The following is an excerpt from Christina Hip-Flores, Hermits and Consecrated Virgins: Ancient Vocations in the Contemporary Catholic Church. A Canonical-Pastoral Study of Canons 603 and 604 (Washington, DC: Fiat Press, 2018) 34-42.
What are some signs of the proper discernment of consecrated virginity?
- The vocation to consecrated virginity is not an intermediate step towards profession in a religious order. Candidates must be motivated to seek the consecration of virginity by the beauty of its unique charism, not by fear of marriage, nor by prior failure to join another institute of consecrated life.
- The virginal, spousal charism and a strong love for, and identification with, the Church must be foundational in the candidate’s spiritual life. She should not be looking for something else above and beyond that, such as a community, a particular apostolate, etc.
- The candidate must have a healthy understanding of virginal chastity; she must experience this charism as a grace and gift, not an ascetic discipline or a renunciation and a sacrifice. The charism of virginity is the free and undivided election of Christ the Spouse, loved above all others, an irresistible invitation, and a joyous self-gift.
- The vocation requires a high degree of psychological maturity and stability precisely because it is not highly structured externally. The candidate’s day to day life and activities after consecration will remain much the same as before it. Consecrated virginity lived in the world does not impose upon the virgin a community, an horarium, or religious obedience to a superior. Thus, the candidate must have the internal discipline to cultivate her own charism and spirituality according to the personal plan of life approved by her bishop, the maturity needed to sustain her service to the Church, and the common sense to avoid occasions of sin and possible scandal.
What are the requirements for consecration?
The Praenotanda to the Rite of Consecration of Virgins Living in the World specifies the following requirements for candidates:
- a) have never been married or lived in public or flagrant violation of chastity;
- b) that by their age, prudence, and universally accepted good character they give assurance of perseverance in a life of chastity dedicated to the service of the Church and of their neighbor;
- c) that they be admitted to this consecration by the bishop who is the local ordinary.
It is for the bishop to decide on the conditions under which women living in the world are to undertake a life of perpetual virginity.
Although the Praenotanda does not specify, recourse to parallel places in the Code (i.e., the requirements for sacred ordination and for admission to religious or secular institutes) would dictate that the candidate to the Order of Virgins also be a fully initiated Catholic.
The universal law does not stipulate a minimum or maximum age for consecration. However, the perpetual nature of the consecration would suggest the imprudence of consecrating excessively young candidates. Poor physical health or disability should not be an obstacle to consecration since the consecrated virgin does not live in community nor depend upon the diocese for sustenance or health insurance.
Is physical virginity required of the candidate?
Unquestionably yes; physical virginity is required of the candidate. Although the Praenotanda to the liturgy does not say so explicitly, one must read the Praenotanda in the context of canonical tradition, which has always categorically established the need for bodily integrity.[1] Virginity is lost through a voluntary, completed sexual act.[2]
Can a man be consecrated in the Order of Virgins?
Although obviously a man can in fact be a virgin, he cannot be consecrated in the Order of Virgins because he cannot be a corporeal sign of the Bride of Christ. This is the same logic which leads the Church to affirm that a woman cannot receive sacred ordination because she cannot be a corporeal sign of Christ in order to act in persona Christi.[3] The text of both canons 604 and CCEO 570 use the term “virgines” (feminine). In 1971, the Sacred Congregation for Divine Worship clarified that the Rite of Consecration was not intended for use by men.[4]
What is the appropriate formation for a candidate to the Order of Virgins?
The universal law does not prescribe the manner or duration of formation for candidates to Order of Virgins. This is at the sole discretion of the diocesan Bishop, keeping in mind the seriousness of preparation for other forms of consecrated life, but appropriately adapting this to the lifestyle of a secular consecrated virgin. The candidate should demonstrate adequate understanding of the charism and history of consecrated virginity, especially as expressed by the Patristic writers, the Catechism of the Catholic Church, and the theology of the body as expressed by Pope Saint John Paul II.
