Jus novum ( c. 1140 -1563)
40-747: Ursuline Sisters can refer to one of several religious institutes : Ursulines , founded in Italy in 1535 Society of the Sisters of Saint Ursula of the Blessed Virgin , established 1605 Congregation of the Ursulines of the Agonizing Heart of Jesus (Grey Ursulines) , est. 1920 (1908) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
80-681: A (neo)Platonic philosopher also expressed contemplation as the most critical of components for one to reach henosis . To Plotinus the highest contemplation was to experience the vision of God, the Monad or the One. Plotinus describes this experience in his works the Enneads . According to his student Porphyry, Plotinus stated that he had this experience of God four times. Plotinus wrote about his experience in Enneads 6.9. A number of sources have described
120-657: A direct awareness of the divine which transcends the intellect, often in accordance with religious practices such as meditation or prayer . The word contemplation is derived from the Latin word contemplatio , ultimately from the Latin word templum , a piece of ground consecrated for the taking of auspices, or a building for worship. The latter either derives from the Proto-Indo-European root *tem- ("to cut"), on notion of "place reserved or cut out", or from
160-486: A hermitage near Milan . He then moved on to Poitiers , where a community gathered around his hermitage. In 372 he was called to become Bishop of Tours , and established a monastery at Marmoutiers on the opposite bank of the Loire River . His monastery was laid out as a colony of hermits rather than as a single integrated community. Contemplation In a religious context, the practice of contemplation seeks
200-410: A monk is one who lives in a monastery under a monastic rule such as that of Saint Benedict . The term friar properly refers to a male member of a mendicant order . The term nun was in the 1917 Code of Canon Law reserved for members of a women's religious institute of solemn vows , and is sometimes applied only to those who devote themselves wholly to the contemplative life and belong to one of
240-405: A particular institute, members wishing to be admitted permanently are required to make public and perpetual vows . A vow is classified as public if a legitimate superior accepts it in the name of the church, as happens when one joins a religious institute. In making their religious profession, the members are "incorporated into the institute, with the rights and duties defined by law", and "through
280-537: A religious institute lives in community with other members of the institute and observes the three evangelical counsels of chastity, poverty, and obedience, which they bind themselves to observe by public vows. Since every religious institute has its own unique charism , it adheres to a particular way of religious living whether contemplative or apostolic . Thus, the nuns of some contemplative orders are subject to papal enclosure . Other religious institutes have apostolates that wherein their members interact with
320-477: A rule; either a pre-existing one such as the Rule of Saint Augustine or the Rule of St Basil , etc. or one composed by the founder, which generally incorporates aspects of earlier, traditional rules such as those mentioned or the Rule of Saint Benedict . In common parlance, all members of male religious institutes are often termed monks and those of female religious institutes nuns , although in an accurate sense,
360-450: Is based on the abundance of contemplation ( contemplari et contemplata aliis tradere ) ( ST , III, Q. 40, A. 1, Ad 2). In Islamic tradition, it is said that Muhammad would go into the desert, climb a mountain known as Mount Hira , and seclude himself from the world. While on the mountain, he would contemplate life and its meaning. Baha'u'llah and Abdu'l-Baha wrote about contemplation and meditation in regards to reflecting on beauty,
400-453: Is called contemplative religious life. The Rule of Saint Augustine stresses self-denial, moderation, and care for those in need. Many canons regular follow the Rule of Saint Augustine. Carmelites follow the Rule of Saint Albert , which was written specifically for them in the early 1200s by Albert of Vercelli and approved in slightly revised form by Pope Innocent IV . Jesuits follow what
440-490: Is called not a rule, but the constitutions composed by Saint Ignatius of Loyola , which laid aside traditional practices such as chanting the liturgy in favour of greater adaptability and mobility. Some institutes combine a rule with constitutions that give more precise indications for the life of the members. Thus the Capuchin Constitutions of 1536 are added to the Rule of Saint Francis. In addition to
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#1732776109298480-414: Is suggesting the topics for discussion." In Catholic Christianity, contemplation is given importance. The Catholic Church's "model theologian", St. Thomas Aquinas wrote: "It is requisite for the good of the human community that there should be persons who devote themselves to the life of contemplation." ( Sentences ) One of his disciples, Josef Pieper commented: "For it is contemplation which preserves in
520-486: The desert . They have left no confirmed archaeological traces and only hints in the written record. Communities of virgins who had consecrated themselves to Christ are found at least as far back as the 2nd century. There were also individual ascetics, known as the "devout", who usually lived not in the deserts but on the edge of inhabited places, still remaining in the world but practicing asceticism and striving for union with God, although extreme ascetism such as encratism
560-515: The enclosed religious orders living and working within the and reciting the Liturgy of the Hours in community . Historically, what are now called religious institutes were distinguished as either religious orders , whose members make solemn vows , or religious congregations , whose members make simple vows. Since the 1983 Code of Canon Law , only the term religious institute is used, while
