage, even only civilly, the Bishop
will collect the evidence and declare her dismissal from the
Ordo virginum, so that it is recognised juridically.
72. If a consecrated woman is accused of very serious
[83] external
and imputable crimes or failings against the obligations arising from
her consecration, such as to cause scandal among the people of God, the
Bishop will begin the process of dismissal. He will therefore inform the
woman about the accusations and the proofs that have been collected,
giving her the opportunity for defence.
If the Bishop considers her defence insufficient, and there is no
other way to provide for her correction, for the restoration of justice
and reparation of the scandal, he will dismiss her from the
Ordo virginum. The
decree of dismissal must express at least in summary form the reasons
for the decision. It will not take effect until it has been confirmed by
the Holy See, to whom all the acts must be forwarded. The decree will
not be valid if it does not indicate the consecrated woman’s right to
have recourse to the competent authority within ten days of receiving
notification of the decree. The recourse has a suspensive effect.
Record-keeping and communication about separation
73. In all cases of the separation of a consecrated woman from the
Ordo virginum,
the diocesan Bishop will arrange for this to be recorded in the book of
consecrations. He will take care to inform the other consecrated women
about it, either personally or through the Delegate, and the Pastor
responsible so that he may note it in the Baptismal register.
III.
Vocational discernment
and formation for the
Ordo virginum
Responsibility for discernment and formation
The faith journey, vocational discernment and formation programs
74. By virtue of faith, baptismal grace, the virginal charism
and her own personal charisms, the woman who is called to consecration
in the
Ordo virginum is involved in a journey of Christian life,
following the Lord Jesus. The dynamism of this path, generated by the
Holy Spirit, requires her active response and her docile cooperation.
The following of the Lord consists in continual conversion, in a progressive fidelity to him
[84].
It is a process that involves all the dimensions of existence,
corporeal and affective, intellectual, volitional and spiritual. It
extends throughout life, since the consecrated person « can never claim
to have completely brought to life the new creature who, in every
circumstance of life, reflects the very mind of Christ »
[85].
75. The grace of consecration in the
Ordo virginum defines
and shapes the spiritual features of the person in a permanent way. It
directs her on the path of life, and supports and strengthens her in an
increasingly generous response to her call.
Consecration therefore not only requires growth in human and
Christian maturity, evaluated through careful vocational discernment and
specific prior formation. It also requires committed, constant
attention to permanent formation that deepens and renews the reasons for
the choice she has already made, and allows the consecrated woman to be
strengthened in her own vocation at the same time that she is actually
experiencing its intrinsic dynamism
[86].
76. Given the insertion of this form of consecrated life in
the particular Church, vocational discernment, formation prior to
consecration and attention to permanent formation take place through
ecclesial programs that require the attention and accompaniment of the
Christian community. They also demand responsibility on the part of the
women themselves and in a particular way they call on the pastoral
responsibility of the diocesan Bishop.
To gather the elements necessary for vocational discernment and to
direct and accompany the programs of formation for the aspirants,
candidates and the consecrated women, the Bishop can be assisted by the
Delegate for the
Ordo virginum. He will also make use of the contribution that the consecrated women are able to offer.
For this purpose, taking into account the number of consecrated women
in the Diocese and their opinion on the matter and other practical
considerations, the Bishop can also establish a service or team for
vocational discernment and formation prior to consecration and a service
or team for permanent formation, as expressions of the service of
communion for the
Ordo virginum.These services or teams shall
consist of the Delegate, if the Bishop has appointed one, and
consecrated women endowed with the necessary aptitudes, who are
designated by the Bishop or the Delegate after consulting the
consecrated women.
77. The formation plan will seek above all to draw out and
strengthen the person’s fundamental attitude of receptiveness, which
includes freedom, the desire and the ability to learn from all
situations of life, and taking an active and responsible part in the
process of personal growth throughout the course of one’s life
[87].
For this reason, in drawing up the formation programs, attention is
to be paid so that they are not reduced to standard or generic plans
that do not take sufficient account of the specific needs and charisms
of each person. At the same time vigilance is to be exercised about the
risk of individualistic tendencies
[88], which hinder the acquisition and development of a true sense of ecclesial belonging and the spirit of communion within the
Ordo virginum.
78. Since their purpose is to foster the development of the
capacity to interpret reality according to evangelical criteria,
formative programs must include, as indispensable elements: theological,
cultural and pastoral formation, gradually increasing in depth and
breadth, appropriate for the type of witness to which the consecrated
women are called, acquired through personal study and formation
meetings, possibly with experts; spiritual experiences, including
personal and liturgical prayer, penitential practices, retreats and
spiritual exercises that hold the person in an atmosphere of attentive
listening and constant searching for the will of God; insertion in a
network of ecclesial relationships to nurture the integral growth of the
person and in particular to increase the potential of relationships
between the aspirants and the consecrated women who contribute to the
formation service; spiritual accompaniment; and the sharing of
experiences with and among the consecrated women.
Care will be taken to offer courses that are organically designed,
with the progressive stages clearly defined and regularly reviewed.
Attention to the formation of each aspirant, candidate and consecrated
woman is accompanied by and integrated with joint programs for the whole
group of aspirants, candidates and consecrated women.
The practice of spiritual accompaniment
79. Every phase of the process of discernment and formation
requires the practice of spiritual accompaniment: a constant trusting
relationship with a person who is gifted with a deep spirit of faith and
Christian wisdom, whom each aspirant, candidate and consecrated woman
can freely choose. This practice is a valuable aid not only for
vocational discernment but also for decisions about the more important
obligations in life.
To ensure the person’s freedom in the area of manifestation of conscience, the Delegate for the pastoral care of the
Ordo virginumand
the consecrated women who participate in the service of formation offer
this service in the external forum. They do not establish relationships
of spiritual accompaniment with the aspirants, candidates or
consecrated women. They abstain from asking for information or advice
about the aspirants, candidates or consecrated women from their
directors, spiritual accompaniers, and confessors.
Vocational discernment and the formation program prior to consecration
The dynamics of vocational discernment and formation prior to consecration
80. Vocational discernment consists in scrutinizing the signs by which the charism of the
Ordo virginum is
expressed, with its special insertion in the particular Church and its
characteristic way of being present in the social and cultural context.
