Whether or not a person who leaves religious life discerned that on her own, it may feel like a disappointment on some level. Here you were, ready to give yourself away in the life of religious vows, and now you are no longer in the community you joined. You trek back to the secular world wondering, “What’s this all about?” You may feel like Eliza Doolittle who cried out, “What’s to become of me?” Perhaps for some it may feel that leaving religious life is simply an ending, with no new beginning in sight. But each of us is called to be a saint, and there are a number of holy people who left religious life or seminary (or were never permitted to enter), only to find their vocation elsewhere and become persons of exemplary holiness.
For the encouragement of all who are a part of Leonie’s Longing, I thought I would start a list of saints, blesseds, and other exemplary persons who at one time aspired to the religious life but were unable to enter, or were in seminary or religious life and left.
+St. Frances Xavier Cabrini – was turned away in her youth from entering religious life due to poor health; she later founded her own order.
+Bl. Margaret of Costello – expelled from a religious community, she became a 3rd order Dominican.
+St. Zelie Martin – she had been rejected by a religious order and became a holy wife, and mother to St. Therese of Lisieux.
+St. Louis Martin – could not join a monastery because he could not master Latin and became a saintly husband, and father to St. Therese of Lisieux.
+St. Anthony Mary Claret – sickness kept him from remaining in the Jesuit novitiate; he later became a bishop and founded a religious order.
+Fr. Isaac Thomas Hecker – had been expelled from the Redemptorists, then was asked by Rome to form a new community, which became known as the Paulists.
+Judge William P. Clark – had entered seminary then left and became a top advisor to President Reagan
+Elizabeth – a friend of mine who could not become a religious due to a chronic health condition…now she is a consecrated virgin with the Blessed Sacrament in her home.
+Sister Luitgard Kussman, OSB – member of Benedictine nuns in Colorado who died a few years ago; health problems led to her being released from her religious vows as a Missionary in 1945. Some years later she entered the contemplative Benedictines.
+Pope St. John Paul II—wanted to enter the Discalced Carmelites, but due to the war in Poland, they were not accepting novices at the time of his inquiry. Looks like God had other plans!
If anyone knows of others, PLEASE share so that we all can be encouraged and inspired even more!
I was sitting at a table happily conversing with a group of girlfriends when I saw her walk in. She had made some attempt to look put-together, though her puffy eyes and downcast demeanor implied otherwise. I knew she struggled emotionally and had a lot of marital drama, so I wasn’t surprised. I watched her walk past my table and choose a seat at a distance from everyone else. Apart from the bride-to-be, whose shower had brought us together that day, I’m pretty sure I was her only other friend in the room.
“Friend” was a challenging term to use here. Only a few years my senior, she had been my boss for three years. Our strong personalities often clashed. I felt stifled by her, and I think she felt threatened by me. Our rocky relationship eventually drove me to leave that job.
Both of us had become close with another coworker—a kind and deeply compassionate young woman who was preparing to marry the love of her life. This woman and I had spent a lot of time together, even outside of work, and our friend circles intertwined. I knew half of the people in the room that day, but I was well aware that my former boss, who normally feigned confidence, was like a fish out of water here. As I continued my comfortable conversations, I felt a nudge to go over and speak to the lonely one. I ignored it. I continued to catch glimpses of her out of the corner of my eye but continued to suppress the inspiration to do the kind and uncomfortable thing. In a little while, I thought. But before I ever had the courage to respond to a simple prompting, she had left the party.
Thankfully, I had a more pleasant encounter with her at the wedding a month later and some positive text exchanges in the weeks that followed. At that point, the three of us who had once worked together a part of a tight-knit (albeit dysfunctional) team had all moved on and were on the verge of new chapters in life. The former boss expressed in a group text one day how much she missed our team, and in a genuine gesture, I texted back suggesting that we meet for lunch soon at her favorite Italian restaurant. Maybe I could make up for my neglect of charity a few months earlier. She responded affirmatively.
But the shared meal of bread sticks and gnocchi soup never happened. Three days after that text conversation, she took her life. She left behind a husband and five children whom she decided would be better off without her.
As I tried to process the news, memories rolled through my head. I spent the first three years after leaving my community with this person, day in and day out. She hired me for my first-ever career-type job and allowed me to gain experience in a field that I came to love. We had more than our fair share of challenges, but we both made some attempt to bond over those things we had in common—like an appreciation of unique foods and a love for cinematic music. While the memories and tears flowed, one phrase echoed through my head: I wish I had loved her more.
