about Consecrated Virginity
Canon 604 of the 1983 Code of Canon Law, which builds upon the 1970 Rite of Consecration to a Life of Virginity, describes the order of virgins as a form of consecrated life where women, through their pledge to follow Christ more closely, are consecrated to God, mystically espoused to Christ, and dedicated to the service of the Church by the diocesan bishop.
Consecrated Virginity is a vocation in the Catholic Church for women to reflect the image of the Church as the Bride of Christ (ESI 1).
What is Consecrated Virginity?
To more fully comprehend what Consecrated Virginity is, it is helpful to break down elements of the above definition.
Can. 604 §1. Similar to these forms of consecrated life is the order of virgins who, expressing the holy resolution of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are mystically betrothed to Christ, the Son of God, and are dedicated to the service of the Church.
§2. In order to observe their own resolution more faithfully and to perform by mutual assistance service to the Church in harmony with their proper state, virgins can be associated together.
Consecrated Virginity is a state of life vocation in the Catholic Church where a woman is publicly consecrated to God by her Bishop in a sacred rite and professes a propositum (holy resolution) to living a life of perpetual virginity.
The Catholic Church’s definition of Consecrated Virginity can be found in the 1983 Code of Canon Law in paragraph 604:
What does Consecrated Virginity mean?
This vocation is rooted in the Apostolic Age when Christians began freely choosing to live celibately for the sake of the Kingdom of God.
“Order of virgins”
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Women who had not yet married decided to remain virgins in order to follow Christ more closely in their lives. Over time, the Church came to publicly recognize consecrated female virginity as a state of life (ESI 2).
Paragraph 2 of Ecclesiae Sponsae Imago further explains:
In the first three centuries, large numbers of consecrated virgins underwent martyrdom in order to remain faithful to the Lord. Among these were Agatha of Catania, Lucy of Syracuse, Agnes and Cecilia of Rome, Thecla of Iconium, Apollonia of Alexandria, Restituta of Carthage, and Justa and Rufina of Seville. From that time, right up to today the memory of the virgin martyrs has remained as a striking reminder of the total gift of self that virginal consecration demands.
Consecrated virgins typically have a deep sense of connection and identification to the earliest virgins because of their unwavering commitment to Christ and their establishment of a pioneering way of life.
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.
“Expressing the holy resolution of following Christ more closely”
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- Contemplative silence: “They love contemplative silence, which creates favourable conditions for listening to the Word of God and for heart-to-heart conversation with the Bridegroom.” (ESI 29)
- Deepened understanding of Christ the Bridegroom and dialogue of prayer: “They acquire familiarity with biblical revelation, above all through lectio divina and in-depth study of the scriptures.” (ESI 29)
- Liturgical prayer: “In the liturgy they recognise the fountain of theological life and of ecclesial communion and mission. They allow their spirituality to be shaped by the celebration of the sacraments and the Liturgy of the Hours, in obedience to the rhythm of the liturgical year. In this way, other practices of prayer, the ascetic path and their whole existence will find unity and direction.” (ESI 30)
- Liturgical year: “For consecrated virgins, the liturgical year is the “educative path” travelled together with others towards an encounter with Christ the Bridegroom. They have confidence, therefore, in the Church’s teaching to guide their deeper understanding, celebration and assimilation of the mysteries of Christ.” (ESI 31)
- Daily Mass: “They place the Eucharist at the centre of their existence. It is the sacrament of the spousal covenant from which flows the grace of their consecration. Called to live in intimacy with the Lord, identifying with him and conforming to him, sharing in the celebration of the Eucharist where possible every day, they receive the Bread of life from the table of the Word of God and the Body of Christ.” (ESI 32)
- Adoration: “They express the love of the Church as Bride for the Eucharist also in the prayer of adoration of the Eucharistic Body of the Lord, and from him they draw effective charity towards the members of his mystical Body.” (ESI 32)
