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Hermits
Dedicated
References according to the canon law art. 603,
Information on Laure or Colony of hermits
The criterias to become dedicated hermit
1. The definition
2.La nature of life érémitique
3.La canonical recognition
4.De life érémitique
The
definition
Life érémitique or anachorétique
Life érémitique is a life led to the desert, it is also
called anachorétIque, because it is lived in the solitude;
it designates a very retired life of the world, led by an
only monk, a hermit, thus.
The cannon 603, that calls life érémitique, must be considered
like a new fact, of which one can only be delighted. The
only and lone hermits never received in the church, of clean
law that defined their state of life. A law gives itself
for people group, no for individual people.
This position was not the one of the Commission. Fortunately!
Living alone, the hermits train in Church people class and
are always today more numerous.
They carry an important testimony:
the testimony of their prayer and their contemplation, the
one the penitence, the silence and the solitude
. While considering life érémitique, the Code sees there,
what it was, the origin and the model of the religious life
dedicated. Life cénobitique has, as origin, of the hermits
who grouped themselves to get a regular direction of a spiritual
master, of a Father-Abbé, recognized for his/her/its experience.
These monks became cénobites; later, from the monasteries,
institute themselves the Convents of brothers that will
devote himself in the Suvreses of charity, to the predication
and to the ministerial ministries.
The begging Orders will replace the monks thus for the same
reason as the numerous religious institutes of more recent
foundation that allowed the monastic life to recover his/her/its
first devotion in the silence and the solitude and to live
a regular life & laquo inter saepta monasterii», between
the limits of the monastery, as says the Council (PC no
9a).
Life érémitique is therefore at the origin of the communal
religious life, even apostolic. The fact is to underline
today where one notes, in the religious institutes of men
as women, a reduction, otherwise an actual loss, of the
essential securities that are the silence, the solitude,
the prayer, the austerity of life, the usual penitences
to this kind of life, all elements that are clean to their
charisma of foundation.
The cannon 603 contains two paragraphs:
The first establishes the spiritual securities of life érémitique;
the second puts the foreseen canonical requirements so that
un(e) hermit is recognized such by the right of the church.
This first paragraph remains very important for his/her/its
doctrinal value that concerns the whole dedicated life and
as we said it, more particularly life dedicated nun.
The nature of life érémitique
Life érémitique is of oneself lone, it doesn't constitute
an institute of life dedicated; it is and remain a venerable
institution that is at the origin of the monastic and religious
life in the church. All Christian named by God to this kind
of life can make itself hermit, provided that he/it can
discern the divine will on his/her/its life and can help
there by competent people.
The Council Vatican II made allusion discreetly to this
kind of life and it to a Father's express demand conciliar
In Aula. The Council Vatican II could not ignore this demand,
discreetly expressed in the Constitution & laquoLumen
gentium», no. 43a and in the decree "Perfectae carutatis",
no.1b. It is strange that one didn't make there expressively
"Ad allusion in the decree gentes", no. 13d, especially
as this kind of life is not unknown in the religions non
Christians. Maybe one can see an allusion implicitly to
this kind of life and to adapt it to the authentically religious
traditions of the peoples that they evangelize (AG no.40b).
The code enumerates the essential elements of life temperately
érémitique: these are:
a stricter withdrawal of the world, the silence of solitude,
the prayer and the penitence regular, the consecration of
life to God, dedicated life to the divine praise and to
the salute of the world. It is necessary for us to analyze
each of these elements.
A stricter withdrawal of the world: this withdrawal is said
stricter than the one of the monastic life and all religious
life. He/it is even stricter than the one of the Charterhouse,
that lives such a life anachorétique in even monastery.
Not without reason, the Carthusians name today of preference
their life as counterpart to life érémitique. It is the
whole Cartesian wisdom that to unite the elements of life
in the desert to the monastic stability and to one brotherly
life that assures, in communion and cohabitation, the silence
of solitude required by their charisma. Saint Bruno retired
like hermit in the desert of Charterhouse and if one says
his/her/its Order & laquomonastique», it is necessary
to hear it in his/her/its plenary sense of order érémitique.
A lot of hermits follow a clean, more personal way, that
leads them to a more complete withdrawal of the world that
is going as far as being practically total in some situations
however.
The talking Code of a stricter withdrawal" suggests a comparison
with the monastic life: the monks, today, enjoy indeed in
their abbeys and monasteries of a withdrawal of the world
less strict, less absolute.
The silence of solitude: the expression is Cartesian.
She/it has been taken in the cannon 603; she/it says more
that silence of solitude, she/it unites these securities.
To say truly, the silence of solitude is not the external
silence of the solitude, of the desert. He/it is more; he/it
is this silence that God's solitude that is fullness of
life and love supposes; it means the effort of one life
that aims to this union to God, who makes lone in God the
one that makes itself silent in this divine solitude. This
silence of solitude requires the silence of the place on
the other hand, of the setting, of the site, all as the
solitude encourages and maintains this silence while moving
away what can disturb it, all those that don't follow this
lone life way.
To live a life serious érémitique, it is necessary to search
for and to require this solitude of the place and life,
where a real and deep silence is possible and can be maintained
and deepened, far from the urban dwellings at the seaside,
on an island, in mountain or in forest
The regular prayer:
The Code speaks of prayer, general term that covers the
mental prayer as much that vocal; it doesn't apply to explain
the "Dei scala", this scale that leads to God from the reading
of the Writings, Lectio Divina, that is the subject of the
meditation, as "rumination"; this rumination of the Speech,
that permits a deepening of the truth revealed, feeds the
prayer that, little by little simplify itself in attention
of the cSur and become contemplation in the adherence to
God, the abandonment to his/her/its will, and permits to
be all only God's, as clean attitude of this life that is
continual research of God.
Regular prayer, in this context, means a prayer that becomes
a state of life according to the received grace.
This assiduity of the prayer is, indeed, various according
to the personal vocation. The clerks will remain obligated
to the recitation of the divine office; the other don't
follow this way; some are attracted by a simpler prayer
that, from day to day, makes itself more intense while simplifying
itself/themselves and takes shapes litaniques of brief invocations,
repeated in a rhythmic and adapted manner to a silence that
makes itself deeper as adherence always stronger to God.
The regular penitence: as the prayer, the penitence makes
itself attentive, usual.
The Code sees a specific feature of life there érémitique;
that says penitence says conversion, attention to God. It
is first of all, for the hermit, the solitude of the place,
the silence of life, the stability in this world of life.
Determining this requirement, the code assures the seriousness
of the lone life. The hermits didn't always observe this
constancy; some, gyrovagues was always in quest of a better
solitude, of a more competent adviser, of a calmer situation!
The austerity of life always comes from a prayer that wants
to be more continual, more faithful, more attentive to God.
Besides, the prolonged prayer, more fruitful for the church,
knows the temptations and diabolic vexations that the tradition
of the Fathers of the desert signalled like clean to this
state of life and that suppose a fight to all; it makes
it to a new title, the one of his/her/its vocation, it makes
it for God's honor, the edification or the construction
of the church, the salute of the world.
What joins the finalities defined to the cannon 603. SS1.
He/it searches for the perfection of the charity thus in
the service of God's kingdom; all his/her/its life is vowed
him, and becomes thus in Church a luminous sign that announces
since here below the celestial glory. To a major title,
the hermit achieves his/her/its vocation of life dedicated
and it in a public way, approved by the church and evidence
for all those that see it living in silence of solitude.
A sacred tie confirms the observance of the three advice.This
tie can be a vSu or all other sacred tie, that means a reinforced
promise or no by an oath.
He/it can also make himself/itself by public declaration,
to the manner of the "propositum sanctum" of the virgins
dedicated whose cannon 604 speaks, ss1. Let's note a promise
once more than doesn't make itself directly to God of whom
would make a vSu of it but that she/it makes herself/itself
"carry Deum", because of God who calls and give grace of
vocation, fidelity and constancy.
The "protositum sanctum" can be, as public declaration,
a true sacred tie. He/it makes himself/itself before God
and before the church and express a firm will to follow
besides near the Christ and to imitate it more faithfully
in the lone life. He/it will make reference besides to the
law of life of which by the Code and that, approved by the
responsible bishop, will enter in more of details.
This formula of profession érémitique will be able to
conceive itself of the following way:
To the praise of the a lot of Saint Trinidad and for the
salute of the world, in answer to God's call, I dedicate
myself to Him entire in the silence of solitude and the
complete withdrawal of the world. In order to live this
consecration faithfully to God, I promise Him (I intend)
to live in poverty, chastity and obedience evangelical a
life of prayer and universal charity. The all according
to what is expressed in my law of life:
I make profession of it between the hands of...