For the good of the persons concerned and of the Church, it is necessary
to foster conditions conducive to the operation of a peaceful and free
discernment, in which to verify the authenticity of the vocation and the
purity of motivation in the light of faith and of possible countersigns
[89].
The formation program prior to consecration must offer opportunities
to verify the initial vocational insight. At the same time it must
enkindle in the aspirants and candidates the desire for deeper union
with the Lord Jesus, for a freer and more generous response to the
Father’s call, and for more attentive, intelligent and obedient
conformity to the action of the Holy Spirit. One can only speak of a
truly formative process if an authentic personal experience of
conversion takes place, an experience of illumination, purification and
deeper commitment to participation in the following of the Lord.
81. Vocational discernment ordinarily takes place in a process
that includes an initial evaluation concerning admission to the
formation process leading to consecration. It continues throughout this
process and is completed when the diocesan Bishop makes a decision to
admit to consecration. Three distinct opportunities can be distinguish
for explanation and educational opportunities: the introductory or
preparatory period; the period of formation appropriately divided into
segments with their own objectives and evaluation; the period of final
discernment or scrutiny.
82. In no case can the preparatory period begin before the age
of eighteen years. For admission to consecration the usual age for
marriage in the region must be taken into account
[90]. Ordinarily consecration is not celebrated before the candidate has reached her twenty-fifth birthday.
83. It is the duty of the diocesan Bishop to specify the ways
in which the programs of formation are to be implemented, in dialogue
with the women involved and considering their individual circumstances
and needs. Each one will be offered the possibility of deepening her
knowledge of this form of life in its essential elements and of
evaluating her own spiritual experience and her particular way of life
in relation to these elements in a sincere and realistic way.
Care will be taken to maintain a close interconnection between
vocational discernment and the formation program prior to consecration,
because admission to the formation program does not imply an obligation
for the candidate to ask for admission to consecration, nor an
obligation for the Bishop to admit her to consecration.
Prerequisites and criteria for discernment
84. Admission to consecration requires that the candidate
gives evidence, with regard to her age, her human and spiritual maturity
and the respect that she enjoys in the Christian community in which she
is inserted, that she is able to assume the commitments that arise from
consecration in a responsible manner
[91].
It is also a prerequisite that the person has never been married and has never lived in public or open violation of chastity
[92].
85. In vocational discernment, attention will be paid to the
signs in the aspirant or candidate that give positive indications of her
true vocation, including evidence of an intense and vivid spiritual
experience, the authenticity of the motives that direct her towards
consecration in the
Ordo virginum, and the presence of the aptitudes necessary for perseverance in the life of consecration,
With pedagogical knowledge and in accordance with the principle of
graduality, the presence of these signs will be ascertained from the
preparatory period, to make an assessment about admission to the
formation program. They constitute essential reference points for the
formation prior to consecration and the definitive discernment about
admission to consecration.
86. In order to verify the spiritual experience, particular importance will be paid to:
a) her personal relationship with Christ and the desire to shape the whole of her being « to the Lord Jesus and to his
total self-giving »
[93] as a loving response to his infinite love
[94];
b) the sense of belonging to the Church, experienced through
sharing in the life of the Christian community, supported by a deep love
for ecclesial communion, by the celebration of the sacraments and by an
attitude of filial obedience to the diocesan Bishop;
c) attention to the contemplative dimension of her life and
fidelity to spiritual discipline, to times, rhythms and various forms of
prayer;
d) diligence in penitential and ascetical practices and spiritual accompaniment;
e) eagerness to deepen her knowledge of scripture, the
contents of the faith, liturgy, and the history and the magisterium of
the Church;
f) passion for the Kingdom of God, which leads her to
interpret the reality of her own times in accordance with evangelical
criteria, and to respond to this reality with a sense of responsibility
and a preferential love for those who are poor;
g) the presence of a comprehensive and global insight into her
own vocation, which demonstrates a realistic understanding of her own
history, her characteristics – her resources, limits, desires,
aspirations and motivations – and which is consistent with the form of
life of the
Ordo virginum.
87. To confirm her human maturity, the following indications will be considered:
a) realistic self-knowledge and a calm, objective awareness of
her own talents and limits, together with a clear capacity for
self-determination and an appropriate attitude towards the assumption of
responsibility;
b) the capacity to establish healthy, serene and generous
relationships with men and women, together with a correct understanding
of the value of marriage and motherhood;
c) the capacity to integrate her sexuality with her personal
identity and to direct her affective energies in a way that expresses
her own femininity through a chaste life that is open to a wider
spiritual fruitfulness
[95].
d) her professional skills and capacity to work so as to provide for her own sustenance in a dignified manner;
e) a proven aptitude to reframe suffering and frustration, and
to give and receive forgiveness, as possible steps towards the fullness
of human nature;
f) fidelity to her word and to her commitments;
g) the responsible use of goods, of social media and of her free time.
88. In vocational guidance and when there is need to describe
the characteristics of this vocation and the requirements for admission
to consecration, the condition of virginity will be presented starting
with the rich symbolism of its biblical foundations, within the
framework of an anthropological vision solidly based on Christian
revelation. On this basis the different dimensions, physical,
psychological and spiritual, are integrated and considered in their
dynamic connection to the lived history of the person and in openness to
the unceasing action of divine grace that directs, guides and
invigorates her on the path of holiness.
As a treasure of inestimable value that God pours into clay vessels (cf.
2 Cor 4:7),
this vocation is truly an undeserved gift. It encounters the person in
her actual humanity, always in need of redemption and yearning for the
full meaning of her existence. It finds its origin and dynamic centre in
the grace of God, who unceasingly acts with the tenderness and the
strength of his merciful love in the often complex and sometimes
contradictory events of human life, helping the person to grasp her
uniqueness and the unity of her being, enabling her to make a total gift
of self. In this context it should be kept in mind that the call to
give witness to the Church’s virginal, spousal and fruitful love for
Christ is not reducible to the symbol of physical integrity. Thus to
have kept her body in perfect continence or to have practised the virtue
of chastity in an exemplary way, while of great importance with regard
to the discernment, are not essential prerequisites in the absence of
which admittance to consecration is not possible.
The discernment therefore requires good judgement and insight, and it
must be carried out individually. Each aspirant and candidate is called
to examine her own vocation with regard to her own personal history, in
honesty and authenticity before God, and with the help of spiritual
accompaniment.
