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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.

Cloistered nuns Carmelites , for example observe "papal enclosure" [19] 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. Paul in their media ministry. A canoness is a nun who corresponds to the male equivalent of canon , usually following the Rule of S.

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. 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.

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.

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.

In , 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 and , 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 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.

The 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.

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 , 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 , the Vatican has addressed the renewal of the contemplative life of nuns. It produced the letter Verbi Sponsa in , [30] the apostolic constitution Vultum Dei quaerere in , and the instruction Cor Orans in [31] "which replaced the document Verbi Sponsa and attempted to bring forward the ideas regarding contemplative life born during the Second Vatican Council".

Nuns and sisters played a major role in American religion, education, nursing and social work since the early 19th century.

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 sisters in 15 communities in , 50, in orders in , and , in different orders by Starting in , the sisters always outnumbered the priests and brothers.

Many women left their orders, and few new members were added. Nuns have played an important role in Canada, especially in heavily Catholic Quebec.

Outside the home, Canadian women had few domains which they controlled. 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. Prior to women becoming nuns during early modern Spain, aspired nuns underwent a process.

To be considered as a nun, one must have the economic means to afford the convent dowry. 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.

This would be officially determined by a vote from the choir nuns. In the Eastern Orthodox Church there is no distinction between a monastery for women and one for men.

In Greek , Russian , and other Eastern European languages, both domiciles are called "monasteries" and the ascetics who live therein are "monastics".

In English, however, it is acceptable to use the terms "nun" and "convent" for clarity and convenience. Orthodox monastics do not have distinct "orders" as in Western Christianity.

Orthodox monks and nuns lead identical spiritual lives. 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.

There has always been spiritual equality between men and women in the Orthodox Church Galatians 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.

Orthodox monastics, in general 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.

A modern resurgence of the early Christian Deaconess office for women began in Germany in the s 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.

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, [50] 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 its belief and practice has led to local arrangements of inter-Communion between the two traditions, such as the Porvoo Communion.

Monasteries and convents were deprived of their lands and possessions, and monastics were forced to either live a secular life on a pension or flee the country.

Many Roman Catholic nuns went to France. Diet can also play a role in the size of your butt. Through toning exercises or dieting, you'll a smaller butt in no time.

If you want to shrink your butt, exercise your glutes with dead lifts, squats, and lunges so that it looks smaller and more toned. Since extra fat on your butt makes it look bigger, add more cardio like running or swimming to your workout routine to burn extra calories.

Another way to make your butt look smaller is to eat more nutritiously so you can build muscle and lose weight. To do this, eat a healthy amount of dairy and protein like eggs, chicken, low-fat yogurt, and milk.

It may be hard, but try to avoid empty calories like junk food and soda since those will just get stored in your body as fat. Instead, opt for healthy alternatives like fruit, vegetables, and water.

For more advice from our Fitness co-author, including how to cut calories to make your butt smaller, read on! Did this summary help you? Yes No.

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Learn why people trust wikiHow. Explore this Article methods. Tips and Warnings. Related Articles. Article Summary. Method 1 of Work your glutes.

Strength-training exercises are ultimately the best way to shrink your butt. Muscle takes up less physical space than fat so toning your butt turning the fat into muscle will lift it and make it smaller.

Carrying more muscle will also increase your overall metabolism and bring your whole body into proportion. Dead lifts are great exercises for your glutes.

But when doing a deadlift, be sure to emphasize form over weight. Make sure to keep your spine in a neutral position and aligned with your head and shoulders, engage your core throughout the deadlift, and rest your weight on your heels.

Add squats into your routine. This exercise primarily targets your thighs and butt but also works your hamstrings and lower back. Make sure to warm up beforehand.

Lunges are another fantastic exercise for your butt. There are several different varieties side, reverse, etc. Get into cardio.

Since fat is the culprit to a big butt, cardio is the quickest answer to blasting it away. Running, swimming, boxing, or cycling will burn the most calories.

In addition to straight-up cardio, try interval training--it burns even more calories than its one-paced counterpart. National Institutes of Health Go to source Exercise full out for 30 seconds and rest for a couple of minutes.

Repeat times. Your metabolism will get upped in minutes and stay up. And the best part? The hard part of your workout is done in 15 minutes.

Find cardio exercises and routines that you enjoy doing and will stay motivated to do. You might like running or doing HIIT routines in your home, or you might enjoy something else.

The best cardio exercise is the one that you enjoy doing. Begin circuit training. If regular strength training is getting a bit boring, mix it up with circuit training.

While you can do cardio every day, keep the strength training to 30 minutes, 3 days a week. Alternate between a new glute-toning exercise and high-intensity cardio activity for your entire workout session.