Bishop of this diocese de70;le70;du month of... Of the grace
1970 year; in the church of 70;.... to 70;....
What God wants to accept my offering and to give me the
grace to remain there faithful until the mort.Si one doesn't
make vSu, can one say "I promise before God and his/her/its
saints"; if one makes a holy subject, one to say "I intend".
What shape of obligation to prefer? The "sanctum propositum"
has the advantage to be an answer God's without having the
obligations clean to the vSu, obligations that are often
object of doubt or concern, however especially as the vSu
includes, in addition to matter to observe, a supplementary
obligation because of the virtue of religion. One will prefer
the "holy subject" to a simple promise; one doesn't see
a reason besides confirming this promise by an oath that
also drags him of the religion obligations.
The nature of life
The law of life takes for the hermit a major importance
because it situates and adjust his/her/its life and his/her/its
various obligations. She/it will be written by the hermit
and must be approved by the bishop who receives his/her/its
profession of life érémitique. The bishop will surround
himself/itself with advisers capable to judge the value
of this life law; he will make call, so possible, to a hermit
having a long lone life experience. It would be indeed imprudent
to act alone in this matter and a dialogue with the hermit
who asks for his/her/its approval is required obvious.
What to determine in the law of life?
This law is a program of life "ratio vivendi" says the Code;
in addition to the already recalled spiritual elements,
this program will establish the stability in the hermitage,
instead chosen like more capable to this kind of life; it
is necessary to avoid all instability indeed. Several hermits,
were gyrovagues, unruly, lazy, as far as making scandal.
Of where a certain reserve of the church for this kind of
life, in spite of his/her/its spiritual value and his/her/its
testimony imports.
The law of life will determine how the hermit intends to
provide to his/her/its interview, by work, if he is capable,
or throughout other means of it, as he is the intentions
of Mass and prayer. Work will be of preference manual; it
will permit a necessary détente, while encouraging the union
to God in the continual prayer. Some works of painting,
of ceramics, of sculpture (religious objects, icons, statuary,
rosaries or another one objects of cult) can facilitate
the prayer. More difficult are the works of translation,
of transcription, because are hollowing to reject all religious
or too critical or controversial texts.
As for the evangelical advice, a determination prudent of
their matter, adapted to life érémitique, is important for
the peace of the soul and the progress in God's ways. If
there is vSu, it is necessary to specify the obligations
that he/it is right to restrict to the minimum besides clearly
of it. All the size of the advice cannot be matter of vSu.
What doesn't prevent to give to the evangelical advice all
measurements that they include in the various aspects this
life érémitique. It will be necessary to make the distinction
between fundamental norms and concrete applications that,
with the experience, modified, either with the bishop's
agreement, either with the authorization by the bishop.
The chastity is not only chastity of the body but also of
the cSur and the mind, chastity of the unique love of the
Lord and the other in It. The hermit's fence will be a protection
to establish the silence should be protected against all
communication medium can disturb it. The chastity will be
a continual union God's; it will be sustained by the prayer
and the penitence as expression of an unique and always
increasing love.
Poverty is above all the abandonment of all to be only
God's; it is lived with the Christ who received everything
of the Father and handed him everything, to make his/her/its
will until the death on the cross and the resurrection in
glory. This poverty expresses itself and maintains itself
by the prayer that becomes a "Amen" to the Father of the
Christ Jésus and asks itself in the strength of the mind.
This established, one will determine the concrete way to
live the evangelical poverty while giving up all property
or at least to all use free of personal property; these
goods, acquirement either anticipated hereditarily, can
receive their final destination by will; their use and the
disposition of possible income will be determined by the
law of life, one won't allow a hermit to use some to make
alms; it would risk to disturb his/her/its solitude and
to make lose him the silence and the peace.
As for the obedience, she/it is also before all obedience
God's in the whole life, in the prayer, the penitence, the
solitude and the silence. This obedience achieves itself
while resisting the temptations clean to this lone life
of prayer and austerity and while keeping, while increasing
possible so, the external solitude and the silence that
contacts must not disturb with the family, the friends,
the knowledge and people that possibly would ask for advice
and spiritual direction. An abundant correspondence would
risk to destroy the silence asked by God.
The law of life will foresee some interventions of the bishop
that can, for the a lot of hermit and the seriousness of
his/her/its vocation, to impose him some precepts, in the
name of the obedience, according to the vSu or all other
sacred tie,. He/it will intervene in serious matter as he/it
is the stability, the solitude, the silence, the austerity
of life, the regularity of the prayer life, and all excess
concerning communications with the outside. This at the
risk of seeing itself/themselves refusing the canonical
approval of his/her/its life érémitique the right of stay
in the diocese.
As for the prayer, a certain rhythm of prayer can be foreseen
in the hermit's life.
To this topic a big suppleness is demanded. The liturgy
of the obligatory hours for the clerks, can adjust the timetable
of the day and the night indeed; the hermit can oblige himself/itself
to recite or to sing all or a part of the divine office.
Some clerks préfèreront sometimes to hold itself/themselves
of it to the recitation of the important hours; Laudes and
vespers, as there adding complies, this to encourage a prayer
more simple, more contemplative.
Another element can rhythmize this lone life: these are
the intended times the meditation, the recitation of the
rosary, to the one of some litanies, at stationary hours.
All it, anticipated with wisdom and prudence, cannot be
a collar but must become, in the only and regular application
at a time, a structure of life that can sustain the essential:
to live for only God in the fullness of his/her/its eternal
silence and his/her/its solitude of love.
If one compares the cannon 603 to the one of the project,
colons are to note:
The first paragraph takes the doctrine expressed to the
cannon 94 of the project and underline his/her/its doctrinal
value thus;
the second paragraph restricted the canonical recognition
possibility today reserved to the diocesan bishop; it is
necessary for us to say the reason of this restriction.
Finally it will be necessary for us to speak of "laures"
of hermits, their utility, their difficulties and their
viability
In the project of 1977, one foresaw the hermit's public
recognition some
The nature of life érémitique
Church, if the profession of life érémitique made itself
between the hands of a religious superior, superior of
monastery - abbot or prior or between the hands of a person
responsible of a Third Order. What lacked neither wisdom
nor discretion. An abbot, seen his/her/its experience,
can be of good advice; a superior of a religious order
can have in his/her/its tradition of the elements of non
negligible érémitisme; wonder to the Franciscan tradition
and the personal experience of François saint.
Today, the right to recognize a hermit publicly is reserved
by the Code to the bishop where lives the hermit and it
is between his/her/its hands that this one must make profession
of the evangelical advice according to his/her/its law
of life, approved previously by the bishop who receives
it in his/her/its diocese.
This profession of life érémitique, if she/it supposed
the three vSux, brought closer the hermit of the religious;
but contrary to the project of 1977, the hermit can also
bind by other ties that the vSux, to know by promise,
reinforced or no of an oath, by a" propositum", declaration
similar to the one that makes the dedicated virgins, or
all other shape of valid engagement.
These ties are consecrated because they answer a divine
vocation and are recognized like such by the church.
The determinations brought publicly by the Code about
life recognized érémitique by the church are therefore
more demanding than those than foresaw the code of 1977.
What to think these more concrete determinations? Every
bishop is not certainly always informed of the particular
requirements of such a kind of life; he can be he difficult
in this case to discern the seriousness of such a vocation.
As we said it, an abbot could receive the hermit, even
as oblat of his/her/its monastery, without he lives for
as much on the territory of the abbey.
A thing is certain: the quality of one life érémitique
doesn't depend on his/her/its legal recognition, that
besides doesn't necessarily assure him the best spiritual
direction.
The law of life of the hermit is important; this one must
write it and must submit it to the bishop's judgment that
must approve it. This approval can be given under some
reserves; it can be temporary; it can put about the seriousness
of life érémétique of the conditions that would entail
the withdrawal of the approval given, if the law of life
was not observed or even the return of the territory imposed
by the bishop, in case of serious disloyalty or scandal.
The determination of the spirituality that to follow the
hermit wants can be useful. He/it can get to the school
of the Fathers of the church, of Bruno saint, of François
saint of foundation, of the Cistercian tradition.
The law of life will also determine how to submit some
writings of the hermit to the Episcopal censorship and how
to permit the edition of it, while keeping the necessary
and same discretion anonymity. It is necessary to avoid
LAURE OR COLONY HERMITS
that these writings don't cause the numerous consultations
or a correspondence that would disturb the hermit's silence
and could destroy his/her/its lone life.
Remain to examine a last question: those
of the laures
. A laure is together a place oùvivent several hermits.
