DOCSLIB.ORG

Notes from USACV Informational Conference Talk by Bishop Raymond L

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Notes from USACV Informational Conference Talk by Bishop Raymond L • The Holy Eucharist • Self-denial/penance • Study of Scripture • Prayer • Works of mercy The consecrated virgin does not need a plan of life, because she lives in the world. The consecrated virgin follows a schedule like anyone else. She needs to nurture her prayer and should spend daily time in the presence of the Blessed Sacrament. The consecration has always been done by a bishop. There never was a maximum age and the minimum age has varied over time. There always was a probation time. Some religious communities include consecration of virgins after profession (some Benedictines). In principle, a consecrated virgin could become a religious and a religious could be consecrated a virgin. Notes from USACV Informational Conference Talk by Bishop Raymond L. Burke August 2003 Consecrated virginity is the oldest form of consecration. All consecrated persons live the evangelical counsels, not all profess them. There are three uses of the term “consecration”: general, ordination (Sacramental), vows. The Order of Virgins is an order in the sense of being a class of people, not in the sense of the religious order. Signs of the consecration of a virgin is the veil and ring. The ring must be given. The ring is the symbol of two hearts. The veil signifies the totality of belonging to Christ. The virgin wears no habit because the habit signifies separation from the world. The veil is not a habit, but the virgin should not wear a veil, except during the consecration ceremony and perhaps at other significant times (e.g. anniversary of consecration). The hermit’s vocation is to be separated from the world and he therefore wears a habit. The consecrated virgin’s vocation is to be in the world and she therefore wears no habit. The hermit has a rule of life; the consecrated virgin does not. The consecrated virgin uses no initials after her name because she does not belong to a community. In a secular institute the consecration is hidden; for a consecrated virgin it is public. The virgin is consecrated during a public ceremony by the Bishop. The ring is a sign of her vocation. By praying the Liturgy of the Hours, the consecrated virgin prays for the Church. The consecrated virgin offers some service to the Diocese, aside from her regular work (which can be anything consistent with the faith—from ballet teacher to CPA to lawyer, etc.). Prayer unites the virgin to the world. She serves the Church from the world and often/sometimes gives full-time service to the Church. She should also give some free service to the Church. The consecrated virgin lives in the world and must provide for her own livelihood. Before her consecration, she must ascertain her plan for her temporal welfare. She follows Christ, but she does not vow poverty. The consecrated virgin does not cede the administration of her temporal goods (the hermit does). The consecration of the virgin is definitive and the preparation must be under the care of a spiritual director to test the vocation. The consecrated virgin needs a spiritual director. Pride is the enemy/danger to consecrated virgins. The spiritual life of the consecrated virgin should include: .
Load more

Recommended publications
  • Chinese Catholic Nuns and the Organization of Religious Life in Contemporary China
    religions Article Chinese Catholic Nuns and the Organization of Religious Life in Contemporary China Michel Chambon Anthropology Department, Hanover College, Hanover, IN 47243, USA; [email protected] Received: 25 June 2019; Accepted: 19 July 2019; Published: 23 July 2019 Abstract: This article explores the evolution of female religious life within the Catholic Church in China today. Through ethnographic observation, it establishes a spectrum of practices between two main traditions, namely the antique beatas and the modern missionary congregations. The article argues that Chinese nuns create forms of religious life that are quite distinct from more universal Catholic standards: their congregations are always diocesan and involved in multiple forms of apostolate. Despite the little attention they receive, Chinese nuns demonstrate how Chinese Catholics are creative in their appropriation of Christian traditions and their response to social and economic changes. Keywords: christianity in China; catholicism; religious life; gender studies Surveys from 2015 suggest that in the People’s Republic of China, there are 3170 Catholic religious women who belong to 87 registered religious congregations, while 1400 women belong to 37 unregistered ones.1 Thus, there are approximately 4570 Catholics nuns in China, for a general Catholic population that fluctuates between eight to ten million. However, little is known about these women and their forms of religious life, the challenges of their lifestyle, and their current difficulties. Who are those women? How does their religious life manifest and evolve within a rapidly changing Chinese society? What do they tell us about the Catholic Church in China? This paper explores the various forms of religious life in Catholic China to understand how Chinese women appropriate and translate Catholic religious ideals.
