Religious vows

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Perpetual vows and consecration of virgins in the Benedictine priory of Marienrode in Germany, 2006 Ewige Profess.jpg
Perpetual vows and consecration of virgins in the Benedictine priory of Marienrode in Germany, 2006

Religious vows are the public vows made by the members of religious communities pertaining to their conduct, practices, and views.

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In the Buddhist tradition, in particular within the Mahayana and Vajrayana traditions, many different kinds of religious vows are taken by the lay community as well as by the monastic community, as they progress along the path of their practice. In the monastic tradition of all schools of Buddhism, the Vinaya expounds the vows of the fully ordained Nuns and Monks.

In the Christian tradition, such public vows are made by the religious – cenobitic and eremitic  – of the Catholic Church, Lutheran Churches, Anglican Communion, and Eastern Orthodox Churches, whereby they confirm their public profession of the evangelical counsels of poverty, chastity, and obedience or Benedictine equivalent. The vows are regarded as the individual's free response to a call by God to follow Jesus Christ more closely under the action of the Holy Spirit in a particular form of religious living. A person who lives a religious life according to vows they have made is called a votary or a votarist. The religious vow, being a public vow, is binding in Church law. One of its effects is that the person making it ceases to be free to marry. In the Catholic Church, by joining the consecrated life, one does not become a member of the hierarchy but becomes a member of a state of life which is neither clerical nor lay, the consecrated state. [1] Nevertheless, the members of the religious orders and those hermits who are in Holy Orders are members of the hierarchy. [2]

Christianity

In the Western Churches

Since the 6th century, monks and nuns following the Rule of Saint Benedict have been making the Benedictine vow at their public profession of obedience (placing oneself under the direction of the abbot/abbess or prior/prioress), stability (committing oneself to a particular monastery), and "conversion of manners" (which includes celibate chastity and forgoing private ownership). [3]

During the 12th and 13th centuries mendicant orders emerged, such as the Franciscans and Dominicans, whose vocation emphasizing mobility and flexibility required them to drop the concept of "stability". They therefore profess chastity, poverty and obedience, like the members of many other orders and religious congregations founded subsequently. The public profession of the evangelical counsels (or counsels of perfection), confirmed by vow or other sacred bond, are a requirement according to Church Law. [4]

The "clerks regular" of the 16th century and after, such as the Jesuits and Redemptorists, followed this same general format, though some added a "fourth vow", indicating some special apostolate or attitude within the order. Fully professed Jesuits (known as "the professed of the fourth vow" within the order), take a vow of particular obedience to the Pope to undertake any mission laid out in their Formula of the Institute. Poor Clares additionally profess a vow of enclosure. The Missionaries of Charity, founded by St. Teresa of Calcutta centuries later (1940s) take a fourth vow of special service to "the poorest of the poor".

In the Catholic Church

In the Catholic Church, the vows of members of religious orders and congregations are regulated by canons 654-658 of the Code of Canon Law. These are public vows, meaning vows accepted by a superior in the name of the Church, [5] and they are usually of two durations: temporary, and, after a few years, final vows (permanent or "perpetual"). Depending on the order, temporary vows may be renewed a number of times before permission to take final vows is given. There are exceptions: the Jesuits' first vows are perpetual, for instance, and the Sisters of Charity take only temporary but renewable vows.

Religious vows are of two varieties: simple vows and solemn vows. The highest level of commitment is exemplified by those who have taken their solemn, perpetual vows. There once were significant technical differences between them in canon law; but these differences were suppressed by the current Code of Canon Law in 1983, although the nominal distinction is maintained. Only a limited number of religious congregations may invite their members to solemn vows; most religious congregations are only authorized to take simple vows. Even in congregations with solemn vows, some members with perpetual vows may have taken them simply rather than solemnly.

A perpetual vow can be superseded by the pope, when he decides that a man under perpetual vows should become a bishop of the Church. In these cases, the ties to the order the new bishop had are dissolved as if the bishop had never been a member; hence, such a person as Pope Francis, for example, has had no formal ties to his old order for years. However, if the bishop was a member in good standing, he will be regarded, informally, as "one of us", and he will always be welcome in any of the order's houses.