Some recent tests united some hermits indeed under the direction
of an experienced hermit that they chose themselves like
spiritual master.
The Code is prudent to this topic. He/it doesn't speak of
laures. Indeed, these hermits remain rarely in a same
place, even though he/it is lone and very extended. The
liabilities that often bind them all to a "ancien"sont hopeless
or very loose. They are not besides essential to a true
life érémitique. As he is difficult to establish a laure
and more difficult again to give him the statute of a private
association or to approve it and to erect it like public
association. The most often, the laure will be known like
brotherly union; his/her/its existence will depend on the
will of the hermits that met of it.
As lone life, really érémitique, better fixed and more consolidated,
he/it exists again today of the orders as the one of the
Camalduleses and the one of the Carthusians, that, as assuring
a solitude requirement doesn't foresee a complete isolation;
they assure a bigger stability, a separation of the rigorous
world, a deep solitude silence while having elements of
common life as the involvement to a part of the divine office,
and the celebration of the Eucharist. These orders live
a true lone life; they are called orders "érémitiques" more
exactly that "monastic" orders. The "monastic" term covers
today too many shapes of different life, also, by worry
of truth those that want to keep the ancient solitude as
essential element of their life, avoid it.
Conclusion
One can be delighted with what the Code makes mention
of life érémitique, because it is not, as the project
of 1977 said it, one preliminary to the various types
of life dedicated. Life érémitique took place among the
common norms, as life dedicated individual, non institutionalized.
Having made mention of the hermits as dedicated virgins,
this part of the Code could have taken like title: "of
the "dedicated life or even, "of life dedicated to God
for the salute of the world."
In any case the cannon 603 answers the requirements of
the present ecclesiastic life. Thanks to the grants of
the mind, the number of the hermits is as an adapted legislation
could not say nothing about their existence, nor to ignore
their canonical statute. Besides, the church must to recognize
in this shape of life the origin of all life dedicated,
even secular. Thus, recalled discreetly by the Council
Vatican 11, she/it is today clearly proposed and canonically
constituted in the life of the church.
The list of the hermits recognized in the
church
DAY
|
MONTH
|
YEAR |
NAMES |
COUNTRY |
|
DAY
|
MONTH
|
YEAR |
NAMES |
COUNTRY |
|
|
22 |
6 |
4 sc |
Aaron |
Brittany |
|
16 |
6 |
4 sc |
Àbraham |
Edesse |
|
27 |
10 |
368 |
Abraham |
Monout |
|
4 |
6 |
940 |
Adegrin |
Cluny |
|
11 |
9 |
6 sc |
Almire/Almerq |
Maine |
|
5 |
5 |
1189 |
Avertin |
Touraine |
|
27 |
2 |
700 |
Alnoth |
Stowe |
|
22 |
2 |
460 |
Barodat |
Syria |
|
5 |
12 |
1495 |
Bartholomew Île |
of France |
|
26 |
11 |
7 sc |
Basle |
Verzy |
|
10 |
11 |
8 sc |
Beaudoin |
Italy |
|
9 |
5 |
|
Beatific |
Laon |
|
17 |
7 |
1720 |
Benoît |
Hungary |
|
20 |
11 |
1167 |
Benoît |
Ricasolé |
|
16 |
10 |
2sc. |
Bermerius |
Ebolé |
|
9 |
9 |
8sc |
Bettelin |
Croyland |
|
14 |
5 |
500 |
Bevignat |
Pérouse |
|
1 |
5 |
650 |
Bloudin |
Méaux |
|
10 |
6 |
1389 |
Bonaventure |
St.-Augustin |
|
26 |
7 |
19sc. |
Beningne |
Malcesine |
|
29 |
10 |
620 |
Jump |
Sense |
|
30 |
5 |
6sc. |
Caidoc el fricor |
Centule |
|
13 |
5 |
1124 |
Caradoc |
Wales |
|
9 |
4 |
1007 |
Casilde |
Brugos |
|
13 |
2 |
2389 |
Beaver |
Cardoon |
|
26 |
7 |
385 |
Charus |
Malcesene |
|
16 |
8 |
385 |
Chérémons |
Scété |
|
8 |
4 |
1265 |
Clement of Osimo |
St.-Augustin |
|
21 |
10 |
680 |
Condé/Condède |
Normandy |
|
27 |
11 |
|
Congar |
Somerset |
|
23 |
2 |
|
Damien |
Cyr |
|
27 |
8 |
|
Decuman |
Somerset |
|
28 |
12 |
1374 |
Degenhard |
Niederaltaich |
|
5 |
7 |
|
Damèce |
Parthès |
|
12 |
5 |
1109 |
Dominique |
Calzade |
|
19 |
8 |
535 |
Donat |
Sisteron |
|
25 |
10 |
|
Doulchard A |
Boureges |
|
2 |
11 |
70 |
Effian |
Brittany |
|
1 |
9 |
11sc. |
Edgide |
San Sepolero |
|
14 |
1 |
1096 |
Engelmerd |
Bavaria |
|
11 |
2 |
1024 |
Eiharn |
Brittany |
|
23 |
3 |
700 |
Ethkwïd |
Uks of France |
|
2 |
2 |
1846 |
Étienne |
Bellesini |
|
15 |
2 |
14sc. |
Érisée |
Piedmont |
|
18 |
8 |
9sc. |
Évan |
Scotland |
|
26 |
7 |
13sc. |
Évangiliste |
Périgrin |
|
27 |
11 |
871 |
Edwold |
Ring |
|
25 |
10 |
715 |
Engracia |
Valentin |
|
9 |
8 |
14sc. |
Falcus Nicolas |
Calabria |
|
8 |
8 |
1150 |
Famien |
Calabria |
|
30 |
8 |
670 |
Carriage |
Brie |
|
18 |
12 |
6sc. |
Flavit Marceilly |
Hayer |
|
22 |
9 |
sc. |
Florent |
Near deNorcia |
|
4 |
8 |
1350 |
François |
Cecco |
|
30 |
11 |
1329 |
Frédéric |
Ratisbonne |
|
18 |
|
14sc. |
Fraiard Secondel |
Nantais |
|
30 |
5 |
6sc. |
Frico |
Centule |
|
22 |
4 |
700 |
Frodulphe or Frou |
Paris |
|
25 |
10 |
715 |
Frutos |
Sepulveda |
|
3 |
12 |
1181 |
Galfono |
Guidotte |
|
16 |
5 |
600 |
Groan or People |
Basset hound |
|
4 |
4 |
6sc |
Georges |
Peloponnesse |
|
5 |
1 |
1170 |
Geerlac |
Horithem |
|
19 |
4 |
978 |
Gerold |
Switzerland |
|
6 |
8 |
|
Gezelin |
Of Cologne |
|
8 |
5 |
515 |
Gibrien |
Reims |
|
14 |
5 |
6sc. |
Gilderic ouJoridry |
Exmes |
|
26 |
7 |
6sc. |
Glisent of |
Brescea |
|
6 |
7 |
79 |
Gaar |
Rhenamie |
|
18 |
7 |
|
Gonery |
Brittany |
|
9 |
10 |
1045 |
Gontier |
Bohemia |
|
10 |
1 |
1259 |
Gonzalve |
Admaranthe |
|
21 |
10 |
1422 |
Gonzalve |
Lagos |
|
16 |
10 |
|
Gaordaine |
Anchon |
|
5 |
11 |
|
Goussaud |
Limousen |
|
4 |
5 |
1343 |
Grégoire Lopez |
Mexico |
|
3 |
12 |
|
Guier Galgano |
Guidolth |
|
26 |
4 |
|
Guillaume/Peregin |
