Catholicism , sister of
St. Benedict and founder of the
Benedictine nuns and her nuns in the Portal of a Church'', by
Armand Gautier In the
Catholic tradition, there are many
religious institutes of nuns and sisters (the female equivalent of male
monks or
friars), each with its own
charism or special character. Traditionally, nuns are members of
enclosed religious orders and take solemn
religious vows, while sisters do not live in the papal enclosure and formerly took vows called "simple vows". As
monastics, nuns living within an enclosure historically commit to recitation of the full
Divine Office throughout the day in church, usually in a solemn manner. They were formerly distinguished within the monastic community as "choir nuns", as opposed to
lay sisters who performed upkeep of the monastery or errands outside the cloister. This last task is still often entrusted to women, called "externs", who live in the monastery, but outside the enclosure. They were usually either
oblates or members of the associated
Third Order, often wearing a different habit or the standard woman's attire of the period.
Membership and vows In general, when a woman enters a
religious order or
monastery she first undergoes a period of testing life for six months to two years called a postulancy. If she, and the order, determine that she may have a
vocation to the life, she receives the
habit of the order (usually with some modification, normally a white veil instead of black, to distinguish her from
professed members) and undertakes the
novitiate, a period (that lasts one to two years) of living the life of the religious institute without yet taking
vows. Upon completion of this period she may take her initial, temporary vows.
Temporary vows last one to three years, typically, and will be professed for not less than three years and not more than six. Finally, she will petition to make her "perpetual profession", taking permanent,
solemn vows. In the branches of the
Benedictine tradition, (Benedictines,
Cistercians,
Camaldolese, and
Trappists, among others) nuns take vows of stability (that is, to remain a member of a single monastic community), obedience (to an
abbess or
prioress), and conversion of life (which includes poverty and celibacy). In other traditions, such as the
Poor Clares (the
Franciscan Order) and the
Dominican nuns, they take the threefold vows of
poverty,
chastity and
obedience. These are known as the 'evangelical counsels' as opposed to 'monastic vows' proper. Most orders of nuns not listed here follow one of these two patterns, with some Orders taking an additional vow related to the specific work or character of their Order (for example, to undertake a certain style of devotion, praying for a specific intention or purpose). at the
March For Life in Washington, D.C., January 2009 , founder of the
Missionaries of Charity rules, and their nunneries typically have walls separating the nuns from the outside world. The nuns rarely leave (except for medical necessity or occasionally for purposes related to their contemplative life) though they may receive visitors in specially built parlors, often with either a grille or half-wall separating the nuns from visitors. They are usually self-sufficient, earning money by selling jams, candies or baked goods by mail order, or by making liturgical items (such as vestments, candles, or hosts to be consecrated at Mass for Holy Communion). They often undertake contemplative ministries – that is, a community of nuns is often associated with prayer for some particular good or supporting the missions of another order by prayer (for instance, the Dominican nuns of
Corpus Christi Monastery in
the Bronx, New York, pray in support of the priests of the
Archdiocese of New York). Yet religious sisters can also perform this form of ministry, e.g., the
Maryknoll Missionary Sisters have small houses of
contemplative sisters, some in mission locations, who pray for the work of the priests, brothers, and other sisters of their congregation, and since Vatican II have added retreat work and spiritual guidance to their apostolate; the
Sister Disciples of the Divine Master are also cloistered sisters who receive visitors and pray in support of their sister congregation, the
Daughters of St. Paul in their media ministry.
Leadership A
canoness is a nun who corresponds to the male equivalent of
canon, usually following the Rule of St. Augustine. The origin and rules of monastic life are common to both. As with the canons, differences in the observance of rule gave rise to two types: the
canoness regular, taking the traditional religious vows, and the secular canoness, who did not take vows and thus remained free to own property and leave to marry, should they choose. This was primarily a way of leading a pious life for the women of aristocratic families and generally disappeared in the modern age, except for the modern
Lutheran convents of Germany. A nun who is elected to head her religious house is termed an
abbess if the house is an abbey, a prioress if it is a monastery, or more generically may be referred to as "Mother Superior" and styled "Reverend Mother". The distinction between abbey and monastery has to do with the terms used by a particular order or by the level of independence of the religious house. Technically, a
convent is any home of a community of sisters – or, indeed, of priests and brothers, though this term is rarely used in the United States. The term "
monastery" is often used by The Benedictine family to speak of the buildings and "convent" when referring to the community. Neither is gender specific. 'Convent' is often used of the houses of certain other institutes. The traditional dress for women in religious communities consists of a
tunic, which is tied around the waist with a cloth or leather belt. Over the tunic some nuns wear a
scapular which is a garment of long wide piece of woolen cloth worn over the shoulders with an opening for the head. Some wear a white
wimple and a veil, the most significant and ancient aspect of the habit. Some orders – such as the Dominicans – wear a large rosary on their belt. Benedictine abbesses wear a cross or crucifix on a chain around their neck. After the
Second Vatican Council, many religious institutes chose in their own regulations to no longer wear the traditional habit and did away with choosing a
religious name.