Moreover, the bishop must verify that the candidate possesses sufficient spiritual and personal maturity, psychological stability, and firmness of purpose to assume the obligations of the consecration. The virgin’s resolution should be tested over a reasonable duration of time, especially since the theology of the spousal consecration does not admit the possibility of a temporary consecration; it is celebrated once per lifetime and perpetually.
What obligations does the consecrated virgin assume?
Obviously, the consecrated virgin assumes first and foremost the obligation of guarding perpetual virginity and of practicing the virtue of perfect virginal chastity. This means the abstention from all and any type of sexual activity, as well as the cultivation of modesty and purity of heart in order to love Christ her Spouse undividedly. The charism of virginity lived publically by a consecrated virgin is “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.”[5] For this reason, the first two questions posed by the bishop to the candidate in the Rite of Consecration are linked: “Are you resolved to persevere to the end of your days in the holy state of virginity and in the service of God and his Church?” And, “Are you so resolved to follow Christ in the spirit of the Gospel that your whole life may be a faithful witness to God’s love and a convincing sign of the kingdom of heaven?”
The consecrated virgin assumes the obligation to dedicate herself to the service of the Church. As exemplified in the first question of the scrutiny, service to the Church should be the fruit of the charism of virginity. While this service can have different manifestations, it can never be lacking. Witness and prayer are the foremost services of the virgin on behalf of her diocese. The Praenotanda specifies:
Those who consecrate their chastity under the inspiration of the Holy Spirit do so for the sake of more fervent love of Christ and of greater freedom in the service of their brothers and sisters.
They are to spend their time in works of penance and of mercy, in apostolic activity, and in prayer, according to their state in life and spiritual gifts.
To fulfill their duty of prayer, they are strongly advised to celebrate the Liturgy of Hours each day, especially Lauds or Vespers. In this way, by joining their voices to those of Christ the High Priest and of his Church, they will offer unending praise to the heavenly Father and pray for the salvation of the whole world.
Notation of virginal consecration
Canon 535 §2 does not list virginal consecration as one of the changes of canonical status required to be notated on the baptismal certificate.[6] Likewise, canon 1088 does not list virginal consecration as a diriment impediment to marriage.[7] In truth, the virgin is consecrated to God by means of a liturgical rite, not by means of the profession of the evangelical counsels. Nonetheless, the fundamental meaning of this vocation is the virgin’s espousal to Christ. Once again, as in the case of hermits, logic would thus dictate that the virgin’s consecration as Sponsa Christi would be an impediment to marriage and therefore should be notated on her baptismal register.
The insignia of consecration
The outward signs specified by the Rite of Consecration of a Virgin are the wedding ring and the veil. Indeed, in the medieval period, the veil was the distinctive sign of the consecrated virgin and for this reason the entire liturgy was known as “the veiling of a virgin.”[8] Publicly visible insignia of consecration are appropriate, even recommendable, because the consecrated virgin lives in a public state of consecrated life. (Consecrated virgins do not practice discretion about their vocation as many members of secular institutes do in order to better assimilate in the world they strive to evangelize.) When the consecrated virgin is publically recognizable, she can offer more effective testimony to the beauty of her vocation: to be a surpassing sign of the love between Christ and His Church.
Notwithstanding, diversity exists today across dioceses concerning the use of the veil and of any other distinctive dress for secular consecrated virgins. Some secular virgins always use distinctive dress (for example, skirt, blouse, and veil). Some virgins use distinctive dress and/or the veil exclusively for public liturgies. Others do not use distinctive dress at all. All these variations are licit and consonant with the universal law. It remains at the discretion of the diocesan bishop to stipulate – if he wishes to do so – the attire of the consecrated virgins of his diocese. Of course, secular consecrated virgins should dress with simplicity and modesty in all cases.