Recourse to expert psychologists
89. In vocational discernment and in the formation process
prior to consecration, recourse to expert psychologists can be helpful
in some cases
[96]. If the vocation to consecrated virginity,
as the fruit of a special gift of God, and its definitive discernment
exceed the specific expertise of the psychologist, these elements can be
integrated into the total context of discernment and formation, for a
more reliable evaluation of the psychological status of the aspirant or
candidate, her ability to respond to her vocation and for further
assistance in her human growth.
A personality assessment can be prudently requested if doubts arise about the presence of a psychological disorder.
90. In every case, to be able to consult an expert
psychologist, the free and informed prior written consent of the person
concerned is necessary. Her good reputation and the right to defend her
own personal privacy must always be protected
[97].
In choosing experts to consult, not only must their professional
competence be ensured, but also whether they are inspired by an
anthropology that openly shares the Christian understanding of the human
person and the vocation to the consecrated life
[98]. In addition, the professional confidentiality of the expert must always be respected.
91. If the evaluation reveals the presence of a psychological
disorder or a serious problem, in vocational discernment the Bishop will
take into account the nature of the disorder, its gravity and the way
in which it influences the psyche of the person and therefore her
aptitude for consecration.
The preparatory period
92. The goal of the preparatory period is to verify the
qualifications and prerequisites necessary for a beneficial course of
formation with a view to consecration.
The length of this course and the manner in which it takes place must
allow an effective knowledge of the aspirant on the part of the Bishop,
the Delegate and the consecrated women who participate in the service
of formation, and at the same time allow the aspirant to acquire
knowledge of the essential aspects of consecration and of the form of
life proper to the
Ordo virginum, in a way that helps her to
relate them to her own vocational intuition. Ordinarily, one or two
years duration should be given for this.
93. In dialogue with the Bishop, the Delegate or one of the
consecrated women who participate in the service of formation, the
aspirant will be invited to present her own story, her current life
style and the reasons that led her towards this form of life.
At the beginning it is necessary to confirm that the aspirant has
received the sacraments of Christian initiation and has never married,
and to ascertain that she has never lived in public or open violation of
chastity, that is, in a stable situation of cohabitation or in similar
situations that would have been publicly known
[99].
Taking into account her past faith journey and therefore the present
situation and the preparation of each aspirant, programs of catechesis,
study and reflection on consecrated life in general and on the
fundamental aspects of Christian life can be offered.
94. In regular meetings with the Bishop, the Delegate or one
of the consecrated women who collaborate in the service of formation,
the aspirant will be invited to review her own faith experience and her
vocational understanding, beginning with some suggested themes.
In spiritual accompaniment, she will find further opportunities to
reveal her past experiences, to re-examine the darker and more painful
aspects of her life in the light of the Word of God, and to begin or to
consolidate processes of interior healing that will enable her to be
predisposed to accept the grace of her vocation more fully and freely.
Where possible, depending on the circumstances, the aspirant will be given opportunities to meet other consecrated women of the
Ordo virginum, who can help the process of vocational discernment, also through their own testimony.
When there is a number of aspirants, it may be useful and convenient
to arrange meetings where they can get to know each other and reflect
together. Each aspirant, however, must have adequate opportunities for
confidential personal dialogue with the Bishop, the Delegate or one of
the consecrated women who collaborate in the service of formation.
95. Special attention must be paid to assessing the ways in
which the aspirant participates in the life of the Christian community.
This will enable knowledge about herself offered by the aspirant to be
integrated appropriately with information from priests and other persons
who know her well.
The aspirant can also be asked to present documentation about her studies and employment history.
To acquire the necessary elements for the evaluation of a person
coming from another form of consecrated life, the Bishop will take care
to collect the relevant information, including information from the
Institute or Society concerned, in order to carry out a wise
discernment. He will also require that the aspirant take adequate time
to process her separation and will carefully ascertain how she is
inserted in her ecclesial and social context.
96. At the end of the preparatory period, if the aspirant
requests it, and the knowledge the Bishop has acquired about her leads
him to believe that she can successfully proceed to the stage of
formation prior to consecration, he will admit her to the formation
program prior to consecration.
The formation program prior to consecration
97. The course of formation prior to consecration has the
double objective of consolidating the Christian formation of the
candidate and of offering her the necessary means to deepen her
essential understanding of the characteristic elements and
responsibilities that derive from consecration in the
Ordo virginum.
The length of the program and the particular methods of
implementation will facilitate an effective personal integration of the
different elements of formation for each candidate, so that her decision
to request admission to consecration can mature with sufficient
awareness and freedom. Ordinarily, two or three years duration should be
given for this.
The course of formation will be beneficial if the candidate, while
evaluating herself with respect to the vocational features proper to
this form of consecrated life, progressively acquires the necessary
freedom to be educated and formed each day by experience. It should
allow her to deepen her knowledge of her own resources and limits, of
her capacity to counter resistance or to facilitate her conformity to
the action of the Holy Spirit and, in every existential situation, to
learn to gather the fragments of truth, beauty and goodness in which the
grace of God is present and operative. This fundamental attitude of
facing reality with attention, intelligence and a sense of
responsibility, aroused and motivated by the desire to grow in the love
of Christ, will lead to the maturation of her committed willingness to
proceed with ongoing formative obligations after she receives
consecration.
98. The obligation of the Bishop, the Delegate and the
consecrated women who collaborate in the service of formation will
therefore consist in ensuring that the candidate receives a systematic
introduction to the charism and to the features of this form of life, in
accompanying her while she intensifies and deepens her spiritual life
and in observing how she harmonizes and arranges her lifestyle in
docility to the action of the Spirit. In this way, they will collect the
necessary elements for the definitive discernment about her admission
to consecration.
Frequent and regular meetings with the spiritual director will be a
valuable help to the candidate for her growth in the capacity to discern
the plans of God, to integrate the formative elements in a wise
synthesis, and to interpret in the light of faith the different
experiences of her life: prayer, work, relationships and ecclesial
service, family relationships, friendships, study and cultural
enrichment, charitable and social obligations, experience of her own
limits and fragility, ascetical commitments, etc.