Catholic Church canon law states: "Religious are to wear the habit of the institute, made according to the norm of proper law, as a sign of their consecration and as a witness of poverty."
Distinction between a nun and a religious sister Although usage has varied throughout church history, typically "nun" (Latin:
monialis) is used for women who have taken
"solemn" vows, and "sister" (Latin:
soror) is used for women who have taken "simple" vows (that is, vows other than solemn vows). During the first millennium, nearly all religious communities of men and women were dedicated to prayer and
contemplation. These
monasteries were built in remote locations or were separated from the world by means of a
precinct wall. The
mendicant orders, founded in the 13th century, combined a life of prayer and dedication to God with active works of preaching, hearing confessions, and service to the poor, and members of these orders are known as
friars rather than
monks. At that time, and into the 17th century, Church custom did not allow women to leave the
cloister if they had taken religious vows. Female members of the mendicant orders (
Dominican,
Augustinian and
Carmelite nuns and
Poor Clares) continued to observe the same enclosed life as members of the
monastic orders. Originally, the vows taken by profession in any religious institute approved by the Holy See were classified as solemn. This was declared by
Pope Boniface VIII (1235–1303). The situation changed in the 16th century. In 1521, two years after the
Fourth Lateran Council had forbidden the establishment of new religious institutes,
Pope Leo X established a religious
Rule with simple vows for those
tertiaries attached to existing communities who undertook to live a formal religious life. In 1566 and 1568,
Pope Pius V rejected this class of congregation, but they continued to exist and even increased in number. After at first being merely tolerated, they afterwards obtained approval. Their lives were oriented not to the ancient monastic way of life, but more to
social service and to
evangelization, both in
Europe and in mission areas. Their number had increased dramatically in the upheavals brought by the
French Revolution and subsequent
Napoleonic invasions of other Catholic countries, depriving thousands of religious of the income that their communities held because of inheritances and forcing them to find a new way of living the religious life. But members of these new associations were not recognized as "religious" until
Pope Leo XIII's Constitution "Conditae a Christo" of 8 December 1900. The
1917 Code of Canon Law reserved the term "nun" (Latin:
monialis) for religious women who took solemn vows or who, while being allowed in some places to take simple vows, belonged to institutes whose vows were normally solemn. It used the word "sister" (Latin:
soror) exclusively for members of institutes for women that it classified as "
congregations"; and for "nuns" and "sisters" jointly it used the Latin word
religiosae (women religious). The same religious order could include both "nuns" and "sisters", if some members took solemn vows and others simple vows. The new legal code of the Catholic Church which was adopted in 1983, however, remained silent on this matter. Whereas previously the code distinguished between orders and congregations, the code now refers simply to religious institutes. Since the
code of 1983, the Vatican has addressed the renewal of the contemplative life of nuns. It produced the letter
Verbi Sponsa in 1999, the apostolic constitution in 2016, and the instruction
Cor Orans in 2018 "which replaced the 1999 document
Verbi Sponsa and attempted to bring forward the ideas regarding contemplative life born during the Second Vatican Council". File:Irmã Rosália Sehnem IFPCC7.JPG|Sister Rosália Sehnem of the
Sisters of St. Francis of Penance and Christian Charity File:Nun on a motor-bike 2 - by Francis Hannaway.jpg|A sister of the Theresienne Sisters of
Basankusu wearing a brightly coloured habit, riding a motor-bike,
Democratic Republic of Congo, 2013 File:An Ugandan nun teaching during a community service day.jpg|A Ugandan nun teaching during a community service day
United States Nuns and sisters played a major role in American religion, education, nursing and social work since the early 19th century. In Catholic Europe, convents were heavily endowed over the centuries, and were sponsored by the aristocracy. There were very few rich
American Catholics, and no aristocrats. Religious orders were founded by entrepreneurial women who saw a need and an opportunity, and were staffed by devout women from poor families. The numbers grew rapidly, from 900 sisters in 15 communities in 1840, 50,000 in 170 orders in 1900, and 135,000 in 300 different orders by 1930. Starting in 1820, the sisters always outnumbered the priests and brothers. Their numbers peaked in 1965 at 180,000 then plunged to 56,000 in 2010. Many women left their orders, and few new members were added. Since the
Second Vatican Council the sisters have directed their ministries more to the poor, working more directly among them and with them.
