The Sound of Silence (Reprise)

I asked an old monk, "How long have you been here?"
"Forever," he answered. " I smiled.
"Fifty years, Father?"
"Forever."
Did you know St. Benedict?"
"We are novices together."
"Did you know Jesus?"
"He and I converse every day."
I threw away my silly smile, fell to my knees, and clutched his hand.
"Father, " I whispered, "Did you hear the original sound?"
" I am listening to the original sound."

Those who pray contemplatively know this experience. It is the experience of being at the center, of having everything make a new kind of sense and having it feel alive with a new kind of life and light; colors are more vibrant, and flowers and plants seem lit from within with a unique iridescence; the gentle movement of the breeze through the branches occasions awe and even a sudden intake of breath as the everpresent movement of the Holy Spirit becomes symbolically "visible" for a moment. It is the experience of being part of the same story with our Sisters, Mary and Claire, and our Brothers, Paul, Francis, and Benedict, alive in the God who grounds us and resides deep in the core of our being, but who silently and as insistently summons us from without as well.

It is the experience of resting, really resting -- of being where one is meant to be, where one has ALWAYS been meant to be --- the experience of stepping out of time and taking up a place in the eternal heart of the Holy Trinity. God in us, we in Him, a communion of saints learning to love as God loves, to listen as God listens, to sing our lives and celebrate the singing of others' lives, to be the inestimable gifts to one another in Him we were always called to be --- and yet, always beginners, and always with everything ahead of us. It is the experience of being comprehended in every sense of that word: being profoundly heard, understood, known, held securely in God's hands, and completely encircled by his presence. It is the sound of silence and the compassionate space of contemplative solitude.

Time travel is an interesting subject for speculation, but for contemplatives, it is something known from regular experience. Every day eternity breaks in upon us. Every day we slip the bonds of mere temporality and participate in time's transfiguration. Chronos becomes Kairos; linear time dissolves into an eternal now, and our citizenship in this world is shown for the pale reflection it is of our truest citizenship in the Kingdom of God. But we do not do this to reject the created realm for some "supernatural" one, much less to leave it behind in a misguided anti-world asceticism. We do it so this world may BE transfigured, and God may come to be ALL in ALL.

Contemplation, after all, is not escape, but a quiet confrontation, a gentle capitulation to being, and the silent mediation of life; it is not flight, but the still celebration of an all-accepting and transforming presence. The hermitage or cell is separate from the world only so the world may be truly loved into its own in genuine intimacy, for real intimacy requires distance as well as closeness. An anchorite has a window into the church and peeks out onto eternity as it breaks in on the world in the liturgy. But really, every true hermitage (and every true hermit!) is a window through which the love of the living God radiates to transform the world of space and time into heaven itself.

First published 1/20/2008. I thought it was timely given recent posts. Tweaks to include Claire and Francis as I should have done originally!!! (Apologies to them!)

Reminder: Questions and Comments are Welcome Here

I put this up once in a while and it's time to do it again. I just wanted to remind folks that questions, suggestions, (polite!) criticisms, and so forth are more than welcome here. Oftentimes the questions I get help me to consider aspects of my own life and this vocation more deeply or to see things in a completely new light. I write about what is important to me, or what strikes me in something I have read, etc, and while I didn't originally envision this as a question-answer format blog, more often it is the questions I receive that shape the posts I put up here.

One caveat: I do not always answer some questions immediately (though I will email you a quick reply nonetheless), Sometimes I will hold them with others of the same tenor and post them all together in a single composite "question." If you need an immediate answer please indicate that, and of course, if the question you ask is a confidential one that is not meant for this blog please indicate that. I respect your privacy. (N.B., You may find your own question here at another time in another form. Please understand that that is because it related generally to the subject at hand and was asked by others as well as yourself!)

One of the beauties of having a blog is, as I have written before here, it is very much like the anchorite's window on the world which allowed folks to approach her and talk. For the most part I, like most anchorites, keep the curtain drawn on my life here in Stillsong only opening it at certain times to reveal what is pertinent to the questions or topic at hand, but like the anchorite who lived in the midst of her town my choice of having a public blog means that folks have a right to approach me; that is, you are able to read me, question me, object to what I say and hear my response, and so forth. I sincerely hope readers will continue to do this; your questions, comments, etc. are of immense value to me and I have grown in my understanding and appreciation of Canon 603 and this vocation as a result of them.

While I have disabled comments on the blog itself (it makes the boundaries between things too porous and would intrude on my solitude) anything you would like to say or ask me about should be emailed to SRLAUREL@aol.com. Thanks again.

Follow up Question to "Consumed by the Temporal or in Love with the God Revealed as Emmanuel?"

This was originally included as part of an earlier post. I have given it a space of its own.

[[Thanks Sister for your response. I have one follow-up question. What does it mean to speak of "Canon Law hermits vs. God's Hermits"?]]

As noted here many times over the years, there are two basic ways to live as a hermit in the Church today. The first is to do so canonically (or "publicly" with a public commitment), whether as a solitary hermit under c 603 or under other canons in an institute of consecrated life ordered to eremitical life or that allows for hermits in its proper law. This form of eremitical life implies a second consecration besides that of baptism. The second is to do so non-canonically, which is a response to God in light of one's baptism in Christ without the additional public rights and obligations that come with a second consecration. 

When authentic, both are of God, and both are empowered by God, whether through baptism alone or through baptism and a second consecration. Human beings mediate both of these consecrations, whether in the Rite of Baptism and the pouring of water, or in the Rite of Perpetual Profession and the solemn prayer of consecration, but they remain the work of God and the basis for two different eremitical vocations. The reference you ask about is both misleading and simplistic. It's important to understand that both non-canonical and canonical eremitical life represent significant Divine vocations. There need not be any "competition" nor denigration of the other vocation. They differ, yes, but both are calls by God and both are to be esteemed.

Consumed by the Temporal or in Love With the God Revealed as Emmanuel?

Sister, do you understand the following passage? Could you please explain it? [[To be consumed with the temporal world--even the temporal world of humankind's temporalization of the Church by the human-created laws which involve yet more temporalization of one's existence in what is a temporalized church--then God's Law of Love is lost to those temporal humans. This includes the path of life upon which God sets each of us, in whatever format that may be expressed in words. Those who are so temporal as to not be able to envision a life lived in the Love of the Holy Trinity are not of those of temporal nor spiritual association.]]

