Preparation Process for the Consecration of Virgins Living in the World
Prepared by the United States Association of Consecrated Virgins
15 September 2000, Our Lady of Sorrows

Introduction

The revised Rite of Consecration of Virgins for Women Living in the World was published by the decree of the Congregation for Divine Worship on 31 May 1970, after having been formally decreed by the Second Vatican Council.

The decree of promulgation explains the development of this venerable and ancient rite in this way.

The rite for the consecration of virgins is one of the most treasured in the Roman liturgy. Consecrated virginity is among the most excellent gifts bequeathed by our Lord to his Bride, the Church. From apostolic times women have dedicated their virginity to God, so adding to the beauty of the mystical body of Christ and making it fruitful in grace. Even from earliest times, as the Fathers of the Church bear witness, mother Church in her wisdom set her seal on this high vocation by her practice of consecrating those who followed it by means of a solemn prayer. This prayer, enriched in the course of time by other ritual elements to bring out more clearly the symbolism of virginity in relation to the Church, the bride of Christ, was incorporated into the Roman Pontifical. [Acta Apostolicæ Sedis 62] (1970):

Canon 604 of the 1983 Code of Canon Law provides for the establishment of the Order of Virgins as a form of consecrated life in the Church. The word, order, is used in the sense of a distinct group of persons in the Church, for example, the order of presbyters, the order of deacons, the order of penitents or the order of widows. It is not used in the sense of a congregation of consecrated religious, for example, the Order of Saint Benedict, the Order of Preachers, or the Order of Friars Minor.

As expressed in the Roman Pontifical, the consecrated virgin is to be a 'spouse of Christ,' a sign of Christ's Virgin Bride, the Church. She is freely and joyfully to bear to Christ the same undivided and perpetual love that joins Christ and the Church. The ring she receives during the Rite symbolizes her perpetual fidelity to her Bridegroom. The suggested Homily in the Rite of Consecration of Virgins for Women Living in the World explains the origins of consecrated virginity in this way.

Our Lord himself taught us the high calling of such a life, consecrated to God and chosen for the sake of the kingdom of heaven. By his whole life, and especially by his labors, his preaching, and, above all, by his paschal mystery, he brought his Church into being. He desired it to be a virgin, a bride, and a mother: a virgin, to keep the faith whole and entire; a bride, to be one with him for ever; and a mother, to raise up the family of the Church.

The Holy Spirit, the Paraclete, through baptism has already made you temples of God's glory and children of the Father. Today through our ministry he anoints you with a new grace and consecrates you to God by a new title. He gives each one of you the dignity of being a bride of Christ and binds you to the Son of God in a covenant to last for ever.

The Church is the bride of Christ. This title of the Church was given by the fathers and doctors of the church to those like you who speak to us of the world to come, where there is no marrying or giving in marriage. You are a sign of the great mystery of salvation, proclaimed at the beginning of human history and fulfilled in the marriage covenant between Christ and his Church.

You are apostles in the Church and in the world, in the things of the Spirit and in the things of the world...

You have renounced marriage for the sake of Christ. Your motherhood will be a motherhood of the spirit, as you do the will of your Father and work with others in the spirit of charity, so that a great family of children may be born, or reborn, to the life of grace.

Your joy and your crown, even here on earth, will be Christ, the Son of the Virgin and the Bridegroom of virgins. He will lead all of you to his presence and into his kingdom, where you will sing a new song as you follow the Lamb of God wherever he leads you.

[from 'Homily,' #16, Rite of Consecration for Women Living in the World]

Consecrated to God, as a 'spouse of Christ,' the consecrated virgin is at the service of the Church. Her vocation is authenticated by the call of the bishop of her diocese. She lives in the heart of the Church in a definitive state of life. Her consecration does not establish her within a new structure or institute in the particular Church. Rather it establishes her in a true spiritual bond with the Diocesan Bishop and gives her a distinct spiritual identity in the whole Church.