Liturgy of the Hours: “With daily fidelity to the Divine Office, which they received as a gift and have taken on as a duty in the rite of consecration, they extend through time the memory of salvation and allow the extraordinary abundance of the paschal mystery to flow and spread through every hour of their life. Celebrating the Liturgy of the Hours, in particular Morning and Evening Prayer, they let the sentiments of Christ echo through them, absorbing them. They unite their voices to those of the entire Church, presenting to the Father the often unconscious cries of joy and sorrow that rise from humanity and from the whole of creation.” (ESI 34)
Retreats, the spiritual exercises, other prayer and practices in the Church’s tradition: “To deepen and rekindle their relationship with the Lord Jesus, they reserve appropriate times for retreats and the spiritual exercises. They take advantage of forms and methods of prayer that belong to the Church’s tradition, including pious practices and other expressions of popular piety.” (ESI 35)
Devotion to the Virgin Mary: “They cultivate a devotion to the Virgin Mary that is full of affection and filial trust. She is the « teacher of virginity », model and patron of every consecrated life, from whom they daily learn to glorify the Lord.” (ESI 35)
Personal prayer:
- To guide their choices, peacefully accept sacrifices, combat temptation, and humbly accept fraternal correction: “Moved by a desire to respond to the Bridegroom’s love with a love that grows in purity and generosity, they draw from prayer the inspiration for their choices. They exercise constant vigilance over their own behaviour and attitudes, accepting peacefully the sacrifices that daily life imposes on them. They struggle against temptations, thoughts, suggestions and options that lead to evil. They learn to receive the assistance of fraternal correction with humility.” (ESI 36)
- For the intentions of others: “They bring to prayer the needs of the Diocese and, in particular, the intentions of the Bishop.” (ESI 43) / “They maintain a close bond with their deceased sisters (i.e., all the consecrated women in the Diocese) through prayer, treasuring the memory of their witness of love and fidelity to the Lord.” (ESI 44) / Pray for consecrated virgins in other Dioceses (ESI 55) / Communal prayer with and for candidates in the formation program (ESI 112)
The 1970 Prænotanda to the Rite of Consecration to a Life of Virginity states the following principal duties of those consecrated:
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 (Praenotanda to the Rite of Consecration 2).
Unlike religious sisters who profess vows of poverty, chastity, and obedience, the consecrated virgin instead professes a “sanctum propositum (holy resolution) to remain in virginity for her whole life, for the love of Christ” (ESI 3). The consecrated virgin still embraces the spirit of the evangelical counsels in her life, but she does not vow them as other forms of consecrated life do.
Each consecrated virgin has unique charisms and ways of relating to the Lord that the Church prudently encourages her to live out in her particular vocation. The Church’s wisdom recommends that the consecrated virgin be spiritually accompanied by another advanced guide and that she consult her diocesan Bishop on more significant decisions in her life (ESI 27-28).
“For consecrated women, prayer is a necessity of love, to « contemplate the beauty of the one who loves them », and of communion with the Beloved and the world in which they are inserted” (ESI 29).
Ecclesiae Sponsae Imago 29-36 advises prayer and penance in the consecrated virgin’s life should consist of the following:
The Church makes it clear that the diocesan bishop is indispensable in the process of a consecrated virgin’s vocational discernment, formation, consecration, and vocation thereafter.
“The diocesan bishop”
- “In continuity with the path of vocational discernment leading to admission to consecration, in an attitude of filial obedience consecrated women consult the diocesan Bishop for guidance about more important aspects of their plan of life, and they confirm their decisions with him.” (ESI 28).
- “They pay constant attention to the magisterium of the diocesan Bishop and they respond to his pastoral decisions, accepting them responsibly, with intelligence and creativity” (ESI 43).
- “They bring to prayer the needs of the Diocese and, in particular, the intentions of the Bishop” (ESI 43).