From this excerpt and my own reading of other passages and blog posts, I believe I understand where this writer is coming from yes, and I personally disagree with both her premises and her conclusions. I believe that theologically she has moved away from authentic Christianity while claiming to be a Catholic Christian, and so I am critical of what she writes. In any case, what she seems to be saying is that living life in space and time (i.e., life in the spatiotemporal realm) and being concerned with things of space and time (like canon laws that help mediate God's will) obviates one's ability to be ultimately concerned with God's law of love. It's an exaggerated version of,  "If you concern yourself with the things of this world, you can't attend to God's Law of Love or even envision a life lived in God's love," and thus, has both theological and spiritual implications.

Much of what this writer opines seems clearly based on an exaggerated division between the temporal and the eternal (or even the spiritual). From my own perspective, she seems unaware of God's determination to be Emmanuel right here in space and time or God's realization of that determination in the Incarnation. In this way (that is, in Jesus' incarnation of the Word throughout his life and into death itself) the eternal breaks into the temporal and is at work divinizing it. This results in a kind of paradox of which your writer seems unaware, namely, while not forgetting contemplative prayer and mystical experiences of God, it is in truly attending to the everyday "ordinary" reality in which we live, that we meet God and God's mercy and love all the time!!! God is eternal, yes, AND God has chosen to become Emmanuel right here and right now. We do not despise the spatiotemporal; we recognize that our world is now a sacramental reality with the capacity to reveal God in life's every moment and mood.   

I am not sure what your writer means by the temporalization of the Church. The Church is temporal by its very nature, just as all Sacraments are temporal even as they mediate the eternal. It is not plopped down full-blown from heaven but Divinely called and breathed into being from earthly roots. At the same time, the Church mediates the power and presence of God just as all sacraments do. The Church, however, is not the Kingdom of God though she prepares the way for God's Reign. While she serves the eternal in this sense and has a definite mystical dimension, she is not eternal; she remains a temporal reality meant to sanctify the realm of space and time by assisting in its divinization. In Christ, chronos becomes kairos --- time shot full of futurity. One of the ways the Church assists this to happen is with canon laws like C 603 which allow for and govern Divine vocations in the very midst of space and time. 

There seems to be a degree of unwarranted judgment in this writer's approach to canon law --- especially with canon 603 and those like myself who concern ourselves with exploring it and the life it describes and prescribes. Because someone like myself lives and explores the terms of the canon by allowing them to serve as doorways into the depths of Mystery or the Transcendent, this does not mean one is incapable of concern with God's law of love. Just the opposite. Neither does one's exploration of this canon and work on applying it creatively for solitary eremitical vocations mean one is somehow cut off from the Holy Spirit. Absolutely just the opposite!! It is one small way some of us living life under this canon serve others and the Church itself. We do that precisely because the Love of God moves us to do so; God works in and through Canon 603 for those called to live and/or explore this life. Unfortunately, the tendency to judgmentalism seems to prevent your writer from reading what I actually write about the canon and what it makes possible in terms of the power and presence of God. I am sorry that is the case.

Please note: I chose the pictures I did for this piece because each one is concerned in its own way with God's Love/Presence breaking into and transfiguring the ordinary realm of space and time. The first and third pictures remind me of what we miss when we denigrate the world around us or forget where God is truly found --- namely, in the unexpected and unacceptable place. The third also reminds me of what it means to see as a child sees and love as a child loves when everything (even a painted "plaster" figure) is allowed to mediate the love of God.

My sincere apologies, if the writer mentioned above, heard me saying she is not a Catholic Christian.  (Cf. On Sinful Judging Take Two)  I believe it is clear for most folks that, in fact, it is because she is a Catholic and a non-canonical hermit and blogger who often writes antagonistically about c 603 and those so professed, that I am concerned with her writing about canonical (consecrated) eremitical life. I think it is very likely the reason folks comment on or ask me about what they read on her blog(s).

Stages of Growth in Prayer Associated with Eremitical Life (Reprise)

 

[[Dear Sister, when you write about the making of the hermit heart I begin to understand more why it is some people become hermits. I had not realized that a hermit was meant to witness to an experience of redemption. I agree with you that the formation of hermits really cannot be done by a diocese. A diocese cannot engineer such an experience of redemption! Yet you argue that significant discernment and formation is necessary. What does this really mean and how can someone make sure they get the formation they need? Does formation ensure an experience of redemption or how does that work?]]

Your question and observation are important because the hermit must bring something to the formation process beyond a desire to make vows or dedicate herself to God. What I mean by saying this is that a person might want to dedicate themselves to God very sincerely but the silence of solitude is neither the context,  the content, nor the charism they are called to in making this dedication. It is simply not the way they experience God's redemptive grace in their life, nor, therefore, can it be the unique way they witness to God's redemption. And yet, a hermit must say with her life that silence and eremitical solitude (which implies a life of penance and prayer in communion with God) lead to that redemptive quies or hesychasm canon 603 refers to as the silence of solitude.  Moreover,  the hermit must be able to say with her life that the grace of God is sufficient for us. She must be recognizable as a loving, generous, humble person who has been made truly human and truly happy in her eremitical solitude.

What may not have been clear in what I have written until now is that formation and redemption overlap. To the degree one is formed in the silence of solitude (again, in the solitary quies of communion with God) as a hermit so too will the person experience conversion and thus, redemption. When I describe the kind of person the hermit must be and the witness she must live I am also describing who she becomes by the grace of God in the silence of solitude. That means I am describing the person who is formed in the conditions laid down in Canon 603.

Dioceses that are discerning Canon 603 vocations have a right to expect that over the period of five years or so a person will come not only to be comfortable in silence and solitude but that they will grow as persons of prayer in the same context. This means the person will thrive as a loving human being, a human being in whom the Incarnation is clearly imaged. Formation is an ongoing reality in the life of any hermit and/or religious; so is conversion of heart and redemption. We grow more and more deeply united with God in Christ throughout our lives. Still, several years of eremitical solitude will produce unmistakable signs of an experience which is healing and sanctifying or one will need to discern this is not the vocation to which they are called.