If you don't have access to a number of weights or machines, jog with weights in intervals of a minute or two. Otherwise add weights into your cardio exercises.

You'll be killing two birds with one dumbbell. Method 2 of Cut calories. Fewer calories in equals more calories lost. More calories lost equals a smaller everything--including your bottom.

Gavin and her colleagues at East Carolina University examined how estrogen locally affects fat accumulation in these key areas by slowly infusing the hormone into the buttocks and belly in overweight women while also giving them drugs or having them exercise to speed up fat breakdown.

They found that estrogen's effects on these fat deposits was highly dependent on the deposits' specific location and the fat-burning interventions themselves.

Gavin and her colleagues recruited 17 overweight-to-obese premenopausal women, all between the ages of 18 and 44 years old.

Through probes inserted directly in the fat of the participants' buttocks and abdomen, the researchers slowly infused two drugs, either individually or together, that encourage lipolysis.

They also had participants perform a bout of exercise at an intensity similar to a standard exercise session.

Such "submaximal" exercise is known to optimally break down fat. Participants performed this exercise both by itself and while the drugs were being infused.

To test the effects of estrogen, the researchers also performed each of these conditions while estrogen was also being slowly infused into participants' fat deposits.

To measure fat breakdown, the researchers used a technique called microdialysis to look for a marker glycerol left behind when stored fat is broken down for eventual production of energy.

The researchers found that estrogen's effects differed tremendously depending on the fat- mobilizing interventions themselves and where the fat deposit was located.

For example, estrogen blunted fat breakdown in the abdomen if it was infused while a particular fat-mobilization drug called isoproterenol was also being infused, but it didn't have this effect in the buttocks.

When a second fat mobilizing drug was given along with the first while participants were at rest, fat breakdown didn't change any further.

However, when both drugs were injected together during exercise or when the volunteers exercised without the drugs, fat breakdown increased in the abdomen, but less so in the buttocks.

These results suggest that estrogen has different effects within fat tissue depending on its location.

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Although it's well established that estrogen, the primary sex hormone present during women's childbearing years, is responsible for this effect, exactly how estrogen exerts this influence has been unknown.

Previous research has shown that body fat both absorbs estrogen and other sex hormones circulating in the blood as well as produces its own sex hormones, though researchers have been unsure what role that plays in fat accumulation.

Also not completely understood is why women tend to accumulate fat in the stereotypical "pear" shape, with more fat in the buttocks and thighs -- a shape that's thought to be healthier than men's stereotypical "apple" shape, with more fat around the belly.

Gathering clues to answer these questions, Kathleen M. Gavin and her colleagues at East Carolina University examined how estrogen locally affects fat accumulation in these key areas by slowly infusing the hormone into the buttocks and belly in overweight women while also giving them drugs or having them exercise to speed up fat breakdown.

They found that estrogen's effects on these fat deposits was highly dependent on the deposits' specific location and the fat-burning interventions themselves.

Gavin and her colleagues recruited 17 overweight-to-obese premenopausal women, all between the ages of 18 and 44 years old.

Through probes inserted directly in the fat of the participants' buttocks and abdomen, the researchers slowly infused two drugs, either individually or together, that encourage lipolysis.

They also had participants perform a bout of exercise at an intensity similar to a standard exercise session. Such "submaximal" exercise is known to optimally break down fat.

Participants performed this exercise both by itself and while the drugs were being infused. To test the effects of estrogen, the researchers also performed each of these conditions while estrogen was also being slowly infused into participants' fat deposits.

To measure fat breakdown, the researchers used a technique called microdialysis to look for a marker glycerol left behind when stored fat is broken down for eventual production of energy.

The researchers found that estrogen's effects differed tremendously depending on the fat- mobilizing interventions themselves and where the fat deposit was located.

For example, estrogen blunted fat breakdown in the abdomen if it was infused while a particular fat-mobilization drug called isoproterenol was also being infused, but it didn't have this effect in the buttocks.

When a second fat mobilizing drug was given along with the first while participants were at rest, fat breakdown didn't change any further.

However, when both drugs were injected together during exercise or when the volunteers exercised without the drugs, fat breakdown increased in the abdomen, but less so in the buttocks.

These results suggest that estrogen has different effects within fat tissue depending on its location.

Together, these effects could help maintain premenopausal women's "pear" shape even in the face of exercise or other signals the body receives to break down fat.

They could also help generate some new ideas on how estrogen in fat may influence why postmenopausal women tend to accumulate more fat in the abdomen.

The authors suggest that more research is necessary to better understand the mechanisms behind how and why estrogen acts in these differential ways.

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