Consecration as hermit under Canon 603

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SRLAUREL said:
[Sister (or others), you may be able to confirm or otherwise this statement:

http://doihaveavocation.com/blog/archives/82”]http://doihaveavocation.com/blog/archives/82
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Quote:
One final thought. Vows can remain private even when made in a Church ceremony. Quote:
An example of this can be when a priest receives private vows of an individual during Mass.
The mere fact that a vow is made in front of other people does not make it public in the eyes of the Church. Members of any group that is not recognized in the Church as a religious or secular institute who make vows in a ceremony or Mass in their community are not to consider themselves in the consecrated state because their vows are essentially private. Hence to call themselves consecrated men or women is misleading as they are not officially recognized in the Church as belonging to the consecrated state. ]]

This is true. That vows are Public (I will use a capital P, but ecclesially there is only public or private) does not refer to whether or not the vows are made in a public setting. It refers to the fact that it is an official (public) act of the church which results in a new juridical or legal (Canonical) identity for the one Professed/consecrated. Vows are public when they constitute the person in a new and PUBLIC identity, no matter how hidden or private their life is. They receive both new rights and responsibilities according to canon and proper law (if they are in a community). While I am not sure whether it is correct to say that canonical and public are synonymous terms (or rather, I am sure they are generally not), it is the case here that a public profession IS a canonical one; this is so because an ecclesial act (an act of the Church herself) is conducted canonically. ]]

One thing I should have said about this public identity. It establishes the person involved as a representative of this state of life and allows them to live it/represent it in the name of the Church. A diocesan (c 603) hermit lives an eremitical life in the name of the Church, whereas a non-canonical hermit does not. It also indicates the Church herself has approved the Rule of life as advantageous (for the hermit and others) to living the eremitical life. It indicates not only that the hermit life itself is valid, but that this particular call has been discerned by the Church, not merely by the indiividual, mediated to her by that Church, and therefore that she believes there is every reason to accept it as credible and even exemplary.

Further, it says that the Church believes there is every right to expect the person to live out this commitment for her entire life. Other implications apply to the soundness of the vows and their content, the person’s maturity, stability (personal, emotional, psychological, spiritual), formation, etc. These are some of the things I was thinking of when I referred to expectations, namely the expectations others in the hermit’s diocese and parish are NECESSARILY allowed and even expected to have in light of public/canonical profession and consecration.

This does NOT say that others do not live every bit as exemplary and credible eremitical lives, but only that canonical standing (the real meaning of status in this context) gives others the right to EXPECT these things of the canonical hermit every day of their lives in every moment and mood of those lives.
 
Thank you very much for all that information and for taking the time to post it. I understand what a Public vow (using the capital P as you have with same meaning) and canonical consecration is and what it implies
-I am still somewhat mystified as to whether a person can make private vows, received by the celebrating priest, at a Mass said for this purpose. I know that these vows are not canonical nor in any way “of official status” in the official and Public life of The Church - nor are they Public vows with the capital P used in the same sense as you have used it. The person making such vows at Mass would remain secular in state and under private vows. As I said, my previous director mentioned this option - and it is just that I had never heard of it before
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Sorry to be picking your brain, Sister, the way I am but the great variety and means of consecrating one’s life either canonically or non canonically has only been made aware to me when I first was given this computer a few years ago and taught basics of internet access - and I am still very much the amateur in the use of a computer other than touch typing. Prior to that I thought one either entered a convent or monastery and that was all that was available, other than to live the call to the single state or the marriage vocation - perhaps join a third order. I am now aware of The Order of Virgins, consecrated hermits, secular institutes of consecrated life (The Carmelite “Leaven” for example) - and it is only this computer and the internet that has revealed all this to me - prior to this I lived alone without a computer and for many years indeed, without a TV even, nor radio or stereo - all have been very altruistically indeed given to me.
If you would prefer to answer my questions (if you are able) after Easter, I entirely understand. I am about to “drop out” somewhat due to Holy Week myself. It is probably best addressed in this thread rather than by PM (which I did give some thought to) as then the information is available to all - but it can wait until after Easter when I can revive this thread if I still have any questions you may be able to answer…thank you again…Blessings this Holy Week…Barb:)
 
If you would prefer to answer my questions (if you are able) after Easter, I entirely understand. I am about to “drop out” somewhat due to Holy Week myself. It is probably best addressed in this thread rather than by PM (which I did give some thought to) as then the information is available to all - but it can wait until after Easter when I can revive this thread if I still have any questions you may be able to answer…thank you again…Blessings this Holy Week…Barb:)

Thanks, I was actually able to answer what I did because I was struggling with a particular reflection on Tuesday’s readings and needed several breaks. I will not be around until at least Easter Monday, possibly Easter Wednesday. Good wishes for a Holy Easter.
 