There are other forms of consecrated life in the Catholic Church for both men and women. They make a public profession of the evangelical counsels of chastity, poverty, and obedience, confirmed by a vow or other sacred bond, regulated by canon law but live consecrated lives in the world (i.e. not as members of a religious institute). Such are the secular institutes, the diocesan hermits (canon 603) and the consecrated virgins (canon 604). These make a public profession of the evangelical counsels by a vow or other sacred bond. Also similar are the societies of apostolic life. Diocesan hermits individually profess the three evangelical counsels in the hands of their local ordinary. Consecrated virgins living in the world do not make religious vows, but express by a public so-called sanctum propositum ("holy purpose") [6] to follow Christ more closely. The prayer of consecration that constitutes such virgins "sacred persons" inserts them into the Ordo Virginum and likewise places them in the consecrated life in the Catholic Church.

In the Lutheran Church

In the Anglican Communion

In the Eastern Orthodox Church

Although the taking of vows was not a part of the earliest monastic foundations (the wearing of a particular monastic habit is the earliest recorded manifestation of those who had left the world), vows did come to be accepted as a normal part of the tonsure service in the Christian East. Previously, one would simply find a spiritual father and live under his direction. Once one put on the monastic habit, it was understood that one had made a lifetime commitment to God and would remain steadfast in it to the end. Over time, however, the formal Tonsure and taking of vows was adopted to impress upon the monastic the seriousness of the commitment to the ascetic life he or she was adopting.

The vows taken by Orthodox monks are: Chastity, poverty, obedience, and stability. The vows are administered by the abbot or hieromonk who performs the service. Following a period of instruction and testing as a novice, a monk or nun may be tonsured with the permission of the candidate's spiritual father. There are three degrees of monasticism in the Orthodox Church: The ryassaphore (one who wears the ryassa  – however, there are no vows at this level – the Stavrophore (one who wears the cross), and the Schema-monk (one who wears the Great Schema; i.e., the full monastic habit). The one administering the tonsure must be an ordained priest, and must be a monk of at least the rank he is tonsuring the candidate into. However, a Bishop (who, in the Orthodox Church, must always be a monk) may tonsure a monk or nun into any degree regardless of his own monastic rank.

Jain ethics and five vows

Nishidhi stone, depicting the vow of sallekhana, 14th century, Karnataka Nishidhi stone with 14th century Old Kannada inscription from Tavanandi forest.JPG
Nishidhi stone, depicting the vow of sallekhana, 14th century, Karnataka

Jainism teaches five ethical duties, which it calls five vows. These are called anuvratas (small vows) for Jain laypersons, and mahavratas (great vows) for Jain mendicants. [7] For both, its moral precepts preface that the Jain has access to a guru (teacher, counsellor), deva (Jina, god), doctrine, and that the individual is free from five offences: doubts about the faith, indecisiveness about the truths of Jainism, sincere desire for Jain teachings, recognition of fellow Jains, and admiration for their spiritual pursuits. [8] Such a person undertakes the following Five vows of Jainism:

  1. Ahiṃsā , "intentional non-violence" or "noninjury": [8] The first major vow taken by Jains is to cause no harm to other human beings, as well as all living beings (particularly animals). [8] This is the highest ethical duty in Jainism, and it applies not only to one's actions, but demands that one be non-violent in one's speech and thoughts. [9] [10]
  2. Satya , "truth": This vow is to always speak the truth. Neither lie, nor speak what is not true, and do not encourage others or approve anyone who speaks an untruth. [9] [7]
  3. Asteya , "not stealing": A Jain layperson should not take anything that is not willingly given. [8] [11] Additionally, a Jain mendicant should ask for permission to take it if something is being given. [12]
  4. Brahmacharya , "celibacy": Abstinence from sex and sensual pleasures is prescribed for Jain monks and nuns. For laypersons, the vow means chastity, faithfulness to one's partner. [9] [7]
  5. Aparigraha , "non-possessiveness": This includes non-attachment to material and psychological possessions, avoiding craving and greed. [7] Jain monks and nuns completely renounce property and social relations, own nothing and are attached to no one. [13] [14]

Jainism also prescribes seven supplementary vows, including three guņa vratas (merit vows) and four śikşā vratas. [15] [16] The Sallekhana (or Santhara) vow is a "religious death" ritual vow observed at the end of life, historically by Jain monks and nuns, but rare in the modern age. [17] In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion, [18] [19] In Jainism this is believed to reduce negative karma that affects a soul's future rebirths. [20]

Related Research Articles

<span class="mw-page-title-main">Chastity</span> Ethic concept of temperance related to sexuality

Chastity, also known as purity, is a virtue related to temperance. Someone who is chaste refrains either from sexual activity that is considered immoral or from any sexual activity, according to their state of life. In some contexts, for example when making a vow of chastity, chastity means celibacy.