You are correct that dioceses cannot engineer such experiences of redemption. All they can really do is supervise how a person is living the terms of Canon 603 and discern whether or not the person is truly thriving in this context, whether or not they are growing in holiness and wholeness and becoming the kind of person I have already mentioned. There are ways of assisting the person in both discernment and formation --- not least by requiring the candidate to write and revise Rules of Life which, over time, reflect where they are in terms of living the canon and their own personal growth. Occasional meetings with vocation personnel, regular spiritual direction, therapy to assist with unexpected or traumatic life circumstances, etc. are all helpful or even indispensable in the process of formation and discernment. A diocese can thus also ensure that sufficient time is given to discernment and formation without drawing it out inordinately. Vocation personnel can decide more easily than the candidate might be able to do, either when more time is needed or, for that matter, when the candidate is mistaken in thinking she has an ecclesial (or canonical) eremitical vocation.

What Will Formation Entail?

That said, the responsibility for formation falls to the hermit in canon 603 vocations. These are vocations to solitary eremitical life and that means there is no community, no novitiate, no formation director, etc. (Hermits formed in lauras need to be clear that c 603 requires they live as solitary hermits should the laura fail or be suppressed; thus, formation for c 603 is generally entirely dependent on the hermit's own initiative in cooperation with the grace of God alone.) The spiritual director can be extremely helpful here but she does not assume the role of formation director or some sort of superior; the hermit herself must take the initiative. She must be sure she reads about eremitic life, especially contemporary eremitical life, but also the desert Fathers and Mothers, Urban anchorites in the Middle Ages and later, and communities of hermits like the Camaldolese and Carthusians.

This will allow her to begin to see what she is living that is consistent with the tradition and what she is not. (If something seems inconsistent with the tradition she will work to discern its place in her life and the life of the Church; she will discern whether such modifications can and should be made for herself personally, but she will also do so as part of determining whether or not this represents a legitimate adaptation of a tradition which is Divinely inspired and a gift to the Church. What is discerned to be necessary for her may not be a legitimate adaptation of eremitical life.) Knowledge of the eremitical tradition and the history and nature of canon 603 is indispensable because this is the vocation she must negotiate as a solitary hermit living her call in the name of the Church.

Thus, she will reflect on Canon 603 and the terms of that. She will read and otherwise learn about the vows she proposes to make one day, especially from authors living those vows today and specializing in contemporary religious life. And of course she will pray, not just the Liturgy of the Hours (which will require some instruction from others), but quiet or contemplative prayer, lectio divina, journaling (which can be prayer and will support prayer and spiritual direction). She will learn to maintain Formative relationships in a life committed to the silence of solitude, and she will learn to love and serve others similarly. She will assure she lives a healthy and balanced life which includes appropriate recreation and exercise. Learning all of this and coming to the conclusion that she truly thrives in such a life is necessary as part of the candidate's formation. So is writing a livable Rule (a Rule which can be binding morally and canonically) --- something that cannot begin to happen until the hermit has learned how all of these pieces actually work in her own eremitical life.

The Rule: 

Writing a Livable Rule that one proposes to be both morally and legally (canonically) bound to observe is a demanding and complex project. It requires several steps because it has to combine experience in eremitical life  (including several years of learning and trying various prayer forms, etc), experience of living the values of the vows, and experience in working with one's director to truly reflect the eremitical tradition and to grow in one's life with God --- with the canonical or normative requirements of c 603 and one's diocese. Thus one will have (some form of) 1) an initial Rule that allows for considered experimentation in cooperation with spiritual direction, 2) a Rule that is less experimental but still allows for necessary changes as one builds in all the elements of eremitical life and comes to see what one needs personally (e.g., more sleep, more quiet prayer, less study, time outside the hermitage for walks, attendance at parish Mass, etc), 3) a Rule which includes the vows/vow formula and can bind one in a temporary commitment, and finally, 4) a Rule which fulfills the requirement of c 603, has been lived for a significant period of time (1 year or more) and which will bind one after perpetual profession. 

As I experienced the task of writing (and rewriting) a Rule it is an essential part of the hermit's formation. In some ways, I see it as the most formative experience a canon 603 hermit can have precisely because in order to write one, one must reflect on every part of one's life and see how God is working in them. One then has to make decisions about what will allow for God to work as effectively as possible and in a way that corresponds to the canon's definition of eremitical life. Finally one must articulate all of this in a way that inspires one to live accordingly. It is for this reason I see the need for a hermit to write several Rules over time each of which corresponds to her level of knowledge, experience and need at any given point. Approaching the writing of a Rule in this way allows for discernment with the diocese as well as formation. In all of this though, I contend the person should be growing in wholeness and holiness and this growth should be recognizable. All of this means forming the heart of a hermit whose life witnesses to God's redemption.

I am not sure I have answered your questions. Most of these things I have written about before so please check the labels to see related articles. If I have missed answering something effectively please let me know and I will give it another shot.

So, Why is All of this Important to You?

[[Dear Sister, if it is not the case that the Church is increasing canons and making all kinds of complexities that cause competition between vocations, where do the various distinctions in things come from when you speak of C 603 vocations? I have read some of the posts from Joyful Hermit in the past (when she was still using that name) and she seemed to believe you are making these up, and thus, making C 603 more complicated than it needs to be --- though now she seems to believe any law at all is opposed to Jesus' law of love. So where do the distinctions you write about come from? Have you created any of them? Also, why are they important to you?]]

These are great questions, thank you for posing them!! The distinctions I have drawn over the years are not my own, nor have I created any terms. While I really believe Canon 603 is beautifully written and exciting in ways I don't ordinarily find Canon law to be (!!), there are also ways in which someone reading the canon without a background in religious life, or some at-least-casual understanding of the norms and vocabulary related to religious life, will fail to understand categories and language that are significant and presupposed --- but which also often go unexplained. Mainly then, these terms and distinctions come from the Church's long-standing theology of religious (or consecrated) life. Let me give you a couple of examples. 

