Category: Critique of LC/RC

For a member of the Legion of Christ, the world is split into two groups of people.insiders; (Legionaries) and outsiders; (everybody else, including family, friends, bishops, any non-Legionary persons, regardless of background and involvement in the Church).

To the greatest extent possible, every encounter with an outsider; must have a positive outcome for the Legion, usually:
a) Recruitment to the Legion / Regnum Christi
b) A source of financial income.
c) A positive supporter in the Church and community.

Thus one is always thinking of how to best lead that person to greater involvement with, or acceptance of, the Legion. Moreover, that person’s value is in direct proportion to their ability to advance the Legion, in whatever way may be useful – vocation, money, further contacts, or simply to maintain good relations; and avoid any difficulties, and, finally, to inoculate such as a person regarding those who oppose the Legion for being cult-like.; No time is to be wasted on former friends, family members, etc., if it does not involve the above outcomes.

A Legionary is directed to appear normal; to whenever possible, and to avoid going into exact details about rules and ‘norms’ controlling behavior. Few people, meeting a Legionary priest or brother, would even begin to imagine the degree to which a Legionaries lifestyle, actions, and behaviors are governed to the minutest detail. Such topics be touched upon only with highly integrated; persons, as needed.

The Legion’s information page http://www.legionaryfacts.org; certainly does not begin to address these topics. Questions about such topics are to be completely avoided by the Legionary if possible, then downplayed if avoidance fails, then explained; in the simplest way by analogy without going into exact, precise details if backed into answering. When dealing with a Legionary, unless you already know the answers, you are hardly likely to even begin to guess at what the proper questions are that could be asked (especially as a candidate). Some rules and norms may not be given until after first profession.

As the Legion grows in size and attention (it avoids publicity, unless it can maintain full control over its image;), it has slowly become unable to keep things hidden. Things that an ordinary person would – to put it simply – question or find unreasonable, for example, seeing only 6 movies a year, or being unable to attend the wedding of a sibling (unless ordained and working in the city the wedding is being held), or their funeral, if you happen to be out of the country. The extensive list goes on, but the Legion is very reluctant to mention these rules publicly or to respond to inquiries. Instead they wish to emphasize their active and dynamic apostolates, while downplaying what at best could be called a highly isolated and (charitably called) contemplative lifestyle, and at worst a cult-like level of control over members.

The Legionary Facts Web Page

A web page, like the Legion, can be very fluid and constantly changing. The following was written based upon the web page as it existed a few months ago. The more recent updates (in late 2004 ) will be addressed further on.

The web page http://www.legionaryfacts.org is an attempt by the Legion to present a minimal, watered down set of responses to address the growing number of typical inquiries which it can no longer avoid. The site (originally) describes itself as:

ENTER HERE for information explaining the makeup and methodology of the Legion of Christ and the Regnum Christi Movement as well as responses to criticisms and misrepresentations of them.

. . . This site exists to help dispel misunderstandings about the Legion and the Movement.

. . . For answers to a number of questions that have been raised about them, click here.

And the answer section notes that:

When people meet something new in the Church like the Legion of Christ and Regnum Christi, naturally they have questions. Some of the questions answered below are asked frequently; others arise only occasionally, but we offer the answers so they are easily accessible as needed.

Do they offer the answers? Let’s see. . .

Propaganda Regarding the Private Vows

The following question and answer taken from the (original) web page will be analyzed here to demonstrate the typical Legion approach when they offer the answers::

10) Is it true that Legionaries vow never to speak against the Legion?
Legionaries, like brothers in any family, defend each other, encourage each other and look out for each other. They try to live out Christ’s teachings.

Above, you have a typical answer at best — misleading, uninformative, very incomplete. Some think it is a big fat, intentional lie of omission. Notice that it does not answer the vow question at all and sidesteps it, nor is there any indication of how far the looking out for each other can or should go. What specific teaching of Christ would not permit a criticism of the Legion?

The following is a correct, informative, brief yet complete answer by this author. Please compare it with the above. It identifies the vow, gives the text, and a brief commentary.None of the following information was provided in the Legion’s original answer:

Yes, Legionaries do take a private vow never to criticize the acts of government of one’s superiors or the superior himself. The vow is as follows:

I, (Name), promise and vow never to criticize any act of governance of the superior, nor his person, and to inform the superior if I am aware that anyone has broken this promise.