Greetings, all.

I want to introduce myself as the author of the DoIHaveAVocation website quoted by Barb. I will be graduating with my degree in canon law in June and my diploma from the Vatican’s Congregation for Institutes of Consecrated Life and Societies of Apostolic Life in a couple months. My specialization is in consecrated life law.

That being said, I would like to make just a couple comments. First, although private vows may be made in the context of Mass, usually it would be in a very, very small setting with practically no-one present. It is a tradition within the Catholic Church and usually occurs when a clerical spiritual director witnesses the vow(s) during Mass. It is not prudent in most circumstances to hold the vows more publicly because it gives the appearance of Church approval and the idea of it being a public vow ceremony.

Second, I just could not let this pass up:
SRLAUREL said:
BarbaraTherese;3440029:
SRLAUREL;3439844:
But then to my mind to make a vow to privately to God who is the Highest Authority and then to dispense onself from that vow is a serious move also, although it does not ask seeking dispensation from a Church Authority.
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Actually, any vow made after one’s 14th year with sufficient deliberation, etc. is morally binding upon the individual. It may not be dispensed by the individual (unless the individual made a provision such as "I promise You O God to abstain from meat every Wednesday except when I determine it is more prudent not to) but by the proper Church authority. The proper authority to dispense private vows is normally the bishop and one’s pastor (or the pastor of the parish one is visiting).

These are my two cents. God bless!
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SerraSemper said:
Greetings, all.

I want to introduce myself as the author of the DoIHaveAVocation website quoted by Barb. I will be graduating with my degree in canon law in June and my diploma from the Vatican’s Congregation for Institutes of Consecrated Life and Societies of Apostolic Life in a couple months. My specialization is in consecrated life law.

That being said, I would like to make just a couple comments. First, although private vows may be made in the context of Mass, usually it would be in a very, very small setting with practically no-one present. It is a tradition within the Catholic Church and usually occurs when a clerical spiritual director witnesses the vow(s) during Mass. It is not prudent in most circumstances to hold the vows more publicly because it gives the appearance of Church approval and the idea of it being a public vow ceremony.

Second, I just could not let this pass up:
SRLAUREL;3440220:
BarbaraTherese;3440029:
Actually, any vow made after one’s 14th year with sufficient deliberation, etc. is morally binding upon the individual. It may not be dispensed by the individual (unless the individual made a provision such as "I promise You O God to abstain from meat every Wednesday except when I determine it is more prudent not to) but by the proper Church authority. The proper authority to dispense private vows is normally the bishop and one’s pastor (or the pastor of the parish one is visiting).

These are my two cents. God bless!
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Dear Serra (Semper?),
I agree with you about the appropriateness of private vows in a Mass setting. If it is done at all, it should be in a relatively small gathering and in the same kind of privacy. The significant distinction between public and private vows/consecrations should not be obscured, and unfortunately, that happens enough already in various ways. In any case, good to meet you!!
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Thank you both for the information you have posted…Easter Blessings…Barb:)
 
SRLAUREL said:
[Sister (or others), you may be able to confirm or otherwise this statement:

http://doihaveavocation.com/blog/archives/82”]http://doihaveavocation.com/blog/archives/82
Click to expand...
Quote:
One final thought. Vows can remain private even when made in a Church ceremony. Quote:
An example of this can be when a priest receives private vows of an individual during Mass.
The mere fact that a vow is made in front of other people does not make it public in the eyes of the Church. Members of any group that is not recognized in the Church as a religious or secular institute who make vows in a ceremony or Mass in their community are not to consider themselves in the consecrated state because their vows are essentially private. Hence to call themselves consecrated men or women is misleading as they are not officially recognized in the Church as belonging to the consecrated state. ]]