600-461: The Great decided to organize his disciples into a form of community in which they lived in individual huts or rooms ( cellula in Latin ), but worked, ate, and worshipped in shared space. Guidelines for daily life were drawn up (a monastic 'rule'); and several monasteries were founded, nine for men and two for women. This method of monastic organization is called cenobitic or "community-based". Toward
640-525: The Holy See, may formally set it up as a religious institute under his own jurisdiction. Later, when it has grown in numbers, perhaps extending also into other dioceses, and further proved its worth, the Holy See may grant it formal approval, bringing it under the Holy See's responsibility, rather than that of the Bishops of the dioceses where it is present. For the good of such institutes and to provide for
680-653: The Vision of God. The state of beholding God, or union with God, is known as theoria. The process of Theosis which leads to that state of union with God known as theoria is practiced in the ascetic tradition of Hesychasm . Hesychasm is to reconcile the heart and the mind into one thing (see nous ). Contemplation in Eastern Orthodoxy is expressed in degrees as those covered in St John Climacus ' Ladder of Divine Ascent . The process of changing from
720-572: The awareness of God as a living reality. Meditation, on the other hand, for many centuries in the Western Church, referred to more cognitively active exercises, such as visualizations of Biblical scenes as in the Ignatian exercises or lectio divina in which the practitioner "listens to the text of the Bible with the 'ear of the heart', as if he or she is in conversation with God, and God
760-606: The counsels of chastity and evangelical poverty. Some institutes take additional vows (a "fourth vow" is typical), specifying some particular work or defining condition of their way of life (e.g., the Jesuit vow to undertake any mission upon which they are sent by the pope; the Missionaries of Charity vow to serve always the poorest of the poor). The traditional distinction between simple and solemn vows no longer has any juridical effect. Solemn vows once meant those taken in what
800-504: The distinction between solemn and simple vows is still maintained. Admittance to a religious institute is regulated by the requirements canon law states. Religious profession can be temporary or perpetual: "Temporary profession is to be made for the period defined by the institute's own law. This period may not be less than three years nor longer than six years." Broadly speaking, after a period spanning postulancy , and novitiate and while in temporary vows to test their vocation with
840-552: The end of his life Saint Pachomius was therefore not only the abbot of a monastery but also the head of a whole group of monasteries. The Greeks (e.g. St Basil the Great of Cappadocian Caesarea) and the Syriac-speaking east had their own monastic traditions (e.g. St Ephrem of Nisibis and Edessa). The earliest forms of monasticism in Western Europe involved figures such as Martin of Tours , who established
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#1732776109298880-598: The faithful Pars dynamica (trial procedure) Canonization Election of the Roman Pontiff Academic degrees Journals and Professional Societies Faculties of canon law Canonists Institute of consecrated life Society of apostolic life In the Catholic Church , a religious institute is "a society in which members, according to proper law, pronounce public vows , either perpetual or temporary which are to be renewed, however, when
920-427: The four great religious rules: Rule of St Basil , Rule of Saint Benedict , Rule of Saint Augustine , and the Rule of Saint Francis . The Rule of St Basil, one of the earliest rules for Christian religious life, is followed primarily by monastic communities of Byzantine tradition. Western monastics ( Benedictines , Trappists , Cistercians , etc.) observe the Rule of Saint Benedict, a collection of precepts for what
960-619: The importance of contemplation in Jewish traditions, especially in Jewish meditation . Contemplation was central to the teaching of the Jewish philosopher Maimonides, who taught that contemplating God involves recognizing moral perfection, and that one must interrupt contemplation to attend to the poor. Contemplation has also been central to the Musar movement . In Eastern Christianity , contemplation ( theoria ) literally means to see God or to have
1000-504: The light of understanding in your intellect and will block you from feeling Him fully in the sweetness of love in your emotions. So be sure to make your home in this darkness... We can't think our way to God... that's why I'm willing to abandon everything I know, to love the one thing I cannot think. He can be loved, but not thought." Within Western Christianity contemplation is often related to mysticism as expressed in
1040-563: The midst of human society the truth which is at one and the same time useless and the yardstick of every possible use; so it is also contemplation which keeps the true end in sight, gives meaning to every practical act of life." Pope John Paul II in the Apostolic Letter "Rosarium Virginis Mariae" referred specifically to the catholic devotion of the Holy Rosary as "an exquisitely contemplative prayer" and said that "By its nature
1080-523: The ministry of the Church they are consecrated to God". Typically, members of religious institutes either take vows of evangelical chastity, poverty, and obedience (the "Evangelical Counsels") to lead a life in imitation of Christ Jesus, or, those following the Rule of Saint Benedict, the vows of obedience, stability (that is, to remain with this particular community until death and not seek to move to another), and "conversion of life" which implicitly includes