If an individual has concerns about a decision of his superior (including, for example, what team one is assigned to for recreation), he should address it with either the superior in person, or with the superior of that person. That is, go to your boss’s boss.

Very different than the Legion’s answer! Two points are to be noted: 1) Because the vow covers all actions of governance by one’s superiors, it thus encompasses almost every aspect of the Legion and Legionary lifestyle. Thus it is equivalent to vow to never criticize the Legion.

2) There is a squeal clause binding one by vow to report any occurrence of such criticism. More on this important clause later.

In addition to the vow, inside the Legion there is continual exortation of the members to love the Legion as their mother, as a perfect gift from God to them, to such a degree that the thought of criticizing the Legion becomes completely abhorrent and scarcely imaginable. Legionary family; business, including norms, lifestyle, etc. is not to be discussed with outsiders.; Finally, some members of Regnum Christi, and even non-members, such as teachers employed by the Legion, have been required to make similar promises.

This is not a full analysis of the vow. Yet this simple example demonstrates the types of misinformation, omissions and propaganda that http://www.legionaryfacts.org; grudgingly yields – not the full truth. Not even close. Remember that in any conversation you may have with a Legionary, you are an outsider and cannot and will not receive frank and open answers about the Legion or the Legionary lifestyle. You may receive bits and pieces if you are a determined questioner and know the right questions, but it will be like pulling teeth. Because of the private vow, you will never learn from an individual inside the Legion if there is anything wrong or that he does not like that he can discuss. Cult flags waving?

Update – Response to the new Legionary Facts; Answer

The Legion (dare one assume in response to this article and other efforts of REGAIN to expose their tactics to the light of Truth?) has updated their web page with an explanation by Fr. Maciel himself, along with a commentary, partially quoted here (underlining added). See http://www.legionaryfacts.org/legionaryvows.html

In the book-length interview Christ is my Life,; Fr. Marcial Maciel explains the scope and the meaning of these two special vows of the Legion of Christ:

61. You mentioned our own vows,; specific to the congregation. Are they secret?

No, not secret at all. Legionaries take them when they take the vows of poverty, chastity, and obedience that are more usual in congregations and orders. Besides these three vows we have a vow of charity and a vow of humility. The vow of charity is meant to safeguard and respect to the maximum our brothers in the congregation – especially our superiors – in our words and attitudes. With this vow a religious commits himself not to criticize a superior’s actions in front of someone who is not in a position to resolve a given problem or conflict. But he is invited, if he thinks it appropriate, to express his views about a superior’s governance to those who can fix the problem. Of course, the right person is not the receptionist, the telephone operator, the cook, or his fellow seminarian. Why not? Because they can’t fix a thing, and the only result is to encourage intrigue, uncharity, and the destruction of the congregation’s spirit of unity.

I want to clarify that this does not encroach on one’s freedom of expression, but rather channels it. Anyone can freely express his problems or point of view about the actions or decisions of a given superior in the event he thinks these are mistaken, but he will not do so with those who are not in a position to remedy the situation, only with those who have authority over the superior to correct the problem. We only ask that the criticism not be made in the presence of those who are powerless to resolve possible conflicts. In this way we foster the spirit of charity and unity among our religious, which is the very backbone of our spirituality, and hence we call it the vow of charity. It also helps us eradicate slander, and on the positive side it promotes the habit of always speaking well of others – focusing on their qualities, gifts, and virtues, disregarding if necessary their defects or errors, and creating for them an atmosphere of appreciation and welcome.

While certainly more informative and complete compared to the original answer, (at least this time they acknowledges that the vows really do exist!) this answer still remains problematic to say the least.

1) Still no text of the vow is given. One might wonder, Why?; It would appear to be that they are still unwilling to admit the existence of the squeal clause; – vowing to inform the superior if one is aware that anyone has broken this vow. One might in turn very well question: Did Father Luigi Ciappi, OP, receive the complete version of the vow?

