On Penance and Penitential Living

[[Sr. Laurel, I see that you and other hermits often speak of living lives of prayer and penance. Can you explain more about what penance means to you: why we do it; what it's for; what it consists of. What are right and wrong attitudes toward penitential practices? I have read what you have said in several places about the meaning of suffering and of chronic illness. Is there a place within those circumstances where penance functions?]]

As usual, great questions. The question of penance, especially on inappropriate or false forms of penance has come up here before so please check some of the labels in the column to the right. Still, it has been some time since I have posted on this so let me reiterate some of it, and also some of what I have written in my own Rule. As you well note, diocesan hermits are indeed bound to a life of "assiduous prayer and penance" so one hopes they have a fair idea of what this term of Canon 603 means! I will make this a pretty general answer, so if it raises more specific questions you can get back to me with those.

Prayer and Penance are Linked

I think the first thing one must realize is that prayer and penance are intimately linked; they are related to one another in an integral and profound way. Penance functions to support and facilitate prayer, while prayer, and especially a life of prayer, requires penance if it is to be authentic and achieve depth or breadth in one's life. In other words, we undertake penance so that we may become people of prayer, and in fact, that we may become instances of prayer in our world. In my Rule I define penance as, "Any practice which assists in achieving, regularizing, integrating, deepening and extending our openness and responsiveness to God through the deprivation and death of the false self and attention to the genuine needs and growth of our true selves in Christ. While prayer corresponds, in part, to those deep moments of victory God achieves within me, and includes my grateful response, penance is that Christian and more extended form of disciplined "festivity" implicating that victory in the whole of life, and preparing for the fulfillment which is to be accomplished only with the coming of the Kingdom in fullness."

In the eremitical life, every hermit finds that solitude itself and all that entails is a primary form of penance --- even if temperamentally they are introverts. Solitude means not merely physical aloneness. It also means being alone WITH God and FOR others. Stricter separation from the world (i.e., from that which is resistant and antithetical to Christ), silence (both inner and outer), fidelity to the regularity and even the tedium of solitary life, and rejection of the distractions which surround or are available to most people all the time, are forms of penance. The inner work (battling with personal demons, falsehoods, compulsions, and distortions!) which silence and solitude lead to and demand is a form of penance, as is simplicity in all things. These are the most basic or foundational elements of the eremitical life which are penitential in and of themselves, and --- though this will be true in different ways and degrees --- I think they will be foundational in any disciplined spiritual life. Penance, after all is meant to assist in prayer, and in dying to self, so anything which contributes to these may be seen as penitential or forms of penance.

Thus too, I would include any forms of personal or inner work needed to deal with the false self we have developed throughout our lives (journaling, PRH -- a particular form of this work --- counseling (if needed), spiritual direction, etc) as part of a legitimate penitential life. I think this is true for anyone, hermit or non-hermit. For most people this would mean (to some extent certainly) turning off the TV, unplugging the phone and computer, committing to and maintaining a regular prayer life, creating an environment of simplicity and silence which contributes to listening to God in the depths of one's heart, and then submitting to spiritual direction or other forms of assistance which help in the accomplishment of the death of the false self and the coming to abundant life of the true self. It will mean, as part of creating and maintaining this environment of attentiveness and simplicity, some degree of fasting (or certainly a practice of mindful eating!), and so too, the disciplined use (or discriminating rejection) of the plethora of things the world offers us as fulfilling. All of these are essential to the eremitical life and I think they are required to some degree by any sound spiritual life, and all of these things may be considered penitential

The second thing I think we should understand and appreciate then is the way penance is linked with a way of life. For hermits, it is the life itself which is penitential. A hermit, for instance, does not merely build in or incorporate occasional, much less arbitrary penances any more than she merely builds in occasional silences or occasional solitude --- though she will add or intensify expressions of these elements from time to time as a way of contributing to an organic whole. Penitential living is a way of living a spiritually healthy life so the focus of everything one does and is is on living in Christ, not on "doing penances" per se. Because of this, many things we might not have considered penance or penitential really are such: maintaining regularity and balance in one's schedule and order in one's living space, being attentive to physical and emotional needs in an ongoing and thoroughgoing way, maintaining a disciplined and measured approach to work, recreation, relationships, etc, will be part of a truly penitential life.

Inauthentic Penance

Similarly, then, many things we might have thought to undertake as penances will not be authentically penitential not only because they are 1) arbitrary (which means they are not integral to one's OWN life of prayer), but 2) because they do not contribute to an authentically human life which is reverent, attentive, discerning, and ordered. Instead they may even contribute to or intensify the falsifications and distortions which are already part of our broken and alienated selves. It is this dimension which your question raises when you ask about proper and improper attitudes towards penance. We are not meant to be about hurting ourselves, playing the ascetic athlete, or buying into notions of penance which are nothing more than thinly veiled attempts to control God and our relationship with God, exercises of pride, self-hatred, disdain for God's good creation, or sado-masochism. While our penance serves to underscore our frailty and complete dependence upon God, we are meant to grow as human beings through our penance; that is, we are meant to develop our capacities for discernment, reverence, compassion, humility, generosity, gratitude and selflessness through our ascetical undertakings. They, therefore should not narrow much less diminish us as human beings, nor contribute to qualities within us that are less than human.

Suffering, Chronic Illness, and Penance

Regarding suffering, chronic illness, and penance, yes, penance has a very real place in living with and through these, but it may look differently than many expect. In the main, living with and even through these realities applies all the things I have said up until now. For instance, fasting (or certainly attentive eating) when one has hypoglycemia or diabetes will look vastly different than when one is healthy. The same is true of anorexia and bulimia --- and these provide a really vivid example of the difference between authentic and inauthentic approaches to penance. Maintaining an ordered life and environment may be very difficult when one has an unpredictable neurological disorder. Chronic pain may require regular narcotic analgesia in order for the person to function well, much less to pray regularly and deeply and participate appropriately in the life of their faith community. A regular schedule of sleeping and rising, or of work, recreation, and exercise may be the most penitential thing someone suffering from clinical depression can do for themselves, especially when combined with regular medication and therapy. (For some sufferers of clinical depression, just getting out of bed each day may be a profoundly penitential reality!)

For any form of chronic illness or suffering, finding and implementing ways of combating self-pity, hopelessness, or a sense that life is not worth living can be central penitential practices. This might include any practice which puts the focus on others and the gift they are for us; it might mean cleaning the house regularly, doing laundry routinely, refusing to leave dishes sitting in the sink (or elsewhere), making our beds, getting out for walks, cultivating a hobby, working one day a week in a soup kitchen or hospital, getting to Mass more frequently, or volunteering to contact and assist people who are sicker than we are to whatever degree we are able, etc. It will also mean the inner work I mentioned above. When God is truly victorious in our lives we live fully. This does not mean lives of superfluity, but neither does it mean an austerity or enthrallment with pain which makes these rather than genuine living the focus of our efforts. Penance gives grace and God's future a chance in our lives in the present and that is the perspective I think we must cultivate no matter our circumstances.