Quick Question: Are consecrated virgins called to pray for priests?

Short answer: Yes.

Longer answer: Prayer for priests per se isn’t necessarily the central aspect of our vocation, although consecrated virgins would certainly seem to be called to pray for the local clergy of their dioceses in at least a general way.

The praenotanda of the Rite of Consecration to a Life of Virginity lists prayer as one of the “principle duties of those consecrated.”* It is worth noting that in the original Latin typical edition, the word for “duties” is actually “munera,” a word that is often translated in other context as “offices.” In many ways, an office represents a more profound obligation that a mere duty. Whereas a “duty” might refer to a simple task, an “office” is more intrinsically linked to the concept of vocation and thus ultimately to a person’s very being. Identifying consecrated virgins as having an “office” of prayer underscores how essential prayer is to our vocation.

Yet at the same time it can be noted that a call to be especially dedicated to prayer, even to intercessory prayer, is different from a specific call to intercede for a specific intention. Some religious Orders, such as the Discalced Carmelites and the Handmaids of the Precious Blood, do have “prayer for priests” as a characteristic and central element of their founding charism. The Ordo virginum, in contrast, historically lacks this same heavy direct emphasis on intercessory prayer for the clergy.

Likewise, in the suggested homily supplied in the Rite of Consecration to a Life of Virginity, the bishop exhorts the soon-to-be-consecrated virgin to:

“Make it your concern to pray fervently for the spread of the Christian faith and for the unity of all Christians.  Pray earnestly to God for the welfare of the married. Remember also those who have forgotten their Father’s goodness and have abandoned his love, so that God’s mercy may forgive where his justice must condemn.”

Some consecrated virgins have observed that priests are not included in this “to-do list” of intentions, pointing out that this lack could be taken to indicate that consecrated virgins do not have any sort of special call to pray for the clergy.

However, these above-mentioned points are more about the simple absence of a directive for consecrated virgins to pray specifically for priests. And although points of silence in the law can be interesting and even meaningful, it is often difficult to draw firm conclusions based on silences alone.

Therefore, it is important to consider the more detailed and explicit discussion on consecrated virgins’ obligation of intercessory prayer found in the 2018 Instruction Ecclesiae Sponsae Imago (ESI). Among other places, ESI 43—a section which discusses some of the spiritual aspects of a consecrated virgin’s bond with her diocese—directs consecrated virgins to “…bring to prayer the needs of the Diocese and, in particular, the intentions of the Bishop.”

If a consecrated virgin is asked to intercede specifically for the needs of her diocese and the intentions of the bishop, it would be hard to imagine any sense in which this could possibly not encompass prayer for the local diocesan clergy. I.e., what diocesan bishop wouldn’t have the welfare of his priests as a principle personal prayer intention? And how could the spiritual support of priests not be a real need of the diocese?

In light of these considerations, I believe it is reasonable to conclude that consecrated virgins are indeed called to pray for priests—or at the very least, for the priests of their respective dioceses.

But since prayer for priests is referenced only implicitly here, I think it is reasonable to conclude that “prayer for priests” as such is not a distinctive characteristic element of the charism of the Ordo virginum (even while we should still keep in mind that the spiritual support of our local diocesan Church is). At the same time, consecrated virgins’ call to intercede for the local clergy is still implied rather strongly, so I think it would also be incorrect to regard “prayer for priests” as something somehow alien to our vocation.

This relative ambiguity gives individual consecrated virgins some freedom to discern for themselves how prominently intercessory prayer for priests will factor into their own personal spiritual lives. For example, I think it would be praiseworthy for one consecrated virgin to focus especially on offering prayers and sacrifices for the sanctification of the clergy, but equally legitimate for another consecrated virgin to pray for priests in a more perfunctory way as part of her overall prayers for the needs of her local Church. Absent any special prayer request from her bishop, I would say that this is the sort of matter that an individual consecrated virgin to discern with her spiritual director.

(Photo by Fr. Bryan Jerabek, who was my classmate in my canon law program, and whom I reasonably presume doesn't mind me using it here!)