This is true. That vows are Public (I will use a capital P, but ecclesially there is only public or private) does not refer to whether or not the vows are made in a public setting. It refers to the fact that it is an official (public) act of the church which results in a new juridical or legal (Canonical) identity for the one Professed/consecrated. Vows are public when they constitute the person in a new and PUBLIC identity, no matter how hidden or private their life is. They receive both new rights and responsibilities according to canon and proper law (if they are in a community). While I am not sure whether it is correct to say that canonical and public are synonymous terms (or rather, I am sure they are generally not), it is the case here that a public profession IS a canonical one; this is so because an ecclesial act (an act of the Church herself) is conducted canonically.

The second part of the statement is also true, though I would try to nuance it some. The church recognizes that the term “consecration” has more than one sense or degree, I suppose one might say. An individual may consecrate themselves to God and this is a significant but not an ecclesial act in the sense I am using the term. However in response to public profession (where the PERSON consecrates herself to God in response to a call actually mediated to her BY THE CHURCH in the rite of calling forth), the Church then consecrates her PUBLICLY and in so doing initiates her into the CONSECRATED STATE. As already noted, consecration may be an act undertaken by an individual but it does not “raise” (sorry, this is the verb usually used) the person to the consecrated state; only the Church in receiving this consecration (profession) and responding with her own PRAYER OF CONSECRATION “raises” to the consecrated state. It takes both parts of the equation to accomplish this. Again, according to the Roman Rite of Profession, this is not something that is done at temporary profession, but only at perpetual or solemn profession. The prayer of consecration calls the Holy Spirit down on the person, and is missing from the rite of profession of temporary vows.

I would note there is some ambiguity is situations where people NEVER make perpetual vows, so there must be some qualifications to the general rule set out above. I cannot speak to those. According to the rite of profession, the act of consecration is accomplished or rendered definitive only at perpetual profession.

There is a significant clarification of the above comments I should make. While common use allows us to speak of a person consecrating themselves to God, the documents of Vatican II, etc retain the use of the term consecrate for an act of God alone. When speaking of the human act these same documents use dedicare or something similar. In public or canonical profession and consecration the hermit does indeed dedicate herself to God but through the mediation of the Church at solemn or perpetual profession there is a correlative prayer of consecration as well which signals the person’s consecration by God and that she is thus set apart in the consecrated state. This does not happen in private vows which are essentially a matter of dedicare rather than consecrare. Common usage will likely continue to use consecration of the individual’s act, but this results in some confusion and it is best to avoid it I think.

Sincerely,
Sister Laurel M O’Neal, erem dio
Stillsong Hermitage
Diocese of Oakland
 
Hi Sister Laurel…and thank you very much for all the time and effort you have given this thread! I am sure it will be a great reference point for many indeed because of your contribution. Thank you. God’s blessings on your vocation in every way and on you also in all things and on us all and our particular call(s) from The Lord into His vineyard wherever we are everywhere regardless, regardless… no matter state or way of life, occupation/ministry whatever, plus all the many more on the way most hourly I am sure more-politically-correct terminologies that the heavy intellectuals in our midst will impose on us:D …scuse me please, Dear Lord… Amen.

…after all if The Lord did not send us garbage collectors and no one picked up our garbage?..and sadly now our garbo trucks are all automated here, we can no longer leave out the traditional cold beers at Christmas (during our hot Aussie summer days especially) sitting on the rubbish bins. And nowadays because of the taste of the salt and the earth the way it is;) a gal can’t leave most anything not tied down anywhere…not that that even does much good…come Lord Jesus quickly please for we all really do care all of us insofar as You have granted us insight, but find it hard to admit that in the grand scheme of things we really dont know what we are doing. And probably wont until in humble self knowledge we can state without fear “I don’t know what I am doing, Dear Lord, please help me and have Mercy on me and us always in all things regardless.Amen”. …if you all know what I mean and I am sure that many of you indeed do…[sign]watch my signature …Barb is going to blog[/sign] mefinks if God is good to me, get a bit of an audience up if God is good to me and please Dear Lord, if it is Your Will, at least one book in me, please…Your Will always be done … Amen.

