sign in sign up
<<
Home , Consecrated life, Consecration, Superior (hierarchy)

9. Page 1 9. CONSECRATION

Summary: 1. The essential element in consecration, which may take many forms, is to make something holy by setting it aparl. - 2. In the Roman tradition, the fundamental consecration of Christians is eflected by the . Other devotional are used to give to consecra­ tion a special quality. - 3. In his catechetical writings and in his meditations, De La Salie has frequent references to and consecration. - 4. In Catholic usage consecra­ tion has a particuiar meaning when applied to entry into a . - 5. In his writings addressed to the Brothers, De La Salle considers that the action of leaving the world constitutes them as consecrated, whether or not they have made vows. For him, the element of separation is paramount, making specific demands on the Brothers. - 6. As the practice of making vows developed in the Institute, the traditional formula gave priority to consecration over the vows intended to express il. - 7. Ever since Vatican II, there has been a better under­ standing of the relation between consecration and vows. It may even be possible to envision some form of ritual consecration for members of the Lasallian family who are not Brothers.

1. MEANING OF THE WORD holy" by reason of a special relation to the divine. Thus there is a tradition for consecrating church 1.1. The various meanings assigned to the buildings, utensils, and articles of clothing used in terms "consecration" and "being consecrated" ritual; places, such as those associated with mani­ have not undergone significant change from the festations of the divine; and, especially, persons seventeenth century to the present, nor the who in one way or another are said to be conse­ meanings altered in any significant way in transla­ crated to God. tion from one language to another, at least within the languages that derive the word from its 1.3. Consecration can be formal or informal, root, the adjective sacer, sacra, sacrllm or the verb or private, depending on the manner in sacrare. To consecrate in its root meaning is to which it is brought about, whether by personal ini­ make holy, to set apart in some way whatever tiative or in a ritual ceremony presided over by a is being consecrated, to remove the consecrated competent religious functionary. Consecration can entity from routine usage or contact and to locate admit of varying degrees of intensity and perman­ it in the realm of the holy, which by definition is ence. For that reason, a distinction is sometimes totally "Other". made between a simple blessing and a consecra­ tion. Most often consecration connotes totality 1.2. The Christian usage of consecration and durability. In that case, the act of consecra­ comes very early in the tradition and renects the tion constitutes a person, place, or thing in what wide applications that are observable in other reli­ is sometimes called a consecrated state. From gions and cultures. Although the term "" or another point of view, however, establishment in a "holy" in its strict and proper sense is predicated consecrated state does not mean that the consecra­ of God alone, by extension and analogy, persons, tion receives its full meaning in the single act, once places, and things are "consecrated" or "made for all. Consecration at its best includes a dynamic

98 9. Consecration Page 2

elemenl demanding not only constanl renewal but tice, the two words being derived from a common action to express and aUlhemicate the consecra­ root. To sacritice somelhing, in the etymological tion in concern for others and the promotion of meaning of the word, is to make it holy (sacrum the glory of God. faeere). In religious terminology, however, sacri­ tice has come to refer to a sacriticial act or ritual 1.4. By definition consecralion is made lO God which involves in some way or other a negalive alone in response to the divine initiative. For element, not only of separation but even of de­ Chrislians, this is often expressed in terms of con­ struction or annihilation. It could be argued that secration lO the person of Chrisl, sometimes in the negative connotation in the idea of sacrifice is one of his historical states, as, for example, con­ secondary to its primary meaning that coincides secration to the Infanl or to the crucitied with the idea of consecration, setting something Christ. In some devolional practices, many of apart, removing it to the realm of the holy and the them popular in the l7lh century, consecration is "Other". Thus the primary reality in the sacritice made to Mary, the Mother of God, or even to of Jesus on the cross, and its re-presentation in the . In such devotional aClS, the person "sacritice" of the , is not so much the de­ aims to identify with the total consecration of struction of the victim, but the passage from death Mary, or Joseph, to God in Christ. to resurrected life, a total transformation into the In popular usage in some languages and cultures, realm of the eternal and the holy. the transitive verb "lo consecrate" loses its specitic religious reference to become a metaphor for dedica­ tion or involvement, as when a person is said to con­ 3. RITUAL AND SACRAMENTAL secrate a period of time to a specific task. CONSECRATION IN THE WRITINGS OF DE LA SALLE