 We speak of entering a "state of life" via profession or a Sacrament (i.e., Baptism, Orders). Sometimes we refer to the "religious state", the "lay state", and the "clerical state," as well as of "being recognized" as members of a "recognized state of life". There are three terms that are sometimes misunderstood and even commonly misused, namely, "state of life," "recognized," and "profession". In speaking of consecrated life, the catechism refers to Christ proposing the evangelical counsels to all disciples, but then distinguishes the way those in the consecrated state are called to live these counsels. It says, "it is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God."  Unfortunately, the catechism does not, so far as I can see, define "state of life", what constitutes "recognition"; nor, while italicizing the word profession, does it actually explain that it means not just making (public) vows, but also entering a new state of life. Thus, it really does not apply to someone dedicating themselves to eremitical life with private vows. 

One thing we should keep in mind, even as we benefit from our use of the Catechism of the Catholic Church, is that it was not written for all Catholics. It was written for Bishops and thus presupposes knowledge about such things as the nature of "profession," what it takes for a religious congregation (or person in the consecrated state) to be established or "recognized," as being in that state. Because fundamental knowledge is presupposed by the catechism, this can cause the uninitiated person (which really is most laypeople) and many clergy as well to read various ambiguities through the wrong lens. That way lies almost certain misunderstandings and potentially serious stumbling blocks. So, in the section entitled The Consecrated Life, the word profession might be read as though it refers to any act of making vows. When that happens, someone making private vows might read this section of the catechism and believe that because they made private (non-canonical) vows as a lay person, they have been professed, "left" the lay state of life, and been initiated into the consecrated state of life via their avowal. In actual fact, however, the thrust of the section and the use of the term "profess" in the very first sentence, indicates immediately that this section of the CCC  involves entry into a new state of life established in law and that it therefore requires a public commitment mediated by the Church herself.  

It can also be problematical when someone being admitted to profession under c 603 has no real understanding of the meaning and implications of correlative concepts like, "state of life" and "recognition" by the Church --- both of which imply the assumption of canonical (legal) rights and obligations beyond those granted with baptism. So, for instance, in the quotation above, recognition does not mean seen or allowed (as in "non-canonical hermits are recognized by my bishop" because they exist in his diocese); it means established in universal law. Since a number of c 603 hermits (and those seeking to be professed in this way) have never been through initial formation as religious nor studied canon law or the theology of consecrated life, and are unaware of the distinctions most religious know implicitly, clarifying the meanings of the terms, "state of life", "recognition," "profession", and also the nature of consecration and the way it differs from dedication, clarifications of these things can help with such misunderstandings or inadequate understandings. 

My experience is that few dioceses seem to recognize how unlikely the average Catholic is to know these and other dimensions associated with profession under c 603. At least they don't seem to communicate these kinds of things to candidates or inquirers. There seems to be a tendency to assume that folks who seek admission to profession already know exactly what they are asking for and are able to take on. At the same time, some chancery personnel may not realize how completely they themselves have internalized some of those distinctions they know so well, and so, they simply do not think of needing to clarify their meaning. Others may not understand how important knowing about such dimensions can be in living eremitical life under this canon. 

When one understands that one is taking on responsibility for an ecclesial vocation with rights and obligations the entire church has a right to expect one to live well, it enhances one's sense of vocation. It also reminds us that one is definitely not merely doing "one's own thing" here and that the Church (the People of God) is called to support one in this vocation with its prayer, friendship, etc. In taking this vocation on, one is taking on an important, if rare, form of ecclesial life that has been lived and has contributed to the life of the Church throughout its long history. In a world and time where individualism is epidemic, it is critical that profession under c 603 be known by everyone as admission to an ecclesial vocation that belongs intrinsically to and benefits the Body of Christ. After all, c 603 life is focused on the God who wills to be God-With-Us! In this rare and incredibly vivid relationship with Love-in-Act, the hermit stands at and witnesses to the very heart of Christian life and hope --- Love completes each of us if only we open ourselves to this.

What is important to me? In all of this, it is important to me that everyone understands that dedicating oneself to eremitical life as a non-canonical hermit, whether or not one does so with the use of private vows, is to make a significant and valuable commitment. At the same time, it is important to me that people understand that those of us who seek and are admitted to profession under c 603 do not do so because we love canon law (I know of no canonical hermit who loves canon law!), or are somehow ignorant of God's law of love (much less being ignorant of or unconcerned by the reality of Divine love!!), nor because we are into prestige, power, or social status. We do so because we have felt called by God to contribute to the life of the Church and the living tradition of eremitical life in this particular and publicly responsible way. It is important to me that folks understand the integral relationship between this vocation and the Church so that it is not mistakenly perceived as selfish or individualistic. Instead, solitary canonical hermits live this life as a rare and vibrant expression of God's redemption, and we are grateful to the Church for finally recognizing and providing for this vocation with C. 603. 

Though much fewer and farther between than when I first began blogging, I continue to get comments and questions from folks who read Joyful's public blog(s) and are concerned, confused, or simply gobsmacked by what they read there. Personally, I sincerely wish they were no longer available.  Thus, it is also important to me to respond to those questions and comments (even those I cannot publish here) to clarify what I can. Most of the time these are common misunderstandings and general mischaracterizations that were once amplified in import by Joyful's blog and her inadequately supported claim to be a "consecrated Catholic Hermit". Today, my impression is that Joyful's posts on the Catholic Church generally, as well as on law of any kind, have made a lot of this moot and more obviously incredible. Still, past posts continue to raise questions and comments.

Meanwhile, whether I receive questions or not, I do reflect on all of this as part of realizing the nature, promise, and challenge of solitary eremitical life in and for the church. Canon 603 is still relatively new and reflecting on various difficulties in implementing it is important (helpful) work. The irony is I am doing that work in my own little way as I live and move ever more deeply into the life framed by the canon itself, and not as an advocate of increased Canon law. I continue to be surprised at how well the Church fathers wrote when they composed this canon; because of this, my own work directly counters the typical approach of canonists regarding resolving the perceived "deficiencies" of C 603. 

A Contemplative Moment: The Necessity of Relationships

The Necessity of Relationships

by

Cornelius Wencel, Er Cam

The Eremitic Life

Human freedom is founded on two indispensable pillars: the ability to possess oneself and the ability to overcome oneself. This is why every human being is, by his very nature, a person of dialogue and relationships. Both dialogue and relationships express the great potential for love of the human heart, a heart that is free.

