Fundamental Questions from a Reader in China Interested in Eremitical Life

[[Sister Laurel M O'Neal, Praised be Jesus Christ! I am Chinese and live in China. I am seriously considering Eremitical Monasticism, now I decide to visit the Chartreuse in France. I was attracted to Eremitical life and Carthusian way of life by the examples of Desert Fathers. I found your blog by chance and I have to say your articles are great! It brings much edification and inspiration to me! I have some questions. Could you share what draws you to Eremitical life in the form of Diocesan Hermit? Did you consider other forms of Eremitical Monasticism like Carthusian or Camaldolese? I wonder what is life like being a hermit under the provision and guidance of a Bishop? It seems very strange for me because a Diocesan Bishop is not a hermit, he is not even a "monk" (In the traditional usage), how could you live your hidden, solitude and ascetic life under a man who is not a monk? I also wonder, as a hermit, how do you practice the commandment of loving thy neighbour? I am certain hermit loves God, but I am not certain do they love people. Besides, have you ever consider Eastern Orthodox or Eastern Catholic, I think you know the Eastern Christianity always honour hermit, if you ever consider them, why do you remain Latin Catholic?]]

Hi there and many thanks for your questions. I will try to answer them here, but please know that I have written about all but one of them before so will also try to link you to those posts if I can. First, let me say how glad I am you are considering eremitical life with the Carthusians. If you have not yet read An Infinity of Little Hours, you might try it. It can give you a good idea (a kind of snapshot) of the Carthusian life from the perspective of five men who entered in roughly the same timespan; it gives a good sense of the men's personalities and what they struggled with during their first five years of Carthusian life (if they remained for those years). Another is Halfway to Eternity. They are different books and I return to them occasionally as I (sometimes) reflect on Carthusian life and how it differs from c 603 eremitism. There is also a series of small paperbacks under the rubric Novice Conferences on different aspects of Carthusian life: prayer, silence, liturgical seasons, etc. which you might find interesting.

What draws me to eremitical life under c 603? I have come to the conviction that c 603 allows for a sound eremitical life that also corresponds in necessary ways to contemporary life in the church, though when I first read the canon I had never considered eremitical life at all. I had lived as a religious, worked as a hospital chaplain, and was becoming more a contemplative, but I also struggled with chronic illness myself. This was both an opportunity for inner work and prayer and a challenge I needed to work with and through every day of my life. Eremitical Life seemed to be the appropriate context for both of these dimensions (opportunity and challenge). Beyond that, my education was in Systematic Theology and I wanted to continue pursuing that and doing some limited ministry to others, particularly if it could be done via writing. All of these things suggested I needed to live on my own rather than in a community where I would be limited by or to a community horarium, but how to do that in a way that was truly faithful to religious (later, eremitical) life per se? 

At the beginning of the church year, Advent 1983, the Revised Code of Canon Law was published and I read c 603 for the first time early in 1984. It treated solitary eremitical life, not life in a community and listed central elements that either already shaped my life, or could well do if I found I was called to this. One of the things that was compelling to me was the way all of the above elements of my life could work together within this framework to produce a truly fruitful eremitical life. In other words, it looked to me like a God-given grace that answered many of my needs and called me beyond what often looked merely like limitations. It allowed these "limitations" to become opportunities for a new, and unimagined fullness --- meaningful parts of a whole rather than divisive and conflicting parts of some great and incoherent absurdity.

You ask about the Camaldolese and whether I considered them. Well, first remember the only woman's Camaldolese Motherhouse was in Italy. I had no thought at all of moving to another country to pursue eremitical or semi-eremitical life. The monks of New Camaldoli and their spirituality appealed to me more and more as I read about these. I came to know some of the monks and eventually became an oblate with them, however, I made my oblature with a small women's monastery in Windsor, New York I had become aware of during this time. (Ironically, when my diocese was trying to decide what was required to live a healthy eremitical life, the Vicar for Religious and another Sister in the chancery traveled to Big Sur to speak to the prior there. I only learned of this years later after I had become an oblate with the Camaldolese.)  The world of hermits in the Church is a small one!! I remain an oblate with Transfiguration Monastery in Windsor (and within the larger Camaldolese family of New Camaldoli, particularly with Incarnation Monastery in Berkeley, CA); this relationship with the Camaldolese is a good piece of my c 603 identity because the Camaldolese triple good (solitude, community, and evangelization/witness/martyrdom) in my estimation, suits c 603 and eremitical life lived within a diocese/parish very well. 

