Will Canon 603 Replace other Forms of Eremitical Life?

[[Dear Sr Laurel, why don't you think c 603 will take the place of other forms of eremitical life? Do you know other hermits living that in the lay state? I  think maybe it would be a good idea if you could introduce them once and a while here on your blog.]]

Thanks very much for writing! Your questions are good ones. First of all, my belief is rooted in the relative rarity of eremitical vocations generally, and because of the relative infrequency with which canon 603 has been used in the past 37 years not only generally but in my own diocese. There are a variety of reasons for this rarity of vocation and infrequency of the canon's use so let me point a few of those out. 1) simple ignorance of what an eremitical vocation is: people believe being a hermit is a way of justifying "anything goes" and substitute various stereotypes for eremitical life. Some of these are lone individuals whose lives are motivated by escape or isolation. Some of these believe eremitical life doesn't differ from their ordinary lives lived alone, so, for instance they do not reflect or live a desert spirituality.

Some simply want to be a religious without the responsibilities or expectations which come with life in community (I.e., in an institute of consecrated life). They have not lived in solitude, experienced the redemptive character of a life lived in the silence of solitude, nor is the silence of solitude a charism they have embraced for the sake of the Church. Some have needed a way to validate lives of personal failure and misanthropy, etc. One once wrote me he wanted to reserve the Eucharist in his space but saw no other reasons to become a hermit. Still, he was willing to consider it --- though his reasons were inadequate at best. 2) Misusing the Canon in other ways: some wish to create religious communities by using this canon first and then gathering others around them. This is not an uncommon desire from some approaching their dioceses seeking profession under c 603. The church has other well-established ways to create institutes of consecrated life and commentators on canon 603 are clear it is meant for solitary eremitical life. A final reason (and perhaps the most fundamental) is that human beings come to wholeness in relationship with others. Solitude is a rare form of community and few are called to achieve wholeness or holiness in this way.

While all of this has been going on and dioceses have been working with those they consider suitable for profession, many more individuals have come seeking information and accompaniment by their dioceses in discernment. Even so, vocations to consecrated solitary eremitical life are rare. For instance, though some dioceses have professed several hermits over the years, I was told my own diocese has heard from somewhere around 120-144 inquirers in the past 10-12 years and none have been perpetually professed or consecrated. Each of those persons is still entirely free to live non-canonical eremitical life in the lay state or (if a cleric) can try to do so in the clerical state (it is very rare for bishops to allow priests to become hermits); a number could try entering a community of hermits. 

If only half of these 144 lived as non-canonical hermits successfully, my diocese would still have more than 70 non-canonical hermits right now and only one diocesan hermit. We also have a large community of Camaldolese oblates in Northern CA as well as a small Camaldolese Monastery in Berkeley as part of our diocesan resources related to both Benedictine life and hermits. The Monks in the monastery are also consecrated hermits and contribute to the lives of oblates; meanwhile, most oblates are not hermits in any sense but some few are interested in living eremitical lives. This snapshot of a small part of my diocese indicates that eremitical life in this contemporary local Church might be quite vibrant and likely to carry on into the future. However, the bottom line remains that the number of consecrated hermits will always be quite small relative to non-canonical hermits.

I should point out again that c 603 grew out of a situation where monks discerning eremitical calls in their later years and after many years in solemn vows, were required to seek dispensation and secularization. To sacrifice so much for eremitical life called for the Church to give this series of monks' experiences some real attention and regard. Bishop Remi de Roo became bishop protector of about a dozen hermits. Eventually from this came his intervention at Vatican II, and then the revision of the Code of Canon Law with canon 603. The Church did not expect for there to be hordes of consecrated hermits taking the place of lay hermits. What they meant to provide was an option for the rare instances of solitary hermits called to live this in the consecrated state of life. For this reason too, along with the historical fact that most hermits have always been a lay vocation, I believe non-canonical hermits will continue to live eremitical life not least because they don't feel called to the consecrated state. After all, Vatican II stressed the importance and place of the Laity in the Church; non-canonical hermits drawn from the laity are a significant and longstanding instance of the eremitical life the church is meant to esteem

Raven's Bread is a newsletter some of us get. It is open to anyone interested in solitude or the eremitical life. I read with interest the sharing of lay (that is, non-canonical) hermits and solitaries. There is a growing interest in the eremitical life and it is real in every state of the Union and in many other countries. Regarding your suggestion of presenting or introducing some of these hermits on this blog, I like the idea and will do what I can to do something about that. Perhaps some will write and volunteer for a brief bio and picture. If I find someone like Regina whose story is so inspiring I will consider posting it. In any case, I'll give your suggestions some thought and see what might work. Thanks very much for writing.