History has shown this to be the case since the first consecrations were able to be recorded. Ecclesiae Sponsae Imago states:
From the IV century, entry into the Ordo virginum took place through a solemn liturgical rite presided over by the diocesan bishop. In the heart of the community gathered for the Eucharistic celebration, the woman expressed her sanctum propositum (holy resolution) to remain in virginity for her whole life, for the love of Christ. The Bishop then pronounced the consecratory prayer. As affirmed already in the writings of Ambrose of Milan and subsequently, starting from the most ancient liturgical sources, the nuptial symbolism of the rite was displayed particularly by the bestowal of the veil on the virgin by the Bishop, a gesture that corresponded to the velatio (placing of the marriage veil) that took place during the marriage celebration. (ESI 3)
In recent times with the resurgence of this vocation, the Church has “contributed to a clarification of the ecclesial position of the Ordo virginum among the other forms of consecrated life, emphasizing the special link that has been established between consecrated virgins and the particular and universal Church… [and] therefore underlined the need for the diocesan Bishop and his presbyterate to pay special attention to consecrated virgins… because these virgins are consecrated to God at his hands and are entrusted to his pastoral care” (ESI 7).
Ecclesiae Sponsae Imago further states: “As the one responsible for admission to consecration, the diocesan Bishop oversees the collection of information about each candidate, establishes the ways in which a suitable course of formation is carried out and finalizes the vocational discernment. With the celebration of consecration, the Bishop presents the consecrated women to the ecclesial community as a sign of the Church as the Bride of Christ.” (ESI 47).
There is also an ongoing, regular pastoral dialogue between the father of the diocese and his spiritual daughters that begins immediately before the consecration, as mentioned in paragraph 2 of the Introduction to the Rite of Consecration.
The consecration of a virgin sets her apart as “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.
“Consecrated to God… according to the approved liturgical rite"
The Mass then proceeds to the Liturgy of the Eucharist (Chapter I of the Rite of Consecration, 32-35).
The Solemn Blessing concludes the Mass and consecration (Chapter I of the Rite of Consecration, 36-38).
“After the celebration has taken place it will be documented with an entry in the register of the Ordo virginum, adding the personal signature of the celebrating minister, the consecrated woman herself and two witnesses. This register is ordinarily safeguarded in the diocesan curia. A certificate of the event will be issued to the consecrated woman. It is also appropriate for the Bishop to make arrangements to inform the competent parish priest about the consecration so that it can be annotated in the baptismal register.” (ESI 107).
I am espoused to him whom the angels serve; sun and moon stand in wonder at his glory.
(Chapter I of the Rite of Consecration, 29)
The insignia of consecration are presented to the newly consecrated virgin to symbolize a spiritual dedication. The three insignia are the veil, the ring, and the book of the Liturgy of the Hours (Chapter I of the Rite of Consecration, 25-28)
The consecrated virgin then sings the following words originally proclaimed by Saint Agnes:
Loving Father,
chaste bodies are your temple;
you delight in sinless hearts.
Our nature was corrupted
when the devil deceived our first parents,
but you have restored it in Christ.
He is your Word, through whom all things were made.
He has made our nature whole again,
and made it possible for mortal people to reflect the life of Angels.
Lord,
look with favor on your handmaids.
They place in your hands their resolve to live in chastity.
You prompt them in this, their intention;
now they give you their hearts.
[Only you can kindle this flame of love, and feed its brightness,
giving strength and perseverance to our will.
Without you our flesh is weak,
bound by the law of nature,
free with false freedom,
imprisoned by habit,
softened by the spirit of the age.]
You have poured out your grace upon all peoples.
You have adopted as heirs of the new covenant
sons and daughters from every nation under heaven,
countless as the stars.
Your children are born, not of human birth,
nor of man’s desire,
but of your Spirit.
Among your many gifts
you give to some the grace of virginity.
Yet the honor of marriage is in no way lessened.
As it was in the beginning,
your first blessing still remains upon this holy union.
Yet your loving wisdom chooses those
who make sacrifice of marriage for the sake of the love of which it is the sign.
They renounce the joys of human marriage,
but cherish all that it foreshadows.
[Those who choose chastity have looked upon the face of Christ,
its origin and inspiration.
They give themselves wholly to Christ,
the Son of the ever-virgin Mary,
and the heavenly Bridegroom of those
who in his honor dedicate themselves to lasting virginity.]
Lord, protect those who seek your help.