1120-434: The more fundamental provisions of the rule or constitutions, religious institutes have statutes that are more easily subject to change. Religious institutes normally begin as an association formed, with the consent of the diocesan bishop, for the purpose of becoming a religious institute. After time has provided proof of the rectitude, seriousness and durability of the new association, the bishop, having obtained permission of
1160-434: The needs of their apostolate, the Holy See may exempt them from the governance of the local Bishops, bringing them entirely under the authority of the Holy See itself or of someone else. In some respects, for example public liturgical practice, they always remain under the local bishop's supervision. From the earliest times there were probably individual hermits who lived a life in isolation in imitation of Jesus' 40 days in
1200-486: The old man of sin into the newborn child of God and into our true nature as good and divine is called Theosis . This is to say that once someone is in the presence of God, deified with him, then they can begin to properly understand, and there "contemplate" God. This form of contemplation is to have and pass through an actual experience rather than a rational or reasoned understanding of theory (see Gnosis ). Whereas with rational thought one uses logic to understand, one does
1240-554: The opposite with God (see also Apophatic theology ). The anonymously authored 14th century English contemplative work The Cloud of Unknowing makes clear that its form of practice is not an act of the intellect, but a kind of transcendent 'seeing,' beyond the usual activities of the mind - "The first time you practice contemplation, you'll experience a darkness, like a cloud of unknowing. You won't know what this is... this darkness and this cloud will always be between you and your God... they will always keep you from seeing him clearly by
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1280-403: The particular rule they have adopted and their own constitutions and customs. Their respective timetables (" horarium ") allocate due time to communal prayer, private prayer, spiritual reading, work, meals, communal recreation, sleep, and fixes any hours during which stricter silence is to be observed, in accordance with their own institute's charism . Religious institutes generally follow one of
1320-458: The period of time has elapsed, and lead a life of brothers or sisters in common." A religious institute is one of the two types of institutes of consecrated life ; the other is the secular institute , where its members are "living in the world". Religious institutes come under the jurisdiction of the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life . A member of
1360-520: The recitation of the Rosary calls for a quiet rhythm and a lingering pace, helping the individual to meditate on the mysteries of the Lord's life as seen through the eyes of her who was closest to the Lord. In this way the unfathomable riches of these mysteries are disclosed." According to Aquinas, the highest form of life is the contemplative which communicates the fruits of contemplation to others, since it
1400-564: The root * temp - ("to stretch, string"), thus referring to a cleared (measured) space in front of an altar. The Latin word contemplatio was used to translate the Greek word θεωρία ( theōría ). Contemplation was an important part of the philosophy of Plato ; Plato thought that through contemplation, the soul may ascend to knowledge of the Form of the Good or other divine Forms. Plotinus as
1440-416: The secular world, such as in teaching, healthcare, social work, while maintaining their distinctiveness in communal living . Several founders required members of their institute not only to profess the three evangelical counsels of chastity, poverty, and obedience, but also to vow or promise enclosure or loyalty. Religious orders are discerned as: In each instance, the term "regular" means those following
1480-853: The title Ursuline Sisters . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Ursuline_Sisters&oldid=1214566633 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Religious institute Jus novissimum ( c. 1563 -1918) Jus codicis (1918-present) Other Sacraments Sacramentals Sacred places Sacred times Supra-diocesan/eparchal structures Particular churches Juridic persons Philosophy, theology, and fundamental theory of Catholic canon law Clerics Office Juridic and physical persons Associations of
1520-515: The works of mystical theologians such as Teresa of Avila and John of the Cross as well as the writings of Margery Kempe , Augustine Baker and Thomas Merton . Dom Cuthbert Butler notes that contemplation was the term used in the Latin Church to refer to mysticism, and "'mysticism' is a quite modern word". In Christianity, contemplation refers to a content-free mind directed towards
1560-430: Was called a religious order. "Today, in order to know when a vow is solemn it will be necessary to refer to the proper law of the institutes of consecrated life." Should the members want to leave the institute after perpetual vows, they would have to seek a papal indult of dispensation. The benefits of the profession are of a spiritual nature. Daily living in religious institutes is regulated by canon law as well as
1600-615: Was regarded as suspect by the Church. Paul of Thebes ( fl. 3rd century), commemorated in the writings of St Jerome , is regarded as the first Christian hermit in Egypt , his withdrawal into the desert apparently having been prompted by the persecution of the Christians at the time. Saint Anthony was the first to leave the world to live in the desert for specifically spiritual reasons; St Athanasius speaks of him as an anchorite . In upper Egypt , sometime around 323, Saint Pachomius
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