2. SACRAMENTAL CONSECRATION 3.1. The words consecration, se consacrer, etre consacre, occur most frequently in the Founder's 2.1. In the Catholic lradition, the fundamenlal writings in his catechelical works intended for the fornn thaI consecration takes is the result of the re­ schools and in his meditations for the use of the ception of the sacraments of , contirma­ Brothers. In his catechisms, De La Salle uses the tion, and . By reason of the sacramen­ terms in all their traditional religious applications. tal rite, nol only is the Christian made a particip­ Thus he explains how the Church consecrates ant in the divine life of grace, but also is endowed Sundays, feast days and the holy seasons by set­ with an "indelible" character that constitutes that ting them apart to honor God or some divine person in an ontological consecrated state as shar­ mystery (e.g. Dc 4 C). By contrast, the days of the ing in varying degrees in the priesthood of Christ. carnival are described as consecrated entirely to the devil (Dc 80 C). In various ritual" the Church 2.2. The word consecration is also used in a consecrates churches, sacred places, and persons very specitic sense to refer to the Eucharistic ac­ such as . The consecrates the bread tion whereby the bread and wine become the body and wine at (Db 234). and . In the tradition of the west­ ern Church, this has been though t to occur when 3.2. De La Salle puts special emphasis on the the priest pronounces the over consecration of persons in the various sacramental the elements of bread and wine. Thus this moment rituals. By baptism, Christians are consecrated io the Mass is often referred to as "the consecra­ just as temples are (Da 223 C). The custom of tion", and the words themselves as "the words of placing the baplizcd child on the is a remind­ consecration". er of the connection between the consecration of the child and the consecration of the host al Mass 2.3. In this context, it might be noted that (Da 231 A). The Founder joins the idea of sacri­ consecration can be linked to the notion of sacri- fice to consecration when he says that in the

99 9. Consecration Page 3

Mass the divine victim is offered to God and at logical terms. religious consecration is seen as a the same time consecrated (Da 264 B). The ele­ grace, the result of a divine initiative. to which the ment of separation in consecration is stressed human person responds. A document issued in when he remarks that a cleric. in receiving the conjunction with the new Code and entitled Essen­ , is separated from the world and conse­ tial Elm/enls in Religious Lire begins with this crated to God (Da 374 B). statement:

3.3. In his meditations for the feasts of the Consecration is the basis of religious life. By insisl M , De La Salle speaks of holy persons as con­ iog OIl this, the Church places the first emphasis on the initiative of God and the transforming relation­ secrated. In the transitive use of the verb, the ship to him which religious life involves. Consecra­ Founder recalls that the saints consecrate their tion is a divine action. God calls a person whom he goods, their actions, their hearts, and their entire sels apart for a particular to himself. At lives to God. He then encourages the Brothers to the same time, he offers the grace to respond so that do the same (MF 104.2). Renexively, they con­ the consecration is expressed on the human side by a profound and free self-surrender. The resulting re­ secrate themselves and so become consecrated in a lationship is a pure . It is a covenant of mutual permanent and ongoing sense. Certain saints, love and fidelity, of communion and mission estab­ most notably the Blessed and , lished for God's glory, the joy of the person conse­ are spoken of as having consecrated themselves by crated and the of the world (# 5). a vow of virginity or (Dc 20 I). Thus for De La Salle, consecration by vow is one form, but This paragraph expresses well the fine balance not the only or the most typical form, that reli­ in consecration between the , the divine gious consecration can take. action, and the human response. By definition, consecration means to make something holy. Only God can make something or someone else holy by 4. RELIGIOUS CONSECRATION an action that lies in the invisible and unfathom­ able mystery of God. When we speak of human 4.1. Analogous to sacramental consecration, beings "consecrating" themselves, it can only and building upon it, is the consecration that takes mean that in a symbolic act such persons set them­ places when a Christian determines to devote his selves aside totally and exclusively for the glory of or her life entirely to the service of God. Over the God. The symbolic act is all that human beings course of the Church's history religious consecra­ can do to consecrate anyone or anything; the rest tion has taken many forms, most commonly by must be left to God. entry into a religious institute approved by the Church. All of the essential elements are present in such an action: a separation from the secular 5. THE BROTHERS' CONSECRATION world, entire and pemlanent commitment to the IN THE WRITINGS OF DE LA SALLE pursuit of holiness and the glory of God. The per­ sonal consecration that begins with entry into the 5.1. In his meditations composed exclusively religious institute becomes official when it is rati­ for the Brothers and based on the readings fied through the ritual acceptance by the compe­ assigned to the Sundays and feasts of the liturgical tent , in most institutes by the profession year De La Salle often reminds the Brothers that of public vows. they are consecrated men. The Brothers, like the children they teach, have already been conecrated 4.2. The importance of consecration as an es­ to the triune God in Baptism (MD 46.3). For De sential element in religious institutes has been re­ La Salle, the religious consecration of the emphasized recently in the revised Code of is accomplished when he leaves the world behind Law. Abandoning the older categories of religious and enters the Institute with the intention of con­ "orders" and "congregations", the Code now uses secrating himself entirely to God. These medita­ the term "Institutes of ". In theo- tions are addressed to all the Brothers in terms of