Canada Nuns have played an important role in Canada, especially in heavily Catholic Quebec. Outside the home, Canadian women had few domains which they controlled. An important exception came with Catholic nuns, especially in Québec. Stimulated by the influence in France, the popular religiosity of the
Counter Reformation, new orders for women began appearing in the seventeenth century. In the next three centuries women opened dozens of independent religious orders, funded in part by
dowries provided by the parents of young nuns. The orders specialized in charitable works, including hospitals, orphanages,
homes for unwed mothers, and schools.
Early modern Spain Prior to women becoming nuns during early modern Spain, aspired nuns underwent a process. The process was ensured by the
Council of Trent, which
King Philip II (1556–1598) adopted within Spain. King Phillip II acquired the aid of the
Hieronymite order to ensure that monasteries abided by the decrees of the Council of Trent. One edict of the Council of Trent was that female monasteries be enclosed in order to limit nuns' relationship with the secular world. During this time convent dowries were affordable, compared to secular marriages between a man and a woman. Typically during early modern Spain many nuns were from elite families who had the means to afford the convent dowry and "maintenance allowances", which were annual fees. Once an aspiring nun has entered the convent and has the economic means to afford the dowry, she undergoes the process of apprenticeship known as the novitiate period. The novitiate period typically lasts 1–2 years, and during this time the aspiring nun lives the life of a nun without taking the official vows. As she lives in the convent she is closely monitored by the other women in the community to determine if her vocation is genuine. This would be officially determined by a vote from the choir nuns. • Lay-sisters: Lower-class women, assigned tasks related to the labour of the convent, generally were not given the opportunities to read and write, and paid a lower dowry. There may be slight differences in the way a monastery functions internally but these are simply differences in style (Gr.
typica) dependent on the abbess or
abbot. The abbess is the spiritual leader of the convent and her authority is absolute (no
priest,
bishop, or even
patriarch can override an abbess within the walls of her monastery). Abbots and Abbesses rank in authority equal to bishops in many ways and were included in
ecumenical councils. Orthodox monasteries are usually associated with a local synod of bishops by jurisdiction, but are otherwise self-governing. Abbesses hear
confessions (but do not
absolve) and dispense
blessings on their charges, though they still require the services of a
presbyter (i.e., a priest) to celebrate the
Divine Liturgy and perform other priestly functions, such as the absolution of a penitent. In general, Orthodox monastics have little or no contact with the outside world, especially family. The pious family whose child decides to enter the monastic profession understands that their child will become "dead to the world" and therefore be unavailable for social visits. There are a number of different levels that the nun passes through in her profession: •
Novice – When one enters a monastery the first three to five years are spent as a
novice. Novices may or may not (depending on the abbess's wishes) dress in the black inner robe (
Isorassa); those who do will also usually wear the
apostolnik or a black
scarf tied over the head (see photo, above). The isorassa is the first part of the monastic "
habit" of which there is only one style for Orthodox monastics (this is true in general, there have been a few slight regional variations over the centuries, but the style always seems to precipitate back to a style common in the 3rd or 4th century). If a novice chooses to leave during the novitiate period no penalty is incurred. •
Rassaphore – When the abbess deems the novice ready, the novice is asked to join the monastery. If she accepts, she is
tonsured in a formal service during which she is given the outer robe (
Exorassa) and veil (
Epanokamelavkion) to wear, and (because she is now dead to the world) receives a new name. Nuns consider themselves part of a sisterhood; however, tonsured nuns are usually addressed as "Mother" (in some convents, the title of "Mother" is reserved to those who enter into the next level of Stavrophore). •
Stavrophore – The next level for monastics takes place some years after the first tonsure when the abbess feels the nun has reached a level of discipline, dedication, and
humility. Once again, in a formal service the nun is elevated to the "Little Schema" which is signified by additions to her habit of certain symbolic articles of clothing. In addition, the abbess increases the nun's
prayer rule, she is allowed a stricter personal ascetic practice. •
Great Schema – The final stage, called "Megaloschemos" or "
Great Schema" is reached by nuns whose Abbess feels they have reached a high level of excellence. In some monastic traditions the Great Schema is only given to monks and nuns on their death bed, while in others they may be elevated after as little as 25 years of service.