Regarding your question about hermits and diocesan bishops, one of the wisest things my diocese asked me to do before profession under c 603 was to choose a delegate or Director (not a spiritual director!) who would serve both me and the bishop in the supervision of my life and vocation. S/he would serve as a "quasi-superior" for me. The diocese recognized that hermits may need time with their Director beyond that which a bishop is truly able to give. There is something similarly true regarding a bishop's expertise in such things. As you say, bishops are not hermits (Peter Damian was a notable exception) and are, generally speaking, unlikely to be able to direct a hermit's spiritual life. Most recognize this and some few are well-trained to do this kind of work.

My own delegate (and co-delegate) are both religious women with backgrounds in leadership and formation. One of them was Vicar for Religious in my early years of seeking admission to profession and consecration under c 603; the other was my spiritual director when I discovered c 603. I don't think it takes a hermit to be a spiritual director or delegate to a hermit, but I do think such a person needs to be profoundly prayerful and have a strong background in psychology and spirituality. Expertise in formation (initial and ongoing) is also critical. Meanwhile, bishops are called to supervise c 603 hermits under their purview, not to direct them or their formation. I meet far more often with my Director (delegate) than with my bishops and they typically have turned to her if there is a need. It is a good and effective arrangement. 

All the canonical hermits I know love God and God's good creation which includes human beings. Most hermits simply love people and they love being of service to them and the whole of God's creation. Most of us do some limited form of ministry and have some limited contact with friends and relatives precisely because we love them --- and need such persons to be able to love fully. However, the greater indicator for me of the hermit's capacity for love of others is the reason we live lives of solitude. Solitude is actually the redemption of isolation; it is motivated by love for God, for oneself and for all that is precious to God. I once wrote the following in considering the question of fraudulent hermits and "whom does it hurt?" to profess those who are not really called to this rare vocation. I think it is a good, if an indirect, indicator of the love that must motivate and sustain a hermit if she is to be faithful to her call and empower others to be the persons they are called to be: 

[[Secondly, it hurts those who most need the witness of this specific vocation, namely those who for whatever reason find themselves unable to compete with the world on its own terms: the chronically ill, disabled, and otherwise marginalized who may believe the world's hype that wealth is measured in terms of goods and social status, able-bodiedness, youth, productivity, and so forth.  Hermits say to these people that they are valued beyond all reckoning by a God who knows them inside out. Hermits say to these people that real wealth is measured in terms of love and that one of the most precious symbols of Christianity is that of treasure contained in clay pots, while real strength is perfected and most fully revealed in weakness. To attempt to witness to the truth of the Gospel by living a lie and building it into the foundation of one's eremitical life destroys the capacity of the hermit to witness effectively to these truths. To proclaim the fundamental truth that in Christianity real treasure is contained in clay pots is made impossible if one refuses to be the pot one has been made by the potter to be . . . but claims instead to be something else . . ..]]

The way I personally live this vocation for others includes allowing them to share in any insights, wisdom, or examples that come from my life. I write and accompany others in spiritual direction or on their way to eremitical profession and consecration under c 603. I also teach Scripture at my parish (and, since ZOOM, to those who are interested from beyond my parish boundaries). I write/give reflections or homilies to various communities. But the life itself is lived for others to remind them of the unique dignity of the human person in covenant with God. God wills to dwell with us; we are made to dwell with God, and to do so together --- even in solitude. This is what true Divinity and true humanity consist of. Eremitical Solitude is not about isolation but communion; so are humanity and divinity about communion. The poverty, chastity, and obedience of the Evangelical counsels each point to and empower one to become an expression of the human person whose only completion comes in and with God for the sake of God's own will and for the whole of God's creation. To give one's life for such a purpose is, as I understand it, an act of love.

Your last question is about remaining a c 603 hermit in the Latin or Western Church when the Eastern Church has a stronger history of honoring eremitical life. It's a great question and not one I have ever been asked here before. At the same time, while my spirituality and theology often happen to tend toward the Eastern Church, I have never considered changing Churches in this. I remain impressed with c 603 and the fact that it honors solitary eremitical life in a way the Eastern Church has never really done. As I understand it, a connection with a monastery is a prerequisite of eremitical life in the Eastern Church. At the same time, I recognize that to be able to return to a monastery when one can no longer live alone with God is important, and something c 603 cannot protect. Even so, C 603 allows the solitary hermit to find the resources she personally needs to live a healthy eremitical life --- which could well result in the best of both worlds, so to speak.

Sorry, no links yet! As soon as I have time to add the labels for those links I will.