Jainism, also known as Jain Dharma, is an Indian religion. Jainism traces its spiritual ideas and history through the succession of twenty-four tirthankaras, with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha, whom historians date to the 9th century BCE, and the twenty-fourth tirthankara Mahavira, around 600 BCE. Jainism is considered an eternal dharma with the tirthankaras guiding every time cycle of the cosmology. The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (asceticism).

<span class="mw-page-title-main">Nun</span> Member of a religious community of women

A nun is a woman who vows to dedicate her life to religious service and contemplation, typically living under vows of poverty, chastity, and obedience in the enclosure of a monastery or convent. The term is often used interchangeably with religious sisters who do take simple vows but live an active vocation of prayer and charitable work.

<span class="mw-page-title-main">Tonsure</span> Shaving of head hair as a sign of religious devotion

Tonsure is the practice of cutting or shaving some or all of the hair on the scalp as a sign of religious devotion or humility. The term originates from the Latin word tonsura and referred to a specific practice in medieval Catholicism, abandoned by papal order in 1972. Tonsure can also refer to the secular practice of shaving all or part of the scalp to show support or sympathy, or to designate mourning. Current usage more generally refers to cutting or shaving for monks, devotees, or mystics of any religion as a symbol of their renunciation of worldly fashion and esteem.

<span class="mw-page-title-main">Monk</span> Member of a monastic religious order

A monk is a man who is a member of a religious order and lives in a monastery. A monk usually lives his life in prayer and contemplation. The concept is ancient and can be seen in many religions and in philosophy.

<span class="mw-page-title-main">Religious order (Catholic)</span> Catholic religious community living under solemn vows

In the Catholic Church, a religious order is a community of consecrated life with members that profess solemn vows. They are classed as a type of religious institute.

A solemn vow is a certain vow taken by an individual during or after novitiate in a Catholic religious institute. It is solemn insofar as the Church recognizes it as such.

In the Catholic Church, a religious profession is the solemn admission of men or women into consecrated life by means of the pronouncement of religious vows, typically the evangelical counsels.

<span class="mw-page-title-main">Consecrated virgin</span> Consecrated, mystically betrothed to Christ and dedicated to the service of the Church

In the Catholic Church, a consecrated virgin is a woman who has been consecrated by the church to a life of perpetual virginity as a bride of Christ. Consecrated virgins are consecrated by the diocesan bishop according to the approved liturgical rite.

A religious is, in the terminology of many Western Christian denominations, such as the Catholic Church, Lutheran Churches, and Anglican Communion, what in common language one would call a "monk" or "nun".

<span class="mw-page-title-main">Consecrated life</span> Type of lifestyle advocated by the Catholic Church

Consecrated life is a state of life in the Catholic Church lived by those faithful who are called to follow Jesus Christ in a more exacting way. It includes those in institutes of consecrated life, societies of apostolic life, as well as those living as hermits or consecrated virgins/widows.

<span class="mw-page-title-main">Religious habit</span> Distinctive set of garments worn by members of a religious order

A religious habit is a distinctive set of religious clothing worn by members of a religious order. Traditionally some plain garb recognizable as a religious habit has also been worn by those leading the religious eremitic and anchoritic life, although in their case without conformity to a particular uniform style.

<span class="mw-page-title-main">Jain monasticism</span> Order of monks and nuns in the Jain community

Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations: the Digambara and the Śvētāmbara. The monastic practices of the two major sects vary greatly, but the major principles of both are identical. Five mahāvratas, from Mahavira's teachings, are followed by all Jain ascetics of both the sects. Historians believe that a united Jain sangha (community) existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira. The community then gradually divided into the major denominations. However, no evidences indicate when the schism between the Digambaras and the Śvetāmbaras happened.

An institute of consecrated life is an association of faithful in the Catholic Church canonically erected by competent church authorities to enable men or women who publicly profess the evangelical counsels by religious vows or other sacred bonds "through the charity to which these counsels lead to be joined to the Church and its mystery in a special way". They are defined in the 1983 Code of Canon Law under canons 573–730. The Congregation for Institutes of Consecrated Life and Societies of Apostolic Life has ecclesial oversight of institutes of consecrated life.

