What an intriguing analysis!!! Thank you for the thought you have given this. I think you have sharpened or underscored the importance of ecclesial standing in regard to eremitical life. Ecclesial vocations, as I have said many times, "belong" to the Church and are lived on her behalf for the sake of her Gospel and those to whom she would proclaim that Gospel. Such vocations truly are allergic to selfishness --- except in the sense that any vocation genuinely serves the wholeness and holiness of the one called and then everyone else. Even so, and despite the fact that this helps protect the eremitical vocation from the stereotypes of individualism, misanthropy, isolationism, and so forth, I don't think it means either that consecrated hermits don't fall into these traps or that lay eremitical lives cannot be lived in a similarly exemplary way. Or, to put things more positively, I believe both consecrated and lay (or non-canonical) eremitical vocations can be the result of a Divine call and stand in opposition to the stereotypes and perversions of authentic hermit life we have seen through the centuries. Consecrated and Lay eremitical vocations are different in their rights and obligations but at the core of each is a call to the silence of solitude which itself is the eremitical vocation's great gift (charism) to the Church.
Remember the Desert Fathers and Mothers were lay hermits and their vocations were profoundly prophetic; they challenged the worldliness of the Church and called her back to a life of authentic holiness. They typified a true desert spirituality that could serve any person in days of deprivation, suffering, want, fragility, and threat with its foundational message that God alone is sufficient for us and has promised to be there for us eternally in the unexpected and even the unacceptable place. Now, in a sense, these Desert Abbas and Ammas were Church for one another as well as for those to whom they witnessed from beyond the desert borders. Also in a sense, these hermits saw their vocations as serving the whole Church. These were not ecclesial vocations in the sense we use that term today, but they were profoundly linked to and meant for the health and holiness of the Church.In the history of the Church lay (non-canonical) hermits have, for instance, served as anchorites connected intimately to the life of the local church. Not only did they attend liturgy via a window looking out on the altar, but they had windows on the life of the community via the village square which allowed folks to come to them, talk, ask for prayers, receive spiritual direction, and just generally find a listening ear and heart. These were, in the main, lay hermits -- though quite often they were under the supervision of the local bishop and may have made vows in his hands as part of some kind of "diocesan" standing. Other hermits served as ferry captains, toll collectors, gamekeepers, foresters, etc; in these cases, their lives were lives of service even as they were lives of profound solitude. For all of these reasons, I have to disagree that lay hermits are somehow essentially selfish or incapable of a generous service to the Church and/or others. The Church herself is aware of this history; I don't expect her lack of mention of hermits in the lay state (as opposed to those in the consecrated state) is motivated by any sense that such hermits are selfish, individualistic, misanthropic, or anything similar.
While it is true that stereotypes developed out of the world's long experience with lay hermits and while some of these hermits were undoubtedly guilty of selfishness, individualism, and so forth it is the essential truth lay hermits have borne witness to that lives on and has now been codified in canon 603. Bishop Remi de Roo recognized this and asked for eremitical life to be made a state of perfection (in our contemporary language, an instance of the consecrated state oriented to perfection). This request was eventually codified in canon 603 in 1983 when it then became possible for a lay hermit to be admitted to the consecrated state by one's local bishop. The mechanism for this admission involves 1) mutual discernment of the vocation by the hermit and her diocese, 2) public profession of the evangelical counsels (603.2), and 3) ongoing supervision of such vocations by one's local bishop.Canon 603 does two things then: 1) it allows solitary eremitical life to be lived as a form of consecrated life, and thus too, as a form of prophetic existence within a stable state of life governed by the Church, and 2) it allows the life to be protected from abuse, disedifying stereotypes, individualism, selfishness, and so forth. Lay hermits today may not fall prey to the dangers and distortions associated with hermits throughout the centuries, but I think it is important that they realize the significance of an ecclesial/canonical vocation that publicly proclaims the significance of eremitism and helps protect it from so much that detracts from its dignity and witness potential. Most importantly to my mind, canon 603 indicates that this vocation "belongs" to the Church, that, as solitary as it is, eremitical life is a form of life in community, and that it is a similarly responsible vocation. Individual lay hermits may actually live their vocations with the same spirit and motivations (I know some who certainly do; their lives are inspiring), but as I experience it, it is the canonical nature of consecrated solitary eremitism, its existence as a stable state of consecrated life, that really ensures the hermit never forgets what eremitical life is essentially and who she is in light of her profession, consecration, and commissioning.
Regarding the reason the CCC did not really speak to eremitical life, I am not so cynical as you. The Catechism refers to consecrated life and describes eremitical life in that state. I believe the authors of the Catechism were well aware that their descriptions of this new form of consecrated life was one which could well inspire those whom the circumstances of life has left isolated for one reason and another and who seek the redemption rather than the validation (!) of their isolation). Some would do this in the lay state. Lay persons are entirely free to live as hermits; they are also free (generally speaking) to seek admission to profession and consecration as a member of a congregation of hermits or as a solitary hermit under c 603.The CCC does not list every way of life a lay person may live as a lay person; it lists different (and normative) vocations in terms of specific states of life. Because the lay hermit, despite the prayer and solitude of her life, is still living this in the lay state; everything s/he does (including living as a hermit) is an expression of his/her lay state, until and unless s/he is admitted to public vows and consecration. There is really no necessary reason for the CCC to specify lay persons in its treatment of consecrated eremitical life. Canon 603 is both new and normative of solitary eremitical life in the consecrated state the Catechism references and from which it derives its more general description of eremitical life. While referring to consecrated life per se I think the authors of the CCC believed lay persons should be able (as they clearly are) to be inspired by this description. I suspect there was nothing more than this involved in the way the CCC handled eremitical life as a vocation to consecrated life without specific reference to lay hermits. We can wish the CCC gave some space to lay eremitical life, especially in light of exemplary eremitical lives like those of the Desert Abbas and Ammas, but the work's limitations (both of space and intent) made this apparently unnecessary or impossible.
.jfif)
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