Foggia |
|
16 |
4 |
1318 |
Guillaume/Peregin |
Gnoff |
|
3 |
6 |
|
Gurthien |
Quimperle |
|
11 |
4 |
714 |
Gulhlac |
Croyland |
|
16 |
1 |
1127 |
Henri IIe |
Of Coket |
|
20 |
3 |
687 |
Herbert or Heribert |
Cumberland |
|
16 |
3 |
1210 |
Heribert Wood |
Villiers |
|
15 |
9 |
|
Hernin |
Locarn |
|
18 |
7 |
1119 |
Hervé |
Chalonnes |
|
12 |
11 |
4sc. |
Hermier |
Suicasse |
|
21 |
5 |
6sc. |
Hospice |
Nice |
|
11 |
12 |
1373 |
Hugolin |
Magalotti |
|
6 |
7 |
|
Hugues |
Menoroc |
|
8 |
7 |
|
Illuminate Accita |
Castello di |
|
11 |
4 |
550 |
Isaac |
Spppoloette |
|
8 |
2 |
1470 |
Isaie |
Bowere |
|
14 |
12 |
250 |
Isodore |
of Alexandria |
|
3 |
12 |
669 |
José |
Ponthieu |
|
17 |
1 |
337 |
Julian |
Sabas |
|
16 |
10 |
|
Jutta or Judith |
Prussia |
|
3 |
10 |
|
Juvin |
Reims |
|
21 |
12 |
1012 |
Jean Vincent |
|
|
1 |
8 |
1120 |
Jérôme |
Vallombreuse |
|
17 |
10 |
6sc. |
Jean the Dwarf or The Small
|
|
|
1 |
8 |
1350 |
Jean |
of Rieti |
|
25 |
8 |
|
Jean |
Rozello |
|
135 |
5 |
558 |
Jean the Silentiaire |
|
| |
|
|
|
|
|
| 28 |
12 |
1344 |
Otlo |
Niederallaich |
| 11 |
11 |
330 |
Paleman |
Thebaide |
| 18 |
11 |
576 |
Patrocle |
Dovecote |
| 15 |
1 |
342 |
Paul |
|
| 7 |
3 |
1340 |
Paule the Simple |
Egypt |
| 26 |
4 |
121 |
Pérégrin |
Foggia |
| 26 |
11 |
|
Pérégrin |
Augustin |
| 11 |
4 |
4sc. |
Pharmute |
Arémiennie |
| 11 |
5 |
8sc. |
Philippe |
Zelle |
| 11 |
6 |
11sc. |
Pierre |
Athos. |
| 11 |
3 |
11sc. |
Pierre |
Baluco |
| 11 |
8 |
13sc. |
Pierre |
Becchete |
| 9 |
10 |
9sc. |
Pierre |
Gallatin |
| 17 |
6 |
1G35 |
Pierre |
Gambacorta |
| 29 |
10 |
1287 |
Pierre |
Gubbio |
| 22 |
2 |
5sc. |
Poychrome |
Zelinos |
| 31 |
1 |
6sc. |
Pouange |
Troyes |
| 11 |
2 |
1304 |
Rewards |
|
| 8 |
3 |
7sc. |
Psalmide |
Limoudsin |
| 17 |
9 |
1104 |
Regnauld |
Melinas |
| 29 |
9 |
1349 |
Richard |
Rolle |
| 24 |
9 |
1220 |
Robert |
Koaresboruragh |
| 1 |
8 |
1061 |
Rodolphe Pierre |
Gubbio |
| 15 |
9 |
1386 |
Roland |
of Medici |
| 15 |
1 |
4sc. |
Romedius of |
Thirty |
| 29 |
11 |
6sc |
Salurnin |
Holland |
| 6 |
8 |
1138 |
Schezelon |
Luxemburg |
| 19 |
8 |
8sc. |
Sébald |
Nuremberg |
| 1 |
8 |
6sc. |
Swcondel Country |
Nantaisse |
| 2 |
10 |
7sc. |
Sérin |
Chamlemerle |
| 7 |
5 |
669 |
Arenic |
Serenie |
| 27 |
11 |
6sc. |
Sévérin |
|
| 26 |
7 |
1016 |
Siméon |
Loirine |
| 2 |
2 |
1348 |
Simon Of |
Cassea |
| 2 |
4 |
1322 |
Simon Of |
Todi |
| 1 |
3 |
687 |
Sisoès |
Egypt |
| 4 |
12 |
794 |
Sola |
Germanice |
| 30 |
7 |
6sc. |
Sylvain |
Maine |
| 5 |
5 |
6sc. |
Teuterie |
Tusca |
| 22 |
2 |
5sc. |
Thalasse Limnée |
of Cyr |
| 27 |
2 |
460 |
Thallé |
Gabales |
| 20 |
4 |
320 |
Thodore |
Tricnivias |
| 4 |
4 |
395 |
Théonas |
Egypt |
| 30 |
6 |
1066 |
Thibaud of |
Piroyins |
| 3 |
9 |
1282 |
Torello |
Poppi |
| 9 |
5 |
4sc. |
Tudy Tudin |
Thelgo |
| 5 |
5 |
7sc. |
Tusca |
|
| 21 |
3 |
1370 |
Ugolin |
Zefferini |
| 9 |
9 |
7sc. |
Ulpahace |
|
| 10 |
7 |
1093 |
Ulric |
|
| 20 |
12 |
620 |
Ursanne |
|
| 25 |
10 |
715 |
Velentin |
Sepulveda |
| 8 |
9 |
7sc. |
Vary |
Limousen |
| 13 |
9 |
|
Venerus |
Palmaria |
| 22 |
3 |
8sc. |
Veredime |
Uzes |
| 5 |
8 |
6sc. |
Vatre |
Tremblenif |
| 16 |
10 |
8sc. |
Viau or Vital |
Arcis |
| 8 |
6 |
|
Victorin |
Cameriono |
| 2 |
1 |
672 |
Vincentien or Viance |
|
| 1 |
5 |
1300 |
Vivald or Ubald |
|
| 13 |
1 |
400 |
Vivence |
Vergy |
| 29 |
5 |
757 |
Votus and Felix |
Saragine |
| 2 |
11 |
|
Vulgan |
Lens |
| 1 |
10 |
|
Ulgis |
Troesne |
| 22 |
10 |
7sc. |
Wendel |
Trier |
| 7 |
6 |
643 |
Wulphy |
Street |
| 3 |
3 |
|
Lamalisse |
Scotland |
| 16 |
8 |
1243 |
Laurent |
The Eucuirassé |
| 13 |
10 |
|
Léobon |
Limouriasen |
| 22 |
2 |
|
Limnée |
Cyr |
| 2 |
4 |
653 |
Longis |
Maine |
| 6 |
11 |
|
Loriant |
Touraine |
| 1 |
7 |
|
Lunar |
Brittany |
| 24 |
6 |
|
Lupicin |
Berry |
| 15 |
390 |
|
Marcaire |
the old |
| 24 |
12 |
430 |
Macédone |
Antioch |
| 27 |
8 |
1024 |
Malrub |
Scotland |
| 29 |
3 |
500 |
Marc |
Atnénes |
| 2 |
11 |
381 |
Marcien |
Syria |
| 19 |
8 |
|
Marien |
Épreux |
| 8 |
4 |
1342 |
Martin of |
Rimini |
| 13 |
2 |
398 |
Marinien |
Athens |
| 16 |
11 |
800 |
Nampasurs |
Caniac |
| 31 |
7 |
|
Néot |
England |
| 9 |
8 |
|
Nicolas |
of Flue |
| 17 |
8 |
1167 |
Nicolas |
Politi |
| 10 |
9 |
1305 |
Nicolas |
Tolentino |
| 6 |
8 |
6sc. |
Jacques |
Amida |
| 19 |
11 |
9sc. |
Jacques |
Berry |
| 13 |
2 |
1308 |
Jacques Capoccio |
Viterbe-Pallestine |
| 11 |
8 |
|
Jean & Pierre |
Becchti |
| 23 |
10 |
1363 |
Jean |
Chisi |
| 27 |
3 |
394 |
Jean the Eegypte |
Lycopolis |
| 29 |
9 |
1439 |
Jean The Large |
|
| 30 |
3 |
5sc. |
Jean of the Well |
Kibistra |
| 20 |
4 |
1399 |
Jean |
Masaccio |
|
These names are of a research on:
http://www.chez.com/sarthe/sa-insolites.html
Hermits (other information)
Widespread phenomenon, but forgotten always of the religious
historiography, the érémitisme (either the religious life
in hermit "in the desert") Swiss takes his/her/its roots--if
one excepts the legendary Beatific saint--at the time
mérovingienne.
Saint Amé, monk of Saint-Maurice, retires in 611 in the
rocks that overhang the abbey. Saint Gall, monk maybe
Irish, get settled around 630 in the valley of the Steinach
and his/her/its hermitage and his/her/its tomb will be
at the origin of an important abbey. In the middle of
the IXe s., Meinrad leaves the abbey of Reichenau to become
hermit in the "dark forest"; on the initiative of another
hermit, holy Benno, the abbey of Einsiedeln will rise
on the place of his/her/its stay and his/her/its murder.
These precursors are known well by the sources hagiographiques.
Since the Xe s., the obituary lists provide besides recluse's
names living immured in cottages (Reclusive and reclusive).