Protestantism has continued as a Lutheran convent in the Benedictine tradition since 1529. After the Protestant Reformation, some monasteries in Lutheran lands (such as
Amelungsborn Abbey near
Negenborn and
Loccum Abbey in
Rehburg-Loccum) and convents (such as
Ebstorf Abbey near the town of
Uelzen and
Bursfelde Abbey in
Bursfelde) adopted the Lutheran Christian faith. Other convents, especially those in Reformed areas, closed after the Reformation, with some sisters deciding to marry. A modern resurgence of the early Christian
Deaconess office for women began in Germany in the 1840s and spread through Scandinavia, Britain and the United States, with some elements of the religious life, such as simple vows, and a daily obligation of prayer. Lutherans were especially active, and within both Lutheranism and Anglicanism some Deaconesses formed religious communities, with community living, and the option of life vows in religion. The modern movement reached a zenith about 1910, then slowly declined as secularization undercut religiosity in Europe, and the professionalization of nursing and social work offered better career opportunities for young women. A small movement still exists, and its legacy is seen in the names of numerous hospitals. The example of the Deaconess communities eventually led to the establishment of religious communities of monks and nuns within some Protestant traditions, particularly those influenced by the more liturgical Protestant reformers (such as
Martin Luther) rather than the more extreme reformers (such as
John Calvin). This has allowed for communities of nuns (or, in some cases, mixed communities of nuns and monks) to be re-established in some Protestant traditions. Many of these are within the episcopal Lutheran tradition and the closeness of Lutheranism with Anglicanism in its belief and practice has led to local arrangements of inter-Communion between the two traditions, such as the
Porvoo Communion.
Evangelical Lutheranism , an Evangelical Lutheran
convent of nuns There are a plethora of religious orders within the
Lutheran Churches, such as the
Communität Casteller Ring,
Daughters of Mary, and
Order of Lutheran Franciscans. Many
active Lutheran orders are located in Europe. The
Evangelical Sisterhood of Mary, an order of Lutheran nuns, is present throughout the world. It has a presence in the
Holy Land and its activities include operating a guesthouse for Holocaust survivors in Jerusalem. • "Traditional celibate religious orders and communities": Members take a vow of celibacy (amongst other vows) and follow a common Rule of life. They may be enclosed and contemplative or open and engaged in apostolic works. • "Dispersed communities": These are orders or communities whose members, whilst taking vows (including celibacy), do not live together in community. In most cases the members are self-supporting and live alone, but follow the same Rule of life, and meet together frequently in assemblies often known as 'Chapter meetings'. In some cases some members may share a common life in very small groups of two or three. • "Acknowledged communities": These communities live a traditional Christian life, including the taking of vows, but the traditional vows are adapted or changed. In many cases these communities admit both single and married persons as members, requiring celibacy on the part of those who are single, and unfailing commitment to their spouse on the part of married members. They also amend the vow of poverty, allowing personal possessions, but requiring high standards of tithing to the community and the wider church. These communities often have residential elements, but not full residential community life, as this would be incompatible with some elements of married family life. • "Other communities": This group contains communities that are ecumenical (including Anglicans) or that belong to non-Anglican churches that have entered into relationships of full communion with the Anglican Church (particularly, but not only, certain Lutheran churches). In the United States (only), there is a clear distinction between "orders" and "communities", as the Episcopal Church has its own two-fold definition of "religious orders" (equivalent to the first two groups above) and "Christian communities" (equivalent to the third group above). The
Anglican Religious Life directory affirms this, stating "This distinction in not used in other parts of the Anglican Communion where 'communities' is also used for those who take traditional vows." In some Anglican orders, there are sisters who have been ordained and can celebrate the Eucharist.
Presbyterian The Emmanuel Sisterhood in Cameroon, Africa, is part of the Presbyterian Church in Cameroon (PCC).
Methodism The
Saint Brigid of Kildare Benedictine Monastery is a
United Methodist double monastery with both monks and nuns. == Buddhism ==