[[Dear Sister O'Neal, Given what you have written about the short life of canon 603 and the way diocesan representatives are learning to implement it, do you think it is being used more appropriately now than it was in the past? Are there ways the Church could improve in this?]]
That's a great question but one that is difficult to answer except in terms of anecdotal impressions. I know that dioceses have greater resources available to them because of the hermits already professed and consecrated according to this canon than was the case early on; this includes a number of hermits who have lived this life for some time in ways that are edifying to others and who can assist dioceses. They also have greater access to the experience of dioceses more generally with relation to this canon. Some have done well with it, some have greater failure rates, and a few at least have failed to even attempt to implement this canon. Some of this has changed the way dioceses use the canon and in this I have seen improvements. For instance, the use of this canon for individuals who really want to live community life and not solitary eremitical life has apparently diminished; at the same time very few true lauras (which differ from communities) are now being established much less succeeding. In other words, the focus is rightly on solitary eremitical life and that is the reason the canon was promulgated. Additionally the use of canon 604 in its place, something that happened very early in the history of these two canons, now seems not to happen at all; dioceses are very clear today that c 603 and c 604 describe vastly different vocations even when some aspects overlap in similarity. More and more it seems to me, canon 603 is being used for true eremitic vocations and not merely to profess lone individuals who could not be professed in community or who are simply unwilling to give up what is necessary for this to happen.
Similarly, I think it is being used less frequently for those lone individuals who are isolated from others, from the church, and perhaps too from themselves; instead this kind of candidate tends more and more to fail to be admitted to profession and consecration under canon 603, which I think, is a very good thing. Longer periods of discernment and the greater use of temporary profession without automatic admission to perpetual profession three to five years later now allows time for such persons to truly transition into eremitical life in the heart of the church if they truly have eremitical vocations. And finally, it seems to me that more and more the canon is being used to profess second half of life vocations to solitude rather than younger persons --- especially those who must still live with their parents to undertake such a life. Generally speaking (there are a couple of exceptions, I think), younger persons should be encouraged to join semi-eremitical communities rather than embracing solitary eremitical life. Of the persons I have seen professed under this canon these latter are some of the most questionable. One wonders what happens when the parents die and the "hermit" is required to live a self-sufficient life under vows, particularly when eremitical profession occurred before the person finished their education, worked full-time, and negotiated the other stages of adult individuation.
When canon 603 first was published there was a flurry of interest. I don't know that this interest has fallen off in any steep way, but it is clear to me that dioceses have mainly taken care in professing people in these recent years and that is always a very good thing. With regard to dioceses which have simply refused to implement the canon, these were initially wise in their wait-and-see refusals but are now more and more becoming simply recalcitrant; for this reason, some vocations to consecrated solitary eremitical life are being lost. Still, better this than that non-eremitical lives seeking to use c 603 as some sort of stopgap when no other way to profession and consecration are open to folks. (Here, distinguishing clearly between the Roman Catholic canon 603 from the Anglo-Catholic canon 14 for "solitary religious" who are not necessarily hermits is an important step forward.) As a result of better discernment, and a better sense of what solitary eremitical vocations look like --- meaning that dioceses tend not to simply profess anyone seeking this until they have shown the patience, initiative, and spiritual maturity required for a lifelong commitment to the silence of solitude and assiduous prayer and penance --- I think the faddish quality of canon 603 has diminished significantly.
Areas of Possible Improvement in the Implementation of Canon 603: The Role of Bishops
Yes, there are certainly some areas that could be improved on with regard to eremitical vocations under canon 603. The most critical one, I think, is in the provision for meaningful and regular supervision and ongoing formation of already professed hermits. The canon is clear that these lives are to be lived under the supervision of the local ordinary. The one complaint I hear time and again is that new bishops coming into a diocese do not have time for, nor much want to meet with c 603 hermits in a way we really need. I feel fortunate because when I was approaching profession the Vicars for Religious at the bishop's behest asked that I choose someone to act as a delegate for the diocese, someone who would be a "quasi-superior" for me and who would serve both the bishop and myself as my regular contact person since I would only be able to meet with the bishop annually or so. Over the years this has proved absolutely invaluable. I now have "co-delegates" (we tend to use the word Directors instead) --- one of whom takes the lead and the second who keeps in touch and is ready to step in as Director should anything happen to the other. (For instance, both of these Sisters have been in leadership in their own congregations and during this time it may fall to the other Sister to take the lead as my Director. But this arrangement also provides for illness and other circumstances as well including potential conflicts in matters of internal and external forums.) 
When new bishops come into the diocese (I have lived as a hermit under 4 bishops and a diocesan hermit under 3 with one interim bishop), I will simply continue meeting with my Director(s), and (usually) the Vicar for Religious in case of need, until the new bishop is able to meet with me. (I continue meeting with my Director(s) in any case since I would ordinarily meet with my bishop once a year unless there is a specific need otherwise.) It provides continuity in terms of ongoing formation in one's vows and is especially critical when a new bishop is less able or (perhaps) is even unwilling to meet regularly with a hermit. When I have the need, or there is something which concerns the vocation more generally, either I or my Director can contact the bishop to advise him and work out whatever is needed.But some hermits have not had such an arrangement asked for by their dioceses and these hermits are sometimes left bereft of sufficient diocesan contact or supervision with real (i.e., legitimate) authority --- especially when new bishops "inherit" them because they are perpetually professed and consecrated. To be left in the lurch this way while trying to faithfully live a consecrated life is certainly not what canon 603 calls for nor is it wise or helpful, especially for ecclesial vocations to eremitical solitude. The need for people who truly assume the ministry of authority in one's life (and here I do not mean a heavy-handed authority which supplants individual responsibility but rather, a ministry of real knowledge and love!) is critically important in such an ecclesial vocation while the failure to provide adequately in this way by bishop who may "inherit" c 603 hermits is a failure of charity and episcopal responsibility as well. Hermits are vowed to obedience to God in the hands of their bishops; to live their vows, and grow in the ways such a vow allows for, requires a bishop (and/or his delegate) do his/her part.
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