The sources of the legal and administrative practice,
that increase since the XIIIe s., reveal that the érémitisme
is very frequent, as well in the cities and the boroughs
that in the countries. From then on, one has some hermits
a more sociological picture than hagiographique: very
integrated to the society, to their family, the hermits,
convers, converse, Béguines and bégards make real estate
transactions, test, found some birthdays, get some subsidies,
battle before the courts with the colleagues and the begging
orders that make them competition in begging. In the spiritual
domain, the works of the Dominican, the compilations of
sermons, of visions, of miracles, the editions and very
numerous translations of the religious works, in particular
of the imitation of Jesus Christ and the Lives of the
Fathers of the Desert, show that the retirement and the
meditation to the desert meet by the laymen, not only
in Rhineland, but also in the Swiss Alps, an increasing
interest, it without denying the risk always present of
heresy accusation. The case of famous Flue Nicolas at
a time this appeal of the laymen for the Devotio moderna
and the political weight overlooks some hermits at the
end of the Middle Ages and under the former Régime.
Since the XVe s., the registers of the communal councils
and the penal and civil procedures deliver a picture more
varied of the hermits, permitting to know their kind of
life, their relations with the parishes and the collegiate
that often uses them like sacristans or guardian of chapels.
It is whereas the wandering hermits appear, the swindlers
to the charity, the delinquents (thieves, rapists, or
even murderous), but also the hermits entrepreneurs, constructors
of chapels, creators and animators of pilgrimages and
pilgrims themselves. Some are school teachers, organists,
artists painters, sculptors.
This intense activity, contrary to the vocation of a real
hermit, incited some among them, anxious of the reputation
of their profession, or of the bishops, anxious to impose
a certain discipline to these characters whose statute
is not clearly defined by the canon law before 1983, to
group the hermits of a diocese in communities, to impose
them a novitiate and the rules, to organize the general
chapters and the visits of hermitages,.
The hermits of the Constancy diocese, at least those of
his/her/its Swiss part, get their bishop the authorization
to constitute itself/themselves in community in the beginning
of the XVIIIe s.; the rule, printed in Augsbourg in 1777,
has been used with some amenities until the end of the
XIXe s. The precepts that she/it contains complete the
rule of the third Franciscan order, to which most hermits
are connected (Franciscans).
The community was divided in three provinces, the oriental,
containing province the Welsh holy Oberland, the Thurgovie,
Appenzell Rhodes Intérieures and the Toggenbourg; the
western province, with Fribourg, Soleure and the region
of the former bishopric of Basel, and the central Switzerland
province, the best-known,: she/it counts in 1761 twenty-eight
hermits, having to their head a visitor (Altvater) and
a master of the beginners, distribute in eight custodes
(Zipfel), and that meet every year to Annunciation (March
25) in general chapter. At the end the XVIIIe s., she/it
welcomes the Austrians and French hunted of their hermitage
by the joséphisme and by the French Revolution. Set to
pain by the deletion of the Constancy diocese, the community
is restored in 1815. Based first in Küssnacht Rigi am,
then in Zoug (chapel of pilgrimage of Saint-Vérène), then
since 1846 in Luthernbad (comm. Luthern), the community
turns in 1904 into group of Barmherzige Brüder having
vocation to take care of the mental patients. She/it buys
in 1908 the land of Oberwil Zug bei to construct the Franziskusheim
there, at a time retirement home for the hermits and psychiatric
clinic, transfer his/her/its seat, that always finds itself
of it there, becomes in 1922 vicarie Swiss of the Barmherzige
Brüders of Trier. She/it possesses a novitiate again in
the Steinhof in Lucerne.
The traditional érémitisme subsists were Worth some, remained
always outside to the community of the Swiss hermits (in
Longeborgne, sporadically to the chapel Our Lady-Of-Scex
to Saint-Maurice in the dependence of the abbey), in Schwytz
(chapel of Tschütschi), in Soleure (hermitage of Kreuzen)
and to the Ticino.
Bibliography
- J. Bütler, & laquoDie Restoration of the Eremitenstandeses
in den V Orten anno 1815», Gfr in., 112, 1959, 123-129,
- E. Gruber, & laquoBeginen Eremiten und Innerschweiz»
der, RHES in, 1964, 79-106,
- J. Sainsaulieu, & laquoErmites (in Occident)», DHGE
in, 15, 1964, collar,. 771-787; supplement, collar. 1489-1494
- C. Santschi, & laquoLes hermits of the Valais»,
Vallesia in, 1988, 1-103,
- C. Santschi, The framing of the hermits, 1999 Catherine
Santschi,
DHS: all royalties of this publication are reserved to
the historic Dictionary of Switzerland, Bern. The texts
on electronic support are submitted to the same rules
that the texts imprim
Virgins
Dedicated
References according to the canon law art. 604
Information on the conditions to be recognized.
Definition.
- The state of life of the virgin dedicated.
- The" sanctum propositum"
- The evangelical advice expressed in the ritual.
- The range of the" sanctum propositum"
- What service of Church does the consecration of the
virgins include?
- How to specify the concrete obligations of the virgin
dedicated?
- Admission to the consecration of the virgins.
- The association of the virgins dedicated is she/it desirable?
Info
The Code is about the order of the virgins. In right,
it is a happy novelty! This cannon 604 not only takes
an old shape of life dedicated of which a lot of Fathers
of the church treated, but it suppresses the defense made
in 1921 to dedicate the women living in the world henceforth.
Besides, he/it approves and reinforce the value of the
new ritual promulgated in 1970 thus. This ritual is at
the origin of this cannon.
If this text is the opportunity of one renewal, of a wakening
of life dedicated in the world, it asks several questions
that it is necessary to study and to determine more clearly
in the clean, especially diocesan right however. We will
treat these various questions here.
The state of life" of the virgin dedicated.
The virginity dedicated, according to the cannon 604,
constitute a state of life dedicated. She/it is not one
of these new shapes of life dedicated whose cannon 605
treats. She/it is a wished renewal and finally realized.
Indeed, numerous are the virgins dedicated today and it
almost everywhere. Their number is not going to decrease.
Taken in charge by the Church and recognized by her, it
seems normal that this kind of life spreads and form this
"ordo virgium" again, this order of the virgins that was
famous in the church and recover his/her/its special place
there in the celebration eucharistique, and by there in
the ecclesiastic life. (1)
People order, group of people without making an association
of it. The virgins dedicate themselves to God, to personal
title, live alone or in family, their life is not érémitique
or lone. The Council, while speaking without insisting
of lone life, didn't think of them (lg no43a; PC no.1b).
Certainly, they can associate, as the paragraph 2 of the
cannon foresees it, but doesn't seem desirable, as we
will see it.
1.. to see to this topic.
J. Beyer, Of the Council of the canon law Code, Paris,
Tardy, 1985 p.127,: to see p. 61-65
The" sanctum propositum"
The ritual took like shape of engagement the ancient "sanctum
propositum" of which it is necessary to define the nature
and the range. In the ceremony of consecration, different
elements of the "sanctum propositum" are explained.
(1) - from the questioning
made by the bishop, he/it appears that this engagement
is perpetual, that it is about a shape of steady life
and that it is to the service of the Lord and the church.
The Christ the spouse whose virgin becomes the wife.
(2) besides, this engagement
includes the Christ's imitation that one wants to follow
according to the gospel; so the life of the virgins dedicated
will appear like a testimony of love and the manifest
sign of Kingdom to come.
(3) this life following the
Christ is a consecration Christ's, Son of the Very High
God, that the virgin recognizes as his/her/its spouse.
(4) this dedicated life,
following the Christ, suppose a consecration that gets
along in a triple sense; God dedicates, call and chooses
those that follow the Christ besides near; the virgins
who answer this call dedicate themselves to the Christ
and by Him to the Father; the church ratifies this consecration
of love, that is first, and blesses it liturgically. This
liturgical blessing cannot decrease or can forget the
importance of the main act that is act of charity théologale,
in actual fact, the consecration of life doesn't depend
on this blessing, this last in is not the reason, but
the ratification.
(5)_La prayer titanique has
the sense of this virginity subject understood again better;
to look always more like the Christ, spouse of the church,
to maintain and to increase the love of the virginity
in Church, to consolidate at the Christian the hope of
the resurrection and the world to come, to enlarge the
number and to increase the generosity of those that follows
the evangelical advice.
Is this advice clarified in the
consecration of the virgins?
The oblation that they make expresses the grant of the
chastity. "I profess before us and the church, my irrevocable
decision to live in the chastity and to follow the Christ."
From where one can conclude that there are profession
or public declaration before the bishop and the church
that he/it represents, that to be complete imitation of
the Christ, the perpetual chastity is affirmed, that this
subject is not a vSu to the strict sense of the word,
but a declaration of intention, made in presence of God
and to the face of the church.
