More on Bonds, Impediments to New Bonds, and the Catechism vs Canon Law

 [[Dear Sister, you haven't said much about impediments to consecrated life, but it seems to me that private vows, which can be taken by anyone at any time cannot initiate the person into consecrated life automatically. What would happen if a person had been married, divorced, and never granted an anullment but then made private vows as a hermit? They would not be allowed to make a canonical profession because of the prior marriage; it would stand as an impediment wouldn't it?]]

Yes, if the marriage was valid and occurred between two baptized Christians, then you are right; you make a really good point which, as you say, I have not discussed much. Namely, admission to the consecrated state of life requires a certain freedom from other obligations or bonds. For instance c 645.1  notes that, "Before they are admitted to the novitiate, candidates [in an institute of consecrated life] must show proof of baptism, confirmation, and free status." Thus, ipso facto, it is true that one needs such proof prior to actual profession despite the fact this is not listed in the requirements for profession. While candidates for c 603 profession may have been married and divorced they must still fulfill the requirement of proof of free status before being admitted to profession, whether temporary or perpetual. This is in accordance with c 645.1 despite the fact the hermit is not entering an institute of consecrated life.

One of the reasons the Church does her own due diligence in this matter and secures baptismal certificates, etc, is not only to make sure a person is truly a Catholic, but to make sure there are no bonds which would constitute impediments to the establishment of the bonds of consecrated life or the related assumption of canonical rights and obligations. You see, when one is baptized, other sacraments of initiation, sacramental marriages, professions, consecrations, dispensations from public commitments, ordinations, divorce decrees and decrees of nullity, etc are added to the same register. (A record of these is sent to one's baptismal Church and these are added to one's baptismal record. They are also recorded on the back of any copies of certificates which are later sent to authorities requesting these, say prior to profession, etc. --- or to the individual requesting one).

But if one has been validly married, divorced, and never been granted a decree of nullity, for instance, they are not considered free to enter the consecrated state of life any more than they are considered free to marry again. The marriage bond between two baptized Christians serves as an impediment because, despite civil divorce, in terms of the Church's theology, the marital bond established in the exchange of vows still exists unless a decree of nullity establishes this is not the case. (c.1085) It makes no sense for the Church to teach that her own theology, canonical structures, procedures, and safeguards regarding public states of life in the Church can be circumvented merely by the making of an entirely private vow or vows. Thus, while one blogger insists that paragraph 920-921's location in the Catechism of the Catholic Church under the major heading "The Consecrated Life" allows her to argue that she is a consecrated hermit despite her lack of canonical standing as such, you can see that, hypothetically speaking, had she been married and divorced without benefit of a decree of nullity, for instance, she would actually not even be free to enter the consecrated state of life. If she then made private vows despite a lack of decree of nullity (which she is free to do),  they would be entirely valid but they would not initiate her into consecrated life --- even if they were capable of doing so otherwise (which they are not).  

I am not particularly knowledgeable about other impediments to consecration under c 603 besides insufficient age, except that one cannot have been professed in an institute of consecrated/religious life without also having those vows either expired if temporary or dispensed in any case. (Some religious become c 603 hermits after obtaining an indult of exclaustration and then of departure which end (or take effect) on the day of their profession under c 603. (They cannot ALSO profess under canon 603 because they are already bound in law to other legitimate superiors, other proper law than their own Rule, etc.) They are thus freed of one bond while another is created simultaneously.) This would not have been possible prior to canon 603 which is why the dozen monks who came under the protection of Bishop Remi de Roo were required to be laicized and secularized.

In any case, any person at any time can make private vows of many sorts including those of poverty, chastity, and obedience (the meaningfulness and prudence of obedience is another question), but one can never argue these initiate the person into the consecrated state. The Church insists that initiation into the consecrated state occurs canonically which therefore requires the candidate be 'vetted' so to speak; this is meant to ensure one is truly free to enter the consecrated (state of) life as well as allowing a subsequent process of discernment concluding that one is truly called to do so. If one is not, then the bond supposedly being established in profession and consecration as well as the grace necessary for living the life will never be realized or received. The profession and consecration would be invalid. In any case one claiming to be consecrated while still bound  in some way by the former definitive commitment of marriage would be living a life of pretense --- hardly edifying for the People of God!