99. It is important that the candidate be accompanied as she
establishes a regular, constant pattern of prayer, with participation,
daily if possible, at the Eucharist, the celebration of the Liturgy of
the Hours, or at least Lauds and Vespers, mediation on the sacred
Scriptures and devotion to Mary. The goal, above all, is to help her to
consolidate her love for prayer and to develop her capacity to manage
the rhythms of the day, the week and the year, so as to safeguard the
centrality of the experience of dialogue with the Lord
[100].
100. Since this form of consecrated life is inserted in the
particular Church, the candidate will nurture her bonds with the
ecclesial community, by means of the network of fraternal relationships
that make up the ordinary fabric of daily ecclesial life, and also, when
possible, by participating in significant diocesan events.
To strengthen her link with the particular Church, it is appropriate
for the candidate to acquire adequate knowledge of its history,
institutions, spiritual traditions, current pastoral activities and
prophetic experiences as well as the difficulties that must be faced and
the wounds that cause suffering.
Depending on each one’s aptitudes, resources and charisms, the
responsibility to build up the community can be expressed in pastoral
service or in another form of witness that expresses her participation
in the evangelizing mission and the human promotion of the Church, in
the social and cultural context in which she lives.
101. For a correct understanding of the
Ordo virginum,
the candidate will be invited to study and reflect on the history of
consecrated life and its value as a prophetic sign in the Church and in
the world, starting with the foundational texts: the sacred Scriptures,
the patristic tradition and theological reflection, with particular
reference to Vatican Council II and to recent documents of the Church’s
magisterium.
The theological, liturgical, ecclesiological and juridical foundations of the life of the
Ordo virginum will
be presented in detail, introducing the candidate to a deep
understanding of the rite of consecration of virgins, its dynamic
structure and its ecclesial significance.
102. An adequate knowledge and assimilation of the foundations
of Christian anthropology must be offered, so that the choice of
consecration will mature on the basis of a balanced understanding of
human sexuality and affectivity, relationality and freedom, self-giving,
sacrifice and suffering. In this framework, in the formation process
the contributions of human sciences can also be used, particularly
psychology and pedagogy, to put the candidate in a position to better
understand relational dynamics and human development, and thus her own
personal history and her way of relating to others.
When her practical circumstances and her personal abilities allow,
the candidate will be encouraged to attend courses of study at
theological colleges, institutes of religious science or similar
institutions. In no case should an adequate theological preparation in
the areas of biblical studies, liturgy, spirituality, ecclesiology and
moral theology be omitted
103. Opportunities for instruction, formation and sharing of
experience with the other candidates and consecrated women in the
Diocese will be encouraged. If there are no others, the possibility will
be explored of establishing connections for instruction and fraternal
sharing with consecrated women or candidates in neighbouring Dioceses.
Admission to consecration and arrangements for the celebration
104. At the end of the formation course as agreed with the
Bishop, after a careful discernment, both personally and with the
spiritual accompanier, the candidate will present her request for
admission to the Bishop. It is appropriate that this request be written
in her own hand and that it mentions the recommendation of the spiritual
accompanier.
The Bishop then takes up the responsibility of the definitive
discernment. For this purpose, he will collect the necessary information
from all those who have accompanied the journey of the candidate,
excluding her spiritual accompanier. In particular, he must ask for the
opinion of the Delegate, if he has appointed one, with the reasons on
which the opinion is based, concerning the question of admission. The
consecrated women who have been involved in the service of formation
contribute to the preparation of this opinion.
105. Admission to consecration requires moral certainty about
the authenticity of the candidate’s vocation, the real existence of a
virginal charism and the presence of the conditions and prerequisites
for the candidate to accept and respond to the grace of consecration,
and be able to bear eloquent witness of her own vocation, persevering in
it and growing in generous self-giving to the Lord and to her
neighbour.
106. If the assessment leads to her admission to consecration,
the Bishop, with the one to be consecrated, will determine the date and
the place of its celebration, keeping in mind the relevant guidelines
in the Pontifical.
It is appropriate to arrange for the community to participate
profitably in the liturgy of consecration, with an invitation to
accompany the one to be consecrated in prayer and with a specific
catechesis on the characteristics of this vocation. In the preparation
and celebration of the rite, care is to be taken to introduce the
assembly to the nuptial mystery of Christ and the Church that is to be
celebrated, through the dignity and restraint of the gestures, hymns and
recommended symbols.
107. After the celebration has taken place it will be documented with an entry in the register of the
Ordo virginum,
adding the personal signature of the celebrating minister, the
consecrated woman herself and two witnesses. This register is ordinarily
safeguarded in the diocesan curia. A certificate of the event will be
issued to the consecrated woman. It is also appropriate for the Bishop
to make arrangements to inform the competent parish priest about the
consecration so that it can be annotated in the baptismal register.
Permanent formation
Attention to permanent formation
108. Concern for permanent formation is based on the need to respond more fully to the vocation received
[101].
It requires constant openness to learning from experience, the
disposition to let herself be led by the Spirit in the dynamism of
faith, developing the meaning of the different stages of her life in the
light of the Gospel and her own way of accounting for Christian hope in
the face of the pressures of contemporary culture.
Increasing age, which is accompanied by changes in commitments,
relational contexts and health conditions, impels consecrated women to
rediscover the beauty and fertility of their consecration throughout all
stages of life, appropriately adapting the content and manner of their
formation.
All the dimensions of the life of the consecrated woman must be
involved: her identity as a woman in a specific cultural and social
context, a disciple of the Lord in the pilgrim Church in history, called
to be a special sign of the spousal love of Christ and the Church, as a
consecrated woman in the specific form of life of the
Ordo virginum.
109. Permanent formation therefore requires humility,
attention, intelligence, responsibility and creativity on the part of
each consecrated woman.
In this context, the specific activities of permanent formation are
instruments intended to help deepen their personal understanding of the
virginal charism, to foster the integration of living in total
dedication to the Lord, and to sustain the consecrated women in their
commitment to fulfil the responsibilities that arise from consecration.
Personal commitment and the communal dimension
110. The preparation of useful programs of permanent formation
requires harmonization of the personal commitment to formation with the
communal dimension that characterize the
Ordo virginum.
It concerns a choice of the priorities and most suitable means for a
solid formation, so that it is attentive to the needs and the charisms
of each one. At the same time, the formation programs must express and
support the experience of communion that unites the consecrated women of
the
Ordo virginum.