To understand the range of this engagement better again,
it is necessary to take account of the prayer consécrateur
in which the bodily chastity is expressed, but that underlines
the spiritual securities that the virginity dedicated
like "angelic life" supposes more, named to be held in
presence of God as the angels owing his/her/its face,
the French translation decreased the deep sense of the
Latin expression that speaks of an elevation to one life
similar to the one of the angels. This angelic life has
been taken in relief by the Christian tradition: she/it
has her/its foundation in the Christ's speech, returned
by Luc saint, hp, 2, v.36 (5)(6)
Imploring the grant of the mind and the one of the prudence
virtues and simplicity, sweetness and wisdom, gravity
and gentleness, reserve and liberty, the prayer asks God
that the virgins "burn charity, don't like anything outside
of it, try to return him glory in a purified cSur and
a body sanctified, that it is their pride, their joy,
their consolation in the pain, their patience in the test,
their wealth in poverty, their food in the fasting, their
medicine in the illness ".
1. To see first question, p.9 no.16,
2.. ritual of the consecration of the Virgins, Paris p.3,
3.. ibidem, second question.
4.Ibidem, third question.
5.Ibidem, p.12,
6.Ibidem p.13-14
The evangelical advice
expressed in the ritual.
The deep sense of the virginity dedicated doesn't limit
itself to the chastity and to the continence, it has his/its
deep sense in God's love, that is praise, life of poverty,
abandonment to the divine will, love of God and service
of the men. What is mentioned besides in the exploratory
notes of the ritual. This engagement includes a life of
prayer, of penitence, the service of the brothers, an
apostolic work according to the charisma respective, the
celebration of the liturgy of the hours is advised them,
especially for the laudes and the vespers.
(7)
The homily proposed by the ritual has its importance;
it underlines the love all special of the poor people,
demand to rescue them according to the means of each and
affirm that having renounced to the marriage for the Christ,
they have a spiritual motherhood while accomplishing will.
Of the Father and while contributing by the charity to
generate or to re-establish the life of the grace at innumerable
men.
The points contained in the preliminaries as in the homily
will make the object of precisions that will be given
by a diocesan statute.
And land here the question: does the done dedicate virginity
include it the only engagement to the chastity and the
continuous to perfect? It is necessary to answer this
question negatively; several aspects of the engagement
took found this answer. Is the advice of poverty and obedience
included in this engagement? Yes, several aspects underline
poverty of it, not only spiritual but material. Help to
the poor people supposes it, the soberness of life advised
here door the voluntary poverty to the Christ's example.
It according to the personal charisma of every dedicated.
One can say the same thing about the obedience. Obedience
to God lived in the vocation, in the service of the men,
the apostolate, the devotion to the church. Obedience
that is dependence of the bishop, but doesn't take the
aspects of an obedience to a religious superior. The obedience
here is the one of the entire existence.
(8)
The engagement to the three advice has a more radical
foundation in the charity that causes the Christ's imitation,
prompter to follow it besides near.
(9) one can say that the consecration of the virgins
expresses a true consecration by the three advice. One
must therefore recognize it like a shape of life dedicated.
However, these aspects of the consecration would have
can be expressed better in the ritual.
7.. ibidem p.4
8.. about this obedience of life, voirJ. Beyer
The Secular institutes, Bet 1954 pp 181-182;-191-196.
9.. this relation of the advice to the chastity has been
exposed
The range of the" sanctum propotum"
As we said it, if there is declaration of intention in
presence of God and the church, one is not able to however
there to see a vSu. What avoids a lot of doubts, scruples
and anguishes that the observance of the evangelical advice
can include in one personal life less subject to the norms
or to the by-laws common to a group or to an institute.
However, an important disloyalty in relation to this engagement
would entail a serious offense, if it compromised or refused
the divine vocation which it answers; without being sacrilegious,
this sin would be serious, as soon as is put in question
the total grant makes to God. It will be necessary to
value the range of the carelessness repeated in the spiritual
life therefore in all honesty; all mistakes as the chastity
will be judged according to the norms of the Christian
morals. One cannot say nothing about the engagement however
took towards God while answering his/her/its call and
while deciding to follow it in Church. The blessing of
the church dedicated this decision; the dedicated person
that would sin against his/her/its engagement would make
an act contrary to this consecration therefore, and in
this sense, a sacrilegious act,
What service of church does the consecration of the virgins
include?
The cannon 604 speaks of an ecclesiastic service as object
of engagement of the virgin dedicated. The main service
and first is certainly the personal consecration made
to God for his/her/its praise and the salute of the world.
As for a concrete apostolic action, it is necessary to
affirm first of all that an activity can be proposed to
him, asked, but non imposed. This one could harm to its
presence besides in full world, and more especially in
family.
She/it could also decrease the strength of his/her/its
testimony and could contradict rather than to express
his/her/its personal vocation. This one can be contemplative
in silence of solitude. From where it is necessary to
conclude that a diocesan norm could not foresee, nor to
impose an apostolic activity of pastoral or charitable
type.
How to specify the concrete
obligations of the virgin dedicated?
The cannon doesn't give to this topic any precision. Fortunately!
He/it belongs to the person so dedicated to foresee them,
to define them. She/it can submit them to the approval
of his/her/its spiritual director. Some, as we told it,
are suggested in the ritual and his/her/its exploratory
notes. There is certainly in addition to the service of
church, of the possible activities in the diocesan church
or to a level interdiocésain and universal, an exhortation
to mortified one life, to a prolonged prayer, to the fastings
and abstinences, to bodily penitences that are, according
to the ancient tradition, an use of church,.
The divine praise, the liturgy of the hours will be more
distinctly determined; office divine complete or certain
special hours. As for poverty, she/it will foresee, in
addition to a total interior renouncement, a soberness
of life, the sharing and alms. The obedience, as we saw
it, is abandonment to the divine will, opening to the
other, and this deep obedience to God achieves itself
in the prayer and the contemplation. If these obligations
are to determine, it will be good to avoid all constraint,
all engagement another one that the one, more general,
taken in the ceremony of consecration or blessing.
Admission the consecration
of the virgins
The admission to the consecration is reserved to the diocesan
bishop, that only has the right to confer it. However,
he/it is able all to make by himself; he/it will confide
to an experienced priest the care to admit the candidate
to what must be a preparation and a long enough formation
in view of the consecration that, of oneself, is a perpetual
engagement. One can foresee a first engagement therefore,
even tacit, because one follows some preparatory courses
or that one commits to a more advanced spiritual formation
that could be the one of a Third - specialized Order.
It will be necessary to take into account the cannons
597; 642; 645; ss1 and 3
The state free of the person should be noted (cf.c.643.
ss1; 1o2o and 5o)
The cannon 652ss 4 takes here all his/her/its importance.
Is it necessary to foresee a temporary engagement? Not
necessarily. He/it can be taken however. In this case,
it is necessary to clarify the range of it, the length
and, so necessary, the dispensation.
All these points can be the subject of a statute or of
a programs diocesan. It is necessary to notice however
that a person who wants to live like virgin dedicated
in a more discreet way could make it in a Third Order,
under the direction of his/her/its ecclesiastical helper.
The liturgical consecration is not essential to this state
of life. Her only makes an ecclesiastic life state, people
order, of it however. To this subject, the text of the
diagram of 1977, touched up, opened larger perspectives
(10)
10.. to see comm, 11 (1979) 331,
c.39,
Done the association of
virgins dedicate is it desirable?
The cannon 604, ss2 foresees the possibility of a parochial
association of the virgins dedicated. Association doesn't
mean cohabitation, superior or responsible common works.
If there is association, there will always be a direction.
She/it can be the one of the bishop, or of his/her/its
delegate, of a priest named to this effect. See the increasing
number of virgins dedicated, the question arises; one
cannot eliminate it; the association can be neither a
collar nor an authorized unit! It is necessary to respect
the liberty of the mind.
If a virgin wishes to dedicate itself to God in one life
more controlled, she will make it in a secular institute
or in a religious institute, or the profession has the
same value of consecration to God. One cannot say, himself
is made like that, that the consecration of the virgins
is superior to the profession in religious institute or
to the consecration in a secular institute.
They will be necessary to avoid in any case that only
one norm is in force in the diocese; it could prevent
several serious vocations. An initial probation, if she/it
is foreseen, will remain flexible and discreet.
A continuing education can be assured by other courses
or conferences, without these are reserved to the dedicated
virgins. A personal contact with the diocesan bishop is
desirable; but one will avoid, by discretion, of the obligatory
meetings with it or all would be obliged to attend.
In this same perspective it is necessary to wish that
the bishop names more of a priest delegated; he will protect
the liberty of conscience, a more discreet direction,
thus a personal contact more open and easier with a competent
priest, who can be also a religious opened to the measurements
of this life state dedicated.