The seclusion and solitude that constitute the eremitic life do not aim at negating the fundamental dynamism of human existence, with its entering into dialogue and relationships. On the contrary, eremitic isolation and solitude form the basis of that dynamism. As was said, one of the most important motives for undertaking the life of the desert is the burning desire to find one's own identity. In the course of time, however, we discover that we are unable to realize that task unaided. The only way of learning anything important about oneself is to look at another person's face** with love and attention.

As mentioned before, the hermit's solitude can never be a sign of withdrawal and isolation from the world and its affairs. The hermit, since he wants to serve other people, must arrive at a profound understanding of his own nature and his relation to God and the world. That is why his solitude is not at all a barrier, but it is rather the element that encourages openness toward others. The hermit, changed by the gift of meeting God, knows how to address the lonely hearts of those who come to seek his help and support. His solitude is not therefore a lifeless emptiness, but it is related to the most vital aspects of the human spirit. It is related to those spheres of human personality that can exist only if they are open to meeting God and the world in love.

_________________________________________________

**The reference to seeking another's face is from an earlier section of the book where Wencel speaks of a quote by J. Tischner: [[To meet someone means to experience the person's face. Experiencing the other's face means experiencing his truth. What is necessary to make the meeting happen is mutuality; if we want to see the other's face we have to uncover our own face, and the other must have the intention to accept what has been revealed. . .The meeting introduces us to the depths of all the mysteries of existence, where questions about the sense and nonsense of everything are born.]] For Wencel, the paradox of eremitical solitude is the fact that it serves the hermit's quest and desire for love, and that implies "meeting and dialogue with God and with the human other."

What Happens to a Canon 603 Hermit if a New Bishop is Installed?

 [[If, for example, a (diocesan) hermit had a new bishop come to the diocese, and that bishop did not want (diocesan) hermits, the (diocesan) hermit would need to find a diocese in which the bishop was accepting hermits under his direction, and relocate.]] 

Dear Sister, is this quote true? I read it on a hermit's blog. . . . I checked with someone at the chancery and they said they would need to check with someone else, but they also thought not. Just wanted to check with you as well. I am not up to moving to a new diocese, particularly if it means uprooting every part of my life as this would!! Especially, I am not up to starting this process all over again in another diocese.]]

Thanks for writing. I am glad you decided to check this out. Your chancery contact was correct in his/her impression. The quote is mistaken.

If a diocesan Ordinary is replaced by another, and that new bishop doesn't want to profess hermits under c 603, he doesn't generally have to do so --- except in one case. Even then it would be a matter of acting in good faith and charity to complete something begun under his predecessor, not a matter of having no choice. Suppose a hermit has been temporary professed under c 603 in the hands of his predecessor and has continued to live her vocation in a faithful way. In that case, she should be able to count on being admitted to perpetual profession in a timely manner by the new bishop so long as she and those responsible for her vocation continue to discern that diocesan eremitical life is her vocation. If that hermit is already perpetually professed, however, the new bishop needs to accept that it is his role to supervise this vocation in some substantive way. This specific vocation comes to him with his assumption of responsibility for the diocese, and he needs to accept that, no matter how personally challenging he finds this. The hermit who is perpetually professed and consecrated does not have to uproot, search for a willing bishop, find another SD, locate housing, parish, etc., and incur the expense of such a move simply because one bishop does not want to use a Canon that is already in effect in universal law.

I have not run into a case where someone who is either preparing for profession or who has already made a temporary profession is simply left high and dry when a new bishop is installed. I am aware of one situation where the Archbishop will be retiring in another year or so; even so, in this specific case there has been an auxiliary bishop overseeing the individual's progress; the general sense is that the candidate can confidently continue on with the process of discernment and formation she has been working through for more than a year and a half now and do so under the auxiliary. Hermits seeking profession under canon 603 do not move through the process all at the same speed, and they are not ready for profession at the same time. One of the things we are trying to get dioceses to recognize is that writing a liveable Rule -- as required by the canon --- takes significant experience and time. The process of discernment and formation is more individualized for this vocation than any other I know. The process of writing a Rule helps with both of these, both for the candidate and for the discernment team. Chanceries do tend to know some of this and act in good faith regarding admission to profession.

Further Considerations and Possibilities:

Your own situation raises the difficulties of moving to another diocese very clearly. The demands they would place on you to continue following this vocation would be inordinate and unacceptable, especially given both CC 603 and 605 that are universally binding within the Church. You have not said whether you are temporary professed or not, but I do agree that even if you are in temporary vows now, moving to another diocese would essentially mean starting over again. I think that would be true even if your current bishop and those others who have worked with you over the years wrote glowing recommendations. I think it is really important that you find a way to ease your concerns in this matter as much as possible. If the new bishop is not here already, get an appointment with the current Ordinary as well as with the chancery personnel who have been working with you during the past years, and apprise them of your concerns. 

If they can assure you your own discernment/formation process will continue without the prospect of it being derailed because of a new bishop, then excellent! If this assurance cannot be given, another option might be for the diocese to anticipate perpetual profession and celebrate this before your current bishop leaves office. If this is not possible, however, try to get a sense of what you still need to do so that you are ready for that step as soon as possible. If you are working on your Rule, then try to get an assessment of where that is still weak or incomplete. There are posts on writing a Rule on this blog, including a new post on "the basics". Much of writing a Rule has to do with sufficient experience and reflection. What you include in your Rule will be used by your diocese to help determine your own readiness for perpetual or definitive commitment. Do get some specific answers from vocation personnel in regard to their own work with you. At least this will help ensure both they and you are clear about your progress and any concerns regarding your vocation.

And, of course, if you are already definitively professed and consecrated, you have nothing to worry about in any case. Still, if the incoming bishop does not want C 603 hermits, one thing you may want to consider is that he may also not plan on supervising your vocation as C 603 calls for. Neither may he be able to do so. In that case, if you have not already done so, I recommend you ask your current bishop to approve a delegate with whom you will meet in place of or in addition to the local ordinary. Hermits ordinarily choose their delegate, but some bishops will assign them. In either case, a delegate serves as a quasi-superior and can ease the burden on the bishop by meeting with the hermit more frequently than bishops can ordinarily do. I work very closely with my delegate(s) and that has seen me through various bishops and degrees of availability. Moreover, since my co-delegate(s) are both women Religious with backgrounds in formation and leadership, our level of sharing is greater than it might be with a bishop I see but once or twice a year. Just something to consider.