I had planned to work that secular job for a year or so while I searched for a new ministry to pour myself into. What I had failed to realize was that God placed ministry opportunities right in front of me. He gave me people who needed to be loved. He gave me moments to sanctify and challenges to offer. I was no less called to be His disciple in this job than I was in my community or in any other full-time ministry. I shed some tears as I thought back over those years and recalled the day of the bridal shower. I prayed for God’s mercy on this woman’s soul and for her family. For myself, I asked that I not be so blind in the future. Sure, I may not have been able to change the course of this person’s life, but I know I could have made some small attempt to love her more.
Recently I was attending another bridal shower. As I walked back to my table after refilling my iced tea, I noticed a woman sitting alone, as everyone from her table was helping the bride-to-be with gifts. I felt a gentle prompting and walked over to her. I introduced myself and invited her to come sit at my table. She smiled and accepted the invitation. I recognized the God moment, and I praised Him in my heart for another chance to love.
By Rosemary Kate.
Dear Leonie’s Longing Readers, I feel like I have been keeping a secret from you, and that secret is this book. I first heard about Hurting in the Church through a book review, and my reaction was, “I have to read this book!” Father Thomas Berg is a priest of the Archdiocese of New York with a history not unlike our own. He spent 34 years in religious life as a member of the Legionaries of Christ. This priest, I thought, will have something to say to me. He did.
Hurting in the Church is divided into three sections. The first section shares personal stories of the ways we, the lay faithful, hurt in the Church today. The second is a grouping of several chapters on personal healing, and the third speaks of the hope for healing the Church at large. The book masterfully draws you in with stories that anyone can identify with in some aspect, thus providing the authority for what Fr. Berg says in the following sections.
The first part is where Father Berg shares his story. If you are familiar with the recent past of the Legionaries of Christ, you will know that Father Berg left the community during a time of deep turmoil. In the end, though, his reasons and the circumstances for leaving were deeply personal and unique, just as they are for each of us. Father Berg courageously allows his wounds, like the wounds of Christ, to be a source of healing for others. He also assists in sharing the stories of others, including those wounded by the scandal of priestly sexual abuse. Later in the book Father Berg does not shy away from this topic, and contributes to the ongoing discussion of how the Church can move forward. But this review is not meant to focus on that piece. Ultimately, the connection between Father Berg’s personal journey and the journey of anyone who has left religious life gives this book a voice that particularly spoke to me, and I think could speak to you.
The second part of the book is where I found much food for thought. Father Berg continues to share anecdotes from his personal healing, and his words said to me, “what you are experiencing is to be expected.” I found in these pages a mirror of my own journey, a source of reflection where I could name my experiences and grow from them. One example is on page 110:
“One of the effects of suffering a severe emotional trauma such as betrayal is the sense that our life has been upended. Our compass seems to fail, and we lose our north. Long-held convictions about life, love, and purpose—once foundational for our own self-understanding—can be abruptly shattered. It can give us the terrifying sensation of being held to the precipice of an existential void. Anxiety attacks and depression are not uncommon responses to such interior turmoil.”
Yet all of this is written with the underpinnings of hope. A few pages later, Fr. Berg writes, “I rediscovered that, at my core, my life was anchored in that experience of the love of Jesus” (p. 113).
The third section looks at the universal Church. After providing guidance on how one can personally heal, Father Berg expands his vision and speaks of what the Church is, can, and will be if and when her members heal individually and help each other heal. I found the first section a draw into the book, the middle a “deep dive,” and the third a gentle exit to the reality of the world we live in as well as a roadmap of where it could go.
Hurting in the Church is a much-needed book for our time, and a great tool for anyone, as Father Berg masterfully explains in his note at the beginning. With its rich content, it took me a few months to read it; therefore, dear readers, I hope you will forgive me for not sharing it sooner. It was only published in 2017, so I have not kept silent for very long after all. Father Thomas Berg’s writing has been a much-needed companion, teaching me, as he writes, “the wound and how I chose to deal with it would have a lasting influence on who I would become from that point on in my life” (p. 109, emphasis in the original). I have left religious life, which, no matter how peaceful or not, created a wound in my life, and both that wound and my time in religious life will have a lasting influence on me. With Father Berg’s inspiration, that lasting influence will be a positive one. I hope he can assist you in coming to the same conclusion.
Hurting in the Church: A Way Forward for Wounded Catholics, by Father Thomas Berg, published by Our Sunday Visitor – Website: http://fatherberg.com/
Back in April, we launched a survey that forms our contribution to the preparatory phase for the 2018 Synod on Youth, the Faith and Vocational Discernment.
We have been blessed to receive generous and thoughtful responses from many, many former religious, and former seminarians too, from across the United States, Australia, Canada and Europe.
Thank you for sharing your experiences!
We will continue to take responses until Thursday, June 1, 2017.