Woops, excuse me Sister sincerely please:o …the moderators will shift this post if it is necessary…there is a report icon at the top of every post on the far right. I am pushed for time just now…

I have read your blog for quite a while now on and off, Sister, and thank you sincerely for what you do share from important and valuable indeed education for one. You have a beautiful little hermitage it seems from the pics on your blog, and The Blessed Sacrament I noted in residence. Blest! Honoured! And yes, reserved for those canonically consecrated only - well at least I think so?

I am just still winding up as I am leaving CAF at this point and am trying not to leave any of my own threads unanswered if at all possible if I happen to come across one, as every now and then I need to return to check something or other, copy something for printing elsewhere, etc.

The Holy Spirit sometimes can write very straight indeed in very crooked lines indeed…and that little comment goes for me too…Charity!
…or perhaps can anger be compatible with Charity?..Balance! The Holy Spirit, The Divine Blancer. Amen…good question for you, Sister, as I think it is a moral theologian as your qualification or one of them…apologies my memory is not good at all:o …

Thank you once again, Sister Laurel and aurevoir…cyberspace can be a very small place indeed - do you get the roadrunner cartoon over there;) …Barb:)

http://smileys.smileycentral.com/cat/3/3_13_8.gif

.
 
I just came across this thread and seem to have noticed some confusion as to the concept of public versus private consecration. This is entirely my own view and understanding of the distinction and, hopefully, it will help.

Private (non-canonical) Consecration:] A private consecration is one in which an individual makes promises/vows that consecrate him/herself to God in very specific ways. These promises are private because they are between the individual and God. This is true whether or not the promises are made in the presence of (a small number) of witnesses. It is also true whether or not a member of the clergy (priest or bishop) officiates at a ceremony convened for the purpose of making these promises. The Church itself and as a whole doe not make any formal and public recognition of the promises made. Thus, there is no change in one’s official status or standing in the Church. Temporay vows for religious are, even though they may be witnessed by many persons, are in this category.

Public (canonical) Consecration: The individual makes promises/vows to God and to the Church. These promises may be the same as those made in private consecration. However, the Church itself and as a whole make official and public recognition and acceptance of the promises made. This official and public act of recognition and acceptance by the Church changes the individual’s official status or standing or role in the Church.

Thus, it is the Church’s official public act of “recognition and acceptance” that determines whether a consecration is private or public and not whether or not there are witnesses or a ceremony/rite presided over by a member of the clergy.

Public consecration may be desired or chosen for a variety of valid reasons. The usual ones would seem to be first and foremost, to have the added dimension and the, hopefully, effective aid of discipline that comes from a formal and official commitment – the added aspect of official accountability helps to motivate one to be more diligent and disciplined in carrying out the responsibilities imposed by the promises, helps reduce laxness. The second would be to give credence, “legitimacy” and “validity” to the state of life one is adopting through a formal and official recognition of that choice and state.

In the Sacred Heart,
Martin of Gethsemane
 
Hi Br. Martin and Welcome to CA!
Private (non-canonical) Consecration:] A private consecration is one in which an individual makes promises/vows that consecrate him/herself to God in very specific ways. These promises are private because they are between the individual and God. This is true whether or not the promises are made in the presence of (a small number) of witnesses. It is also true whether or not a member of the clergy (priest or bishop) officiates at a ceremony convened for the purpose of making these promises. The Church itself and as a whole doe not make any formal and public recognition of the promises made. Thus, there is no change in one’s official status or standing in the Church.
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This is a good explanation of what private vows are.
Temporay vows for religious are, even though they may be witnessed by many persons, are in this category.
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But this line, simply, is not true.

Religious make PUBLIC VOWS at the end of the noviciate. From the very beginning, religious vows are public vows, whether they are temporary vows -a must to begin with, according to Cannon Law- or perpetual vows -either solemn vows or simple perpetual vows.

The making of these vows and its acceptance by the Church (generally through the superior of an officially established Institute of Consecrated Life, or a Diocesan Bishop) is what makes that person a religious or consecrated person, according to the Law of the Church.

The vows are made TO GOD in the hands of the Church authority/representative, according always to their own Rule or Constitutions.