Like the Church herself, her vocation is virginal, spousal, and maternal. Her primary service in the Church is prayer; hence she is given the Liturgy of the Hours as a sign of this spiritual responsibility. Consecrated virginity looks to its foundation in the early Church herself, under the inspiration of the mystery of the Blessed Virgin Mary. The consecrated virgin expends her efforts and energy according to her own unique talents, age, profession or occupation, and charisms in service to the Church. Her works of charity flow from her life of prayer as 'spouse of Christ.' She is dedicated to the service of the Church because she is espoused to Christ, her Bridegroom, forever.

More information coming soon

Criteria

1. Candidates must have suitable character and sufficient qualities of maturity as an integrated person. By age, prudence, and universally attested good character, the candidate must give assurance of perseverance in a life of chastity dedicated to the service of the Church and of her neighbor. Psychological health, character, and maturity are to be attested to, if necessary, by using experts.
2. Candidates must be free to accept a life of consecrated virginity lived in the world. It is required that she have never been married or lived in public or open violation of chastity. She should demonstrate in some way that her call to perpetual virginity has been tested over time.

Application

1. The individual completes the Application Form and submits it with the required documentation to the diocesan bishop.
2. Three acquaintances submit letters of reference to the diocesan bishop.
3. In addition to the Application Form and the letters of reference, the following are required: documentation of Baptism, First Holy Communion, Confirmation, and citizenship, and assurance of financial independence.
4. The applicant's spiritual director testifies in writing to the diocesan bishop that the applicant has been receiving regular and appropriate spiritual direction.
5. The diocesan bishop reviews the application and supporting documentation and letters. He accepts or rejects the application.

 Period of Preparation

1. The purpose of the period of preparation prior to reception of this sacramental of Consecration is to help the candidate better understand and live this divine vocation to which she is called. This period should further test and strengthen her resolve of perpetual virginity.
2. Ordinarily, the period of preparation is for not less than two years, but length of time will, nevertheless, depend on the candidate's progress and readiness.
3. The period of preparation is carried out with the assistance of the spiritual director and a preparation coordinator who is well acquainted with the Consecration of a Virgin and who is appointed by the diocesan bishop to help coordinate the preparation process for the candidate. Should the Diocesan Bishop request it, the spiritual director may carry out the preparation coordination for the Consecration. In any case, however, the preparation coordinator should well understand the nature of the Consecration itself and the practicalities of life as a consecrated virgin living in the world. Ideally, the preparation coordinator would be a consecrated virgin.
4. The spiritual director and/or preparation coordinator is to provide guidance in development of prayer and the vocation of consecrated virginity itself. This spiritual guidance should include the model of the Church as Bride of Christ and the consecrated virgin as an 'icon of the Church.' Guidance in prayer should include especially an understanding of the Liturgy of the Hours.
5. The preparation coordinator and the candidate periodically evaluate the progress of the preparation process. They will keep the diocesan bishop apprised of this progress.
6. At the conclusion of the period of satisfactory preparation, the preparation coordinator is to write a letter to the bishop recommending that the candidate receive the Consecration of a Virgin for a Woman Living in the World, according to Canon 604. The spiritual director will write a letter also attesting only to the fact that the candidate has been receiving regular and appropriate spiritual direction throughout the period of preparation.

 Records

1. A file of all applications, letters, documents, and progress reports of the candidate is to be retained in the office of the diocesan bishop. A copy of her certificate of Consecration should be added to her file after her Consecration has taken place.
2. A certificate attesting to the Consecration is to be kept in the diocesan archives. The Consecration of a Virgin for a Woman Living in the World should be noted on the consecrated virgin's Baptismal record.

More information coming soon! 

Before the Preparation Period of the Candidate

The diocesan bishop is to decide if the applicant is suitable to begin preparation to receive the Consecration of a Virgin for a Woman Living in the World. He will take care in admitting individuals to the preparation process. Only a virgin who by her age, prudence, and universally approved character, and who gives assurance of perseverance in a life of virginity lived in the world should be allowed to receive the Consecration.