The increasing number of virgins dedicated can only increase
the responsibility of the church. Their serious formation
will assure the seriousness of their life, the strength
of their presence, and in some cases the quality of their
collaboration.
By discretion a diocesan supra association was so desirable,
it will make herself/itself approve by the Holy See, that
means by the competent Community for the dedicated life.
For such a raising, this association should not be first
of diocesan right, nor to be national nor to depend on
the Episcopal conference. If she/it united people of different
nations, she/it could only address in the Saint-Siège.(c
312)
Seen the kind of life of the virgins dedicated, he/it
seems that he/it is not desirable that are formed of the
associations or groups that unite them because there would
be a danger certain to be considered soon like institutes
of dedicated life.
Widowed
and Widowed Dedicated
References according to the canon law art. 605
Information on the conditions to be recognized.
The definition
Photo & copyCréation Angel or &
copyMélodie of the sea or Heart of love, if I am mistaken
so-called the me
The code has a cannon concerning the virgins, it didn't
make mention of the widows. The oriental Code will make
it. This order of the widows is old in the church. Why
this silence in the new Latin Code?
If the Code spoke of the virgins in a special cannon,
it is due to the ritual of the consecration of the virgins
approved in 1970. The widows don't have a ritual of blessing
again, if it is not the one that, prepared in France,
was allowed by the archbishop of Paris and received the
approval of the Community of the divine cult, February
2, 1984
Of where a first question:
is this ritual applicable in every diocese? It is necessary
to answer this question negatively. Indeed, this ritual
has been approved for a Fraternity of widows, it is therefore
particular.
A second question is asked then:
he/it can be taken and approved by another diocesan bishop?
The answer to this question is positive. The text has
been approved by the Saint - Seat, after having it been
by the archbishop of Paris.
Remain a third question:
was this ritual conceived for a determined fraternity;
can it be introduced as is elsewhere? It is necessary
to say that no, because he/it contains several elements
clean to this fraternity. Of where colons to examine:
the first concerns the value of this ritual, the other
concerns the order of the widows and his/her/its restoration.
| The ritual of the blessing of the widows
|
Several young brides lost their husband during
the Second world War. They met to find a fraternity that
would allow them to live a Christian life in full fidelity
to their defunct spouse; they wanted to dedicate themselves
to God, in order to be of a bigger support their children's,
to look better after their education and to direct their
family, who formed during the lifetime of their spouse
a domestic Church, as will say Vatican 11.
Their first idea was to found a secular institute that
allowed them to live a life fully dedicated to God in
the world. Little by little they felt named to form a
group and to receive, as widows, the blessing of the Church
on their dedicated life.
What found his/her/its expression in the ritual that expressed
their consecration to God, and the blessing on this state
of widowhood, that the church had recommended once and
tied.
He/it is useful to us to propose here the essential elements
that this new ritual expresses. He/it contains an introductory
prayer and after the liturgy of the Speech, the blessing
of the widows.
This blessing makes itself of the following way: the person
responsible of the fraternity makes the call of the widows
that wants to dedicate themselves to God, follows the
cross-examination then by the bishop or by a priest, the
song of the litanies, the prayer conclusive and the "declaration"
who are the subject-propositum to give itself/themselves
all to God and include the vow of chastity; she ends by
the entreaty of the divine protection and Marie's help,
so that what has been inspired by God's grace can come
true with his/her/its aide and under his/her/its protection.
Follows the prayer of blessing or consecration pronounced
then or sung by the celebrant.
After this blessing place has the" ritual of the alliance"
by which the bridal ring receives a new blessing. This
ritual is followed of the blessing of a cross that every
dedicated widow receives while the assembly sings a prayer
of intercession that expresses the significance of it.
The celebration eucharistique continues then normally;
to the memento of the living are named the widow's children
as to the memento of the deceased are recalled by their
baptismal name his/her/its husband and possibly those
of his/her/its defunct children, AT THE END the celebration
of the Eucharist, the person responsible and news admitted
sign the register of the Fraternity.
| Object and range of the ritual of the blessing
|
From the texts of
the ritual (1), it is necessary for us to explain the
clean nature of this life dedicated lived in fraternity.
It is from their content that one can understand why this
Fraternity didn't want to be secular institute. Besides,
one also can, from these texts, to determine what is a
widow's position, that without being part of such an association,
could get his/her/its bishop a similar blessing.
It is necessary for us to see how is expressed in this
ritual the widow's consecration to God.
In the "Declaration" that expresses his/her/its engagement,
are expressed the major elements of this consecration
indeed.
The text is the next one:
In presence of the Saint Trinidad and for his/her/its
glory, I pronounce forever today the vow of chastity.
That the Jesus Lord receives the grant of myself; everything
that I follow, everything that I possess. That he/it accepts
it for his/her/its Church, for our home, for the widows,
for all homes of the world.
That M70;70;70;., my husband, eve on my engagement and
that our union, renewed by this vSu, either for God a
praise without end. And since the Christ wanted to give
us Marie for Mother, I confide in his/her/its protection
and put back between his/her/its hands my desire of fidelity.
This formula expresses a total consecration to God as
offering of the widow. This offering is the person's oblation
that dedicates itself to God; it is total since it gives
everything that it is and everything that it possesses.
She/it is made in honor and to the glory of the HOLY TRINITY.
The vSu of chastity is expressed explicitly in this formula
of oblation that wishes to be total consecration of the
person to God.
Is the other evangelical advice contents in this consecration?
To read the texts, it is necessary to affirm it, because
they are expressed in the celebrant's questioning that
precedes this oblation.
| The celebrant asks the following questions
indeed: |
1.Voulez to enter you in the Fraternity Our Lady of the
Resurrection?
2.Voulez to pronounce you the vSu of chastity to live
more united always to Christ?
3. Do you want to live in mind of poverty and obedience
in the Fraternity?
4. Ritual of blessing of the Widows.
Fraternity Our Lady of the Resurrection 1984 iv-7
| Esteem and blessing of the Christian widowhood
|
Several questions
are to consider, so ever, as one can hope for it, appears
a general ritual of the blessing of the widows and if
a canonical norm takes place in a renewed Code.
| These questions are the following: |
1. Why is the blessing
of the widows foreseen and not the one of the widowers?
2. Is this liturgical blessing a consecration of life?
3. Is the three evangelical advice necessary so that there
is consecration to God?
4. How to conceive poverty and the obedience in the widowhood?
5. Does the done dedicate life include - t it a particular
obligation in relation to the prayer and to the brotherly
life?
| Let's try to answer these questions. |
To the first question one can answer certainly from
the tradition. Ever a blessing or consecration of the widowers
has not been foreseen; these exercised varied ministries,
not only liturgical, but caritatifs. It explains that it
was rather the widows that the widowers who received a special
blessing. Today, the men living in the world dedicate themselves
however, to God.
It is a new fact, that could enter into a secular institute.
Some could want a blessing clean to their state. However
these often enter into the ministration; the permanent diaconat
can be also a ministry appropriated to their situation;
others prefer to enter in religious life, often monastic,
in which they look for the silence of solitude, silence
that the dedicated virgins, to the first time of the church
observed in their own domicile.
This question is not however vain; some widowers keep some
responsibilities towards their children, devote himself
to their education, practise their profession. Instead
of making itself/themselves member of a secular institute,
they could receive the consecration of their widowhood
very well as the widows got it, and to live as them in
flexible and adapted fraternity to their situation.
(3) such an association of widowers has been founded lately
under the title "fraternity of the Resurrection"; to see
our survey on the Christian widowhood to appearing in
the NR Th, 1998,
| What to say in answer to the second question?
|
The liturgical blessing dedicates to God people
or objects intended to the cult. This blessing reserves
them to God, vow them to his/her/its service; but a person's
liturgical consecration supposes, to be true, the personal
consecration to God of the one or the one who asks for such
a blessing of the church. This offering is necessary, if
one wants indeed that the person is dedicated to God.
A simple blessing can be a prayer, an intercession of the
church, that implores the divine protection on the person
who asks for it; to be consecration of life, this liturgical
blessing supposes a divine vocation which answers the person
who wants to be to God.
This consecration, as we told it, is before a whole act
of love by which one receives the divine love and one answers
there. This answer is a consecration that the person makes
herself to God.
If one can admit an offering in view of a ministry, an engagement
of devotion, the consecration can be full and entière,et
must make itself in Christ that, obedient to his/her/its
Father, lived the total poverty of his/her/its filiation
in an unique and chaste love.
This love is and remain the model and the origin of all
spiritual virginity, and, in union to the Christ, it becomes
the mediation of salute by which one gives itself to the
men in view of their redemption and their union to the Christ
in Church, by love of God. So the consecration of life is
a sacrifice accomplished in full and perfect charity worthy
of the grace communicated to the one that offers itself
to God and wants to live such an oblation faithfully.
