Ways to be ‘brides of Christ’ in the world

By Colleen Constable

Recently my brother and I saw a religious sister dressed in a modern jacket and skirt combination, platform high heels and a veil. It disappointed him, as he supports the traditional image of religious sisters: they should wear a habit.

We approached her and met a well-groomed, dynamic, professional woman with a pleasant personality. She is a member of a well-known religious community. We had a vibrant discussion about the image she projected. She loves Christ and his Church. The dress code is an indication of a religious order that has moved with the times.

There may be many women who can identify with this religious sister: they want to follow Christ through living in a community while keeping their femininity and individuality. Other women simply do not want to join a religious order, because they feel inspired to follow Christ in the world.

Some time ago, during a women’s workshop, a young woman said: “If you are regularly attending spiritual activities in the parish, you are looked upon as a candidate for religious life, which may not always be the case. You start to feel pressurised.”

There is also the story of a woman who has twice been discerned to have a vocation. She loves the monastic life and would easily conform to silence and prayer. But she feels inspired to live a chosen spirituality in the world, following a daily self-developed spiritual programme that could easily match those of contemplative religious orders.

Although religious life forms an integral part of Catholic tradition and has a history of good done, some unmarried women reject this form of lay spirituality.

Is the writing on the wall for religious communities?

In The Southern Cross of February 17-23, Cardinal Franc Rode, prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, argued that there is a crisis. As a response to the contemporary world, modernity and a secularised cultural mindset entered the hearts and minds of some religious communities and consecrated persons, he said.

The crisis sketched by Cardinal Rode could also be caused by the recognition among unmarried women that there are now many other options available to dedicate their lives to God.

Those religious communities who adapted their criteria to project a modernised image could be in denial. And they fear that their orders are dying out. They opted to embark on an act of desperation and protectionism to ensure survival. If so, then not only does their response lack a pro-active and sustainable approach, they fail to acknowledge that in contemporary times there are women who want to live a spiritual life in the world.

Women who are not authentically attracted to religious communities are best suited to pursue alternative options. Examples are secular institutes that do not copy the profile of religious institutions, or other forms of consecrated life, lived in the world, or a life of singleness without any formal dedication.

If these factors were acknowledged, it would not have been necessary for religious communities to adapt criteria or change their image and subject themselves to the game of numbers. Instead, the marketing approach of such religious institutions should focus to attract this category women according to their unique profile and criteria. This would imply that religious institutions in a contemporary world have recognised that the nostalgia associated with the earlier centuries and era of saints who established many religious orders with the surety of followers, is gone.

Given these factors, can it be argued that the era of mystics who live in the world has arrived? What should today’s women do if they feel inspired to dedicate their lives to God? What if they want to follow an eschatological spirituality without a hierarchical structure or authorisation? Is God the Holy Spirit guiding women towards an era of secular institutes and a state of singleness lived without any formal dedication? Is God the Holy Spirit at work in the 21st century to inspire movements that integrate with current times? If so, the reality of spirituality lived through a vocation distinctive from religious or monastic life, with or without a formal commitment, may be the vocation of the present and future.

Christian spirituality is practised from a lay person’s state of life. It speaks of an encounter with the triune God visible through senses, through the mind and the connection of soul. It directs towards contemplation and active life. It connects with the relationship a soul has with God and others.

Mt 22:37-39 is a commandment that speaks to the role of lay persons. John 20:17-18 and Romans 16:1-16 serve as reflection on the role of women.

Both Vatican II’s Lumen Gentium (1964) and the Decree on the Apostolate of the Laity (1965) promote the role of laity as one to sanctify the world from within and not to withdraw from it.

Secular vocations seem to be on the increase. Women want to live a consecrated life in the world, giving up the protection of a religious order. A secular institute offers unmarried women an opportunity of consecrated life lived in the world, with or without discretion. Women keep their individuality, embracing the challenge to live a spirit-filled life under extraordinary circumstances: contemplation and active work in the world.

Consecrated virginity, an irrevocable form of consecrated life, both ancient and new, is another option. A consecrated virgin said: “This vocation is about being rather than doing.” The Bride of Christ in a busy world: women who go through daily life making the presence of Christ visible in a secular world. They follow the spirituality of their choice, an individual spiritual programme, choosing to live in the world and to do work for the Church.

Then there is the state of “singleness”: a vocation not much spoken of, as it has not yet found recognition, has no structure or formal authority. It is slowly becoming a chosen reality among many unmarried, unattached Catholic women across the world.

In a state of singleness a woman is detached from any committed physical and emotional relationship. The criteria are humility and love. There are no vows or formal commitment made except the person’s own dialogue with God. This dialogue is a declaration of love for the triune God, through the person of God the Son. It happens within the chamber of her heart, when she humbles herself, seeking God and declaring her willingness to follow him.

This unrecognised form of vocation can be lived by women and men and is not limited to certain categories of persons.  A lifestyle of singleness requires strength of character, a clear sense of self and relation towards others. It is an informal dedication to God without the support normally found in religious, secular institutes or a network of consecrated persons.

Because of the anonymity, singleness is viewed with suspicion. Strangely this lifestyle reminds of the Beguine mystics of the 13th century who had no formal rules. They lived with family or groups, adopted a life of poverty, chastity, obedience and daily active work. Activities were shaped around each individual’s circumstances. They prioritised active work higher than contemplation. In today’s world singleness is lived embracing contemplation and action as an interconnected process.

These three categories of women in our contemporary world face the daily challenge of their roles as consecrated or non-consecrated persons versus the dynamics of self, neighbour, human nature at its best and worst, living in the world.

Therefore our prayers offered at Mass for religious vocations should also be inclusive of other forms of consecrated life lived in the world. Our prayers should also inspire those who freely follow the inspiration of God the Holy Spirit to live a holy life in the world, without any formal dedication.

If it comes from God it cannot be stopped.