Wow! Really excellent observations and questions! Definitely make me want to ask you about your own background (psychology, theology, spirituality, etc). Thank you. I would answer all of your questions in the affirmative except the last one about an illegitimate conclusion. That one I would argue has to be answered in the negative. In one way and another I have thought about the relationship between isolation and solitude and the way chronic illness is related to eremitical life not just occasionally but in an ongoing way for the last 50 years!
While both my own chronic illness and eremitical life sensitized me to the relationship between isolation and solitude and their distinction from one another, they did so in a mutually illustrative way. Moreover, it was precisely my move to eremitical solitude which represented a final move from the isolation of chronic illness to solitude itself. This move from isolation to solitude, something which comes with and requires growth and healing in an ongoing way, is part of the redemptive experience I have said is necessary in discerning an eremitical vocation --- at least it is part of the redemptive experience at the heart of my own eremitical vocation! If eremitical life is about isolation rather than solitude, or if these two things are not distinguishable, then eremitical solitude would have increased the isolation associated with chronic illness and could in no way have been redemptive for me. It has done just the opposite. Because of this, because the fruit of eremitical life actually was the redemption of isolation associated with a medically and surgically intractable seizure disorder couple with a Regional Complex Pain Syndrome, I have been able to move back and forth in my own reflection on eremitical solitude, between solitude's nature and quality, the ways the isolation of this illness can be redeemed, and also the idea of chronic illness as (potential eremitical) vocation. These three elements especially are interwoven in my thought and writing.
Originally I dealt only with chronic illness and the tension between my own need and desire to be part of ordinary life in the ways "everyone else" supposedly is. I was educated in systematic theology and had prepared to teach and otherwise minister in the Church and Academy but could not because of chronic illness. Eventually, because of my engagement with theology (especially Paul's theology of the cross and a strong theology of language or theological linguistics), my work in spiritual direction, reflection on Scripture (especially Paul and Mark), and my own prayer, I came to think about chronic illness as vocation. The heart of the gospel message I heard was: "My grace is sufficient for you, my power is made perfect in weakness!" (2 Cor 12:9) In 1983 canon 603 was published as part of the Revised Code of Canon Law and that triggered some more thought while it led me to the idea not just of chronic illness as vocation but as a potential vocation to eremitical life. In all of this I was looking at the way a person who is chronically ill is searching for ways to live a meaningful life and see their life as one of genuine value. When illness prevents so much, especially meaningful ways of giving of oneself and living community, what does one do? How can one look at things and find meaning? How can one be who one is most deeply called to be? Does chronic illness need to prevent one finding and living the answers to these questions?
After some time living an experiment in eremitical life I decided I had discovered the context for living my own vocation to authentic humanity. It was here I began thinking and praying in a more focused way about the distinction between solitude and isolation. I realized more and more that the two were different and was beginning to see more clearly that eremitical solitude (only one kind of solitude afterall) might, in fact, represent the redemption of isolation -- both generally and for me specifically. Out of this experience came a number of strands of thought: physical v inner solitude (a perennial distinction in the thought of every hermit), stereotypes of eremitical life, the distinction between validating and redeeming isolation, the way God alone is sufficient for us --- what this means and does not mean, becoming the Word of God, person as question and God as completing answer, relinquishing discrete gifts for the gift one is made to be by God, the necessity of a redemptive experience at the heart of one's eremitical life in discerning such vocations, the communal nature of solitude, the indispensable place of spiritual direction in eremitical life, and especially the silence of solitude as context, goal, and charism of eremitical life. At the heart of all of these is the redemptive activity of God and especially the way the grace of God transforms isolation into solitude and renders chronic illness and the life touched by chronic illness richly meaningful and profoundly humanized. Illness raised the existential question of meaning for me; Eremitical life proved to be the context mediating God's own answer to that question --- the answer that God alone can be for every person.
Because of all of this I would have to say that chronic illness has led me to understand some things about eremitical life I might not have appreciated as much otherwise. I believe chronic illness has thus been a gift which sensitized me to dynamics inherent in the hermit vocation, not only the nature of eremitical solitude as an experience of community and the way it cannot be used to validate misanthropy and isolation from others, but also the way the person we become through God's love is the gift we bring to the Church in place of discrete gifts and talents we may have to give up or leave unrealized. At the same time chronic illness is part of the way God has shaped my own heart into the heart of a hermit. Far from agreeing that it has led me to an illegitimate conclusion re the relationship between isolation and solitude. I believe it prepared me to raise the question in a particularly urgent and acute way while opening me to the answer embodied in or represented by eremitical life.I suspect you were not looking for such an autobiographical answer, and to be sure, I could have outlined my answer in a less personal way; however, I really have been living the question and the answer in one way and another through the whole of my adult life. I sincerely hope this is helpful!
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