OR

If this component was added later, was it reviewed by any competent authority outside the Legion*#63;

Other than their claims, is there any real proof Pope John XXIII knew of them?

2) Secret vows. The vows are private; vows, unique to the congregation, as opposed to the public vows of all religious in the Church – poverty, chastity, obedience. Notwithstanding Maciel’s misleading assertion, No not secret at all,; they were always secret. Apparently LC policy regarding their secrecy may have recently changed. In the past, everyone taking them was told not to share or discuss them with outsiders, including their family members in attendance at professions. Every present and former Legionary knows this (with the possible exception of those entering in the last few years). Even if now, after so many have begun expose the Legion’s inner secrets, the Legion no longer treats them as secret, it is very misleading of Maciel to dismiss the question with a No, not secret at all; and fail to mention that for many years, yes, they were very secret. As mentioned above, still no text of the vow is provided, and the squeal clause; is similarly not mentioned anywhere.

Thus, as far as http://www.legionaryfacts.org; is concerned, these vows still are a secret.Incidently, the 3rd private vow, the vow of fidelity and charity, only taken by a few members, is not mentioned anywhere. Possibly use of this vow has been suppressed.

Legionary Motivations to Reveal Information

Why such a change in attitude by the Legion if the secret, private vows are now able to be discussed in public? A better question is, what motivates the Legion to share information about itself?

Many things, major and minor are kept secret. Upon arrival in Rome we were told Do not tell anyone or mention in your letters home, of the existence of the indoor pool.; Visitors to the center were normally not allowed to see it, or know about it if given a tour. After all, people might not understand.; Who gave this directive? Alvaro Corcuera, the present General Director, at that time rector of the new house of studies in Rome.

Anytime the LC fears that information will not be accepted positively and enthusiastically, it is not shared. The Legion shares information openly only when it is forced to by circumstances or can gain an advantage by doing so. The following are the primary motivations that the Legion has (especially now since they are aware of the major public relations challenges that ReGAIN, former members, curious reporters and an increasingly less gullible public are raising) for revealing information now

1) The cat is out of the bag. Frankly, thanks to the rapidly growing number of former members, people in general (apparently in Mexico especially) know about the vows, so their existence cannot be denied. Similarly, with the development of the Regnum Christi movement. The existence of RC consecrated members was a secret for many years (at least in the United States, members were told not to mention their existence), but that particular secret has been out for a number of years now.

2) To the degree that a person is integrated; (believing in, trusting, accepting of the Legion) information will be shared.

3) To entice and appeal to the pride of someone the Legion is cultivating, the inside scoop; will be shared. But by no means will it be the full and complete truth, just a calculated manipulation of the person’s ego.

As this original article stated, Questions about such topics are to be completely avoided by the Legionary if possible, then downplayed if avoidance fails, then ‘explained’ in the simplest way by analogy without going into exact, precise details if backed into answering.; And the new; (and still incomplete) responses on http://www.legionaryfacts.org confirm the accuracy of that statement.

One can only hope their next update; will include the squeal clause and the actual text of the vows? Anyone care to make a bet?

Grasping the Brass Ring – Reflections on the Consecrated Life in RC

Contact: gisellestemarie@yahoo.com

Picture a beautiful young woman confronting her parents. She is modestly dressed, fresh of face and pure of heart, yet with firmness in her voice. love you both but you cannot stand between me and my vocation. She has an unseen army at her back – great saints who had to defy families who wanted them to remain in the secular world, to carry on the family name or business, or to marry for questionable motives. Saint Clare is a model of the single-minded woman who fled to Assisi to have her beautiful hair shorn and to embrace the poverty of her friend Francis. This woman has also heard tales of Saint Thomas Aquinas whose Dominican companions kidnapped him out of his own home where he had been imprisoned by his family who didn’t understand his vocation. She also has stalwart women on her side -all those scattered throughout the world who have already undertaken their private promises to embrace Christ forever as their Spouse, and who are even now praying for her strength and perseverance in this confrontation.