• In collaboration with the candidate, he will decide on the conditions under which she will undertake a life of perpetual virginity lived in the world, in accord with her life's circumstances, health, occupation, individual talents and interests. He will also decide with her when they will have their regular meetings and whether he wishes to have any reports from her.
• The diocesan bishop will see to it that a suitable preparation process is available for the candidate.
• He will be able to suggest the names of possible spiritual directors in the diocese, if she does not know any who are knowledgeable about the Consecration of a Virgin for a Woman Living in the World.
• He will be aware that the preparation for the Consecration of a Virgin Living in the World is not identical to that which some candidates may have received elsewhere in their spiritual life; therefore, he will be sure that the candidate understands the nature of this vocation in the consecrated life.

It might be helpful to have available printed materials, videotapes, and audiocassette tapes that the United States Association of Consecrated Virgins has prepared as a service and resource to candidates. She should be encouraged to attend the annual Inquirers Retreat sponsored by the United States Association of Consecrated Virgins. It is understood that membership in the USACV is not required of any candidate or consecrated virgin; however, the USACV is always glad to be of service and to assist voluntarily with educational resources and personal communication.

During the Preparation Period of the Candidate

• He will meet with her close to the Consecration date to begin the spiritual dialogue that they will carry on regularly after the Consecration.
• The Rite of the Consecration of a Virgin is reserved to the diocesan bishop. He may, however, delegate another bishop to consecrate the virgin.
• The Rite of Consecration to a Life of Virginity for a Woman Living in the World is to be celebrated in the manner set forth in the Roman Pontifical.

 The virgin seeking to follow Christ more closely by the Consecration to a Life of Perpetual Virginity is consecrated to God by the diocesan bishop according to the approved liturgical rite. The diocesan bishop may delegate another bishop to perform the Consecration.

• A virgin who aspires to receive the Consecration of a Virgin does so for the sake of a more fervent love of Christ and out of love of her brothers and sisters in the Church and in the world.\
• As a consecrated virgin, the individual is dedicated to the service of the Church. Her service will be according to her own abilities, circumstances, talents and charisms.
• The virgin who petitions to receive the Consecration of a Virgin should have already lived a virginal commitment in tranquility for a number of years.
• Each virgin petitions individually and not as part of a group or formal organization.
  
• The individual who petitions to receive the Consecration of a Virgin accepts the responsibility to collaborate actively with her spiritual director and preparation coordinator so that she may faithfully respond to the grace of a divine vocation during her preparation period.
  
• The candidate may freely leave the period of preparation prior to the Consecration; moreover, the bishop or the bishop in consultation with the preparation coordinator can dismiss the candidate.
  
• Following her preparation period, the virgin may petition the bishop of the diocese to receive the Consecration of a Virgin for a Woman Living in the World. The bishop makes the final decision to consecrate the virgin.
  
• The diocese assumes no financial responsibility for the support of a Consecrated Virgin Living in the World. In cases where she may be employed by a Church institution, the normal salary and benefits are to be assigned.
  
• According to the Rite of Consecration, the virgin renews her resolve to follow Christ in a life of perfect chastity and then is consecrated to a life of perpetual virginity in the Church by the diocesan bishop.
  
• The virgin is to be given a copy of the Liturgy of the Hours and a ring during the Rite of Consecration.
  
• The spiritual bond between the consecrated virgin and the diocesan bishop should be nourished by their personal meeting, preferably two times a year, but at least once a year.
  
• The bishop will also encourage other means of communication, e.g., written communication when necessary.
  
• The consecrated virgin should be considered an integral part of the diocese and can be called upon for prayer and intercession; she should be included in diocesan events for consecrated persons as well as on mailing lists, in vocational information events, and other diocesan events proper to consecrated life.
• The consecrated virgin, on her part, should participate as much as possible, as her circumstances permit, in the full life of the diocesan church.