Personal Rule of Life
While not stipulated by the universal law, it is prudent that the consecrated virgin (just like any other person in consecrated life) adopt a personal rule of life, with the approval of her diocesan bishop if possible. Pope Benedict XVI said on this point, at the International Meeting of 2008:
Being with Christ demands interiority, but at the same time opens a person to communicating with the brethren: your mission is grafted on this. An essential ‘rule of life’ defines the commitment that each one of you assumes, with the Bishop’s consent, at both the spiritual and existential levels. These are personal journeys. There are among you different approaches and different ways of living the gift of consecrated virginity and this becomes much more obvious in the course of an international meeting such as this, which has gathered you together during these days.[9]
Periodic Communication with the Diocesan Bishop
The diocesan Bishop and the consecrated virgin should strive to maintain periodic communication, a responsibility which should not be entirely delegated to another official of the diocese. The diocesan Bishop is the ecclesiastical superior of the consecrated virgin and the moderator of all the apostolates in his diocese. Therefore, he should want to exercise his role of pastoral care and vigilance over the virgins he consecrates. The themes to be discussed during these periodic communications could include the virgin’s apostolate, her on-going formation, and her insertion in the particular church.
Regarding economic support of the consecrated virgin
The universal law provides no right to compensation for consecrated virgins. However, the virgins would be entitled to decent pay in consideration of their professional work in the Church, as established by canon 231 § 2 of the CIC (canon 409 § 2 CCEO), which covers all lay people employed by the Church. On the other hand, consecrated virgins who serve the Church as volunteers or in an unstable capacity (for example, participating in a pastoral or finance council, serving as extraordinary ministers of the Eucharist, lectors, etc.), do not thereby establish a right to remuneration based on this activity.
Does the consecrated virgin have an obligation of domicile in the diocese where she is consecrated?
The consecration of a virgin – while clearly establishing an ecclesial and affective bond between her, the bishop, and the particular church – does not establish a juridic bond analogous to incardination. Since the consecrated virgin receives no sustenance from the diocese, neither can she have an obligation of residence which could impede her ability to provide for her own economic needs.
Relocation of a consecrated virgin
The consecrated virgin lives in a public state of consecrated life for the good of the Church, and is therefore accountable to the local bishop. If the virgin should move from the territorial jurisdiction of one local church to another, it would be fitting that her bishop ad quo formally inform the bishop ad quem. The purpose of this communication between ordinaries would not be to request permission for the relocation of the virgin (since the virgin enjoys no right to sustenance in the diocese, neither can she have an obligation of residence), but rather to cross-notify both ordinaries that a person in a public state of consecrated life with a charism that exists for the good of the community will be relocating. The receiving bishop should want to establish communication with the virgin, in order to fulfill his obligation of providing ministerial attention and exercising vigilance over all those in consecrated life within his territory and over any public apostolate she might undertake.
Transfers of a Consecrated Virgin to or from Institutes of Consecrated Life
The Code of Canon Law makes specific provisions for transfers of members between two institutes of the same type (monastery to monastery [c. 684 § 3], religious institute to another religious institute [c. 684 §§ 1, 2], secular institute to secular institute) and secular institute to religious institute or vice versa (c. 730) and institutes of consecrated life to societies of apostolic life (c. 744 §§1, 2). No such provision is contemplated for the “transfer” of a consecrated virgin to an institute, or from an institute to the state of consecrated virginity.
As noted earlier, some religious orders of nuns – for example, the Benedictines – have the long-standing tradition of conferring the consecration of virginity upon nuns who are virgins after their final profession. This is compatible with canon 604. Members of active religious congregations are not eligible to receive the consecration of virginity while retaining their membership in the institute.[10]
A totally different case is posed by a religious who wishes to depart from her institute and then receive the consecration of virginity lived in the world, under the authority of the diocesan Bishop. In this situation, membership in the religious institute is obviously not compatible with consecrated virginity lived in the world. Under these circumstances, the candidate must first be freed of her religious vows (through either expiration or dispensation), or perhaps on exclaustration during her time of discernment. But before receiving the consecration of virginity at the hands of the diocesan Bishop, she must first be dispensed from religious vows.
A female member of a secular institute who is a virgin is eligible to receive the consecration of virginity for women living in the world, even while retaining her membership in the secular institute. No “transfer” would thus be required.[11]
How does the Order of Virgins differ from a secular institute?