Bishops, the Suppression of Non-Canonical Eremitical Vocations and Related Questions

[[Hi Sister Laurel, if a bishop decides to use c 603 for Catholic hermits in his diocese does this mean the diocese is phasing out non-canonical hermits? Is it true that c603 vocations are on their way to supplanting non-canonical eremitical vocations? Also, I wondered, if a Bishop tells someone who wants or claims to be a Catholic hermit that they should continue living the non-canonical vows they are currently living, does this mean he doesn't accept C 603 as the way the Church recognizes solitary consecrated Catholic hermits? 

What if someone says they don't want to be a C 603 hermit but want their vocation as a Catholic hermit recognized by the diocese, can the bishop allow them to be a Catholic Hermit without using c 603? I know some hermits who hate what is happening to the pure simple eremitical vocation under Canon 603 and want no part of profession via c 603. Would a Bishop force someone like this to become a canon 603 hermit despite their not desiring this? Some have communicated to their Bishops that they don't want this done and that they hope the bishop would continue to regard them as Catholic Hermits. Are their hopes in vain here? Does it matter what bishop is involved?

I just think all these categories and competition are confusing. It makes Canon Law look kind of silly, don't you think?]]

Thanks for your questions. I have understood them and will try to answer all of them. Many have been addressed here many times over the years so you might check the list of labels to the right. The idea of there being many categories and that there is competition between vocations making Canon Law look silly is mistaken. I know some write about increasing numbers of canons and complexity as though this is actually occurring, but it is not. When looking at the character of vows or commitments being made by hermits, there are only two categories governing these. The first is non-canonical or private and the second is canonical or public. 

Those making public (canonical) commitments are being admitted to a vocation authorized by and lived in the name of the Church. These persons petition to be admitted to the rights and obligations associated with public or ecclesial vocations, and once their petition is received, they begin a long process of mutual discernment, formation, and other "vetting" that can include psychological testing, letters of recommendation, time lived in monasteries under the mentorship of monks or nuns who can assist in this way, and the assessment and approval of a Rule written by the candidate themselves. All of this is meant to take seriously the person's capacities and preparation to live an ecclesial vocation in a public or normative way. This is what is involved in living such a vocation "in the name of the Church". In other words, the Church wants to make as sure as possible this person has a Divine vocation others can look to as "normative" within the Church because this vocation belongs first, to the church and only thereafter to the individual to whom this vocation is mediated. If one does not want any part of this, one simply doesn't petition to be admitted to profession and the second consecration besides that of baptism.

Thus, someone feeling they are called to be a Catholic hermit (whether solitary or part of an eremitical institute of consecrated life) with all of the rights and obligations appertaining, will submit to the process required. Those who wish to live as hermits without jumping through all of these hoops or being granted standing in universal law in a public vocation, can do so simply by virtue of their baptism which represents one's first and fundamental consecration. What this person cannot do, however, is represent themselves as a Catholic Hermit living a normative eremitical vocation in the name of the Church. Nor can they call themselves consecrated hermits since that requires the second consecration associated with public vocations and initiation into what the Church identifies as the consecrated state of life.

The bishop's role in all of this pertains mainly to the public vocations lived in the name of the Church and under the bishop's direct and indirect supervision. Non-canonical vocations are essentially private vocations without additional rights and obligations beyond those granted by baptism; thus, anyone baptized is free to try such a vocation without reference to the bishop, one's pastor, etc. Baptism alone gives them the freedom to live such a vocation. The bishop cannot prevent one from living such a vocation, though he is always free to meet with, encourage, support, and advise such hermits if he has the time and inclination --- or not. Should someone come to him asking to be recognized as a Catholic Hermit apart from canon law, he has no authority to do that. He too is bound by canon law in this matter including C 605 re: new forms of consecrated life. If he wishes to ask someone to consider becoming a canonical hermit, he can certainly do that, but he can NEVER force a person to accept admission to the canonical rights and obligations of a public vocation. Were that to happen, the profession and consecration would be invalid in any case.

Bishops will tell folks to continue living non-canonical commitments for several reasons, and usually, this happens through intermediaries (Vicars, vocation directors, etc). The most common one is that he does not perceive a potential vocation to the canonical or consecrated state or actually sees the person as unsuitable to representing such a vocation. At the same time, he may sincerely recognize that the majority of hermits have always been non-canonical and wish to retain this vocation in his diocese. A bishop need not suppress non-canonical vocations simply because canonical ones are available nor have I ever heard anyone doing such a thing. The latter (canonical vocations) are relatively rare, while the former have existed from the days of the Desert Abbas and Ammas. (There was a time when the solitary eremitical vocation in the Western Church had largely ceased to exist. That has never been the case in the Eastern Church.) Moreover, since non-canonical eremitical calls do not require the bishop's supervision any more than other private (non-canonical) vocations require this, he may actually encourage such vocations and even keep casual tabs on how they develop in the diocese. I think this latter arrangement (keeping tabs, etc.), however, is exceedingly rare and would exist only for a bishop with special concerns for all forms of eremitism.

Because I understand the division between public (canonical) and private (non-canonical) as the fundamental and complementary division existing in the church today, I see no competition between the two. They are different vocations with different rights and obligations from one another. Both are valid and both can be edifying. Because I understand the canonical vocation as normative and the way the Church has chosen to honor the long history of non-canonical hermits in the Church, I see it as a vocation meant to serve all eremitical life. Because the Church has written so that the entire faith community and certainly everyone trying to live as a hermit can benefit from the canonical requirements of C 603, I don't think it is silly either. In this instance, I really do find that law serves love and creates a realm of freedom, ongoing challenge, and healthy expectations for/of consecrated hermits in the Catholic Church.

On Writing a Rule of Life: Additional Suggestions --- the Basics

While I don't want to bore readers by repeating what else I have said about writing a Rule, and while I want to refer folks to all of that as valuable, I sometimes hear from or work with people who are struggling with the task and need a bit more help. Yes, a Rule should deal with the elements of the Canon and yes, the Rule should reflect the way God works in one's life --- and, if possible, the way God has done this over a number of years, but what if it still all feels unwieldy, and, because of the richness or complexity of one's life, it is unwieldy? How should one proceed then? Here are a few suggestions: First, begin with the basics. 

