On the Appropriateness of the term Formation

[[Dear Sister, when you write about formation or ongoing formation very little of it involves formal instruction etc. Instead you begin with "custody of the cell" and most of your ongoing formation seems to be by yourself. Is the term formation appropriate since no one is forming you? Does formation for the hermit differ from that of other monastics? Is one more manipulative than the other?]]

I suppose the term formation does give the impression of formal classes and a kind of coercive shaping by others into a monk or nun or hermit. But formation really means being socialized in a way which, over time, forms us into persons of prayer, silence, solitude, community, and so forth. It is the case that when one enters a given congregation certain values will predominate so that one is socialized with the charism of a Franciscan or Dominican or Carthusian, etc. Still, today this process of being formed is not manipulative, nor is it coercive. It is instead a process of gradually shaping  or conforming one's heart, mind, habits, sensibilities, and so forth to a model one sees all around oneself. While one measures one's behavior, activities, and attitudes according to a Rule and horarium, even more important is the presence of community members who embody the Rule in a pervasive way. Some persons reject the term "formation" --- usually on the inadequate basis of older programs in religious life which have generally been replaced today --- but it seems to me that it is an appropriate term just as it is appropriate for the pitcher into which the potter is shaping or forming the clay or perhaps for the sculpture which Michelangelo perceived he actually freed from the stone in which it was imprisoned without form or identity.

Formation for hermits has always been something achieved with the help of an elder or mentor. Sometimes this has been through modeling and sometimes it has been more demanding and directly instructive or even punitive. For those who suggest this process was never coercive, etc, I would remind them of the story of Romuald who went to learn his hermiting from an elder. They would sit together and Romuald would read or recite. When he made a mistake the elder hermit would whack him on the ear with a rod. Eventually Romuald made a mistake and, before his master could strike him yet again on that ear, Romuald asked him to use the other ear as, he reported, he was almost deaf in the first ear. While the desert Fathers and Mothers seem to have been less heavy handed in their direction, I suspect there is no reason to think that this kind of practice was not fairly common and acceptable, not only around 1000 AD, but earlier on in the history of monastic life.

But even with this bit of history, eremitical formation certainly differs in some ways from highly structured cenobitic models. One is called to the silence of solitude and it takes silence and solitude, prayer and penance to contribute to it as the essential environment of the hermitage and further to reach it as a goal. When I spoke of custody of the cell I meant keeping the rhythm and customs which allow the hermitage to be a place where one can be "socialized" in this particular way of prayer, peace, and holiness. Rather than learning to live in community or being formed in the specific values which mark a religious belonging to a particular Order or religious family the solitary hermit learns the community of solitude and is formed in the compassion which attends knowing the truth of oneself more and more profoundly.  Meanwhile, one grows in the graced capacity for a gentle and loving self-discipline and self-direction and one certainly develops the capacities for solitary study, lectio, contemplative prayer, writing or other expressions, and so forth. The important thing to remember is that in any hermitage, God is the primary "formator" while others merely assist in the process. This really tends to be true in monasteries as well.

In the silent solitude of the hermitage two truths predominate: the fragility and weakness of the hermit and the unconditional love of God which marks the hermit as precious and gifted beyond reckoning. Together these two result in a growing humility, a more and more authentic and honest identity rooted in  the God of truth, which allows the hermit to love not only God and herself, but others as well. This will also entail letting go of much that was contrary to such an identity and healing past woundednesses. Again, I think it is appropriate to call all of this specific socialization "formation" though it is not in the least manipulative.  Of course, I would argue that contemporary monastic formation in general is not manipulative or coercive either.