The vocation to a secular institute and the vocation to a life of virginity lived in the world are not necessarily incompatible, but they each have unique and distinct characteristics.
The Order of Virgins and secular institutes differ first charismatically. The foundational and indispensable charism of consecrated virgins is virginity and nuptial union with Jesus Christ. (Other institutes of consecrated life – whether religious or secular – may or may not include aspects of this charism.) Members of secular institutes, on the other hand, profess the three evangelical counsels and strive to evangelize the world from within, like leaven in the mass.[12] This is the unique and irreplaceable charism of secular institutes.
Juridically speaking, consecrated virgins live their consecration individually under the pastoral care of the diocesan Bishop. They have no other ecclesiastical superior, and no community besides their participation in the life of the particular church. They do not profess the evangelical counsels of poverty and obedience. Members of secular institutes, on the other hand, are governed by a moderator according to the norms of a constitution, and share their life and apostolate in common (although not necessarily under the same roof). Members of secular institutes typically exercise discretion in revealing their membership in the institute, so as not to hinder their ability to evangelize the world from within. Consecrated virgins, on the other hand, live very publically their state of consecration so as to be a witness to the world of the marriage feast of the Lamb, of the love between Christ and His Bride. The principal service of the consecrated virgin is witness and prayer. The principal service of members of secular institutes will be dictated by their proper law.
What is the United States Association of Consecrated Virgins (USACV)
The United States Association of Consecrated Virgins (USACV) is a voluntary association formed to assist consecrated virgins in living out their holy propositum and their mission of service to the Church through fellowship and information sharing. It also offers resources such as reading materials and suggested formation to candidates. The USACV has no authority to legislate or establish diocesan or national norms, nor to vet the suitability of candidates.
[1] E. Peters, “Toward Reform of the First Criterion for Admission to the Order of Virgins,” Studia Canonica 48 (2014) 474.
[2] Canonist Ed Peters has recently argued most convincingly that the Praenotanda’s use of the word “chastity” in place of “virginity” has occasioned an unfortunate lack of clarity concerning this point. He argues that “chastity” is a virtue; its presence or absence cannot be juridically established. Moreover, chastity is in no way synonymous with “virginity” which is a material, verifiable characteristic, the absence of which could pose a juridic impediment. Cf. Peters, “Toward a Reform,” 476ff.
[3]Concerning reservation of priestly ordination to men, see Pius XII, Encyclical Letter Mediator Dei, Nov. 20, 1947: AAS 39 (1947) 521- 595; Vatican Council II, Dogmatic Constitution Lumen gentium, November 21, 1964: AAS 57 (1965) 5 –112; Paul VI, Encyclical Sacerdotalis Caelibatus, June 24, 1967: AAS 59 (1967) 657-697; John Paul II, Apostolic Exhortation Dominicae Cenae, Feb. 24, 1980: AAS 72 (1980) 113-148.
[4] Notitiae 7 (1971) 108 – 109.
[5] Praenotanda to the Rite of Consecration to a Life of Virginity, 1.
[6] C. 535 §2. In the baptismal register are also to be noted confirmation and those things which pertain to the canonical status of the Christian faithful by reason of marriage, without prejudice to the prescript of c. 1133, of adoption, of the reception of sacred orders, of perpetual profession made in a religious institute, and of change of rite. These notations are always to be noted on a baptismal certificate.
[7] C. 1088 Those bound by a public perpetual vow of chastity in a religious institute invalidly attempt marriage.
[8] Metz, 69-71.
[9] Benedict XVI, Address to the International Congress-Pilgrimage of the Ordo Virginum, May 15, 2008 in L’Osservatore Romano, 28 May 2008, 4. Cf. EWTN Library, https://www.ewtn.com/library/PAPALDOC/b16ordvirg.htm.
[10] Praenotanda, 3; Notitiae 7, 108.
[11] Notitiae 7 (1971) 108.
[12] C. 710; Cf. Pius XII, Provida Mater Ecclesia 13, 17, 19, Feb. 2, 1947: AAS 39 (1947) 114-124.
Christina Hip-Flores, JCD 