On Lay, Clerical, and Consecrated Solitary Hermits

[[Dear Sister, given what you wrote about hermits as a valuable vocation whether consecrated or lay, canonical or non-canonical, am I correct in believing you accept Joyful Hermit's vocation as a hermit? Is your difficulty just that you contend she does not have the right to call herself a consecrated Catholic Hermit or do you believe her whole life as a hermit is "counterfeit" or fraudulent"? Do you consider c 603 as the only way to really be a hermit? If a hermit considers c 603 to be a form of "shackles and baggage," does the Church require they be professed anyway? Is there a difference between having a vocation blessed and the consecration that occurs in c 603 profession? "Joyful hermit" (aka "Catholic hermit") wrote about a lot of this in her blog recently. (cf., Refocus: New Spiritual Director) I wonder what people are to do when they are unsure of whether or not a person is a consecrated or Catholic Hermit?]]

Thanks for your questions. The issue I have written about directly and by name with regard to Joyful Hermit  and her various public blogs is the fact that in the Roman Catholic Church the consecrated eremitical state of life is only entered with public profession. This can occur in a religious community or, for solitary hermits, by making profession in the hands of the diocesan bishop under canon 603, but it is never done with private vows. If one wishes to call oneself a consecrated Catholic hermit then we all expect them to be using the same language or terminology and theology of consecrated life the Church uses. I have never asserted that "Joyful hermit" is a counterfeit hermit. However, she asserts she is a consecrated Catholic hermit and thus implies she is living her life in the name of the Church;  she also claims she is not a lay person in the vocational sense but is a religious. In this specific regard she is counterfeit. She is claiming to be and presenting herself on her blog and other places as something she is not. Unfortunately, she instructs others to become "Catholic Hermits" in the same way.

Vatican II made and maintained a distinction between dedication (which is a human act and can use private vows), and consecration (which is properly an act of God only mediated through legitimate superiors in the Church). While we use "to consecrate" loosely as a form or dedication, the truth is the Church  maintains a distinction between consecration and dedication. The distinction becomes important whenever someone with private vows starts claiming to be a consecrated religious, a consecrated hermit, a Catholic hermit or religious, etc. Public profession comes with canonical rights and obligations and also the grace to live these; private vows remain private acts of dedication; they are significant but they do not rise to the level of consecration.

Since the author of the blog you cite. is privately vowed but not professed (profession is an ecclesial act that includes but is also larger than the making of vows; it is a mediated and juridical act of the whole Church) and since she claims to be able to tell folks how to become Catholic Hermits via private vows, I take serious exception to what she writes on her blog in this specific regard. My concerns stem from the fact that I have heard from folks who followed her advice and were hurt (or at least badly embarrassed) in the process. I completely accept that Joyful is trying to live an eremitical life. She is entirely free to do this just as any lay person is free to do. Likewise, she is free to grow in her own lay vocation and eremitical life as we all grow in our vocations. But to reiterate, what she (or any other hermit with private vows) is absolutely not free to do is to represent herself as a "consecrated Catholic Hermit" or a "consecrated religious". She is neither a Catholic hermit nor a person in the consecrated state of life; she is a lay person in both the vocational and hierarchical senses of the term; thus, I tend to limit my direct criticism of her blog to this single issue.

"Shackles and Baggage"

I have read the post JH put up re her conversation with her new spiritual director. I hear him saying the same things I have been writing about in one way and another for the past 10 years and more, namely, one does not need to be professed under c 603 to be a hermit in the Catholic Church. One needs this to be a solitary hermit of and for the Catholic Church. One can certainly be a hermit in the lay state and indeed, most hermits in the church have been lay hermits (the church did not admit solitary hermits to the consecrated state until 1983); most hermits always will be lay hermits (i.e., most hermits will never be consecrated). The Church recognizes this even as she continues to value such hermits. Contrary to some confusing material Joyful posts about this, nothing suggests that c 603 has been meant as the only way to become or live as a hermit. Nothing suggests the Church will ever assert lay persons cannot live as solitary hermits in the future unless they are professed and consecrated under c 603. This would actually infringe on the freedom lay persons have in the Church. In any case, that is not the point nor is there any indication it is a concern for the church. (On the other hand, the church is certainly concerned with hermits claiming to be professed and consecrated hermits when they are not, but the answer to that situation will never be requiring lay hermits to submit to consecration under c 603 against their will or personal discernment.) To do that destroys the nature of vocation as a personally truthful reality and gift of God.

JH's SD has apparently observed that for her c 603 is a matter of shackles and baggage. It would be a serious mistake to generalize from this limited truth to the idea that canonical eremitism shackles all hermits or places unnecessary burdens on them.  For some of us, c 603 is a means of freedom to live eremitical life. We take on the rights and obligations of the vocation with joy and seriousness; we live our lives as the means of living God's will and serving the Church and world. We also thus take on the title Catholic Hermit or consecrated hermit; we become religious. C 603 for us is neither a matter of shackles nor is it an unnecessary burden. For us, the yoke of canonical standing under c 603 is easy and light and makes eremitical life possible and meaningful. Jesus graced us with this yoke and we embraced and bear it with joy. For us, it is a source of genuine freedom.

