Eremitical Vocations and Their Place in the Life of the World

 [[Sister Laurel, I wondered if you ever feel called to greater degrees of ministry? You have a good education that could help the church and parishes and you must have been preparing for ministry, so do you ever feel like you should be doing more than you are? When I think of hermits the life doesn't make sense to me, not in a world that is in such awful shape as ours is. We need all the ministers we can get! I'm not so sure we need hermits!! (I don't mean to offend you, but I hope you hear what I am saying!!) I guess what I am also asking is if you are completely comfortable with your choice to be a hermit. Don't you sometimes want to do other things to help the world instead of separating yourself off from it?]]

Thanks for your honest questions!! I think you have captured the doubts of most people when they hear the word "hermit."  Most folks, if they have any positive idea of what a hermit is, will refer to us as prayer warriors. I have to say, while I agree that a hermit is first of all a pray-er and will pray for the well being of the world and everyone we know, and while we will "battle demons" (usually those of our own hearts), the phrase "prayer warrior"is one I personally really dislike and that for three reasons: 1) the term is too pugnacious for me, too bellicose, too adversarial, 2) it turns the hermit life into one that is first of all about doing rather than being, and 3) it identifies prayer as my doing, not what God does within me (as though I storm heaven to get God to respond when the situation is quite the opposite).** But most people do not even have this sense of who a hermit is. They tend to echo your questions about the meaningfulness and place of eremitical life in the overall scheme of things and come up with unconvincing answers.

And these are important questions!! I recently told the story of how I came to this vocation. I said that upon reading c 603, I had the sense that it could make sense of (that is, make meaningful) my entire life: richnesses and poverty, talents and limitations. In doing this it could cause my entire life to hang together (cohere) in Christ. At other times I have written about how a hermit must give up some of those discrete gifts she has been given to instead herself become the gift God wishes her to be for the church and world. Both of these are highly countercultural and even counterintuitive insights that are central to eremitical life. In living as a hermit I struggled for some time to "balance" ministry with my inner life and life in the hermitage. Eventually, I learned it was not precisely about balancing these,  but letting active ministry, to whatever extent there would be any, flow from the silence of solitude and call for it as well. I still do some limited active ministry including teaching Scripture and some faith formation, spiritual direction, mentoring, consulting on c 603, and growing this blog. 

But what you and others don't see and what is really primary to and defines my life is the inner work and prayer that help make me into the person God calls me to be. This is my primary ministry because what a hermit's life is all about is witnessing to what is possible when one allows God to love one as God wills to love us. Allowing God to love me as profoundly and unconditionally as God does, is "work" because so much militates (or did militate) against that. Hence it requires persevering prayer and penance -- though what counts as "penance" might surprise you! There is an amazing paradox involved here. When we think about what it means to love another person, we realize it means finding ways to allow them to be those they are meant and called to be. To reiterate, to help others to be themselves as truly as possible is what it means to love them and the same is true of loving God. To love God with our whole self is to allow God, who is Love-in-act and who has willed not to remain alone, to be God for us. We allow God to love us as wholly and fully as possible --- this is our vocation. To be persons who let God be God is a good summary of what c 603 hermits are commissioned, first of all, to be and then, to act from.

While that is a wonderful thing to focus our lives on, it is also not something that comes easily to us.  And for some, it can be more difficult than for others, of course. But what a hermit witnesses to, and in fact, what she gives her life over to is the completion or fullness of life that is ours with and in God. As I have written before, she reminds us all that [[we are made whole and holy by God. We are incomplete without God and our lives will not be truly human unless we are in a vital relationship with God --- and when we are, well, WATCH OUT, for then life and meaning will explode within us and everyone will know it! Part of the witness we give is to the possibility of every person living joyful and fruitful lives despite all of the various forms of poverty we also know well. My sense is that we give this witness, especially to those persons who, for whatever reason find themselves on the margins --- of society, of family, of meaningful community. We say this to the chronically ill and disabled, to those who have never been loved as they are meant to be, to the littlest, the least, and the lost.]]

All of this is the reason hermits, at least in the main, give up apostolic ministry. They commit to allowing God to do for them what is promised to everyone, including or maybe especially those who have only God to depend on. What we say to others, is much the same except we try to remind them of how critically important God is to each of us, to what it means to be truly human. Hermits say to each of us that prayer, which is God's work within us, is critical to being human; it is what Love does within us if we are merely able to open ourselves to that. For most hermits I know, there is still some limited active ministry. It flows from their lives of the silence of solitude and leads back to it. As I noted above, for me that includes a bit of teaching, and spiritual direction. Occasionally, I also work with candidates for c 603 profession and consecration for dioceses that consult in this, and I am working on a guidebook to assist dioceses in the process of discernment and formation of c 603 hermits. That is about the limit of what I can do while maintaining my prayer life --- a prayer life that is necessary as much for God's sake and for myself as it is for others.

I don't separate myself from the world exactly. I live within it in the silence of solitude precisely so I can love the world into wholeness. It would be a crucial mistake to think I am not engaged with the world and especially that I am not engaged on its behalf. I agree that this cannot be seen or even easily understood; it is what the catechism refers to as the hiddenness of the eremitical life, but it is real nonetheless. The difficulty of pointing to something I do directly for others is, I think, one of the reasons people insist on identifying intercessory prayer as the heart of the vocation. That too is a very significant part of this vocation, I agree, but more foundational or basic is living the whole of one's life so that God may be God and complete and perfect one as a human being because we are his very own, that God might affirm our lives as meaningful despite limitations and poverty of every sort, or, in other words, that God might be God with and in and through us. Will this spill over and change the face of the world? I can only trust that it will!***

In thinking about this hiddenness, I think it is important to remember c 603 reads stricter separation or withdrawal from the world; it does not read absolute isolation or strictest separation (reclusion) --- though some few may be called to that. World in this canon means, first of all, that which is contrary or resistant to Christ and only secondarily the larger world of God's good creation. The hermit's life involves withdrawal (anachoresis) from both but in differing ways and degrees. I feel called to a life of withdrawal from the world so that I am more capable of loving that same world as Christ loves. I can understand why the hermit life does not make sense to you; I struggled to understand it myself and especially to understand why it was not a selfish way of life. What I have come to know profoundly is that it is an intensely generous life when lived well (and thus, for the right reasons). I hope this is a fair summary of my perspective and the way it differs from your own. Please get back to me if it raises more questions.

**  I hold this despite what St Peter Damian says about this in Letter 28:46. Hermits in a colony are soldiers and their cells are their place of bivouac. I like Peter Damian in some things and I understand this image. It is cogent and has merit but I still dislike the phrase prayer warrior!

***  (I say this because two weeks ago my director shared a quote from Archbishop Desmond Tutu, [[“Do your little bit of good where you are; it’s those little bits of good put together that overwhelm the world.”]] We were talking about trusting that the eremitical life (or, in Sister Marietta's case, the apostolic religious life), for all its littleness and limitations in what we can do in the face of such great need, will become a flood that transforms the world. For me, this also recalls the motto of my eremitic life and consecration: "My grace is sufficient for you. My power is made perfect in weakness." (2 Cor 12:9)