Living in, but not of, the world

By Msgr. Pedro Lopez-Gallo

After a novitiate period of one or two years spent in silence, devout prayer, and studying the rule of their institute, and upon obtaining a favourable vote from their superior, candidates are called to profess their consecration to Almighty God.

The most exciting moment for men and women wanting to consecrate their lives with an undivided heart to love and serve God is the religious profession by which they make a public vow to observe the three evangelical counsels: chastity, poverty, and obedience. From that day they will continue to be in this world, but they will not belong to it.

Incorporated into their chosen institute, they live Christ's poverty under obedience to their lawful superiors through their chastity in mind, body, and soul.

Through their consecrated life they can enter a mystical union with the undivided Trinity. As they pursue a personal search for individual sanctification, religious men and women also pursue the particular goal of their institute: some as missionaries, others as youth educators, others as preachers, others in contemplative life, and so on.

The Church prudently determines temporary profession must precede perpetual, lifelong profession. It must be not less than three years, and no longer than six years (canon 655).

There are five conditions for temporary profession to be valid: the person must be at least 18 years of age; the novitiate must be a valid one; admission must be freely granted by the canonical superior, that is, not under duress or influence; there must be a favourable vote of the council; and the novice must make the profession in full, total freedom, moved spontaneously, not by force, fear, or deceit.

To be admitted into a religious institute, a formal request must be presented. The commitments are of such gravity that they can be made only with full discretionary judgement so that, with the help of God, the promises are fulfilled. These vows are binding and irreversible, just like marriage vows.

It is inspiring that young men and women are willing to offer themselves to God in pure and chaste dedication at this time when the world rejects the sanctity of continence, chastity, and innocence, and when it makes a mockery of it through pornographic films, free sex, and promiscuity, and by considering debauchery acceptable.

Purity excludes sinful indulgence arising from sexual impulses, that today are increasing by the sexual exploitation of children.

It is contradictory that people these days use all their physical and psychological strength to accumulate riches and wealth, while well instructed religious men and woman renounce their possessions to imitate the poverty of Jesus and dedicate their lives to take care of the poorest of the poor.

It is admirable that while today some people try to be powerful, bullying, and dominant, other beautiful and vigorous young people willingly submit to a superior and profess obedience to accept the will of God, just as Jesus did in the Garden of Gethsemani. St. Luke wrote that "He was in such agony and prayed so fervently that His sweat became like drops of blood falling on the ground: `Father, if You are willing, take this cup away from Me. Still, not My will, but Yours, be done'" (Lk. 22:42-43).

Obedience is the moral virtue by which an individual submits to the will to his lawful superiors. The disobedience of a religious woman or man to an order given by a superior under formal mandate can be a grave sin.

To fulfil their difficult commitments, members of religious institutes have the perfect model in Mary, the most outstanding disciple of her Son, Jesus. She was the first to practise the three evangelical counsels. She is the purest and most chaste virgin, preserved from original sin, whose obedience was total submission to the will of God: "Fiat," "Thy will be done!" In strict poverty her Son was born "in a manger, because there was no room at the inn" (Lk. 2:6).

Since Mary represents for the Church the clearest and most unambiguous example of spiritual and apostolic life, all the orders, congregations, and institutes of consecrated life try to emulate each other in imitating her. The best support for their striving to fulfil their commitments is their love and veneration for the Mother of God.

In their search for holiness, therefore, members of consecrated life "turn their eyes to their Immaculate Mother, who shines forth to the whole community of the elect as the model of virtues" (LG 65).