Now she is confronted with these two beloved but misguided souls whose priorities do not match her own. They speak of education, degrees, work experience, and her youth -as though she hasn’t prayed long and hard over this decision! How could they know of the privilege of being called from all eternity to be a bride of Jesus Christ? How could they know how many other souls depended on her generosity right now? How could they speak of such mundane details when she had lived shoulder to shoulder with the most vibrant, enthusiastic, and joyful women she has ever met?

This scenario has been endured by many perplexed families in countless homes over the last ten years -homes that have, from the earliest years, encouraged these girls to live out their faith, formed them in family love, and catechized them carefully amidst the confusion and lies of the modern age. These are families who took heroic steps to stick to the narrow path -praying constantly, spending exorbitant sums on educational options that would help to safeguard the souls entrusted to them, and looking for like-minded groups to share their love of Christ, Holy Mother Church, and Pope John Paul II

.

From the parents’ point of view, Regnum Christi – through its schools, youth groups, retreats, and summer camps – looked like just the organization to back up everything that had been fostered within the family. The consecrated women who had taken charge of the girls’ clubs were zealous and focused. The Legionary brothers and priests had taken such a fraternal interest in the boys and the state of their souls. Who could doubt that the time spent in Legion-sponsored activities was anything but helpful in learning to live virtue and imitate Christ Himself?

But, thus far, those had been other people’s sons and daughters. Here was their own flesh and blood asking to leave -a girl so young she hardly knows her own mind, so young she doesn’t know the world she’s rejecting, so young that she has little formal education beyond high school or a few semesters of college. How can she make a lifelong decision at such an age -even when that decision is one that would otherwise please any strong Catholic family? Something is wrong that is hard to pinpoint.

According to the formation program in Regnum Christi, God has called the founder (Marcial Maciel) to build this Movement at this critical time in the history of the Church. While so many Catholic institutions are straying from their original mission, when so many priests are foundering in their very faith, and souls are confused and poorly catechized, the Legion is stepping into the breach. Faithful to Christ, loyal sons and daughters of the Virgin Mary, and obedient to the Holy Father, we couldn’t ask for a more orthodox group to help build the Kingdom of God – or could we?

Trapped by Closed Arguments

Joining the movement – incorporation – commits all members to daily, weekly, and monthly obligations such as prayers, meetings, and retreats. Each is an established devotion with many Catholics anyway so the transition to life in Regnum Christi is not difficult, although the degree of activity accelerates pretty quickly. With the incorporation, she is assured that, by her very presence, she is fulfilling God’s for herself and that the closer she integrates her life with the methodology of the Movement, the more closely she will be clinging to His will. That is the first catch, which confuses the members; it is a cyclical yet unspoken argument: You are here, so God must want you here. Live this life well and you will assure your salvation.

The demands made on members are simply actions reflecting their baptismal promises. The prayers, apostolates, and recruitment methods are all centered on Regnum Christi organizations. This makes sense given the members commitment to this group, but this world also closes in on itself and becomes all-absorbing. The schools, the camps, the retreat centers, and the youth groups all need tremendous inputs of time and money, so members are quickly put to work according to their talents and availability. Each of these endeavors has as its given goal of spreading Gospel values and love of Christ so the mission cannot be disputed. Also, though, since the methodology is God’s gift to the Church and is blessed, the way to run these apostolates also cannot be disputed. Here we have a second closed argument for Regnum Christi: The end is good because it is Christ; the means are blessed because it is of God -who are you to argue with either?

The Movement has now stepped in as broker between the soul and God since it lays out the devotions and norms, is appointed safeguard of one’s baptismal promises, and becomes guardian of the way the member serves the Church since it directs the apostolic activities of its members. As it is difficult for an adult member to see the progression of control and pressure on the member, it is nearly impossible for the young and impressionable women to understand what they are undertaking by their association with Regnum Christi.

In the same way that parents take care to oversee large expenditures of their young adult children, they want to be near as life-altering decisions are made. This is what families are for – the overlapping generations allow wisdom to trickle down from the elders as new life assures fresh interest to the aging. The give and take between family members is under girded by love for one another and an active faith assures that action is grounded in truth.

How sad – and contrary to God’s plan for families – when such decisions about vocations are made without consulting the parents, the primary educators of these girls, and honest reservations are interpreted as deliberate obstacles to God’s plan.