100 9. Consecration Page 4

their consecration. whether or not they had made insists that "it is from their behavior in public that vows. At the time the Founder was writing, it was one can know how to identify persons consecrated not required that the Brothers take vows. much to God" (M F 92.2). In his meditation on the cure less perpetual vows, in order to remain in the of the ruler's daughter in Matthew 9, De La Salle Institute. Yet the Founder addresses them all as focuses on the action of Jesus dismissing the wail­ consecrated men. ing crowd and the ilLite players. The Founder compares this tumult to contacts with seculars, 5.1.1. The most extensive references to the reading newspapers, gossips, using tobacco and Brothers as consecrated are found in De La Salle's the like: "All these practices are n01 in any way meditation for November 21, the feast of the Pre­ appropriate for persons who have consecrated sentation of the Most Blessed Virgin. He notes themselves to God by separating themselves enti­ that "it was on this day that she consecrated her­ rely from contact with the world and entering a self to God that she might belong to him for life" stale which commits them to leading a regular life (M F 191.1). Then he addresses the Brothers. in community" (M 0 76.3). In commenting on Si­ "When you retired from the world, you conse­ meon's remark in Luke 2 that Jesus will be a sign crated yourself to God for the purpose of living a "that thoughts out of many hearts may be re­ community life totally disengaged from all that vealed", De La Salle reminds the Brothers that the world alTers for the contentment of the senses" their speech betrays their hearts. Then he quotes (MF t91.1). The Founder evidently thinks of the St. Bernard's remark thaI for seculars, jokes and consecration of the Brothers as something perma­ raillery remain only jokes, but "for persons con­ nent and progressive when he continues, "You secrated to God they are in effect blasphemies" should look on this day as the beginning of your (MD 5.3). happiness here below... Not only for one day did you consecrate yourself to God. Since you conse­ 5.3. The Founder's meditation for Septua­ crated your soul, and since your soul will live eter­ gesima develops the point that obedience is neces­ nally, so your to God is everlasting" sary if persons consecrated to God arc to make (MF 19I.t). progress in living out the implications of their con­ secration. The gospel reading from Matthew 20 5.2. The element in consecration that De La assigned for that day has the words of the parable, Salle stresses most forcefully is separation from "Why stand you here all the day idle?" De La the world. Thus he writes for the feast of Our Salle comments, "There are many persons com­ Lady of the Snow, "We are not in a position to of­ mitted to their communities of whom we might fer earthly goods to the Most Blessed Virgin, since ask the same question. Though consecrated to we have left the world and have given up every­ God and professing to work toward the perfection thing in order to consecrate ourselves to the ser­ of their stale, they remain without making pro­ vice of God" (M F 151.1). He cites the example of gress in virtue" (MD 13.1). In reference to the SI. Augustine to remind the Brothers that retreat "'abomination of desolations" in Matthew 24, De and prayer are the means to disengage the self La Salle remarks, .. It is in effect an abomination totally from the world and so to consecrate them­ when persons in a community who, because they selves totally to God (MF 161.1). De La Salle sees are consecrated to his service, ought to live only Michael the , who defied Satan with the for God and think only of pleasing him, neglect cry "Who is like unto God?" as the inspiration for God or abandon him altogether for their own in­ the Brothers to consecrate themselves to nothing clinations and passions" (MD 86.2). less than God (MF 125.2). 5.4. Somewhat more positively, in comment­ 5.2.1. Consecration by separation from the ing on the command in Matthew 6 to "seek first world also demands a distinctive style of behavior. the Kingdom of God", the Founder writes, "You In asking lhe Brothers on the lasl day of the calen­ should live for God alone. and the life of your dar year to rellect on their behavior. the Founder soul should be the life of God himselr. YOLI aLight