It is the same with hermits. They may make private vows -which would not change their status as lay persons- or they may make PUBLIC vows (in the hands of the bishop), whether they are temporary (initially) or perpetual. And this vows constitute the hermit as a member of the Consecrated Life of the Church.

There are also cases of forms of Consecrated Life whose rules and Constitutions establish for the members to make PRIVATE vows, but this makes them members of the Consecrate Life portion of the Church.

We have an example of this in the Daughters of Charity of Saint Vincent the Paul, a very well known “Society of Apostolic Life”. They make private vows every year for one year, and repeat it for the whole of their life. And yet, according to their Constitutions approved by the Church, they are Consecrated members of the Church -we call them “religious”, that is “nuns”, or “Sisters”. You can see more about this in their web page: filles-de-la-charite.org/en/about.aspx

Hope this helps. Peace.
 
BroMartin said:
I just came across this thread and seem to have noticed some confusion as to the concept of public versus private consecration. This is entirely my own view and understanding of the distinction and, hopefully, it will help.

Private (non-canonical) Consecration:] A private consecration is one in which an individual makes promises/vows that consecrate him/herself to God in very specific ways. These promises are private because they are between the individual and God. This is true whether or not the promises are made in the presence of (a small number) of witnesses. It is also true whether or not a member of the clergy (priest or bishop) officiates at a ceremony convened for the purpose of making these promises. The Church itself and as a whole doe not make any formal and public recognition of the promises made. Thus, there is no change in one’s official status or standing in the Church. Temporay vows for religious are, even though they may be witnessed by many persons, are in this category.

Public (canonical) Consecration: The individual makes promises/vows to God and to the Church. These promises may be the same as those made in private consecration. However, the Church itself and as a whole make official and public recognition and acceptance of the promises made. This official and public act of recognition and acceptance by the Church changes the individual’s official status or standing or role in the Church.

Thus, it is the Church’s official public act of “recognition and acceptance” that determines whether a consecration is private or public and not whether or not there are witnesses or a ceremony/rite presided over by a member of the clergy.

Public consecration may be desired or chosen for a variety of valid reasons. The usual ones would seem to be first and foremost, to have the added dimension and the, hopefully, effective aid of discipline that comes from a formal and official commitment – the added aspect of official accountability helps to motivate one to be more diligent and disciplined in carrying out the responsibilities imposed by the promises, helps reduce laxness. The second would be to give credence, “legitimacy” and “validity” to the state of life one is adopting through a formal and official recognition of that choice and state.

In the Sacred Heart,
Martin of Gethsemane
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Dear Martin,
The distinction between private and public is first of all a distinction between personal dedication (which occurs in both forms of vows) and consecration by God through the mediation of his Church. (Vatican II and post-VII documents all maintain this distinction between dedication (referring to the human action in profession) and consecration (referring to the divine action in the act of profession, etc). While we are used in common speech to hear about people consecrating themselves, in point of fact Church teaching does not speak in these terms. Human beings dedicate themselves (dedicare, mancipare, etc), God consecrates. As you note, private vows do not change the person’s standing in Law nor does one represent a new state of life lived in the name of the Church. Public vows consist in both personal dedication and consecration by God and do change the person’s state of life along with the correlative rights and responsibilities associated with public vows/consecration, including the living out of this commitment in the name of the Church.

The only valid reason for “choosing” public consecration, as far as I can see, has to do with being called to it by God, not primarily for disciplinary reasons, but because it is a different vocation than that of lay hermit, despite the similiarities (silence of solitude, prayer, penance, stricter separation from the world, etc). It, as noted, has different rights and responsibilities (not least the vow of obedience which, it seems to me, makes little sense in private vows where one has no legitimate superior), and may even be marked by a different charism than lay eremitism; (I argue that is does and that this charism is evident in the different set of expectations the church necessarily may have of this person). While the structure of public vows, etc do assist one to live out one’s commitment, one makes public profession because one is called to this and therefore, because the grace of the call (which is ecclesial) MUST be mediated ecclesially; there is no other valid reason that I can see.