Fatherly Oversight Missing

It is important to understand Regnum Christi’s explanation for its consecrated life. The women who choose this life are not religious, since no vows have been made. Vows are publicly made to a bishop, which give the soul a privileged place in the structure of the Church, canonically speaking. The consecrated member of Regnum Christi has made a set of private promises to a Legionary superior, which means that she is still a layman in the Church, with no canonical protections for the life of poverty, chastity, and obedience she is undertaking. It has been made clear to her through her training, though, that private promises are every bit as binding before God as public vows and that, despite their canonical distinction, God takes them (and her) just as seriously.

The Legion’s explanation for such a distinction has been that this Movement was born under persecution (the Cristero War in Mexico in the early 20th century) and the ability of the consecrated members to live as laymen is an important protection for them should the Church return to the catacombs. While this may or may not happen in the future, it leaves the women tremendously vulnerable in a system that gives them no recourse for their difficulties. Each woman’s understanding of her vocation is that Christ has called her to Himself for spousal love but it is best if their relationship is maintained under the radar, so to speak. Wrapped up in the privilege of being so called, it would seem petty of her to demand protection for her status. God, she would think most certainly, will provide.

Thus, consider that the parents are not a part of the decision-making process that leads to consecration: the fathers do not give their daughters to the Church in a formal way as has been historically a part of Religious professions (complete with wedding dress and bestowal of dowry gift), until recently the parents were not even invited to the consecration ceremonies (this change came about because of so much bad feeling by parents), and even parental permission is inconsequential to the acceptance of the young woman. Compounding this troubling set-up, there is no Episcopal oversight in the process; neither the young woman’s bishop from her home diocese nor the resident bishop where the consecration is made knows of the consecration of the soul in his care. Interestingly enough, for the traditional outlook and orthodox sensibilities that the Legion is known for, they are party to a remarkably modern trend in family life -the independence of youth, the rejection of family wisdom for choosing a state in life, and in a manner of speaking,spiritual elopement – running away on the sly to embrace a spouse without witnesses. We will find, though, that even elopement as a definition may be too generous a term.

What is this Consecration, Really?

To engage in a valid marriage recognized in the eyes of the Church, the potential spouses need to be emotionally mature, adequately prepared, and open to children. The preparation would make them understand what a life-long union entails, giving them time to know one another as well as themselves, and time to ponder this life-changing step. A lack of maturity, close-mindedness to new life, or human or emotional malformation can nullify the vows, and the Church is often asked, in cases of separation or divorce, to discern whether such a decree of nullity is appropriate. Witnesses to the vows are an essential factor and may be later called upon to help the Church in this important function.

Religious vows mirror wedding vows, with witnesses, notification of the appropriate authorities, and prior preparation of the candidates for the embrace of Christ as lifelong Spouse. Historically, the religious orders have demanded years of preparation with interim temporary vows paving the way for the final vows at the end. If the candidate leaves before her final vows, she or others have discerned that she is not called to the religious life and she goes knowing she was not yet a bride of Christ, no matter how many years were dedicated to the process.

In Regnum Christi, the process is somewhat reversed, with the binding consecration to spousal love of Christ undertaken after only weeks or months of preparation. This formation would consist of an academic explanation of consecration combined with two key elements: an opportunity to see the joy and enthusiasm of others living the life, and a presentation of the highly romanticized life of the founder, complete with tales of heroism, intrigue, persecution, and the weight of the New Evangelization squarely on his long-suffering shoulders. The accumulated effect on young impressionable girls is overwhelming. The program is front-loaded with her private promises of poverty, chastity, and obedience (and a fourth secret promise added that the candidates probably were unprepared for); and then the women undertake a study of the evangelical counsels that now pertain to them -in order to better understand what they have already undertaken.

Too much anecdotal evidence exists which points to an imprudent push to consecrate girls without adequate preparation or authentic discernment. The constant euphoria in consecrated houses -combined with an urgency to increase their numbers, zealousness to outdo one another in generosity, and clinging to the Methodology as the only path to God -all lead one to see that the younger members are caught up in crushes on Christ rather than mature bonds of spousal union. Young women have willingly accepted that otherssee their vocation, even if they are unsure. They in turn may later influence others to embrace consecrated life in order to justify their own choice and this pressure on the candidate, combined with spiritual direction that leads many to consecrate themselves as an added witness to growing ranks, makes true discernment difficult to impossible.