Liturgy of the Hours 101

An important part of my vocation as a soon-to-be consecrated virgin in the world is praying the Liturgy of the Hours (a.k.a. the Divine Office) for the needs of the Church, particularly for the needs of my archdiocese. But because I don’t know very much about the demographic of my audience—although judging from my comment box, it looks like my readership spans from high school students to cloistered nuns—I’m not sure that everyone knows what I’m talking about when I make my frequent mention of the Liturgy of the Hours.

So here is my version of “Liturgy of the Hours 101,” or a very basic introduction to the public prayer of the Church. (So for those of you who are already chanting the Office seven times a day in choir—please bear with me!)

Like the Mass, the Liturgy of the Hours is liturgy, which means that it is the Church’s official prayer. (And in case anyone is interested, “liturgy” is derived from the Greek word leitourgia, which roughly translates into “the work of the people” or “public work.”) All non-liturgical prayer is technically considered “private” or “personal” prayer, regardless of whether or not it is prayed within a group context. Examples of private prayer would include the Divine Mercy chaplet, various novenas, silent/mental prayer, and even the Rosary.

Private prayer is still quite valid and valuable; however, the principal difference between liturgical and private prayer is that liturgical prayer is prayed in the name of the Church, where private prayer is essentially prayed in the name of the individual.

The purpose of the Liturgy of the Hours is the sanctification of time, as well as to provide a means by which the faithful can pray “without ceasing.” It is comprised of seven “hours” or “offices,” each corresponding to a different time of day: Lauds (Morning Prayer), Terce, Sext, and None (the Daytime Hours—Midmorning, Midday, and Midafternoon Prayer respectively), Vespers (Evening Prayer), Compline (Night Prayer), and the Office of Readings (also called Matins or Vigils, this was traditionally prayed in the middle of the night or shortly before dawn, although it can now be prayed at any time of day). All of the hours involve Psalms, Scriptural readings, and prayers; Morning Prayer and Evening Prayer also include intercessions, the “Our Father,” and a Gospel canticle.

The Liturgy of the Hours originated as a Christian adaptation of the Jewish custom of praying at fixed points during the day. In the early Church, it was celebrated regularly in the cathedrals, and was a focal point of Christian life. Later, the Divine Office would become a pillar and hallmark of monastic life, with subsequent elaborations and extensions. The second Vatican council simplified the structure of the Office and allowed for translations into the vernacular in order to make the Liturgy of the Hours more accessible to all who pray it—clergy, laity, and the consecrated.

Today, all of the faithful are invited to participate in the Liturgy of the Hours as far as they are able. However, certain people within the Church have specific obligations to pray the Office.

Diocesan priests and transitional deacons are bound to say the “full” Divine Office, which generally denotes five of the hours: the Office of Readings, Morning Prayer, one of the Daytime hours, Evening Prayer, and Night Prayer. Offering this “sacrifice of praise” is considered one of their more important priestly duties.

All religious are required to pray the Liturgy of the Hours (cf. can. 633 in the Code of Canon Law), but according to the proper law of their institutes. In active communities, this usually means the celebration of at least Morning and Evening prayer, which are often called the two “hinges” of the Divine Office. However, religious priests, because they are priests, have the same obligations as the diocesan clergy, and cloistered nuns are usually bound to say the full Office in choir. Permanent deacons pray the Office as is required by their individual dioceses, typically Morning and Evening Prayer.

There is no proscription in Canon Law as to how often consecrated virgins in the world should say the Office. But as the Rite of Consecration itself includes a “mandate” to say the Liturgy of the Hours, it could be surmised that this is a very important part of this form of consecrated life! In the preface to the rite, consecrated virgins are “strongly encouraged” to pray at least Morning and Evening Prayer. In my archdiocese, this is the requirement. However, my own OPINION is that as consecrated virginity in the world is essentially a contemplative vocation, consecrated virgins should be asked to recite the full Office just as diocesan priests do.

But to think of the Divine Office solely in terms of rules and regulations is to miss the point. Really, it is a privilege and a gift—and a great joy—to be able to pray in union with the whole Church.

I hope this helps some people—if anyone has questions, please do ask them!