"Hermits Living in the World" and other Confusions

[[(Culled from recent emails) Sister Laurel, wouldn't hermits living in the world also be called to a secular vocation then? As a diocesan hermit aren't you a secular hermit, then, a hermit "living in the world"? Should you be wearing a habit, using a title, etc?]]

Good questions. There is some fairly understandable but significant confusion regarding terms in these questions though, I think. First, a hermit is, by definition, one who lives in "stricter separation from the world." This is true whether the hermit is lay or consecrated, Religious (professed in community) or Diocesan (professed as solitary). If the person is truly a hermit they are, in an essential way, not living "in the world" even if their hermitage is located in the middle of San Francisco. Just as the silence a hermit is called to and which defines who she is is not merely or even primarily external silence, but instead an inner silence of solitude, so too is the hermit's separation from the world not merely a matter of external environment --- that is, it is not a matter of living in a monastery or not. Living in a monastery is only the most superficial or externally identifiable part of not "living in the world," and wherever a hermit is physically located she is meant to be "more strictly separated from the world" in those less superficial ways. Thus, where most disciples are called to be in the world but not of it, hermits, no matter where they live physically, are called to be neither "in the world" (in the theological and canonical senses of the term) nor of it. For diocesan hermits this is a central and non-negotiable element of the Canon defining and governing their lives.

"In the world" then, in the theological/canonical sense of the term (the sense which applies to both Canons 604 and 603), means that the world is one's normal sphere of living, activity, and ministry. This means that one works out one's salvation and serves to assist others to do the same in the secular arenas of family, business, politics, academia, economics, science, technology, industry, and even in more usual active ministry in the Church, etc. Thus, one living in the world generally does so without public vows of poverty, chastity and obedience because these, in some sense, establish a degree of separation from "the world," and the normal (and completely healthy) ways of relating to it. But none of this describes the hermit whose life is canonically defined as one of "stricter separation from the world." Thus, the term "hermit living in the world" is somewhat incoherent (i.e., it doesn't hold together or make sense as formulated).

Secondly, the term diocesan. Despite the valid and good analogy many CV's draw between themselves and diocesan priests, some of the same elements of comparison comprising the analogy are less than accurate or true with regard to Diocesan Hermits. When referring to C 603 hermits the term "diocesan" refers to a legal, not merely pastoral relationship with the diocesan Bishop. Diocesan hermits are not professed in institutes of any kind, and so are not legally bound there. Their public vows are made in the hands of the local Bishop and this means he is their legitimate superior, not merely their pastor. He supervises their lives and approves their Rules of Life and specific changes to these. He assigns or accepts a delegate (quasi superior) to meet regularly with the hermit between meetings with the Bishop. If such a hermit needs to leave the diocese, she requires the permission of Bishops on either end of the move --- unlike CV's, for instance, who may move wherever they will (a notification of the new Bishop is appropriate, of course, but they do not need his approval to move there and still be a Consecrated Virgin. It is not the case, despite comments I have read to the contrary, that CV's are tied canonically to a specific diocese or are in essentially the same positions as those incardinated as diocesan priests). Instead, CV's are initiated into a universal Order of Consecrated Virgins by their consecration. Canon 603 hermits are tied to their diocese legally unless and until another Bishop allows something akin to a monastic transfer of stability and accepts responsibility for them.)

Thus, in the life of Canon 603 hermits, the term "diocesan" which is now being applied so widely, is a legal and jurisdictional term; it does not refer to a specific kind of spirituality, or even necessarily to a particularly explicit commitment to the local Church (though I happen to strongly believe it should call for the presence of such), and it certainly is not used to indicate secularity in the same way the term "diocesan" serves to do for diocesan priests when it is used as a synonym for "secular" or "without religious vows". Thus, one should be careful when drawing parallels between those who are "diocesan." To extend these across the board --- especially into the affirmation of secularity --- will be seriously misleading.

As for the habit, use of title, etc, these serve to mark separation from the world as well as the hermit's public profession of the evangelical counsels and solemn consecration. Again, hermits are not called to be secular, and in A Handbook on Canons 573-746, Ellen O'Hara, CSJ writes regarding Canon 603 hermits, "the term "religious" now applies to individuals with no obligation to common or community life and no relationship to an institute." (p.55, "Norms Common to Institutes of Consecrated Life") Their public vows underscore this new and more qualified standing vis-a-vis the world. Thus, hermits are clothed in their habits and cowls (or other prayer garment) in part as symbols of their relation to the world: both more strictly separated from it than even most religious or monastics, and yet, initiated into this vocation for the praise of God and the salvation of the world as well.

If parts of this discussion are confusing remember that "the world" is a polyvalent symbol which refers to 1) God's good creation, 2) the world which is distorted by sin, and so, ambiguous, and 3) that which is resistant to Christ and not open to God's saving presence. Some sentences above may use more than one sense of the term in trying to describe the paradox and tensions involved. Again though, hermits are called to absolutely reject "the world" in the third sense (both outside and within themselves), to more strictly limit their contact with and participation in "the world" in the second sense (even from ministry, relationships, and other aspects which may be significantly good and graced), and quite often, to refuse themselves participation in some aspects of "the world" even in the first and completely positive or graced sense. This is not the picture of a secular life "lived in the world."

Secondly, remember that except in the case of priests the terms diocesan and secular are not necessarily synonyms. Neither, again except in the case of priests (especially given Ellen O'Hara's description of C 603 hermits which qualifies them as Religious), is religious the opposite of diocesan. Instead the opposite of diocesan is ordinarily universal or pontifical, while secular (i.e., pertaining to being in the world in an integral way) ordinarily contrasts with Religious (separated from or related to "the world" in a qualified way). Again, hermits may be lay or consecrated, Religious (in the strict sense of the term) or solitary and diocesan, but the notion of a secular hermit is an oxymoron.