This entails a dual exercise of co-responsibility: of each
consecrated woman in relation to the Bishop or the Delegate, to plan and
evaluate how she is fulfilling her commitment to formation; and of the
group of consecrated women of the Diocese with the Bishop or the
Delegate, to plan, implement and evaluate a shared, specific program of
formation for the consecrated women of the
Ordo virginum.
111. For this second aspect, depending on the circumstances,
the Bishop or the Delegate will encourage meetings and formative
activities for all the consecrated women, welcoming the contribution
that each one is able to give in the planning, organization,
implementation and the necessary evaluation. To give continuity and
structure to this exercise of co-responsibility, the Bishop can arrange
with the consecrated women the manner of establishing a service or team
for permanent formation, as an expression of the service of communion.
Care must be taken to provide for the involvement of those
consecrated women who are not able to, or have difficulty in
participating in formation meetings because of advanced age, health or
other serious reasons.
Where there is only one consecrated woman in a Diocese, or their
number is very small, shared formation activities can be provided with
the consecrated women of neighbouring Dioceses, with the agreement of
the respective Bishops.
The consecrated women can also consider other initiatives and
activities available in the Christian community for their own formation,
and they can take advantage of suitable formative opportunities offered
in their social and work environment.
Recommendations for content and method
112. Special formative programs for the consecrated women in the
Ordo virginum must
be designed with pedagogical expertise. They will consist of in-depth
study of the fundamental themes of Christian life, particularly those
more central to this form of consecrated life, and also reflection on
questions raised by current reality which require serious evangelical
discernment.
These programs will include study of sacred scripture, theology and
the dynamics of the spiritual life, as well as attention to the
magisterium and the pastoral directions of the diocesan Bishop and the
Holy Father.
It is important that the intellectual dimension of formation is not
isolated, but integrated into the growth of life according to the
Spirit, and continually stimulated and assessed with respect to the
capacity to establish and maintain friendly relationships.
Care must therefore be taken that meetings and formative activities
become opportunities for true communion in faith and mutual support for
the consecrated women. The formation program will also be supported with
communal prayer. The pedagogical dimension will not be neglected
regarding the relational dynamics existing within the
Ordo virginum,
encouraging hospitality and mutual respect, kindness and the
intelligent management of tensions and conflicts that arise, so that
these also become occasions for growth.
113. Formative meetings and activities can take the form of
lectures and conferences, sharing of experience, listening to testimony,
shared reading courses, seminars, retreats, spiritual exercises, Bible
study weeks, pilgrimages, cultural enrichment, etc.
Diocesan formation programs can be supplemented by inter-diocesan
formation meetings and activities, particularly those organized by
services of communion permanently established within a definite group of
particular Churches, with the agreement of the relevant episcopal
conferences and the Bishops’ representative for the
Ordo virginum,
if one has been appointed. In the planning, implementation and
assessment of these events the co-responsibility of all the consecrated
women of these Dioceses must be encouraged.
Conclusion
114. The Lord Jesus drew all peoples into one Church and
united them mystically with spousal love. This wonderful mystery, which
is brought about efficaciously in the Eucharistic celebration, is the
principle of the Church’s unity and holiness, its universal mission and
its ability to enliven all human experience and every culture with the
message of the Gospel. Contemplating this mystery, the Church recognises
the revival of the
Ordo virginum as a gift of the Spirit and welcomes it with gratitude.
Preceded and sustained by the grace of God, the women who receive
this consecration are called to live in obedience to the Holy Spirit, to
experience the transforming energy of the Word of God that brings so
many different women into a communion of sisters, and to proclaim the
Gospel of salvation with their words and their lives, becoming images of
the Church as the Bride, living only for Christ the Bridegroom, and
thus making Him present to the world.
They look to Mary, perfect image of the Church, as the guiding star
for their journey. The Church entrusts them to her maternal protection.
115. We praise you,
Virgin Mother of God
Woman of the covenant,
of expectation and fulfilment.
Be the mother and teacher
of consecrated virgins,
so that imitating you
they will receive the Gospel joyfully
and every day
with humility and wonder
discover in it
the holy origin
of their spousal vocation.
Virgin of virgins,
sealed fountain,
gate of heaven,
inspire and accompany
these sisters of ours,
may they have the gift
of spiritual discernment
pilgrims in history
may they live the dynamism
of prophecy
with freedom and courage
with determination and tenderness.
Woman full of grace,
overflowing with charity,
Virgin become Church
bless their journey
so that hope
enlightens their minds
and opens their hearts
guiding every step
and faith
makes their hands industrious
and creative
so may their lives be fruitful
and anticipating here and now
the reality of the Kingdom,
may they generate
and build up the people of God
sharing in its mission
kingly, prophetic and priestly.
We proclaim you blessed
woman of the Magnificat
mother of the living Gospel.
We pray for these sisters.
Gather them in your song
involve them in your dance
so that they follow the Lamb
wherever he goes
with lamps alight.
May they lead us also
to the eternal wedding banquet,
to the final embrace
with the Love
that never ends.
(
Approved by the Holy Father in an audience on June 8, 2018)
Vatican City, June 8, 2018
Solemnity the Most Sacred Heart of Jesus
João Braz Card. de Aviz
Prefect
+José Rodríguez Carballo, O.F.M.
Archbishop Secretary
_____________________
[1] Among the earliest evidence, the testimony of Clement of Rome (Clemens Romanus,
Ep. Ad Corinthios 38, 2:
SCh167,162) and Ignatius of Antioch (Ignatius Antiochensis,
Ep. Ad Smyrnenses XIII:
PG 5, 717-718;
Ep. Ad Polycarpum V, 2:
PG 5, 723-724).
[2] About the year 150, Justinian expressed himself thus:
“Many are the men and women who were made disciples of Christ as babies,
who remained pure right up to their sixtieth or seventieth years. And I
am proud to be able to cite examples coming from all social classes”;
Justinus,
Apol. pro christ., c. 15:
PG 6, 349. Athenagoras
of Athens, in the year 177 wrote to Marcus Aurelius: “You could find
many of ours, men and women, who have grown old without marrying, in the
hope of uniting themselves more closely with God!”: Athenagoras
Atheniense,
Legatio pro christianis XXXII:
OTAC VII, 172.
[3] Ignatius Antiochensis,
Ep. ad Polycarpum V, 2:
PG 5, 723-724.