They desire to be strengthened by your blessing and consecration.
Defend them from the cunning and deceit of the enemy.
Keep them vigilant and on their guard;
may nothing tarnish the glory of perfect virginity,
or the vocation of purity
which is shared by those who are married.
Through the gift of your Spirit, Lord,
give them modesty with right judgment,
kindness with true wisdom,
gentleness with strength of character,
freedom with the grace of chastity.
Give them the warmth of love,
to love you above all others.
Make their lives deserve our praise,
without seeking to be praised.
May they give you glory
by holiness of action and purity of heart.
May they love you and fear you;
may they love you and serve you.
Be yourself their glory, their joy, their whole desire.
Be their comfort in sorrow,
their wisdom in perplexity,
their protection in the midst of injustice,
their patience in adversity,
their riches in poverty,
their food in fasting,
their remedy in time of sickness.
They have chosen you above all things;
may they find all things in possessing you.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.
Amen.
(Chapter I of the Rite of Consecration, 24)
"In the rite of consecration the Church reveals its love of virginity, begs God’s grace on those who are consecrated, and prays with fervor for an outpouring of the Holy Spirit“ (Introduction to the Rite of Consecration, 1).
In this ancient rite that combines elements of the Rite of Ordination and the Rite of Marriage, the woman professes her propositum to live a life of perpetual virginity and passively receives the consecration at the hands of the Bishop.
The candidate to be consecrated typically wears a wedding dress and the priests and bishop are instructed to wear white vestments to the rite that takes place in a Mass (Chapter I to the Rite of Consecration, 10). She also carries a lamp or candle to symbolize her readiness to meet the Bridegroom as in the Parable of the Ten Virgins (Chapter I of the Rite of Consecration, 13).
The faithful are encouraged to attend the consecration, which should take place in the cathedral (Chapter I of the Rite of Consecration, 3-6). “In the preparation and celebration of the rite, care is to be taken to introduce the assembly to the nuptial mystery of Christ and the Church that is to be celebrated, through the dignity and restraint of the gestures, hymns and recommended symbols.” (ESI 106).
As the Mass begins, two women - either themselves consecrated or chosen from the laity - accompany the candidate to the altar where she will receive her Bridegroom and lay her life down in return to Him (Chapter I of the Rite of Consecration, 9-10).
The Liturgy of the Word occurs first (Chapter I of the Rite of Consecration, 12). The candidate to be consecrated chooses the readings from a list that includes many references to vocation and brideship (Chapter III of the Rite of Consecration, 81-137).
Then the Calling of the Candidates takes place and the Bishop gives a Homily “on the gift of virginity and its role in the sanctification of those called to virginity and the welfare of the whole Church” (Chapter I of the Rite of Consecration, 13-16).
The next part of the rite is the examination in which the Bishop asks the candidates about their willingness to persevere in their intention and to receive the consecration (Chapter I of the Rite of Consecration, 17).
The Litany of Supplication follows. This prayer is offered to God the Father and the intercession of the Virgin Mary and all the Saints is invoked while everyone kneels, except the candidate who prostrates herself at the altar (Chapter I of the Rite of Consecration, 18-21).
The renewal of the intention of chastity then occurs where the candidate offers herself to God at the hands of the Bishop (Chapter I of the Rite of Consecration, 22-23).
Next, the Solemn Blessing or consecration by which the Church asks the heavenly Father to pour out the gifts of the Holy Spirit on the candidate takes place as the Bishop extends his hands over her as she kneels and sings or says the prayer of consecration:
Consecrated virgins are brides of Christ the Divine Bridegroom.
“Mystically betrothed to Christ”
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Their bridal charism and identification is expressed in many visible ways during the Rite of Consecration and continues to be revealed in the life of the consecrated virgin following her consecration.
Ecclesiae Sponsae Imago states: “In the women who embraced this vocation and responded to it with a decision to persevere in life-long virginity, the Fathers of the Church saw a reflection of the image of the Church as the Bride, totally dedicated to her Bridegroom: thus they refer to them as sponsae Christi (brides of Christ), Christo dicatae (dedicated to Christ), Christo maritatae (married to Christ), Deo nuptae (brides of God). In the living body of the Church, they comprised an institutionalized coetus (group), identified by the name of the Ordo virginum (Order of virgins)” (ESI 2).