As for public vows being public forms of acceptance and recognition, such profession involves acceptance and recognition but again it goes beyond this to include the more important mediation of God’s OWN call to the person, a call which is incomplete or unrealized apart from this ecclesial mediation. What is often noted as an inability to live out a vocation as fully as one feels a need to do may (but also may not) be the recognition that one is called to something more and distinct which includes the grace of the call itself. The fact is some people REQUIRE public profession because they REQUIRE the completion of a call which only comes through ecclesial mediation. Others mistake a failure of discipline for a need for external structure and support. In fact, what they may well need is 1) simply to live their lay eremitical lives with greater integrity, and or 2) a different (i.e., non-eremitical) vocation. There may be similarities phenomenologically between those who require public profession, and those who simply need to get their acts as lay hermits together in one way or another, but the reasons behind the symptoms differ and so do the calls involved.

Best regards,
 
SRLAUREL said:
My answers will duplicate some of those of Rosacarmeli, but hopefully offer some differences of perspective.
  1. An urban hermit is simply a hermit living in an urban area. Thomas Merton identified urban areas as areas of unnatural solitude, and saw the mission of the urban hermit to witness to the fact that even in such places unnatural solitude could be made true or redeemed by the grace of God, and folks there could learn what is possible when human poverty and the grace of God meet.
2)The diocese/Bishop would ask for a person who lives true solitude, a life of assiduous prayer and penance and who can maintain their greater separation from the world even in the midst of an urban reality. They would require a strong prayer life, demonstrated fidelity to this over a period of years, and a demonstrated capacity to live one’s ENTIRE life in this way. Practically they would need to be self-supporting, psychologically sound, sensitive to the needs of their community and parish and capable of having an eremitic presence there without compromising solitude. They would need to be compassionate, able to relate well to others, not misanthropists or those seeking solitude merely to carry on their own studies, activities, etc.
  1. This answer overlaps with #2 above. My own diocese looked for all of the above as well as formation, regular spiritual direction, perseverence, education (theological and spiritual).
  2. Yes, although there are limits to this.
  3. Canon 603 is universal. While local customs my come into play, it is canon 603 itself which is normative.
  4. No, or at least it is valid in it’s own sense, but NOT in the sense of canon 603. There is a difference between being consecrated to a new state of life, and making a private consecration. Public standing means the person is constituted as a public person, no matter the hiddeness of their lives. Consecration and profession under canon 603 "initiates a person into a new state of life and to juridical standing as a public person in the church. Private consecration is the gift of self, but it does not do these other things. The act of consecration occurs when the Bishop prays the prayer of consecration over the person. The person has given themselves in making their (perpetual vows) and THIS profession (consecration in the first sense) is then followed by the actual Consecration (consecration in the second sense). Note that this consecration is NOT PART of the rite of temporary profession.
  5. My own Rule of life allows me to take a course here or there if I need one for something I am studying, writing on, etc, but I know that my own Bishop would not allow me to study for two days a week, no. As for other coming to the hermitage, I am allowed to receive a limited number of spiritual direction clients, and to do a very limited amount of adult education at the parish. I also take Communion to a few people once a week. All these things must grow out of the hermit’s solitude, and not compromise it. They would be worked out with one’s Bishop, one’s spiritual director, and with one’s diocesan delegate (a quasi superior who serves the hermit and the Bishop for ordinary matters and permissions).
  6. Yes, pretty much. There is also the Order of Widows, though this has not been included in the Revised Code of Canon Law. Still, some Bishops have allowed this consecration as well, though it is VERY rare.
  7. Private vows represent the PERSON’S consecration of themself. It does NOT represent the Church’s consecration of the person to the state of consecrated life. As explained above, the consecration of canon 603 implies admission to a (public) state of life. Private consecration does not do this. Hope this helps.
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Just a note, but consecration is seen in Vatican II documents as an act of God. The act of the human person who makes vows is seen as an act of dedication. It is probably better to maintain this distinction than to use language in the way I did above. Only God can consecrate (set aside as holy), despite the widespread usage of the term to describe what human beings do with themselves. The documents of VII always maintain this distinction.
 