A Superior and Timely Vocation

It is important to remember that most young women coming into this vocation have known Regnum Christi as an institution for five years or less (some as little as six weeks) and are under 25 years of age, the majority being 18-21. Their parents’ association with the Movement has often been considerably less, and is usually more remote, having allowed their daughters to attend a boarding school or a high school or college where consecrated women recruit more vocations.

While all new orders and congregations must prove themselves equal to the existing institutions -which takes patience -Regnum Christi shows itself to be elitist when it comes to the other paths to holiness that the Church offers. The assumption is that this particular Movement was given as a gift to this generation, and thus is both superior to others and more disposed to be a channel of grace in this age for its members. Prior membership in other confraternities and religious families, such as Legion of Mary, third orders, or oblate societies are not seen as obstacles, since joining Regnum Christi supercedes other group memberships. Such prior commitments have to be dealt with by the prospective members, since they are of absolutely no consequence to Regnum Christi recruiters. If the subject even arises, the other groups are explained to be inferior and the Movement is offered as God’s timely answer to the challenges of this particular generation.

Are They Really Brides of Christ?

There is no doubt that these consecrated women have surrendered themselves to God in a private and complete way. They live complete poverty, chastity, and obedience with an understanding that they have taken Jesus Christ as Spouse. They fully intend to live this life until death -and yet many leave after a few years, torn with guilt, confusion, and embroiled in a monumental spiritual crisis. Just as the Church concerns herself with the status of divorced Catholics, we must take the time to consider whether these women were actually married, or were merely living as spiritual concubines.

The state provides certain protections to its citizens through laws and statutes, and the Church protects her members likewise through canon law. Those who have publicly entered Religious life have unique canonical protections that the laity neither has nor needs, since the laity have retained their rights to own property and engage in contracts. When men or women attempt lives of poverty and obedience to Church hierarchy, canonical norms usually protect them and their unique status in the Church. Consecrated women do not have the canonical protections that Religious have, and yet their promises obligate them to that same way of life. Their conscience alone forbids them from making demands in return for the unpaid hours, their total gift of self. If promises to them by their superiors are broken or understandings become misunderstandings, there is no recourse because their promise was completely n-house and private.* By their generous nature and desire to annihilate their own preferences, these women are prime targets for abuse should their superiors not have the highest ethical standards.

Those familiar with the grounds for annulment recognize in the inadequate formation process grounds for assuming that no true union took place. Those who have daughters become consecrated against their parents’ wishes may recognize similarities to wayward daughters of another type, raising red flags about their maturity in light of this decision:

1 Jesus wants me and I am special to Him.

2 You just don’t understand.

3 am old enough to do this and don’t need your permission.

4 Others know how important this is to me -they understand.

5 Plenty of others have done this and they’re perfectly happy.

6 Why can’t you just be happy for me, this is what I really want.

7 know I’ve just met them, but they’re really wonderful.

8 This is the group that is going to save the Church.

9 ‘ve been called -this is such a privilege that you can’t say no.

10 God saw this for me from all eternity.

11 You are standing between me and my happiness.

If this weren’t God Himself, it would sound like just another doubtful suitor who has turned a young girl’s head. Sadly, though, the charity and unity that are the watchwords for this Movement disappear when parents don’t understand. Charity is for other Regnum Christi members or potential members, but parents often witness their daughters turning viciously on anyone who stands in the way of their purported vocation. It is simple enough, she has discovered, to live charity in a home of Christ-centered people, but she has little desire to undertake the difficult work of living authentic love in her own family setting with all its idiosyncrasies. The unity is also reserved for Regnum Christi and its members, as many can attest to their near contemptuousness of other groups who compete for members. Their elitism allows for unity only when Regnum Christi receives priority, and necessary energy is not spent on the Church at large or projects that don’t lend themselves to recruiting.