[4] Initially, the similarity between this form of life
and that of consecrated widows also entailed a lack of clear
distinction, as can be gathered from the writings of Ignatius of
Antioch, who, at the beginning of the second century, greeted “the
virgins called widows” of the community of Smyrna: Ignatius
Antiochensis,
Ep. Ad. Smyrn. XIII:
PG 5, 717-718. In the
Apostolic Constitutions of the second half of the fourth century,
virgins appear together with widows and deaconesses, as an institutional
component of the Christian community.
[5] Cf. e.g. Athanasius,
Apol. Ad Constant. 33:
PG 25, 640; Ambrosius,
De virginibus, lib. I, c. 8, n. 52:
PL 16, 202.
[6] This expression is found in Basilius,
Ep. 199 Ad Amphilochium:
PG 32, 717.
[7] Cf. Ambrosius,
De virginibus, lib. III, cc. 1-3, nn. 1-14:
PL 16, 219-224;
De institutione virginis, c. 17, nn. 104-114:
PL 16, 333-336. Cf.
Sacramentarium Leonianum XXX:
PL 55, 129.
[8] Cyprianus,
De habitu virginum III:
PL 4, 443.
[9] Pontificale Romanum ex decreto Sacrosancti Concilii
Œcumenici Vaticani II instauratum auctoritate Pauli PP. VI promulgatum,
Ordo consecrations virginum, Editio typica, Typis Polyglottis Vaticanis, Civitas Vaticana 1970.
[10] John Paul II, Apostolic Constitution
Pastor bonus (28 June 1988), 105.
[11] Catechism of the Catholic Church, 922-924.
[12] John Paul II, Post-Synodal Apostolic Exhortation
Vita consecrata (25 March 1996).
[13] Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 19.
[14] Congregation for Bishops, Directory for the Pastoral Ministry of Bishops
Apostolorum Successores (22 February 2004), 104.
[15] John Paul II,
Speech to the participants in the International Conference of the Ordo virginum
on the 25th anniversary of the promulgation of the rite, Rome (2 June 1995).
[16] Benedict XVI
, Speech to the participants at the Congress of the Ordo virginum
on the theme: « Consecrated virginity in the world: a gift for the Church and in the Church », Rome
(15 May 2008).
[17] « The words of Christ (
Mt 19:11-12) originate
from all the realism of the human situation and with the same realism
they lead him beyond, towards the call. In a new way, while remaining
through his nature a “dual” being (that is directed as man towards the
woman, and as woman, towards the man), he is able to discover in this
solitude, which does not cease being a personal dimension of the duality
of each one, a new and even fuller form of intersubjective
communication with others. This orientation of the call explains in an
explicit way the expression: “For the Kingdom of heaven”. In fact, the
fulfilment of this Kingdom must be found along the lines of an authentic
development of the image and likeness of God, in his Trinitarian
significance, which is precisely “in communion”. In choosing continence
for the Kingdom of heaven, man has the self-awareness to be able, in
this way, to fulfil himself “differently” and, in a certain sense,
“more” than in marriage, becoming “a sincere gift for others” »: John
Paul II,
Audience (7 April 1982).
[18] « Continence “for the Kingdom of heaven”, the choice
of virginity or celibacy for one’s whole life, in the experience of the
disciples and the followers of Christ becomes a particular act of
response to the love of the Divine Bridegroom. It therefore has acquired
the significance of an act of spousal love, which is a spousal
self-giving, for the purpose of reciprocating in a special way the
spousal love of the Redeemer; self-giving, understood as renunciation,
but done above all for love»: John Paul II,
Audience (28 April 1982).
[19] « The human being, male and female […] with free will
chooses continence “for the sake of the Kingdom of heaven” […]
indicating […] the eschatological “virginity” of the risen man, in which
will be revealed the absolute and eternal spousal significance of the
glorified body in union with God himself, by seeing him “face to face”;
and glorified, also, by the union of a perfect intersubjectivity, which
will unite all the “participants in the other world”, men and women, in
the mystery of the communion of saints. Earthly continence “for the
Kingdom of heaven” is undoubtedly a sign which points to this truth and
this reality. It is a sign that the body, whose end is not death,
reaches towards glorification and is already, in itself, I would say,
among men a witness that anticipates the future resurrection.
Nevertheless, this charismatic sign of the
other world expresses
the strength and the most authentic dynamic of the mystery of the
“redemption of the body”: a mystery that from Christ has been written in
the earthly history of man and has been deeply rooted in this history.
Thus continence “for the Kingdom of heaven” bears above all the imprint
of the likeness of Christ, who himself made the same choice “for the
Kingdom of heaven” in his work of redemption »: John Paul II,
Audience (24 March 1982).
[20] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church
Lumen gentium, 1.
[21] Cf.
Ordo consecrationis virginum,
Prænotanda, 1;
Catechismus Catholicæ Ecclesiæ, 1667-1672;
Code of Canon Law, cann. 1166-1169.
[22] Cf.
Ordo consecrationis virginum, 17 and 22-23.
[23] Cf.
Ordo consecrationis virginum,
Prænotanda, 1;
Ordo consecrationis virginum,
16, 24.
[24] Cf.
Ordo consecrationis virginum,
Prænotanda, 1.
[25] Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World,
Gaudium et Spes, 1.
[26] Cf. John Paul II, Post-Synodal Apostolic Exhortation
Vita consecrata (25 March 1996), 7 and 42.
[27] Cf.
Code of Canon Law, can. 604
[28] Cf.
Code of Canon Law, can. 368 and can. 381 § 2.
[29] Cf. John Paul II, Post-Synodal Apostolic Exhortation
Vita consecrata (25 March 1996), 14.
[30] Cf.
Ordo consecrationis virginum, 16.
[31] Cf. John Paul II, Apostolic Letter
Mulieris dignitatem (15 August 1988), 17-20.
[32] « The chastity of celibates and virgins, as a manifestation of dedication to God with an undivided heart (cf.
1 Cor 7:32-34),
is a reflection of the infinite love which links the three Divine
Persons in the mysterious depths of the life of the Trinity »: John Paul
II, Post-synodal Apostolic Exhortation
Vita consecrata (25 March
1996), 21. « The integrity of the faith was also tied to the image of
the Church as a virgin and her fidelity in love for Christ her spouse;
harming the faith means harming communion with the Lord »: Francis,
Encyclical Letter
Lumen fidei (29 June 2013), 48.