If you are planning on writing a Rule for life under Canon 603, begin by writing a separate document that addresses the central elements of the Canon. This will not be your Rule, but it will contribute greatly to your ability to write such a Rule. (Even if you are not planning on being professed and consecrated under Canon 603, the central elements will speak to the life you are living as a hermit.) Those elements are 1) assiduous prayer and penance, 2) stricter separation from the world, 3) the silence of solitude, 4) the Evangelical counsels (poverty, chastity in celibacy, obedience), 5) embracing this calling for the salvation of the world and the glory and praise of God, 6) under the supervision of the local ordinary, 7) according to a Rule of Life one writes oneself. So, to begin with, choose one or two of these elements to focus on. (I recommend beginning with a couple of the first four.)

Once you have done this, answer the following questions for each element. First, what is it?? If you have chosen assiduous prayer and penance, to reflect on and write about, for instance, be sure to define how you understand all of the terms in that phrase. What is prayer? Penance? How do you understand these things now, today? What does the Canon call for by requiring assiduous prayer and penance? What does assiduous mean in this element? What does it NOT mean? (For instance, it may or may not mean saying prayers all day; certainly, assiduous penance is unlikely to mean wearing a hairshirt or cilice or refusing to take the medicines one needs to feel and be well!!) Write as much as you know personally about these terms. Secondly, how do you live this element of the Canon today? Describe all the elements of your life that are part and parcel of  "assiduous prayer and penance". Do not write about what you hope one day to live but what you live today. This is no place for idealizing things. God is at work in your life and appears to have brought you to this place. Articulate and claim how that is happening now, today.

With some elements of the canon, defining what they are is more challenging. For instance, did you notice that that canon does not read silence and solitude, but rather, "the silence of solitude"? While this term includes external silence and physical solitude, it is also more than these. Thus, you will need to define the individual terms that make up the element required by the canon, and you will also need to define the larger element that is more than the sum of its parts. If you don't understand this personally yet, define what you can and say how you live what you can define, but make a note for yourself about what you have not yet defined! It is something you will need to understand and write about before admission to perpetual profession. 

Something similar is true for "stricter separation from the world". What does the term, "the world" mean in this phrase? This is not what some folks think it means and it is not even what some religious and monastics have said from time to time!! What does it not mean, or at least, not primarily mean? How about the word stricter? Stricter than what? What limits can or even must legitimately be put on the term "Stricter" -- assuming it does not mean absolute!? "Separation" needs to be looked at as well. What is healthy separation (generally, for most hermits, and also for yourself), and what is not? For some, this term calls for complete reclusion and a support structure to assist in this, while for others, complete reclusion would result in the destruction of one's psychological health and vocation. I think you see what I mean when I speak of answering the questions, "What is it?" and "How do I live it?" Again, no idealizing. Keep your writing in the present!

The third question I suggest you answer with regard to each central element of the Canon is, "Why is this important?" Various ways of looking at this question include: why is it important for religious life generally? How about eremitical life more specifically? Why is this element important for the Church or her witness to Jesus Christ and the Gospel? Does it bring a special clarity or vividness when lived by a hermit? Are there any groups of people for whom a hermit's living this will be especially important and in what way? And finally, why is this important for your own life with God? In what ways has this element helped you to see and grow to be the person God has called you to be? What allows you to speak with confidence that this is what God has called you to? Whatever further questions help you to say why this element is important and thus needs to be included in both the Canon and your own Rule can be added as needed. In any case, allow these questions to rumble around inside yourself until you have clear answers to them. As you continue discerning and being formed in this vocation, do as Rainer Marie Rilke suggested to the young poet and "live the questions"! 

Doing so may help you answer the fourth question I suggest you answer, namely, how have I grown in my understanding and living out of this element of the vocation? I have told the story before that I did not even include stricter separation from the world in the first Rule I wrote for my diocese. There were several reasons for this including the fact that I didn't understand what this meant or asked for from me and that I wasn't sure I saw the need for such a stance toward "the world". However, the next time I wrote a Rule (during prep for perpetual profession) I included this element and my growth in understanding and living this element was significant! It was a question that had indeed roiled and rumbled around inside of me as I read more widely on the topic and grew in my vocation.  Because I took the elements of C 603 seriously this one was one of the questions I definitely lived as I approached all aspects of my life prayerfully.

Once you have done this exercise for all of the elements including each vow (or their correlative values) included in C 603, you will find you have a major portion of the heart of your Rule already complete and you will be able to draw on this document as you actually compose your Rule. I would urge you to take your time in this. If I were working with someone to assist them in writing a Rule, I would expect this stage of things to take at least a year or two. At least I would not be surprised were that the case. One will need to research terms and their usage throughout the history of eremitical life,  and in religious life more generally. One will need to reflect on and pray about these terms, make decisions on levels of validity and importance, and then, try them on for size over time. One will need to articulate why one lives whatever definitions of each element one does, and why one rejects or finds other definitions or understandings unhelpful or even unhealthy. All of this takes time, research, prayer, reflection, discussion with those who accompany one in one's journey toward profession and consecration or private avowal, and then too, the struggle to put all of it into words that reflect one's own vision of what it means to live out the terms of Canon 603 or solitary eremitical life in the 21st Century.

I'll return with more suggestions in the future. Some of these will be about the essential elements the Canon does not mention but which need to be reflected in an effective Rule of Life --- things like work, recreation, relationships, support systems (including spiritual direction and oblature with a specific monastery, etc.), finances, and more. For now, consider this part 1 of "Additional Suggestions".