10\ 9. Consecration Page 5

likewise to nourish yourself with God by thinking Our Lady, November 21.1691. It is easy to under­ of his holy presence as often as you can. That stand why, many years later, De La Salle would which constitutes the life of the saints is precisely focus his meditation for this feast on the theme of their continual attention to God, and this also consecration. should constitute the life of those who are conse­ crated to him, and who seek only to accomplish 6.2. In 1694 at Vaugirard, twelve Brothers his holy will, to love him, and to cause others 10 made perpetual vows for the first time. The for­ love him" (MD 67.1). Referring to the Kingship of mula has the same structure as that of the heroic Christ that was manifest on Palm Sunday, De La vow: first the address to the triune God and the Salle tells the Brothers, "So that Jesus Christ can total consecration to procure God's glory; then reign in our souls, you must offer the tribute of all the specific vows of stability, association to con­ your actions, which should be totally consecrated duct gratuitous schools, and obedience. Despite to him" (MD 22.1). subsequent changes required by church authonty in the designation of the individual vows, the La­ sallian structure of the formula of vows, with its 6. CONSECRATION progression from total consecration to specific vo­ IN THE VOW FORMULA tal , has been retained in the Institute. OF THE BROTHERS

6.1. At the conclusion of the first general as­ 7. CONSECRATION IN THE TRADITION sembly of the Brothers on Sunday in 1686 OF THE INSTITUTE (the most likely date), a select group of Brothers expressed their consecration for the first time by a 7.1. The papal Bull of Approbation granted vow. These Brothers took what under the circum­ to the Institute in 1725 introduced the vows of stances had to be a private vow, a vow of obedi­ poverty and chastity, retained obedience and sta­ ence for three years, renewable annually. It is rea­ bility, and transformed the vow of association to sonable to suppose that the address of the vow on conduct gratuitous schools into a vow of teaching that Trinity Sunday is the same as that used in the the poor gratuitously. In effect, this grafted the vi­ Institute ever since: "Most Holy Trinity, Father, sion of De La Salle onto the pre-existent theology Son, and Holy Spirit, prostrate before your infi­ of the vows of religion and the requirements of nite and adorable majesty, I consecrate myself en­ . For the next 225 years, the focus in tirely to you...". the Institute literature and in programs of forma­ tion and renewal tended to be on the vows and 6.1.1. The structure of this vow formula is im­ their obligations, rather than on consecration portant, stressing the totality of the consecration itself. This in spite of the fact that up until 1917 by placing it to any mention of a specific it was possible for a Brother to remain in the In­ vow. The first textual evidence of the formula to stitute without vows, but consecrated in the survive comes from the so-called "heroic vow", Founder's understanding of the term. the foundational vow taken in 1691 by De La Salle himself and two of his most trusted Brothers, 7.2. In its call for renewal, Vatican Council II Nicolas Vuyart and Gabriel Drolin. After the asked religious institutes to adapt and renew address to the Trinity, their text reads, "we conse­ themselves on the basis of the Gospel, the charism crate ourselves entirely to you to procure with all of the Founder, and the signs of the times. In the our ability and efforts the Society of the Christian watershed 39th General Chapter, the Institute of Schools". Only then did they "make the vow of as­ the Brothers was in a position to recapture the sociation and union to bring about and maintain Founder's vision by reason of the serious studies the said establishment" at a time when the very undertaken over the previous ten years on the life existence of the young Society was threatened. of De La Salle and the origins of the Institute that The occasion was the feast of the Presentation of had been published in the Calliers lasalliells. In ad-