    [Show full text]
  • St. Peter's Church
    St. Peter’s Church Franciscans of the Sacred Heart Province FEBRUARY 9, 2014 WEEKEND MASSES Saturday: 12:00 noon Saturday evening: 5:00 p.m: (Sunday obligation satisfied) Sundays: 9:00 a.m., 11:00 a.m., 12:30 p.m., and 6:00 p.m. WEEKDAY MASSES 6:15 a.m., 7:15 a.m., 8:15 a.m., 11:40 a.m., 12:15 p.m., 1:15 p.m., 5:00 p.m. Consult bulletin for special Holy day and holiday schedules. CONFESSIONS Weekdays: 7:30 a.m.—6:00 p.m. Saturdays: 12:00 p.m.—4:30 p.m. Consult bulletin for special Holy day schedule DEVOTIONS/PRAYER Mondays & Wednesdays: Evening Prayer after 5:00 p.m. Mass Tuesdays: St. Anthony devotions after every Mass Friday: Marian devotions after 1:15 Mass Eucharistic Adoration: Monday - Friday 1:45—4:45 p.m. Benediction: Monday through Friday at 4:45 p.m. OFFICE HOURS Weekdays: 9:00 a.m.- 6:00 p.m. Saturdays: 12 noon - 6:00 p.m. CHURCH HOURS Weekdays: 5:30 a.m. - 7:00 p.m. Saturdays: 11:00 a.m. - 7:00 p.m. Sundays: 8:30 a.m.- 7:00 p.m. 110 West Madison Street ● Chicago, Illinois 60602-4196 312.372.5111 ● www.stpetersloop.org Welcome to St. Peter’s Church -2- February 9, 2014 Weekend Presiders FRANCISCAN FRIAR STAFF Friar Confessors & Staff: Saturday, February 8 Fr. Kurt Hartrich O.F.M., Pastor 5:00 pm Fr. Bob Pawell O.F.M. Fr. Wenceslaus Church O.F.M.
    [Show full text]
  • A Garden Locked, a Fountain Sealed: Female Virginity As a Model for Holiness in the Fourth Century
    The University of Southern Mississippi The Aquila Digital Community Master's Theses Summer 8-2015 A Garden Locked, A Fountain Sealed: Female Virginity as a Model for Holiness in the Fourth Century Lindsay Anne Williams University of Southern Mississippi Follow this and additional works at: https://aquila.usm.edu/masters_theses Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Catholic Studies Commons, History of Christianity Commons, and the Women's History Commons Recommended Citation Williams, Lindsay Anne, "A Garden Locked, A Fountain Sealed: Female Virginity as a Model for Holiness in the Fourth Century" (2015). Master's Theses. 133. https://aquila.usm.edu/masters_theses/133 This Masters Thesis is brought to you for free and open access by The Aquila Digital Community. It has been accepted for inclusion in Master's Theses by an authorized administrator of The Aquila Digital Community. For more information, please contact [email protected]. The University of Southern Mississippi A GARDEN LOCKED, A FOUNTAIN SEALED: FEMALE VIRGINITY AS A MODEL FOR HOLINESS IN THE FOURTH CENTURY by Lindsay Anne Williams A Thesis Submitted to the Graduate School of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved: _____________________________________ Dr. Courtney Luckhardt, Committee Chair Assistant Professor, History _____________________________________ Dr. Westley Follett, Committee Member Associate Professor, History _____________________________________
    [Show full text]
  • Mission and Consecrated Virginity
    MISSION AND CONSECRATED VIRGINITY Jesus Christ is the first missionary, totally consecrated to the mission entrusted to him by his Father (see Lk 4:16-22). His whole existence is marked by love for the Father and for his brothers and sisters. Whoever chooses to follow him must be a missionary disciple, participate in Christ’s own life as the Son of God, assuming his own attitudes, witnessing to the same love of the Father for the life of humanity. The Passover of the death and resurrection of Jesus, in which we participate through baptism and the Eucharist, makes the proclamation of his Word the source of salvation and hope for all. Dying and rising with Christ (see Rom 6, Jn 6) becomes the heart of the Christian experience to the extent that it calls some people to offer the total gift of self in body and spirit even now. Those who are called to a life of special consecration experience the radical nature of this baptismal belonging by making a total gift of themselves to God for the cause of his mission in the world, which is the Church (see 1 Cor 7). A community’s original charism, given by the Spirit, determines, from its foundation, the different personal and communitarian forms of virginal consecration for the service of the mission in the Church. The proclamation of the Good News must be the only passion of the missionary, so that people who do not know Christ can come to know him. The mission entrusted to her, therefore, is to help others encounter and know Christ and to live a personal relationship of communion with him.