[33] « Spousal love always involves a special readiness to
be poured out for the sake of those who come within one’s range of
activity. In marriage this readiness, even though open to all, consists
mainly in the love that parents give to their children. In virginity
this readiness is open
to all people, who are embraced by the love of Christ the Spouse »: John Paul II, Apostolic Letter
Mulieris dignitatem (15 August 1988), 21.
[34] Second Vatican Ecumenical Council, Dogmatic Constitution on the Church
Lumen gentium, VIII.
[35] Francis, Apostolic Exhortation
Evangelii gaudium (24 November 2013), 287.
[36] Cf. Ambrosius,
De virginibus, lib. II, c. 3, n. 19:
PL 16, 211.
[37] Cf. John Paul II, Encyclical letter
Redemptoris Mater (25 March 1987), 6.
[38] Francis, Apostolic Exhortation
Evangelii gaudium (24 November 2013), 287.
[39] Ivi, 288.
[40] Ibid.
[41] Cf. Francis, Apostolic Exhortation
Evangelii gaudium (24 November 2013), 1.
[42] Cf. Benedict XVI,
Speech to the participants at
the Congress of the Ordo virginum on the theme: “Consecrated virginity
in the world: a gift for the Church and in the Church”, Rome (15 May 2008), 5; John Paul II, Post-synodal Apostolic Exhortation
Vita consecrata (25 March 1996), 18.
[43] Cf.
Ordo consecrationis virginum,
Prænotanda, 2.
[44] « The charismatic gifts […] are freely distributed by
the Holy Spirit, so that sacramental grace may be fruitful in Christian
life in different ways and at every level. Because these charisms “are
perfectly suited to and useful for the needs of the Church”, through
their diverse richness, the People of God are able fully to live their
evangelical mission, discerning the signs of the times and interpreting
them in the light of the Gospel. The charismatic gifts, in fact, enable
the faithful to respond to the gift of salvation in complete freedom and
in a way suited to the times. In this way, they themselves become a
gift of love for others and authentic witnesses to the Gospel before all
mankind »: Congregation for the Doctrine of the Faith, Letter
Iuvenescit Ecclesia (15 May 2016), 15.
[45] « There are among you different approaches and
different ways of living the gift of consecrated virginity […]. I urge
you to go beyond external appearances, experiencing the mystery of God’s
tenderness which each one of you bears in herself and recognizing one
another as sisters, even in your diversity »: Benedict XVI,
Speech to the participants at the Congress of the Ordo virginum
on the theme: « Consecrated virginity in the world: a gift for the Church and in the Church », Rome (15 May 2008), 5.
[46] « Confident and humble recourse to
spiritual direction is
of great help on the path of fidelity to the Gospel, especially in the
period of formation and at certain other times in life. Through it
individuals are helped to respond with generosity to the movement of the
Spirit, and to direct themselves resolutely towards holiness »: John
Paul II, Post-synodal Apostolic Exhortation
Vita consecrate(25 March 1996), 95.
[47] Benedict XVI,
Speech to the participants at the Congress of the Ordo virginum
on the theme: « Consecrated virginity in the world: a gift for the Church and in the Church », Rome (15 May 2008), 4-5.
[48] Augustinus,
De sancta virginitate, c. 54:
PL 40, 428.
[49] « The great patristic tradition teaches us that the
mysteries of Christ all involve silence. Only in silence can the Word of
God find a home in us, as it did in Mary »: Benedict XVI, Post-synodal
Apostolic Exhortation
Verbum Domini (30 September 2010), 66.
[50] «Ignorance of the Scriptures is ignorance of Christ »: Hieronymus,
Commentarii in Isaiam,
Prologus;
CCL 73, 1:
PL 24, 17.
[51] « [The Eucharist] is the Sacrament of the Bridegroom
and the Bride. The Eucharist makes present and realizes anew in a
sacramental manner the redemptive act of Christ, who “creates” the
Church, his body. Christ is united with this “body” as the bridegroom
with the bride »: John Paul II, Apostolic letter
Mulieris dignitatem (15 August 1988), 26.
[52] « Here the fullness of intimacy with Christ is
realized, becoming one with him, total conformity to him to whom
consecrated persons are called by vocation »: Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life,
Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 26.
[53] Francis, Bull
Misericordiae vultus (11 April 2015), 17.
[54] « To celebrate the sacrament of reconciliation means
to be wrapped in a warm embrace, the embrace of the infinite mercy of
the Father »: Francis,
Audience (19 February 2014).
[55] Cf.
Ordo consecrationis virginum,
Prænotanda, 2.
[56] Ambrosius,
De institutione virginis, c. 6, n. 46:
PL 16, 320.
[57] Cf.
Code of Cannon Law, can. 663 § 4.
[58] « Asceticism, by helping to master and correct the
inclinations of human nature wounded by sin, is truly indispensable if
consecrated persons are to remain faithful to their own vocation and
follow Jesus on the way of the Cross »: John Paul II, Post-synodal
Apostolic Exhortation
Vita consecrata (25 March 1996), 38.
[59] «The vocation of consecrated persons to seek first
the Kingdom of God is first and foremost a call to complete conversion,
in self-renunciation, in order to live fully for the Lord, so that God
may be all in all. Called to contemplate and bear witness to the
transfigured face of Christ, consecrated men and women are also called
to a transfigured existence »: John Paul II, Post-synodal Apostolic
Exhortation
Vita consecrata (25 March 1996), 35.
[60] « This then, is the rule of conversion: to distance
yourself from evil and to learn to do good. Converting oneself is a
journey. It is a journey which requires courage, to remove yourself from
evil and humility to learn to do good. And above all, it requires
concrete acts »: Francis, Morning meditation in the Chapel of
Domus Sanctae Marthae,
Learn to do good (14 March 2017).
[61] Cf. Benedict XVI,
Speech to the participants at the Congress of the Ordo virginum
on the theme: « Consecrated virginity in the world: a gift for the Church and in the Church », Rome (15 May 2008), 4-5.
[62] Francis, Encyclical Letter
Laudato si’ (24 May 2015), 222-227.
[63] Francis, Apostolic Exhortation
Evangelii gaudium (24 November 2013), 273.