Perhaps if I tweaked the other poster's argument a bit it would make things clearer. Let's say a person is happily married and desires to make private vows of poverty, chastity, and obedience (all baptised persons are to live some version of these evangelical counsels though most do so without additional vows) --- something, as you also note, they are free to do at any time. When they do this, would they also become initiated into consecrated life? Why not?  Yet one blogger continues to argue that  private vows of poverty, chastity, and obedience mean a person leaves the married state or that these private vows obviate the need for a decree of nullity. They may well be incompatible with one's married state depending on how they are conceived but private vows simply do not work this way. Private vows (that is, any vow not received by the Church "in the hands" of a legitimate superior acting in the name of the Church)  neither initiate one into the consecrated state of life nor do they cause a person to leave it or any other state of life.

Paragraphs 920-921 of the Catechism of the Catholic Church:

The placement of cc 920-921 under the major heading "The Consecrated Life" in the Catechism of the Catholic Church is and remains problematical unless we 1) realize the CCC is not binding in legislative ways (it is not a code of laws though it may describe these) and does not circumvent nor have priority over canon law in such matters; any confusion is clarified by Canon Law which DOES have the authoritative say in these matters, 2) unless we begin to treat these paragraphs as though they don't apply to hermits in the lay state at all (which would be something of a pity), and 3) unless we understand that these paragraphs do not fit precisely ONLY under the major heading "The Consecrated Life" and thus suffer from some of the ambiguities which affect the rest of this section of the CCC as outlined by JMR Tillard, OP, in his chapter on this in the Commentary on the Catechism of the Catholic Church, "The Church".

It actually would not have made editorial sense for the CCC to place the identical summary paragraphs on the characteristics of eremitical life in both a section on the laity or lay vocation and one on the consecrated life, much less once again in a section on clergy. Yet canon 603 was new and groundbreaking introducing a new form of consecrated life; it thus made sense to locate these paragraphs under the heading "The Consecrated Life" while allowing them to be edifying to hermits in any appropriate state of life. Again, what remains the case is that who belongs to consecrated life and how they are initiated into it are  matters for Canon Law to clarify since it has the legislative priority over the CCC's pedagogical role. When a legal argument is put forward based on a reading of the Catechism but that argument flies in the face of canonical distinctions and requirements in this matter, that argument must fall. As I have noted here before, and recently as well, for the hermit in the consecrated state (a legal or canonical as well as Divinely instituted  and ecclesially mediated state of life!) the Catechism's paragraphs on the eremitical life are descriptive and edifying. They are not unimportant but again, they are not prescriptive or legislative in the way Canon Law is.

Postscript: A reminder on how decrees of nullity work and do not work.  Recently I heard someone remark something about whether or not her "divorce [had been] nullified by the Church". But this is not the way a decree of nullity works. Decrees of nullity declare publicly and officially that there was no true marriage bond established in the first place. They do not nullify precisely, particularly not a divorce (a civil rather than ecclesiastical reality), so much as they decree that the bond was found to be null or void and therefore, that one is free to enter into other definitive commitments --- like those of religious profession and initiation into the consecrated state, ordination, or marriage itself.

When one applies for a decree of nullity (far from being nullified a civil divorce is first required) the Church through a marriage tribunal weighs all the evidence submitted; one canon lawyer works as "defender of the bond" and thus presents (or at least argues) all of the reasons a true bond can be said to have existed and not be declared null (if the marriage between two Christians is valid the bond is presumed to have existed and still exist; the reasons to declare the bond null must be compelling). The other side is also presented and the tribunal comes to a conclusion. In some cases a decree of nullity is granted and in others the sacramental marriage bond is held to stand in spite of civil divorce.

The Meaning of "Other Sacred Bonds" in Canon 603

[[Dear Sister Laurel, What sort of "other sacred bonds" are there - other than vows - to express a "definitive dedication of self." I don't remember you ever using this phrase before, and I think others might also be interested in hearing you elaborate upon that.]]

LOL! A good reason I haven't said much about this sort of obscure part of canon 603 is that I haven't been able to find out much about it myself! I have only heard of one diocese using this option or at least inquiring about it from a canonist I know, and unfortunately, she didn't go into detail on that (we were discussing something else really). What I do understand it to mean, however, is that in some way one dedicates oneself definitively to live an eremitical life according to c 603, and thus to do so in a publicly (legally) responsible way ("in the name of the Church"), and this dedication is accepted in the name of the Church by the local ordinary. Once this occurs a bond exists, in fact, a sacred bond which is public in character --- just as when two persons consent to marriage during a marriage rite a bond is established then and there.