The consecrated woman’s confusion about this group is compounded by its rate of growth. Another circular argument that is given to her is that it is clear that Regnum Christi is especially blessed by God because of its staggering growth in numbers. Surrounded by women who have been spiritually manipulated into premature promises, and then sent out to recruit others in the same way, she is trapped. If she is less than zealous in recruiting numbers to the consecrated life, she is questioning the methodology that recruited her, and if she recruits heavily, she is stacking the deck in God’s blessings by filling the houses with vocations as tenuous as her own.

Every endeavor in which her superiors allow her to participate has as its ultimate goal to increase the Regnum Christi fold: World Youth Days, visiting university campuses, teaching CCD programs, assisting at marriage retreats, attending international fora where policies are hammered out, establishing youth groups, even sharing dinner with local families when invited. There is no wonder that, despite the many avenues for sharing Christ and spreading the Gospel, each event has a recruiting dimension. Reticence in sharing the Movement would be unheard of to a consecrated member who knows that for efficacy and timeliness, Regnum Christi is the easiest way to build the Kingdom. Thus increasing numbers -the top priority for all members -is twisted into legitimacy, which in turn helps to increase the numbers (and confusion!) of the consecrated.

What if She Leaves?

Many women leave, although their souls are in turmoil and their reentry into normal life is fraught with confusion. Good spiritual direction after leaving allows them to understand that the consecration that they undertook carries only as much weight as any consecration that any Catholic makes -i.e. to the Sacred Heart, to the Immaculate Heart, to live as a secular Franciscan, or to live more closely one’s baptismal commitments. As far as the best theologians can discern, there was no spousal union of the nature of a Religious or consecrated virgin who makes quiet vows in the presence of her bishop. As harsh or disrespectful as it may seem, living this union with Christ without canonical recognition is much like living in a common-law marriage without the protection of the state. We are all called to give our hearts to Christ and, during this phase of her life, Christ had her total attention -but it was never properly consummated. Nothing is wasted, nothing is lost, but she is free to move on, to marry, or to join another community.

It should be understood by the families and loved ones of the consecrated members that, although many leave, others may be crippled both in their ability to leave as well as after leaving. Cult experts have commented elsewhere on the frightening elements of life in Regnum Christi that come perilously close to cult-like attributes. Knowing full-well that God keeps His word and expects us to as well, coupled with the ominous view that God saw you from all eternity as Regnum Christi, it is virtually impossible to walk away without fears for one’s salvation. Several things must be kept in mind:

1. Toying with the omniscience of God is unfair. Of course God knows all things -and if He saw someone from all eternity as Regnum Christi, He is equally capable of knowing that that membership would be only of a particular duration and would end on a certain date. Simply because God sees it doesn’t mean that God wills it, or wills it forever.

2. Regnum Christi doesn’t own the means of salvation. A member can leave Regnum Christi and pick up the baptismal commitments, devotions, and acts of piety on his or her own without the Movement as broker. There are many paths to God within the Church.

3. As for the promises, the same rules that govern marriage tribunals should govern the consciences of the women who change their minds about consecration. They can recognize that the promises were undertaken without proper formation, without adequate consent, and while lacking sufficient maturity to make them binding.

4. Charity and unity must be universal, encompassing the messiness of family life, the respect for diverse spiritualities in the Church, and the varieties of personalities that don’t fit neatly into apostolic categories. Nothing justifies disrespect to parents and Church authorities and no movement is given pride of place in a particular generation. The fact that such thought is countenanced and encouraged in this particular group should give us all pause for thought.

We cannot allow our beloved sisters in Christ to be confused by these and other circular arguments, to be saddled with unnecessary guilt, or to be forced to oblate themselves without recourse to justice or accountability. The Kingdom that Regnum Christi is building may well not correlate completely with the one Christ has in mind, and the spousal love packaged by the Legion of Christ rings hollow for many a young lady after the initial dust settles. May God grant us all wisdom in the discernment process.

For examples of such misunderstandings, ample evidence exists that promises of education and degrees are often not fulfilled. Likewise, not all consecrated members find that the work they are offered measures up to their skills and formation. Family background also seems to have a bearing on certain assignments and opportunities for positions of authority, which is very distracting to the mission.