A religious congregation is a type of religious institute in the Catholic Church. They are legally distinguished from religious orders – the other major type of religious institute – in that members take simple vows, whereas members of religious orders take solemn vows.

The Missionaries of Our Lady of La Salette are a religious congregation of priests and brothers in the Latin Church. They are named after the apparition of Our Lady of La Salette in France. There is also a parallel religious community of sisters called the Missionary Sisters of Our Lady of La Salette. A lay fraternal group of associates also works in cooperation with the vowed religious. The Missionaries are dedicated to making known the message of Our Lady of La Salette, a call to healing of inner brokenness and personal reconciliation with God, especially as found in the first three commandments. The missionaries are popularly known as "the La Salettes."

<span class="mw-page-title-main">Evangelical counsels</span> Chastity, poverty (perfect charity) and obedience

In Christianity, the three evangelical counsels, or counsels of perfection, are chastity, poverty, and obedience. As stated by Jesus in the canonical gospels, they are counsels for those who desire to become "perfect". The Catholic Church interprets this to mean that they are not binding upon all, and hence not necessary conditions to attain eternal life (heaven), but that they are "acts of supererogation" exceeding the minimum stipulated in the biblical commandments. Catholics who have made a public profession to order their lives by the evangelical counsels, and confirmed this by public vows before their competent church authority, are recognised as members of the consecrated life.

In the Catholic Church, "A religious institute is a society in which members, according to proper law, pronounce public vows, either perpetual or temporary which are to be renewed, however, when the period of time has elapsed, and lead a life of brothers or sisters in common."

<span class="mw-page-title-main">Śrāvaka (Jainism)</span> Jain laity

In Jainism, the word Śrāvaka or Sāvaga is used to refer to the Jain laity (householders). The word śrāvaka has its roots in the word śrāvana, i.e. the one who listens.

<span class="mw-page-title-main">Religious sister</span> Woman who has taken public vows in a religious institute

A religious sister in the Catholic Church is a woman who has taken public vows in a religious institute dedicated to apostolic works, as distinguished from a nun who lives a cloistered monastic life dedicated to prayer and labor, or a canoness regular, who provides a service to the world, either teaching or nursing, within the confines of the monastery. Nuns, religious sisters and canonesses all use the term "Sister" as a form of address.

References

Citations

  1. ↑ "Code of Canon Law: text - IntraText CT". www.intratext.com. Retrieved Apr 23, 2023.
  2. ↑ Chart showing the place of those making religious vows among the People of God
  3. ↑ Rule of St Benedict, ch. 58:17.
  4. ↑ In the Roman Catholic Church, see canons 573, 603 and 654 of the Code of Canon Law 1983; only the Benedictines continue to make the equivalent Benedictine vow.
  5. ↑ "Code of Canon Law: Table of Contents". The Holy See. Retrieved Apr 23, 2023.
  6. ↑ CIC, Can. 604 Hisce formis vitae consecratae accedit ordo virginum, quae sanctum propositum emittentes Christum pressius sequendi, ab Episcopo diocesano iuxta probatum ritum liturgicum Deo consecrantur, Christo Dei Filio mystice desponsantur et Ecclesiae servitio dedicantur.
  7. 1 2 3 4 von Glasenapp 1925, pp. 228–231.
  8. 1 2 3 4 von Glasenapp 1925, p. 228.
  9. 1 2 3 Shah, Pravin K (2011), Five Great Vows (Maha-vratas) of Jainism, Harvard University Literature Center, archived from the original on 31 December 2014, retrieved 7 May 2017
  10. ↑ Vijay K. Jain 2012, p. 33.
  11. ↑ Vijay K. Jain 2012, p. 68.
  12. ↑ von Glasenapp 1925, p. 231.
  13. ↑ Natubhai Shah 2004, p. 112.
  14. ↑ Long 2009, p. 109.
  15. ↑ Vijay K. Jain 2012, p. 87–88.
  16. ↑ Tukol 1976, p. 5.
  17. ↑ Dundas 2002, pp. 179–180.
  18. ↑ Jaini 2000, p. 16.
  19. ↑ Tukol 1976, p. 7.
  20. ↑ Williams 1991, pp. 166–167.

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