While consecrated virgins themselves are brides of Christ, they also image the Church as Bride to the entire Church.
In the charism of virginity, the consecrated virgin’s spirituality is lived out in the three identities of virgin, bride, and mother.
The suggested text for the Bishop’s homily in the Ritual Mass for the Consecration of Virgins reads: “By [Christ’s] whole life, and especially by his labors, his preaching, and, above all, by his Paschal Mystery, he brought Church into being. He desired it to be a virgin, a bride, and a mother: a virgin, his to keep the faith whole and entire; a bride, to be one with him forever; and a mother, to raise up the family of the Church (Chapter I of the Rite of Consecration, 16).
Here Ecclesiae Sponsae Imago provides an excellent explanation of these three spiritual identities and realities found in the consecrated virgin:
22 As in the most ancient ecclesial tradition, the spiritual appearance of consecrated women belonging to the Ordo virginum is distinguished by its foundation in the particular Church gathered around the Bishop as the pastor. This feature is portrayed especially in the rite of consecration, in which the primary reference is the model of the Church: a virgin, for the integrity of the faith; a spouse, for the indissoluble union with Christ; and a mother, for the multitude of children born into the life of grace.
Virginity, the married state and motherhood are three perspectives that facilitate the description of the spiritual experience of consecrated virgins. They do not refer to juxtaposed or aggregated characteristics, but to spiritual energies that validate each other. They are inscribed in the fundamental coordinates of baptismal life, through which consecrated women are daughters of the Church and sisters connected to all men and women by the bonds of fraternity.
23 The virginity of consecrated women has its foundation and meaning in the faith of the Church. Indeed it is lived in the light of Christ and for love of him, and refers to the integral acceptance, without limitation or compromise, of the Trinitarian revelation that is fulfilled definitively in him. In virginity they express their total trust in the Lord Jesus, which reaches the person at the heart of her humanity, in her original solitude, just where the image and likeness of God is indelibly imprinted and where, despite every fall and wound of sin, life can be renewed in accordance with the Spirit. The charism of virginity, accepted by the woman and confirmed by the Church through consecration, is a gift that derives from the Father, by means of the Son, in the Spirit. This gift safeguards, purifies, heals and increases the capacity of the person to love. It draws back into unity every fragment of her history and the various dimensions of her humanity – spirit, soul and body –, so that she might be able to respond to this grace with the undivided, free and joyful commitment of her own existence.
24 Thus Christian virginity is an experience of spousal union, intimate, exclusive and indissoluble, with the divine bridegroom, who has given himself to humanity without reserve and forever, thus acquiring a holy people, the Church. Inscribed in the human creature as a capacity to live in communion within the difference between man and woman, for consecrated virginity the spousal experience is one of transcendence and the surprising humility of God. Consecration takes place through the pact of covenant and fidelity that unites the virgin to the Lord in a mystical marriage, deepening and enlarging her sharing in his mind and her conformation to his desire to love.
25. The spousal union thus reveals its generative capacity, manifesting the abundance of divine grace. In imitation of the Church, whose daughters they are, consecrated virgins open themselves to the gift of spiritual maternity, becoming co-operators with the Spirit. Spiritual maternity is the gift of fruitful and hospitable interiority, that in relationships with others is a caring and courageous guardian of human dignity. It is an educative wisdom that seeks to offer favourable conditions for an encounter with God, and introduces and accompanies the journey along the paths of the Spirit (ESI 22-25).