102 9. Consecration Page 6

dressing the question of consecration and vows, sallian family. It underscores two basic elements the Chapter opted to reassert the primacy of con­ from the tradition: first, the definitive separation secration in relation to the vows. The document from the world to live in community (the element entitled Religiolls COllsecrarioll prepared by the stressed by De La Salle); and second, the profes­ chapter commission expresses it this way, "The to­ sion of the vows of religion and the special vows tal girt of self gives to the specific vows all their proper to the Institute (the basis for the canonical meaning in terms of radical consecration. This to­ distinction). tal gift is operative even before it is detailed by specific engagements and verbal formulas". For 7.3.2. From another point of view, however, it that reason. the revised Rille alld COIIS/illl/iollS is possible to raise questions about the extent to formally adopted by the Institute as a normative which the profession of vows is essential to con­ document contains an entire chapter devoted to secration. Neither does it seem necessary to sup­ the significance of consecration that is placed prior pose that consecration demands a perpetual and to the chaptcrs relating to the individual vows. In irrevocable commitment, as the practice of tempo­ the definitive Rille officially approved by church au­ rary profession makes clear. The element of sepa­ thority in 1987, the same sequence and emphasis is ralion from the world is equally problematic. Re­ observed in the single chapter dealing with conse· cent general chapters have stressed that the Broth­ cration and vows entitled. "The Consecrated ers belong to the wider community of the Church Life". It is noteworthy that this expression and (Rule 1987, 33, 52); that the Brothers' communi­ emphasis, traditional in the Institute from the be­ ties are open communities (Rule, 1987, 57); that ginning, has now been adopted as well into the of­ their mission is shared (Rule 17) and adapted to ficial language of the Church as it approves the various cultures (Rule 1987, 18). Although the Brothers as an "Institute of Consccrated Life". lifestyle within the Brothers' community remains an important element in the vocalion, the separa­ 7.3. With the development of the idea and the tion from the world is not as absolute and clearly reality of the Lasallian family, whereby the Broth­ defined as it was in the time of the Founder. Lay ers share their mission, their spirituality, and their people too, especially those sharing the Lasallian community life, the question arises whether the spirituality and mission, can be just as distanced consecration of the Brothers can in some way be from the "world" in the negative sense as anyone shared. of the Brothers.

7.3.1. It might seem at first glance that conse­ 7.3.3. These considerations suggest that it is cration is precisely the element that distinguishes quite appropriate that Lasallian organizations de­ the Brothers from those who are tied to the La­ velop rituals of coosecration for as many of the sallian family in some less formal way. In this Lasallian family who might wish to express their view, the Brothers. as members of the Institute commitment in this way. If other aspects of the and consecrated by vow, constitute the core to Lasallian tradition can be shared. there does not which the rest of the Lasallian family is joined in seem to be any serious reason why members of the various ways. At this stage of the development, Lasallian family should be deprived of the power­ that is an accurate description of the canonical ful dynamism associated with the element of con­ and legal status of the Brothers in the wider La- secration in that tradition.

Complementary Themes: Association; Community; Mission; Vows; World.

103 9. Consecration Page 7

BIBLIOGRAPHY

I. J. DE FINANCE, COllseera/ioll. DS 1576-1583; 2. Consecration, Se consacrer. EIre cOll.wcri? in VL C~350-358;

3. Esselllial Elel1lellls ill the CIII/felt's Teaching 011 Religiolls Lile (Valican: CRIS 1983); 4. "'nstitutes of Consecrated Life", ParI 1I1. Section I of CJC (Vatican 1983); 5. General Council of FSC, DlIr COllsecraleel Life. Circular 406 (Roma; FSC 1977); 6. 39th General Chapiter of FSC, COllsecrotioll religiellse el Voellx (Roma; FSC 1967, Engl. tmnsl. Lock­ port Jl: Christian Brothers 1967); 7. The COllseeraleel Life, Chapter 1I1 of The Rille (Roma: FSC 1987).

Bro. Luke SALM

104