If you have been thinking about whether or not to respond, be assured that we receive responses with the greatest reverence for what you choose to share. The responses are anonymous, and each question on the survey is optional – you can answer as much or as little as you like.
Only Board Members can see the actual responses; general information about trends will be provided to the diocese of one of our Board Members for inclusion in the material given to the U.S. Conference of Catholic Bishops, who will submit a national report for review in Rome.
To visit our Survey Page and to take the survey, please click on the image below!
Given that Monica Baldwin’s I Leap Over the Wall is perhaps the most famous book ever about leaving the convent, it’s surprising that it took me so long to read it. Or perhaps not. I’d read Father Richard Butler’s analysis of it in his book Religious Vocation: An Unnecessary Mystery, in which he thoroughly criticised her understanding of vocation, and other authors I’d encountered had also written about its shortcomings. So it was with some trepidation that I picked it up in my local library, and made a startling discovery: this book is funny.
Perhaps I should qualify that. Episodes from the author’s post-convent life (especially her work in a camp for munitions workers) can be harrowing, but she brings to everything a wry, ironic, and exquisitely British sense of humour that keeps it from getting weighed down. Baldwin was a genteel young woman of twenty-one when she entered an enclosed monastic community in 1914, and she returned to secular life in 1941 to find the world turned upside-down by two World Wars. I Leap Over the Wall is the story of her attempts to deal with new social mores (“an object was handed to me which I can only describe as a very realistically modelled bust-bodice. That its purpose was to emphasise contours which, in my girlhood, were always decorously concealed was but too evident”), find paid work (“who, in these days of battle, murder, and sudden death, wanted illuminated addresses or initial letters from the Tres Riches Heures du Duc de Berri, or the Book of Kells?”), assist in the War Effort (“nobody who was not actually fingered one can have any idea of the degree of iciness to which a brussels sprout can attain if it really makes up its mind; nor of the rapidity with which this iciness can be communicated to the hands of anyone who attempts to sever it from its parent stalk at half-past eight on a cold and frosty morning in the early days of March”) and to try to catch up with a society that had left her behind in every way.
Her narrative is carefully structured: she’ll begin with an episode from her post-convent life – for example, people-watching in a stuffy train carriage on the way to the latest in a string of job interviews – and then shift into a comparison with religious life. (In this case, it was a discussion of the conflict between the two types of nuns one finds in a monastery: the Fresh-Air Fiends who want the windows open in every sort of weather, and the Fug Fiends who always want them closed no matter what.) She writes about her time in the convent with a blend of warmth and tension that anyone who has faced a violent interior battle to stay in religious life will understand perfectly. Occasionally, her detached story-telling style will shift into something like poetry as she describes, say, the hand-woven lace on the altar linens used in her community: “cream, foam-colour, ivory, linen-white, ghost-grey or palest oyster – all the faint, indescribable quarter-tones between white and white that exist only in lace; most of it was well over a yard in depth” or the rich pigments which she laid out for the work of illuminating manuscripts.
She doesn’t shy away from spiritual depth, either. Though it’s only at the very end that she states directly why she left the convent, her detailed discussions throughout about mental suffering, the difficulties of conquering the self, and the Dark Night of the Soul, give more than a hint. On a happier note, Chapter 8 includes a fascinating description of the attrait, a concept I hadn’t previously encountered – for someone interested in religious life, it’s worth borrowing this book from the library for these couple of pages alone. Baldwin describes the attrait as “the special angle or aspect of the spiritual life towards which a soul feels particularly drawn,” and, for nuns, a vocation within a vocation: “there was a nun to whom the doctrine of Grace as revealed in the Epistles of Saint Paul was everything; and another who offered her life, with its prayers, works, sufferings, and joys, for the Sanctification of Priests. Another – an Apostolic Soul – lived only to win the graces necessary for the Conversion of Sinners; another for the Foreign Missions; yet another was wholly inspired by the idea of membership in the Mystical Body of Christ” – different “facets of the million-faced jewel of religious life.”
Not that she can’t speak eloquently about the hardest aspects of religious life, too. But she isn’t bitter; if she suffered from the cold as a nun, she also suffered from the cold as a farm worker in her post-convent life, and doesn’t see fit to say which experience was worse. And, always, her descriptions are handled with a touch of self-deprecating humour that lightens the tone.
I picked up I Leap Over the Wall expecting to hate it. Instead, I found a book that wasn’t perfect (you have to skim over paragraphs of irrelevant details sometimes!), but which turned out to be a perceptive and often charming account of life as a fish-out-of-water in the wild world of England in wartime, and an interesting look at the religious vocation “from the point of view of one who had no such vocation.”