In the Catholic theology of marriage the existence of this bond does not depend upon the quality of the relationship; it is the result of the exchange of consent to marry (I take you, etc); it is an example of what is called "performative language where something, in this case a bond, comes to be in the very speaking of the words. Thus, in regard to c 603, it seems to me that one might promise to live one's Rule with fidelity and integrity, for instance, and to do so under the direction of legitimate superiors for the rest of one's life. If such a promise is made in the hands of a legitimate superior a sacred bond then exists. Some sort of oath ("I swear here before all. . . that I . . .") may be acceptable here too. (In the case of a c. 603 commitment to live a Rule with fidelity and integrity, the hermit and diocese would need to be very clear the constitutive elements of the canon were adequately understood and reflected in the text of the Rule itself. Thus, the evangelical counsels and what they call for in concrete terms would need to be clearly articulated.) In either of these cases, the person is not making vows of the evangelical counsels to God, but they are giving themselves entirely to God in the eremitical life in the name of the Church, and they are being initiated into the consecrated state of life --- which means this is a profession in the canonical sense.

This is part of the reason Sandra Schneiders, IHM, as you may well know, distinguishes between profession and vows per se.(cf., Schneiders, Selling All,  "Commitment and Profession" pp. 78-116). It is also one of the reasons I focus on the canonical relationships that obtain in profession. Profession of any sort creates new bonds and/or new relationships in law. It is also the reason I ordinarily distinguish between the meanings of "witnessing vows" and "receiving vows". The first creates no real bond between the one making the vows and the one witnessing them (assuming s/he is only witnessing); the second creates a true, and even sacred bond between these persons (say, a hermit and her Bishop/diocese and the larger Church, for instance) and those others the person receiving the vows represents (the Universal Church, the diocese, and the Bishop's successors in this case). When we speak of profession leading to initiation into a "stable state of life" we are speaking, at least partly, of these significant and enduring bonds and relationships and the structure and law that regulates, governs, and supports them.

As you also well know, in associateship with the IHM's or congregations like the Sisters of the Holy Family associate members promise or covenant certain things and the congregation receives and adds their own consent to this covenant. Vows are not made here, nor is there initiation into a new state of life (profession), but the bonds are undoubtedly sacred. In oblature with the Benedictines or Camaldolese, etc, there is an exchange of promises or consent. In this case these are not vows to God either, nor do they constitute profession in the canonical sense, but they are sacred bonds nonetheless. My own diocese  (Oakland) simply decided we would be using vows and I was honestly not prepared for --- nor would I have really desired --- using anything else. But given the fact that my Rule was given a Bishop's Declaration of Approval with the explicit hope that this would prove beneficial for the living of the eremitical life as part of all of this (this Rule became legally (i.e., canonically) as well as morally binding on me on the day of my profession), I can see now where I might instead have made my commitment in terms of "living this Rule" and dedicating my entire self to God in this way. In any case, perhaps any canonist reading here will contact me and correct any errors I have made in this but I think this is  the gist of what the authors of canon 603 were expressing when they referred to vows or "other sacred bonds."

By the way, thanks very much for the question. It has been exciting for me to put into words what I do understand in regard to all this. The paragraph on the distinction Sister Sandra draws in Selling All and the place of the establishment of enduring or stable bonds and relationships in a state of life may be a bit tangential to your question itself but it helped pull some old threads together for me in a new way. I might not have done this if you had not pushed me to reflect on the meaning of "other sacred bonds" in canon 603. Again, thanks for the question.

Postscript: I heard from a canon lawyer and permanent deacon who studied Canon Law at Catholic University with a canonist in my own diocese; he reads what I write on Canon 603. While he was not clear how the phrase "other sacred bonds" applies to hermits (something I found reassuring given how little I have found written on it), he did write the following: [[. . .Your commentaries on canonical issues are always good to read. . . . This language is used in the 83 code to describe what members of secular institutes or societies of apostolic life make in lieu of the vows taken in a religious institute. How it applies to a hermit I am clueless!]] He also suggested I check canons 711 and 731 which do use this language while noting the language [[was the subject of a number of research projects/dissertations at various canon law faculties over the years.  Gerry Quinn, JCL, St Louis, MO]] (Since I am emphatically NOT a canonist by either education or training, I am assuming (I hope accurately) that Deacon Quinn was not saying reading my blog on canonical issues [with c 603] was good for the comic relief it might sometimes provide him! In any case, I am really pleased he chose to add to this conversation and pleased as well to be able to consult him, et al. on other questions!)