    [Show full text]
  • A Path Less Traveled
    A consecrated virgin: A path less traveled By Lori Hadacek Chaplin On Nov 4, 2019 Archbishop Allen H. Vigneron and Karen Ervin during her formal consecration ceremony. Photo courtesy of Karen Ervin There are approximately 3,000 publicly consecrated virgins in the world, with France, Italy, Argentina, and the United States having the highest percentages (in that order). This tally does not include those women privately consecrated, however. Consecrating one’s virginity goes all the way back to the early Church — Sts. Agatha, Agnes, and Lucy were all consecrated virgins. Why don’t these women choose to become nuns? Three modern-day consecrated virgins — Minh Huynh, Karen Webb, and Karen Ervin — answer this question and offer us a fascinating glimpse into their lives and motivations. MINH HUYNH Living in poverty after emigrating from Vietnam to the United States may have helped Minhhang (Minh) Huynh to detach from the things of the world. She says she never cared about looking beautiful, wearing makeup, or having fancy clothes, and she wasn’t charmed by popular culture. Huynh also couldn’t picture herself dating or getting married. In sacred art, she met God A trip to Italy after graduating college opened Huynh’s eyes to Catholicism through sacred art. Here she not only discovered her gift for painting but also experienced God’s love, and so began her conversion from a nominal Buddhist to the Catholic faith in 1998. Much to the chagrin of her Huynh family, their daughter began living like a nun — embracing poverty, simplicity, and humility — and she started looking into various religious orders.
    [Show full text]
  • 540 Dyan Elliott Dyanelliott,Peterb
    540 book reviews Dyan Elliott The Bride of Christ Goes to Hell. Metaphor and Embodiment in the Lives of Pious Women, 200–1500. University of Pennsylvania Press, Philadelphia 2011, 480 pp. isbn 9780812243581. us$59.95; £39. Dyan Elliott, Peter B. Ritzma Professor of Humanities in the Department of His- tory at Northwestern University, has written a lively and intriguing book. Her volume, The Bride of Christ Goes to Hell, traces the changing meaning and con- text of the metaphor of Christian spirituality that names the dedicated virgin as “bride of Christ,” from its first use by the second century Latin theologian Tertullian to its appropriation by the Beguine mystics in the late Middle Ages. Elliott concludes by discussing the reversal of this metaphor and its rituals in the fifteenth-century witchcraft trials. The metaphor is rooted in a Christian mystical reading of the Old Testament love poem, the Song of Songs. Understanding the lover in the Song as Christ and those who love him as the Church, made all Christians “brides of Christ.” They are transformed into the faith community that, in St. Paul’s words, are no longer Jew or Greek, slave or free, male and female, “for all of you are one in Christ” (Gal. 3,28). Christians were seen as transcending the worldly practice of marriage, anticipating the heavenly angelic life as “children of the resurrection” (Luke 30,36). Thus initially in Christianity there seemed to be no necessity to confine the metaphor to virginal women. As Dyan Elliot shows, it was the second-century Carthaginian church father, Tertullian who “invested the consecrated virgin with the persona of the bride of Christ” (p.
    [Show full text]
  • Consecrated Virgins for Today's Church
    Source: Holland, Sr. Sharon, I.H.M., “Consecrated Virgins for Today’s Church”, Consecrated Life, Vol. 24, No. 2 (Chicago: Institute on Religious Life, 2002). CONSECRATED VIRGINS FOR TODAY’S CHURCH N ALL PROBABILITY, CONSECRATED VIRGINS REPRESENT THE OLDEST FORM of dedication in a total following of Jesus Christ. The early virgins, out of love for Him, and I sometimes at the cost of their lives, chose not to marry in order to dedicate themselves to- tally to prayer and to service of others in the Christian community. Their male counterparts, the ascetics, were less numerous and less well known (1). Like the widows who dedicated them- selves to prayer and service, the virgins were considered a distinct group in the early Church, re- ferred to as an ordo or order. Decline and Revival of the Rite for Virgins Living in the World Over the centuries, the use of the rite of consecration was quite completely reversed, be- coming common in monasteries of nuns with solemn vows and gradually disappearing from use among women remaining in their secular condition. By the time of Lateran Council II (1139), during the Pontificate of Innocent II, the practice of consecrating women living in the world had ended. It was after the First World War that requests were again received for permission to use the consecration of virgins for individual women remaining in their secular condition of life. The question of whether this was expedient was taken up in the February 25, 1927 Plenary Meeting of the Sacred Congregation for Religious and received a negative response (2).
