A Question on Catechism Paragraphs 920 and 921

Sister Laurel, what you write about the following texts is different from what this other hermit writes about it. Could you explain why that is?

[[What constitutes a consecrated Catholic hermit? The Church is specific in sheer simplicity: "920 Without always professing the three evangelical counsels publicly, hermits 'devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance.' "921 They manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One." . . .So it is, too, with the reality of what is a consecrated hermit. It is written out in the Church's Catechism, in two clear-cut, line-item paragraphs. The [specific person] is advised to not debate, question, or reinterpret. Best to succinctly and simply: read; ponder, accept. And live it. ]]

Sure, though I have written about this before so please check out related posts in the labels' list on the right. The two paragraphs taken from the Catechism come from a section called "The Consecrated Life." They  are very brief statements about essentials and therefore presume all the other things the Church teaches about consecrated life to contextualize and understand them properly. Part of that is that initiation into the consecrated state of life is achieved via a public commitment received in the name of the Church. It requires admittance into a stable state of life. State of life here refers to something like lay, consecrated, or ordained states. It does not refer to eremitical life itself.

So, for instance, the glossary at the back of the Catechism reads in part, "Consecrated Life: A permanent state of life recognized by the church, entered freely in response to the call of Christ to perfection and characterized by the profession of the evangelical counsels. . ." Note that private vows do not lead to a permanent state of life. Consecration is defined in the same glossary as, "The dedication of a thing or person to divine service by a prayer or blessing. . ." Thus, the prayer of consecration in Mass in which bread and wine are transformed and set aside as holy, or the prayer of consecration in rites of profession which complements the dedication of the vows. (In the instance of hermits, this prayer is prayed by the Bishop with hands outstretched over the hermit at the rite of perpetual profession.)

Thus, and contrary to what I have written before about these paragraphs including a reference to lay hermits, they do not refer to private vows or private commitments despite the phrase, "without always professing the evangelical counsels publicly." Here, the accent is not on publicly (vs privately), but instead on the possibility of using "other sacred bonds" than the three vows. Diocesan hermits (consecrated solitary hermits) may use a form of commitment other than vows, and are the only form of consecrated life who may do so. This somewhat confusing and clumsy sentence (at least in English!) is a reference to this fact because the definition of Consecrated life refers specifically to the profession of evangelical counsels with vows of poverty, chastity, and obedience. The exception in the case of diocesan hermits needed to be explicitly mentioned, so the sentence needs to be understood as saying something like, "Diocesan hermits always make a public commitment, but they do not always use vows to do that".

The mistake made by the person you quoted is the mistake of failing to contextualize what s/he read, and treating these paragraphs as though they can be read apart from the established ecclesial definitions of consecrated life, consecration, and the Church's own theology of these things. They cannot, and to do so is to engage in not a simple but a simplistic reading. My own failure in reading these paragraphs was similar: I was confused by the reference to "publicly" and thinking it was used to contrast with "privately." While I was aware Canon 603 says, "or other sacred bonds" (besides vows) I had never heard of a case and thought vows were, at least customarily the way every diocesan hermit went. It took a conversation with a canonist friend to sort that out. In any case, for these reasons I thought these paragraphs also referred to lay hermits (in a somewhat confused way given the heading of the section, The Consecrated Life). I no longer think so, although I think these paragraphs should be edifying to lay hermits.

P.S, the Catechism definition of consecrated life is generally correct (if truncated and minimally helpful to actual hermits) but Canons 603 and 604 both represent exceptions. Canon 603 (diocesan hermits) represents an exception because they may use "other sacred bonds" besides vows. Canon 604 (consecrated virgins) represents an exception because there are no vows at all. Still, they both represent public commitments with initiation into the consecrated state.