It is necessary for us to answer for the following
manner: in the consecration of the virgins, there only
is not an engagement - propositum - of perfect chastity
in the dedicated celibacy. So that this chastity is plenary
grant of love, it supposes an evangelical poverty and
an obedience to God really dedicated in an offering of
oneself effective and total.
Why does this three advice have to be promised and lived?
The reason of such a requirement is the following: the
consecration of life to God the Father doesn't only make
himself/itself according to the doctrine and the Christ's
example. She/it supposes an union to Him like victim,
priest and altar of the sacrifice. The evangelical advice
assumed like law of life doesn't only drive the charity
to his/her/its fullness, but configure dedicated them
to the Christ that, Verb of the Father, received everything
of Him and, submitting to his/her/its will, handed him
everything.
This relation of mutual love between Father and Son is
lived in the mind. In God who is love, the mind is flame
and ardor of this divine love, fullness of charity, him
that likes the love that Father and Sons testify themselves
and of which himself proceeds.
The evangelical advice is not therefore to consider like
"means" to imitate the Christ: they are a way and a requirement
of filial love. Who gets used obedient to the Father,
accept his/her/its will in full poverty and gives itself
fully in the chaste, unique and total, definitive love.
Dedicated to God thus, he/it wishes to be son in the Son,
universal brother in the Christ savior, and he/it is,
in Church, to a special title, member of the Christ's
Body in this part of the herd that the tradition named"
excellentior gregis leaves ".
This consecration of love is an unique act by which the
Christian, in the grant of oneself, unites to the Christ
to live with It for the Father, by the strength of their
love that is Mind of the Father and the Son. It is therefore
quite exact to say that the consecration of life by the
evangelical advice is a "act of love" that comes true
and lives itself like "act trinitaire."
If the Lord practiced himself during his/her/its life
terrestrial several advice as expression of his/her/its
divine filiation, the prayer and the brotherly love are
expression of his/her/its eternal love of redeeming Verb;
they are the signs and the effects also of it. The prayer
of the eminently contemplative Christ expresses itself
in his/her/its filial Love and himself united by love
with the members of his/her/its Body, the church, of which
it is the founder and the chief.
Prayer and universal charity are therefore a lot of major
advice of the Lord. It is necessary to live them and to
testify of it in poverty, the chastity and the obedience.
It is necessary to consider them and to live them in this
unit to be able to observe them and to proclaim them in
full union with the Christ Seigneur.
Individual shapes of life dedicated. (the right cannon
no. 605)
| What to answer the fourth question? |
For poverty and the obedience, as well as
for the virgins, some elements are expressed in a concrete
way in the ritual of blessing of the widows. However one
must underline, for these last, the deep poverty that
their spouse's loss represents; this separation cannot
be sanctified that by the daily obedience to the Lord.
This particular aspect of their life according to the
advice cannot be passes under silence; so that it can
be lived concretely, it is necessary to give the doctrinal
significance, to express it in the very ritual of the
blessing and to sustain the practice of it in life, of
it. This practice of the advice, clean to the widowhood,
was certainly the motive of this return to the blessing
of the order of the widows in a special fraternity, rather
than in secular institute to live a life dedicated to
God there.
As the dedicated virgins, the widows who dedicate themselves
to God can live alone, not to be member of an institute
or a group to follow, as we said it, more faithfully their
personal vocation as answer to God.
| Remain to consider the fifth question:
|
In the ritual of the blessing or consecration of the virgins,
one makes mention of the prayer like a 9th dedicated obligation
clean to their life, obligation before all morals that
is determined by no concrete receptive norm, for example
with regard to the counseled recitation, according to
the liturgy of the hours, the laudes and vespers.
Besides in addition to an exhortation very fattening pond
to the life of prayer made by the celebrant before the
consecration of the virgins, an explanation appears desirable.
One can say as much the life of prayer of the widows that
will be personal and domestic, made joint with the children
who live with their mother, of it. This prayer will also
be a commemoration of the defunct spouse, of the father,
and an intercession taking account because his/her/its
presence in the prayer is wished living and faithful.
The prayer in the gospel is the object of an exhortation
of the Lord that often gives the advice to pray; his/her/its
example to this topic is striking, him that retired in
a lone place and passed the night in prayer. Those that
follow it besides near aura here an evangelical advice
to observe, clean to their dedicated life, and they will
make it in full fidelity to their personal divine vocation.
One cannot represent itself besides the Christ incarnate
Verb, otherwise that united in prayer to his/her/its celestial
Father, accepting his/her/its will and wanting in all
to please to him.
All other is the practice of the evangelical
advice, imitation of the Christ that made itself, by will
and grant of the Father, universal brother of the men,
the brotherly love, in the dedicated life by which one
follows the Christ besides near and one imitates it more
faithfully, include this advice lived with more of devotion,
either according to a clean charisma in community, either
in people order that lives a same state of life or exercise
a same ministry, as the Episcopal college, the ministerial
ordination fraternity or the union of those that want
to be in the Christ son of a same Father.
This lived fraternity is put besides in relief in the
Code or it is considered following the three usual evangelical
advice; it is reminded so much in the definition of the
religious life that in relation to life dedicated in secular
institute. She/it is essential to the life of the societies
said today of apostolic life. This advice of the prayer,
so much common that personal, is expressed in the ritual
of the blessing of the widows, all as the fraternity that,
besides, is presented them like a help and a comfort.
About the prayer, let's note some suggestions few but
fattening pond, In a prayer litanique of intercession,
sung after the blessing of the alliances, one asks God:
Give to them, as the widow of Sarepta, to believe in your
speech, even when she/it appears incredible to them. Give
to them, as to Anne, the prophetess, to persevere in the
prayer and in the waiting. Give them to wait for your
arrival, as the watcher waits for the dawn.
Even in the formula of engagement, the widow, while dedicating
itself/themselves to God, wants that his/her/its entire
life is to the praise of God's glory. As for the brotherly
charity, the person responsible signals since the beginning
the importance of this communion in a same fraternity.
Applying to the widows who want to dedicate themselves
in the Fraternity Our Lady of the Resurrection, she/it
tells to them: You asked to enter in the Fraternity.
To vec of the SSurses that heard the
same call, you will live the command of the brotherly
love and you will form a community of praise and intercession.
This charity lived in fraternity doesn't limit itself
to the people who make part of it.
In the prayer of intercession, that we already mentioned,
this charity is always larger, spread to the church and
the whole world: Give to them, as to Judith, to get to
the service of their brothers with courage and fearlessness.
Give to them, as to the widow of the Temple, to know how
to offer what is necessary to them even. Give to them,
as to the women of the morning of Easter, to be messengers
of the Resurrection. Give to them, as in Tabitha and in
Lydie, to get to the service of the church.
While concluding this prayer titanique, the celebrant
prays and demand: Grant to your servantes70;.. to testify
around them of your love and your victory on the death.
emain
however a last question.
1. The definition of the Cannon 605
2. The
ritual of the blessing of the veufs/veuves
3. Esteem and blessing of the Christian widowhood
She/it
is delicate and deserve a clear and clean answer. To receive
the blessing of the widows a condition is put, capital:
it is necessary that have been united by the sacrament
of marriage, the widow who already dedicates himself and
his/her/its spouse offered to God in the death. In the
prayer of opening of the ritual of the blessing, the celebrant
says: Eternal God and all - drawing, please watches with
kindliness your maids, who solved to dedicate you their
widowhood. Each, while offering itself/themselves herself,
wants to present you the home that together with his/her/its
husband, one day they founded. For this offering that
they are going to accomplish today, grant them your light,
your strength and your joy.
At the end the prayer of intercession that follows the
blessing of the alliances, the celebrant repeats this
prayer: The day or you will call them to the joy of the
meeting with you, give them to discover the face of eternity
of their husband, to that, according to your will, they
remained faithful.
He/it is going without saying that are excluded thus of
the order of the widows, like this fraternity, the people
who contracted a civil marriage and have not been united
by the sacrament of the marriage.
Other Christian associations take them in charge. The
dedicated widows can help them, to sustain them, to encourage
them, not only by their example, but while uniting them
in an association that can receive them and to help them.
A sacramental marriage validates remains always as condition
to the blessing of the widows, function that will be required
of oneself, if the order of the widows is reconstituted
one day by the law of the church, as the fact the new
Code for the order of the virgins. What will meet the
expectation of a lot of supporters, and especially of
the widows who want to dedicate themselves completely
to the Lord. End for this section. Thank you
|
