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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.
The 1983 Code of Canon Law defines the term in relation to members of religious institutes as follows:
By religious profession members make a public vow to observe the three evangelical counsels. Through the ministry of the Church they are consecrated to God, and are incorporated into the institute, with the rights and duties defined by law. [1]
Catholic canon law also recognizes public profession of the evangelical counsels on the part of Christians who live the eremitic or anchoritic life without being members of a religious institute:
A hermit is recognized in the law as one dedicated to God in a consecrated life if he or she publicly professes the three evangelical counsels, confirmed by a vow or other sacred bond, in the hands of the diocesan bishop and observes his or her own plan of life under his direction. [2]
Religious profession can be temporary or perpetual: "Temporary profession is to be made for the period defined by the institute's own law. This period may not be less than three years nor longer than six years." [3]
"When the period of time for which the profession was made has been completed, a religious who freely asks, and is judged suitable, is to be admitted to a renewal of profession or to perpetual profession; otherwise, the religious is to leave." [4]
Conditions for making a temporary religious profession are a minimum age of 18 years, completion of a regular novitiate, freedom of choice on the part of the person making the profession, and acceptance by the superior after a vote by the superior's council. [5] Additional conditions for making perpetual profession are a minimum age of 21 years and the completion of at least three years of temporary profession. [6]
Religious profession is often associated with the granting of a religious habit, which the newly professed receives from the superior of the institute or from the bishop. Acceptance of the habit implies acceptance of the obligation of membership of the religious institute as well as the associated vows.
The origins of religious profession date from the time when Christians were recognized in the Church as followers after perfection in the practice of religious life. Third-century ascetics, called in Greek asketai, and in Latin confessores, are early examples of a religious profession. Eusebius of Caesarea ( Church History , III, xxxvii) numbers among the ascetics the most illustrious pontiffs of the first ages, St. Clement of Rome, St. Ignatius of Antioch, St. Polycarp, and others. After these, in the fourth century, come the hermits and monks, followed in the eleventh century by the canons regular, in the thirteenth century by the mendicant orders, in the sixteenth by the clerks regular, and lastly by the members of religious congregations. Profession for a long time was made by clothing with the religious habit: the aspirant could personally put on the habit or receive it, with or without ceremony, from the abbot or from the bishop. This clothing laid upon him the obligation of poverty and chastity more as a natural consequence of a donation or consecration to God than as arising from formal vows, which did not exist at that time (cf. St. Basil, Regulæ fusius tractatæ resp. ad 14 interrogat. in P. G., XXXI, 949–52). [7]
The community life, established under Schenoudi, the great disciple of St. Pachomius, added an explicit promise of fidelity to certain precepts. St. Benedict added an express promise of stability, and obedience to the superior. These last promises denoted obligations created in addition to those implied by taking the habit. The first formula, which expressly mentions poverty and chastity, is that of the Constitutions of Narbonne, promulgated in 1260 by St. Bonaventure for the Friars Minor. Then the constitutions of the Minims and clerks regular expressly mention the three essential vows of the religious life, as well as those superadded on account of the special ends of their orders. This discipline is common to religious orders and congregations. Finally the regulations (Normæ) of 1901, published in explanation of the present practice of the Holy See, do not permit in new congregations any but the three essential vows of poverty, chastity, and obedience. [7]
In the Decretal, "Quod votum," unic. De veto et voti redemptione (iii, 15) in 6°, Boniface VIII declared authoritatively that the vow of chastity, consecrated by the reception of major orders, or by religious profession in an approved institute, created a diriment impediment to marriage. Some communities of tertiaries not belonging to an approved order were the first to introduce profession accompanied by simple vows, which is now the ordinary practice in the more recent congregations. [7]
The "Annals of the Order of St. Benedict" (vol. I, p. 74) [8] in the year 537 recognized among the Greeks three classes of religious: the novices, who wore the simple tunic; the perfect, clothed with the pallium; and the more perfect invested with the cuculla, or hood attached to a short cloak, covering the shoulders, which was considered the special emblem of the religious life. In certain monasteries of the East, a distinction was made between persons wearing the short habit, mikroschemoi, and those wearing the long habit, megaloschemoi, a distinction against which St. Theodorus the Studite protested in his epistles (I, ep. x, in P. G., XCIX, 941–2), and which is still found among the Schismatic Coptic monks (see Kathol. Missionen 1 Oct., 1910, p. 7 sqq.). St. Ignatius of Loyola laid down that in his order there should be a simple profession, followed by more or less frequent renewal of vows until such time as the candidate should be prepared for the solemn or definitive profession; this under Pius IX and Leo XIII has become the common law of all religious orders. [7]
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.
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.
Religious vows are the public vows made by the members of religious communities pertaining to their conduct, practices, and views.
The Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life, formerly called Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, is the dicastery of the Roman Curia with competency over everything which concerns institutes of consecrated life and societies of apostolic life, regarding their government, discipline, studies, goods, rights, and privileges.
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 canoness is a member of a religious community of women living a simple life. Many communities observe the monastic Rule of St. Augustine. The name corresponds to the male equivalent, a canon, though some women may use the title canon and not canoness similar to the way actor is used rather than actress, e.g. Sarah Foot. The origin and Rule are common to both. As with the canons, there are two types: canonesses regular, who follow the Augustinian Rule, and secular canonesses, who follow no monastic Rule of Life.
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".
The Society of the Divine Word, abbreviated SVD and popularly called the Verbites or the Divine Word Missionaries, and sometimes the Steyler Missionaries, is a Catholic clerical religious congregation of Pontifical Right for men. As of 2020, it consisted of 5,965 members composed of priests and religious brothers working in more than 70 countries, now part of VIVAT international. It is one of the largest missionary congregations in the Catholic Church. Its members add the nominal letters SVD after their names to indicate membership in the Congregation. The superior general is Paulus Budi Kleden who hails from Indonesia.
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.
A society of apostolic life is a group of men or women within the Catholic Church who have come together for a specific purpose and live fraternally. It is regarded as a form of consecrated life.
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."
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.
The Congregation of St. Cecilia, commonly known as the Nashville Dominicans, is a religious institute of the Roman Catholic Church located in Nashville, Tennessee. It is a member of the Council of Major Superiors of Women Religious, one of the two organizations which represent women religious in the United States. The sisters combine a monastic communal lifestyle of contemplation in the Dominican tradition with an active apostolate in Catholic education. As of 2018, the congregation has 300 sisters.
The Missionaries of the Company of Mary is a missionary religious congregation within the Catholic Church. The community was founded by Saint Louis de Montfort in 1705 with the recruitment of his first missionary disciple, Mathurin Rangeard. The congregation is made up of priests and brothers who serve both in the native lands and in other countries. The Montfortian Family comprises three groups: the Company of Mary, the Daughters of Wisdom and the Brothers of Saint Gabriel.
A religious brother is a member of a religious institute or religious order who commits himself to following Christ in consecrated life of the Church, usually by the vows of poverty, chastity and obedience. He is usually a layman and usually lives in a religious community and works in a ministry appropriate to his capabilities.
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."
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.
This article incorporates text from a publication now in the public domain : Herbermann, Charles, ed. (1913). "Religious Profession". Catholic Encyclopedia . New York: Robert Appleton Company. Consecrated life in the Catholic Church | ||
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