[64] « To be authentic evangelizers, we need to develop a
spiritual taste for being close to people’s lives and to discover that
this is itself a source of spiritual joy. Mission is at once a passion
for Jesus and a passion for his people. […] He wants to make use of us
to draw closer to his beloved people. He takes us from the midst of his
people and he sends us to his people; without this sense of belonging we
cannot understand our deepest identity »: Francis, Apostolic
Exhortation
Evangelii gaudium (24 November 2013), 268.
[65] Paolo VI, Apostolic Exhortation
Evangelii nuntiandi (8 December 1975), 70.
[66] Cf.
Ordo consecrationis virginum, 16; John Paul II,
Speech to the participants in the International Conference of the Ordo virginum
on the 25th anniversary of the promulgation of the rite, Rome (2 June 1995), n. 6; Francis, Apostolic Exhortation,
Evangelii gaudium (24
November 2013), 197-216. « For the Church, the option for the poor is
primarily a theological category rather than a cultural, sociological,
political or philosophical one »: Francis, Apostolic Exhortation,
Evangelii gaudium (24 November 2013), 198.
[67] Francis, Encyclical Letter
Laudato si’ (24 May 2015), 127.
[68] Ibid., 220.
[69] Ibid., 237.
[70] Cf. John Paul II,
Speech to the participants in the International Conference of the Ordo virginum
on the 25th anniversary of the promulgation of the rite, Rome (2 June 1995), 4.
[71] Cf.
Code of Canon Law, can. 680.
[72] Francis, Apostolic Exhortation
Evangelii gaudium (24 November 2013), 103-104.
[73] « It is precisely this path of
synodality which God expects of the Church of the third millennium »: Francis,
Address on the occasion of the commemoration of the 50 th Anniversary of the institution of the Synod of Bishops, Rome (17 October 2015).
[74] Cf.
Ordo consecrationis virginum,
Prænotanda, 6.
[75] Cf.
Ordo consecrationis virginum, 14 and 16.
[76] Cf.
Ordo consecrationis virginum,
Prænotanda, 5;
Ordo consecrationis virginum, 2 and 16.
[77] Cf.
Ordo consecrationis virginum,
Prænotanda, 6.
[78] Cf. Congregation for Bishops, Directory for the Pastoral Ministry of Bishops
Apostolorum Successores (22 February 2004), 104.
[79] Cf.
Code of Canon Law, can. 1303 § 1.
[80] Cf.
Code of Canon Law, can. 604 § 2.
[81] Cf. Congregation for the Doctrine of the Faith, Letter
Iuvenescit Ecclesia (15 May 2016), 16.
[82] Cf.
Code of Canon Law, cann. 684 and 685.
[83] Cf.
Code of Canon Law, can. 695.
[84] Cf. John Paul II, Post-Synodal Apostolic Exhortation
Vita consecrata (25 March 1996), 19.
[85] Ibid., 69.
[86] Ibid., 65 and 69-70.
[87] « It will be important that all consecrated persons
be formed in the freedom to learn throughout life, in every age and
season, in every human ambient and context, from every person and every
culture open to be taught by any fragment of truth and beauty found
around them. But above all they must learn to be formed by everyday
life, by their own community, by their brothers and sisters, by everyday
things, ordinary and extraordinary, by prayer and by apostolic fatigue,
in joy and in suffering, until the moment of death »: Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life,
Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 15.
[88] «
This is the temptation of selfish people. Along
the way, they lose sight of the goal and, rather than think of others,
they are unashamed to think only of themselves, or even worse, to
justify themselves. The Church is the community of the faithful, the
Body of Christ, where the salvation of one member is linked to the
holiness of all. An individualist is a cause of scandal and of
conflict »: Francis,
Address on the occasion of the meeting and prayer with priests, religious and seminarians, Cairo (29 April 2017).
[89] Cf. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 18.
[90] Cf.
Code of Canon Law,
can. 1072.
[91] Cf.
Ordo consecrationis virginum,
Prænotanda, 5
b).
[92] Cf.
Ordo consecrationis virginum,
Prænotanda, 5
a) and 5
b).
[93] John Paul II, Post-Synodal Apostolic Exhortation
Vita consecrata (25 March 1996), 65.
[94] Cf. John Paul II,
Speech to the participants in the International Conference of the Ordo virginum
on the 25th anniversary of the promulgation of the rite, Rome (2 June 1995), 4.
[95] « Benedict XVI spoke of an “ecology of man”, based on
the fact that “man too has a nature that he must respect and that he
cannot manipulate at will” [
Address to the Deutscher Bundestag,
Berlin (22 September 2011)]. It is enough to recognize that our body
itself establishes us in a direct relationship with the environment and
with other living beings. The acceptance of our bodies as God’s gift is
vital for welcoming and accepting the entire world as a gift from the
Father and our common home, whereas thinking that we enjoy absolute
power over our own bodies turns, often subtly, into thinking that we
enjoy absolute power over creation. Learning to accept our body, to care
for it and to respect its fullest meaning, is an essential element of
any genuine human ecology. Also, valuing one’s own body in its
femininity or masculinity is necessary if I am going to be able to
recognize myself in an encounter with someone who is different. In this
way we can joyfully accept the specific gifts of another man or woman,
the work of God the Creator, and find mutual enrichment »: Francis,
Encyclical Letter
Laudato si’ (24 May 2015), 155.
[96] Cf. Congregation for Catholic Education,
Guidelines for the use of psychology in the admission and formation of candidates for the priesthood (29 June 2008); Congregation for the Clergy,
The gift of the priestly vocation. Ratio Fundamentalis Institutionis Sacerdotalis (8 December 2016), 146-147 and 191-196.
[97] Congregation for the Clergy,
The gift of the priestly vocation. Ratio Fundamentalis Institutionis Sacerdotalis (8 December 2016), 194.
[98] « In the selection of specialists, other than their
human qualities and competence in their field, their faith must also be
taken into account »: Congregation for the Clergy,
The gift of the priestly vocation. Ratio Fundamentalis Institutionis Sacerdotalis (8 December 2016), 146.
[99] Ordo consecrationis virginum,
Prænotanda, 5
a).
[100] Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 25.
[101] Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, Instruction
Starting afresh from Christ. A renewed commitment to consecrated life in the third millennium (19 May 2002), 15.
[Original text: Italian]
[Vatican-provided text]