    [Show full text]
  • Consecrated Virgins
    CONSECRATED VIRGINS “The custom of consecrating women to a life of virginity flourished even in the early Church. It led to the formation of a solemn rite constituting the candidate a sacred person, a surpassing sign of the Church’s love for Christ, and an eschatological image of the world to come and the glory of the heavenly Bride of Christ.” [Introduction to the Rite for the Consecration to a Life of Virginity, No. 1] Consecrated virginity is among the oldest forms of consecrated life in the Church. A fruit of the Second Vatican Ecumenical Council was the restoration of this solemn consecration for virgins living in the world; the revised Rite was promulgated on May 31, 1970. Through this sacramental at the hands of the diocesan Bishop, the Church receives the gift of virginity offered by the woman and calls down upon her the grace of the Holy Spirit. She enters a public state of consecrated life in the Church and receives the ancient title “bride of Christ”, a title shared with the Church herself. Duties of the Consecrated Virgin The consecrated virgin is dedicated to the service of God and the Church. As such, she has concern for the mission of the Church and for the people of God. The consecrated virgin prays the Liturgy of the Hours, receives the sacraments regularly and is faithful to private prayer. She prays for the Bishop and clergy, and the needs of her diocese. How the Vocation is Lived Consecrated virginity is a distinct form of consecrated life in the Church.
    [Show full text]
  • CHURCH of SAINT ANNE 1321 Braman Avenue, Bismarck, ND 58501 Daily Mass Schedule Sacrament of Reconciliation Mon., Wed., Thurs., Fri., Sat
    6th Sunday in Ordinary Time • February 16, 2020 CHURCH OF SAINT ANNE 1321 Braman Avenue, Bismarck, ND 58501 Daily Mass Schedule Sacrament of Reconciliation Mon., Wed., Thurs., Fri., Sat. 8:00am Wednesday—Saturday 7:30am Tuesday 12:10pm Saturday 3:00—4:00pm Wednesday—Baptist Home 10:15am Anytime by appointment Thursday—Missouri Slope 10:00am Adoration of the Blessed Sacrament Weekend Mass Schedule Thursday 8:30am—5:30pm Saturday 4:30pm Sunday 8:00am, 9:30am, 11:15am Children’s Adoration First Saturday of the Month 2:15—2:45pm Church Office: 223-1549 • Website: www.stannesbismarck.org • Fax: 250-9214 PARISH NEWS 2019-2020 Catholic for a Reason Classes Mass Schedule Adult Enrichment talks presented by Father Sattler in the Sunday, Feb. 16 {6th Sunday in Ordinary Time} main body of the church from 7:00pm-8:30pm 8:00am Mass—+Lisa Marie Kraft The talks are open to the public. You may also listen to 9:30am Mass—Mary Lou Roller the talks on St. Anne’s website. 11:15am Mass —+Eleanor Kuznia Date Topic Monday, Feb. 17 {The Seven Holy Founders of the Servite Order} Mar. 4 Morality/Sacraments of Mission & Healing 8:00am Mass—+Fritz Twardoski Apr. 1 Christian Prayer Tuesday, Feb. 18 12:10pm Mass—+Valentine & +Alice Brossart St Anne Parish Religious Education Program Wednesday, Feb. 19 Feb. 19 Grades 1-8 PREP Classes 8:00am Mass—+Gerry Bogers Grade 8 8th Grade Confirmation Interviews 10:15am Baptist Home—Roy Nagel Feb. 26 Grades 1-8 No Class—Ash Wednesday Thursday, Feb. 20 Mar.