JH is quite clear she is not called to this. Instead, she lives eremitical life in the lay (baptized) state alone and, given her extensive criticism of c 603, apparently will do so the rest of her life. That is wonderful; I sincerely wish her well in this!! But what is also true is that the Church will never oblige her to do otherwise; a competent SD will never do such a thing. Nor have I ever argued c 603 is the only way to be a hermit in the Catholic Church. It is, again, the only way to be a solitary hermit living this life in the name of the Church. Joyful is entirely free to live her lay Catholic vocation in whatever way she desires so long as she does so honestly in a way that honors her baptismal commitments.  (One must petition and enter into a process of mutual discernment which may take years before one can be admitted to profession and consecration. NO ONE is obliged to undergo something like this if they do not truly feel called to do so.) The priest hermit whom Joyful is now working with illustrates this point with his own life. He is ordained and lives eremitical life in that (clerical) state, but he is not a consecrated hermit despite his ordination or the fact that he received his bishop's blessing. Innumerable hermits and anchorites have done the same in the lay or clerical states and the Church has appropriately esteemed them. She will continue to do so!

Blessing vs. Consecration:

You asked about the difference between the blessing the bishop gave the priest in Joyful's narrative and consecration (or, for instance, between the blessing she received when she made private vows and consecration through the mediation of the Church). As I noted above, these are not the same thing. Consider that in the Rite of temporary profession, the making of vows concludes with a blessing by the celebrant. In the Rite of Perpetual Profession, however, this simple blessing is replaced by a solemn act/prayer of consecration. Consecration and solemn or perpetual profession represents the event with which a person is initiated into the consecrated state of life and assumes the full rights and obligations associated with this. Until this moment (and until this occurs for any religious) the fullness of rights and obligations associated with the consecrated state are withheld. Someone making temporary profession accompanied by a simple blessing has not yet been fully initiated into consecrated life; for those living in community certain rights are withheld even though the person is much further along than they were as novices or candidates.

The call and the prayer of solemn consecration in conjunction with the making of solemn or perpetual vows are the essential parts of the act of solemn or perpetual profession. In this profession a person is fully initiated into the consecrated state; they are made to be a consecrated person with the second consecration adding to baptismal consecration. The graces associated with this act are different than those associated with temporary profession (and certainly than those associated with private vows.) There is an ontological change in the person and she forever becomes a consecrated person with different rights and obligations, and different expectations by the Church and with all the graces necessary to live this new identity.

One other difference exists between a simple blessing even when this is done by a bishop, and the consecration associated with perpetual profession; namely, in blessing a person or enterprise with a simple blessing the priest (even as a bishop) does not intend nor (in the case of a priest who is not a Bishop or his delegate) does he have the authority unless specifically delegated by the local ordinary to consecrate the hermit. For that matter, the hermit is not prepared to become a consecrated person in the Church. Bishops, meanwhile, bless people all the time; in doing so they do not usually initiate the person into the consecrated state --- nor, despite their authority to do so when certain qualifications are met, do they intend to do so. Further, in a simple blessing, the one being blessed does not intend (and is relatively unprepared) to enter the consecrated state of life. So, yes there is a vast difference between a blessing and consecration itself.

What is One to Do?

I have written about what one is to do when they are uncertain whether or not a person is really a consecrated hermit before. If one desires to clarify this the first step is to ask them. If questions persist, ask them if their vows are public or private. If private they are not consecrated. If there is still a question ask them in whose hands they made their vows or ask them which Bishop perpetually professed them. A diocesan hermit can move to another diocese but she will remain a diocesan hermit only if the bishop in the new diocese agrees to accept her vows. The bishop doing so will become the hermit's legitimate superior; there are canonical bonds established in the public profession. So, a hermit making a canonical vow of obedience will exist in terms of relationships capable of ministering to the hermit via the ministry of authority.

If a c 603 hermit moves to another diocese, then unless a bishop agrees to receive her formally, the hermit's vows cease to be valid or publicly binding due to a material change in the context of the vows themselves. The c 603 hermit who is not relieved of her vows in these ways remains consecrated (God's consecration cannot be undone) but she no longer exists in the consecrated state of life. N.B., the hermit needs to ascertain the bishop's agreement before making the move. To do otherwise is to cause the canonical vows to cease to be binding because of a material change in them (they are made in the hands of the local ordinary of her home diocese; she is a hermit OF the Diocese of _____ ). Similarly, before moving and being accepted by another bishop she will need her current bishop to affirm she is a consecrated hermit in good standing in her current diocese.