The Virgin of virgins, the Virgin Mary, best embodies these three identities of virgin, bride, and mother and should be the model for all consecrated virgins:
“The most splendid and harmonious integration of virginity, marriage and maternity is realized in the person of the Virgin Mary, the first fruits of humanity renewed in Christ. She is the perfect icon of the Church as mystery of communion, the woman in whom is already fulfilled the destiny of glory to which all humanity is called, and « mother of the living Gospel ». In the Kecharitoméne – she who has been filled with grace (Lk 1:28) – the Church has always recognised the Virgo virginum (Virgin of virgins), the unsurpassable prototype of consecrated virginity. Thus Mary is the mother, sister and teacher of consecrated virgins. In her, consecrated women find the model of attitudes of the heart: in listening to and welcoming the Word of God (Lk 8:21); in an active search for his will; in advancing on her pilgrimage of faith (Jn 2:1-5), « towards a destiny of service and fruitfulness »; in her total, free availability to carry out God’s plan, « the contemplative of the mystery of God in our world, in human history and in the daily lives » of one and all; in her virginal maternity (Lk 1:38); in her capacity to be « the woman of prayer and work in Nazareth, […] our Lady of alacrity, who sets out from her town “without delay” (Lk 1:39) »; in standing at the foot of the cross, hoping against hope (Jn 19:25), and in her care of the infant Church (Acts 1:14) (ESI 26).
Consecrated virgins living in the world aim to serve the Church according to their personal charisms and God’s unique Will for their lives.
“Dedicated to the service of the Church”
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Their lives are not lived for themselves alone, but at the service of others. Just as Christ and His apostles served those around them, the consecrated virgin seeks out where the Lord is calling her to serve her local church.
Ecclesiae Sponsae Imago discusses this service in paragraphs 27 & 28:
27. Consecrated women find in the Gospel an inexhaustible source of the joy that gives meaning to their life, direction to their path and their fundamental rule. Setting out to follow Christ, they embrace his chaste, poor and obedient way of life, and dedicate themselves to prayer, penance, the works of mercy and the apostolate, each one according to her own charisms.
In the Ordo virginum the vocation to virginity is harmonised with the charisms that give a concrete form to the witness and ecclesial service of each consecrated woman. These gifts – differing sensibilities, spiritual intuitions, plans and lifestyles – are thus brought to maturity within her, as an expression of her total and full dedication to the Lord.
28. So that personal charisms can be recognised, accepted and lived in their authenticity, consecrated women let themselves be accompanied and supported by the Church in the ongoing exercise of humble discernment, in order to understand what the will of God might be for their lives (Rm 12:2). This involves interpreting intelligently and with evangelical wisdom the spiritual experience of each consecrated woman, keeping in mind her life history and situating her in the concrete ecclesial and social context in which she lives.
From among the assistance the Church recommends for discernment, consecrated women should not overlook spiritual accompaniment. Sincere, responsive adult dialogue with a prudent, experienced person who practices this ministry, offers each one valuable opportunities to deepen, review, confirm and to suggest suitable means for growth in her response to the Lord who calls her to holiness and to personal integration.
In continuity with the path of vocational discernment leading to admission to consecration, in an attitude of filial obedience consecrated women consult the diocesan Bishop for guidance about more important aspects of their plan of life, and they confirm their decisions with him.
Consecrated virgins are given permission to associate together for community, education, and service.
“Virgins can be associated together”
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Ecclesia Sponsae Imago shares more about associations in paragraphs 65 & 66:
65. To more faithfully fulfill their propositum and provide mutual assistance in carrying out the service to the Church in a way that befits their state, consecrated women can form associations and ask the competent ecclesial authority for canonical recognition of the statutes, and potentially, approval of the association.
The establishment of an association, or joining an association already established, is exclusively a free and voluntary choice for each one of the consecrated women who choose to accept its objectives and its statutes. The departure of a consecrated woman from the association does not negatively affect her belonging to the Ordo virginum.
66. The consecrated virgins who desire it can freely decide to live in the same house. This option, responsibly chosen for mutual assistance, for sharing life at the spiritual, pastoral or financial level, expresses the free decision of each of the consecrated virgins. It does not derive directly from consecration or from belonging to an association, unless its statutes prescribe common life as a constitutive element of the association itself.
The largest association in the United States is the United States Association of Consecrated Virgins (USACV).
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Explore the roots of Consecrated Virginity. The origins are deeply rooted in Sacred Scripture.