    [Show full text]
  • The American Benedictine Review
    The American Benedictine Review ISSN: 0002-7650 60-Year Index (1950-2010) Abraham, Lenore, “Caedmon's "Hymn" and the Gethwaernysse (Fitness),” 43:4 (1992) 331-344 Ahlbrecht, Ansgar, O.S.B. and Maurus Muench, O.S.B., “An Ecumenical House on the Council's Periphery,” 15:2 (1964) 198-205 Albert, John, O.C.S.O., “Oscar Wilde and Monasticism Today: The Homosexual Question,” 41:2 (1990) 113-140 Albert, John, O.C.S.O., “Ace of Songs--Ace of Freedoms: Thomas Merton and Bob Dylan-I,” 37:1 (1986) 67-95 Albert, John, O.C.S.O., “Ace of Songs--Ace of Freedoms: Thomas Merton and Bob Dylan-II,” 37:2 (1986) 143-159 Albert, John, O.C.S.O., “The Christ of Oscar Wilde,” 39:4 (1988) 372-403 Alexander, Jon, O.P.and David Williams, “Andreas Bernardus Smolnikar: American Catholic Apostate and Millennial Prophet,” 35:1 (1984) 50-63 Alexsandr, H.R.H. Prince, “The Eastern Easter,” 18:1 (1967) 103-106 Amadio, Anselm H., O.S.B., “A Review of Contemporary Studies in Theology,” 14:2 (1963) 292-318 Anderson, Evangeline, O.S.B., “Benedictine Mission and Ministry: The Spirit's Call into the Unknown Future,” 37:2 (1986) 109-129 Anderson, Evangeline, O.S.B., “Latest Trends in Education Among Benedictine Sisters,” 13:2 (1962) 201- 214 Anderson, John D., “Tropes: A Reappraisal,” 25:3 (1974) 364-376 Anderson, John D., “The Voyage of Brendan, an Irish Monastic Expedition ot Discover the Wonders of God's World,” 43:3 (1992) 262-282 Anson, Peter F., “Anglican Benedictines,” 22:1 (1971) 21-28 Antoninus, Brother, O.P., “The Artist and Religious Life,” 11:3 (1960) 223-238 Appel,
    [Show full text]
  • The Lamp Consecrated Virgins September 8, 2010 Nativity of the Blessed Virgin Mary
    United States Association of The Lamp Consecrated Virgins September 8, 2010 Nativity of the Blessed Virgin Mary Volume 15, Issue 3 TO THE MEMBERS OF THE UNITED STATES ASSOCIATION OF CONSECRATED VIRGINS: September 8, 2010, The Birthday of Mary Ambrose of Milan was about 17 years old when with his recently widowed mother and his two brothers he attended the veiling and consecration to virginity of his sister, Marcellina, by Pope Liberius at St. Peter‘s in 353 AD. Later, as a lawyer and consul in Milan, he sought to Inside this issue: reconcile the Arians and Catholics on the death of the Arian Bishop of Milan. Both sides turned to him, only a catechumen, and in 373 or 374 he was baptized and consecrated a Something Ancient, 2 Something New bishop. His entire episcopate was marked by disputes with the Arians and by struggles with the imperial powers over the rights of the Church. He died in Milan on April 4, 397. Council News 3 Ambrose was most known for his commentaries on Scripture. However, he also wrote on Reflections on 4 virginity. One of his works on this topic was a letter to his sister written about 24 years after 2010 Convocation her consecration. Book II focuses on Mary and others as examples of living a life of virgin- ity. Ambrose notes: ―She was a virgin not only in body but also in mind, who stained the President’s Journal 6 sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in German 6 mind…‖ Ambrose then lists long examples of Mary‘s virtues, no doubt, using this opportu- Convocation nity to provide his own guidance to virgins.
    [Show full text]
  • AWARENESS WEEK November 5-11, 2017
    November 4–10, 2017 FOR THE DIOCESE OF BURLINGTON AWARENESS WEEK November 5-11, 2017 he first time I had a thought about a vocation was living in the world; to apostolic religious life (sister or friar); when I was a child. My sisters and I would play Mass as a member of a secular institute or a contemplative institute; in our home. Always on the search for the perfectly as a diocesan hermit; or as part of a monastic community as a Trounded Lay’s potato chip for the host, we enjoyed the idea of monk or a nun. In the lay state, a person would be discerning bringing something so sacred into something so familiar. between married life and dedicated single life. National Vocation Awareness Week begins this Sunday Although the focus of this week in our parishes or schools and continues throughout the week as a way to teach and may highlight one vocation or another, the goal is to help raise encourage our young people about the gift and variety of awareness for our youth about the various possibilities within different vocations in the Church. This week we celebrate the Church for them to find how our Lord is asking them to two aspects of Vocation in the Church: the Universal and make a gift of their lives and a gift of their love to others. the Primary. The Universal call from God to each and every Together, let us build a culture of vocations where our one of us is that we conform our lives to that of God’s Son, youth are inspired by the idea of the sacred coming close Jesus, and through our communion with Him we are to them and in which the guiding principle for their lives sanctified, meaning we are made saints.
    [Show full text]