Via Consecrata
http://www.vatican.va/roman_curia/congregations/ccscrlife/documents/hf_jp-ii_exh_25031996_vita-consecrata_en.html
Together let us thank God for the Religious Orders and Institutes devoted to contemplation or the works of the apostolate, for Societies of Apostolic Life, for Secular Institutes and for other groups of consecrated persons, as well as for all those individuals who, in their inmost hearts, dedicate themselves to God by a special consecration.The Synod was a tangible sign of the universal extension of the consecrated life, present in the local Churches throughout the world.
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Quoting Sr. Laurel: “to describe what people do with themselves”. Nothing can be done that is good apart from the Grace of God and God who gifts that Grace. Although I have no problems with “dedication” to describe one calling and “consecration” to describe another. Both callings require the unmerited gift of God and His Grace to fulfill the call.
therealpresence.org/cgi-bin/getdefinition.pl
DEDICATION. Setting aside for sacred use. This may be a person, place, or object that in whole or in part is withdrawn from its natural and secular purpose to be more or less reserved for the worship or service of God.
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To my way of thinking “consecrated” is that term used to describe a person consecrated by The Church in an official manner and “dedicated” distinguishes from them that person who is not consecrated by The Church in an official manner, while both terms mean pretty much the same thing. They are a theological distinctions. Ideally we all travel as called by God with His Grace and The Holy Spirit as guide and support whether consecrated or dedicated. But if theologians want us to use the terms in strict defintion, then obedience is a powerful virtue.

TS
 
TiggerS said:
Quoting Sr. Laurel: “to describe what people do with themselves”. Nothing can be done that is good apart from the Grace of God and God who gifts that Grace. Although I have no problems with “dedication” to describe one calling and “consecration” to describe another. Both callings require the unmerited gift of God and His Grace to fulfill the call.
therealpresence.org/cgi-bin/getdefinition.pl

To my way of thinking “consecrated” is that term used to describe a person consecrated by The Church in an official manner and “dedicated” distinguishes from them that person who is not consecrated by The Church in an official manner, while both terms mean pretty much the same thing. They are a theological distinctions. Ideally we all travel as called by God with His Grace and The Holy Spirit as guide and support whether consecrated or dedicated. But if theologians want us to use the terms in strict defintion, then obedience is a powerful virtue.

TS
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Actually, I would argue a good deal is done without the grace of God. We see it all the time. Simply because something SEEMS pious or religious does not mean the grace of God empowered it. Some supposed “calls” are the result of ego or selfishness. Some are mere pretense and represent distortions of the real Divine call. As for the meaning of the terms I focused on they are quite different, though they complement one another: a person does not consecrate themselves, they dedicate themselves. If, in the Catholic Church, the person’s dedication is a public one (say with public vows) it (if perpetual) is accompanied by an act of consecration but this is what GOD does (though mediated by the Church with a solemn prayer of consecration), not the human being. It’s an important distinction I think. And, as you say, “consecrated” is best used to refer to someone who has entered the consecrated state through public commitment/dedication and consecration.
 
Sr Laurel - Actually, I would argue a good deal is done without the grace of God. We see it all the time. Simply because something SEEMS pious or religious does not mean the grace of God empowered it. Some supposed “calls” are the result of ego or selfishness. Some are mere pretense and represent distortions of the real Divine call.
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I agree. What I was referring to was a call from God to a dedicated life best affirmed through sound and wise, ideally holy, spiritual direction as I usually mention in posts related to private vows, apologies for my neglect. Obviously, some observed good done for all the wrong reasons is not a good at all and hence does not come from God and His Grace, The Holy Spirit. It flows from the human person for self indulgent reasons usually - perhaps there are other reasons connected to self interest and such do not have origin nor end in God, they have origin and end in the self. At the heart of all human action is motivation. “Man judges appearances, but The Lord knows the heart” (Samuel). We all have a vocation (from vocare “to call”) and God is calling us all to Himself in some particular and unique manner - not something to be taken lightly but very seriously indeed.
As for the meaning of the terms I focused on they are quite different, though they complement one another: a person does not consecrate themselves, they dedicate themselves. If, in the Catholic Church, the person’s dedication is a public one (say with public vows) it (if perpetual) is accompanied by an act of consecration but this is what GOD does (though mediated by the Church with a solemn prayer of consecration), not the human being. It’s an important distinction I think.
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The consecrated life and a vocation to it comes from God - just as the dedicated life and a vocation to it comes from God. Both are a work of God or done by God.
And, as you say, “consecrated” is best used to refer to someone who has entered the consecrated state through public commitment/dedication and consecration.
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It is a theological distinction to my mind - sort of potato/potatoe, tomato/tomatoe to my mind. A rose called anything else remains a rose and is sweet. Both vocations are a work of God and a work done by Him and all goodcomes from God and has beginning and end in God. I dont mean simply a perceived good but a real and actual good and to follow one’s call from God whatever it may be is a real and actual good and only God can sustain this good.