Follow-up on C 603 as Paradigm: Support of Law Does Not Need to Imply Legalism

[[The canonical hermit who has done much to perpetuate various precedents created by said person, has written a lengthy and seemingly sound refutation of my comments and questions below. What this person writes in disagreeing what I have set forth, and now has added on years that have grown exponentially to what was this person's previous length of time as a hermit, is not scripturally based nor accurate other than is from the person's legalistic view of the Body of Christ and Christ as Head, of which Jesus decried such aspects that the high priests, scribes, Pharisees and Sadducees of His time on earth had so created a contorted legalistic form of religion and spiritual life in the Jewish faith and lived out in the temples as well as were imposed on the Jewish people. ]]

The comments in italics were the responses offered to my last post (cf link below). I think this view of canonical forms of eremitical life is very unfortunate. Because canonical hermits live their lives in a way the church considers normative, because they submit their lives to certain canons (norms) to serve the church in answering their vocation, does not make them Pharisees, nor does it make their attitude towards religion, spirituality, or the eremitical vocation "legalistic". Whether living eremitical life in a canonical congregation like the Carthusians, Camaldolese, Carmelite, Monastic Family of Bethlehem, et al., or as solitary hermits under C 603 as I and others do, we have simply accepted a place in the church's own service to the whole world. As I have written before, law can and is meant to serve love. The religious I know, including canonical hermits (solitary and otherwise), recognize that law helps establish and nurture the contexts in which they can live their vocations ever more deeply and faithfully. Once they are perpetually professed and consecrated, law is not ordinarily a particular focus of their lives. Still, standing in law is part of what establishes their freedom to explore the heights and depths of the world the canon(s) governing their lives establish.

I think most of us understand this. None of us live without the constraints, freedom, and other benefits provided by law. Legally we rent homes and apartments, own, insure, and drive cars, attend schools and universities, and provide for families and ourselves via wills, durable powers of attorney, mortgages, bank accounts, contracts of all sorts (even library cards represent a contract with legal terms and conditions that bind us and the libraries we patronize). All of these and many more imply and require norms that protect and free us to live without unnecessary concern for safety or inordinate liabilities. (Think again of the "lowly" library card and the vast worlds this contract opens up to us!!) If we are professionals (medical, educational, pastoral counseling, etc.) we are certified or licensed and work under specific codes of conduct. Ordinarily, we internalize these norms and refer to them only when we face more complicated or unusual situations than is commonly the case. 

As members of the Church, we know there are canons and other norms under which we live our lives -- though I would bet few could name these. Baptism results in our falling under such norms as laos, members of the laity, the People. Consecration and Ordination result in further norms that are extended to us and that we freely embrace because they serve our vocations. Such norms tend to provide us a well-defined and countercultural realm of freedom in which our lives in Christ can thrive and grow. We hardly bump up against the limits created by such canons (norms) on a daily basis nor do they become Pharisaical or the occasion of scrupulosity.

[[This manner of humankind creating what they wish and adding on to what humankind creates in legalisms yet in our times or in recent times is what most hermits such as St. Bruno, gave pause and ponder, and thus left the temporal world including the temporal system and structure, and left for the farthest reaches of the Alps in which to draw nigh on to Christ and to worship and pray, to be Christian in the freedom of silence of solitude, praise of God, and intimacy with Christ that yet lifted up and strengthened the entire Body of Christ. Bruno had lived enough of the very aspects of this person who persists in making up what is not in many aspects in fact.]] 

In fact, laws, and legalisms are different things. In a time when people cannot usually go off into a physical desert to become a hermit and leave "the world" behind, it is the creation of norms like c 603 that help allow human beings to step away from "the world" into a hermitage whose character is defined by the Church based on her long history with hermits. But Canon 603 truly is a law that serves love; it combines both the structure necessary to define a desert space dedicated to Christ in the prayer-filled silence of solitude, and the flexibility needed to respond freely to Christ in the power of the Spirit. This is Law and it is associated with legalities serving the healthy spiritual and human growth of the hermit according to the terms of the Canon and the hermit's own Rule of Life, but it has nothing to do with legalism per se.

And in fact, Saint Bruno never "left the temporal world" (until his death, that is). He did, however, resist the predations of a destructive secularity on and within the Church. After spending some decades teaching and serving in other significant roles, in a Church riven with Papal division and struggles against corruption, he refused to be made a bishop and opted for a life of eremitical solitude. However, when he went with six of his friends off into the Southern Alps, he did so under the authority of Bishop Hugh of Grenoble who installed these seven men in the first location of what would become the Grand Chartreuse. This installation was a matter of ecclesiastical law. Thus, Bruno's group became a canonical foundation and the Carthusians enjoyed the protection of the Church as well as the natural isolation of the Alps. Because of both of these factors, Bruno and his Carthusians developed a normative and unique form of eremitical life that has stood the test of time. The Carthusians today (and new institutes founded in their spirit) are canonical in the same way all religious and diocesan hermits are canonical. Law helps protect the spiritual well-being, priorities, and decisions of those living under such canons, but it neither dominates nor motivates their lives.

[[I have provided the person with more platform than is warranted or healthy for the misinformation that comes forth, so will leave off the topic of which I do believe, however, that there will be increasing "hermits" of the canon law provision, simply due to the public promotion and position, prestige of sorts, and aspect of thinking "legal" and "approved" is preferred to following in the footsteps, heart, mind, and spirit of Christ's teachings and life as He exemplified on earth and as it is in His Real Presence here and in Heaven.]]

There is no need to place canonical standing in opposition to following in the footsteps of Jesus. They are not mutually exclusive. To treat them in this way is simplistic and very short-sighted. I sincerely hope there are more properly motivated and formed canonical hermits under c 603 whose relation to law is a healthy one that opens them more fully to the Spirit of God; I am trying to do my part to contribute to this whole dynamic making sure this is the case. It is a part of my vocation that surprises and gratifies me. While many people have contacted me evincing various levels and types of interest in Canon 603 vocations, I have yet to meet a serious candidate for C 603 profession and consecration who is successful in her petition to be admitted to these, while choosing this vocation as a means to prestige, public promotion, etc. 

Meanwhile, just as I pray for all eremitical vocations, I pray for increasing canonical vocations amongst the Camaldolese, Carthusians, Carmelites, and others as well. Each of these has existed as "canonical" (with Church-approved constitutions and statutes) for many centuries --- long before there was a universal Code of Canon Law (1917) --- and above all, like all religious in the Church, members have and do follow Jesus and allow God to shape them as Imago Christi in the power of the Holy Spirit. I doubt very much the author of these comments could sincerely take exception to this observation, at least not without disparaging all religious in the Church. (cf., Christian Catholic Mystic Hermit, Note added on 9/4 to a post from 19. August. 2023.)