As I have stated in all my posts connected to private vows for example, it is best and wisest to seek and follow sound spiritual direction before embracing the vows privately. Not something to be undertaken lightly.

I would just draw attention once more to the words of Pope John Paul II of loving memory:
Via Consecrata
http://www.vatican.va/roman_curia/congregations/ccscrlife/documents/hf_jp-ii_exh_25031996_vita-consecrata_en.html
**Together let us thank God for the Religious Orders and Institutes devoted to contemplation or the works of the apostolate, for Societies of Apostolic Life, for Secular Institutes and

for other groups of consecrated persons, as well as for all those individuals who, in their inmost hearts, dedicate themselves to God by a special consecration
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**.The Synod was a tangible sign of the universal extension of the consecrated life, present in the local Churches throughout the world.
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also:
therealpresence.org/cgi-bin/getdefinition.pl

DEDICATION. Setting aside for sacred use. This may be a person, place, or object that in whole or in part is withdrawn from its natural and secular purpose to be more or less reserved for the worship or service of God.
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TS
 
I am timed out and would like to add a quick PS. Where private vows are concerned, ideally one seeks wise and sound spiritual direction re making private vows and maintains sound and regular spiritual direction throughout the life of the private vows. Private Vows can be made at Mass with the agreement of the celebrant or priest celebrating The Mass. Although the Mass might be public, the vows remain “private vows” and a theological distinction from “public vows” where the person is consecrated by The Church, The Mystical Body of Christ on earth.

TS
 
BarbaraTherese said:
Can anyone tell me please anything about consecration as a hermit…an urban hermit.


  1. *]What constitutes an urban hermit?
    *]What would be asked of a person seeking this consecration?
    *]Are there certain conditions/qualities asked and what are they?
    *]Can a local bishop set his own conditions etc.?
    *]I live in Australia - anyone informed on what may apply strictly only here in Australia if anything? Or are conditions set under Canon 603 to apply everywhere?
    *]While the consecration is canonical and by a Bishop, can it be done entirely privately?
    *]Could consecration as an urban hermit include study as a student two days weekly and some (not frequent) visitors/visiting as works of Mercy?
    *]Are there only two ways outside of religious life to be consecrated canonically and these two ways are:- The Order of Virgins or Canon 603(hermit)?
    *]If one makes vows received by a priest very privately is this regarded as a valid consecration?..if not canonical consecration which is by a Bishop.
    I am interested in the offical Church position re Nos. 8 and 9.

    Thanks in advance muchly:) …

    Blessings and regards…Barb:)
    http://smileys.smileycentral.com/cat/16/16_14_5.gif iHs
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  1. You might want to look a book such as Consider the Ravens, on contemporary hermit life. by Paul A. Fredette and Karen Karper Fredette from iUniverse, Inc. They discuss all aspects of the eremetical vocation, including spiritual, practical and juridical; hazards of the hidden life; practical recommendations for beginners in eremitical life; extensive citations from desert fathers and mothers; exploration of eremitical spirituality. They refer often to Canon 603 and experiences in the whole range of different ways that (mostly) lay hermits live, including those who vow to such a life under the diocesan bishop. Foreword by Richard Rohr, OFM.

    I found the book well grounded and very easy to read. If you are seriously considering such a life, you might also want to browse their website ravensbreadministries.com

    Hermits - almost by definition (which is also a topic that is covered, as there are so many different ways that the term is defined) - cannot all be lumped together. You may live as a hermit in a cave or in a condo; you may have a job or be totally dependent on others.

    Definitely worth looking into - even if to say that it ain’t your cup of tea.

    Pax et bonum!
 
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