Some Not-so-Preliminary Conclusions about Canon 603 and this Blog!

My recent focus on ecclesial vocations is something prompted by several different factors. Two are most important: 1) my work with c 603 candidates and on a guidebook for discernment and formation of such vocations, and 2) the clear way the Holy Spirit has been working not only in my own life and vocation but also in the lives and vocations of those I work or collaborate with in one way and another. 

 The thrust of eremitical vocations is often thought to be individualistic and selfish. (Even, or perhaps especially, the quest for personal holiness can lead us badly astray without a strong ecclesial context, sense, and commitment.) When c 603 hermits struggle against the stereotypes and biases that mark what most folks believe about solitary eremitical life, it is most often a struggle to provide an understanding of the vocation that clearly stands against those who view these vocations as irrelevant or as marked by selfishness, personal failure, and isolationist tendencies.*** Unfortunately, some hermits (both canonical and non-canonical), usually inadvertently, strengthen the case against understanding the vocation as meaningful in terms of the Gospel of Jesus Christ, or significant in the way it moves the Church towards a stronger focus on and representation of the Kingdom of God. Such vocations put a premium on privacy (which is not the same as stricter separation or withdrawal from the world), are focused on a too-individualistic notion of personal holiness, are unconcerned and sometimes entirely uninvolved with the Church's mission in this world, and are often isolated from the faith community we identify as "primordial Sacrament."

Canon 603 counters all of these tendencies by establishing vocations that are public and ecclesial. It is critical that dioceses and those they profess as c 603 hermits understand and appreciate these two dimensions of the vocation and come to terms with them in spite of the hidden nature of the vocation and its humbleness. These two dimensions introduce new tensions into the vocation and some critics treat these as though c 603 life is a betrayal of "traditional hermit life"; in truth, however, they are the source of a fresh sense of the vocation's humble generosity and other-centered meaningfulness. These two dimensions serve to allow eremitical life to truly exist as an expression of the Church's loving, sacrificial, Christ-centered, and Christ-shaped heart. Without faithfulness to all of the canon's foundational elements, but particularly these two dimensions of the vocation, eremitical life would fall inexorably into a selfish individualism, isolation, and disengagement with others making it instead, a vivid example of the worldliness true eremitical life seeks to disavow and stand against.

Over the past almost two decades I have contended off and on with one relatively isolated lay person; over the course of that time and partly because of the energy marking this contentious relationship, I have been able to explore more and more the importance of the Holy Spirit calling some hermits to public and ecclesial vocations, vocations that serve the Church and are normative of all authentic eremitical life while protecting the life from falling into all of those stereotypical distortions so prevalent in the stories of hermits throughout the centuries. Though I regret I have not always done so, I have mainly managed to keep my writing focused on issues rather than persons, and over the same period, the issues raised by this lay hermit's interpretation and praxis of eremitical life have helped me to see beyond some ways eremitical life misses the mark in serving the Gospel and the Church that is called to proclaim it. Moreover, with God's assistance, this relationship has pressed me to explore why c 603 was so important in the history of eremitical life, how this canon in its ecclesiality honors the Desert Abbas and Ammas, and how necessary it is in nurturing and protecting healthy solitary eremitical vocations. For that, I owe God who works to redeem such difficult situations, my profoundest thanks!

So, I am excited to continue to explore c 603 and its central elements, along with its foundational public and ecclesial dimensions. All of these make clear that these vocations and the canon that governs them are the will and gift of God for the sake of the whole of God's People and in a special way for hermits. I feel blessed to be able to appreciate and write about this. To that end, I will continue to eschew making my posts personal. I will not presume to speak about someone's supposed motivations or behavior, presumed gender preferences, putative personality disorders, or any other personal trait or condition one simply cannot truly know remotely. I have been the subject of all of these things over these years, indeed they are still occurring, and I will not perpetuate the same. (Because God can and does transfigure something deeply unworthy into a grace or blessing does not mean we choose what is unworthy to get all the more blessings!! As Paul concludes in Rom 6:2, God forbid!!) At the same time, I recognize that occasionally I will need to identify a specific hermit or wannabe hermit to prevent misunderstandings and the belief I am speaking about a whole group of persons. The bottom line here is that if I do not use a person's name, please do not presume I am speaking about any particular person!! The hermit world is far larger than that and one who proceeds in this way will only appear insecure and foolish!! My concern in this blog is the issues that face solitary eremitical life in the Catholic Church because of God's gift of c 603 and its vocations, not, in the main, with their representatives, adversaries, or exemplars. 

Camaldolese Symbol, Today: Monks and Oblates,
consecrated and laity as partakers
of the same cup and sharers in the same charism

With regard to lay or non-canonical hermits generally, as I have already noted several times, I believe they are and will always represent the lion's share of hermit vocations in the world and Catholic Church. They can and maybe meant to serve a significantly prophetic role therein. What the Archdiocese of Seattle is doing with these vocations is positive and (I believe) critically important in helping us all to understand the reason for vocations with a strong ecclesial sense, even when they are not specifically considered ecclesial vocations. These vocations may also be instructive in terms of developing effective discernment and formation processes for c 603 hermits. Thus, a third factor prompting my focus on ecclesiality beyond the two mentioned above, is my recent education on the way the Archdiocese of Seattle is handling the situation of non-canonical or lay hermits. That continues to work in me as a kind of leaven and to bear surprising fruit. My thanks to Paul, the Catholic lay hermit from the Archdiocese of Seattle, who wrote me just after last Pentecost for his assistance.

*** At the opposite end of the spectrum are those who believe that canonical vocations are necessarily marked by pride, a desire for prestige and authority, and necessarily violate the hermit's call to humility. I will discuss this end of the spectrum in another article.

Archdiocese of Seattle's Practice With Lay or Non-Canonical Hermit Vocations

[[ Sister Laurel, which diocese supports non-canonical or lay hermits by recognizing them at Mass? You wrote about it fairly
recently but I forgot the diocese. If someone wants to be a consecrated hermit in that diocese they cannot, but at the same time, the diocese supports eremitical life. I think that argues pretty clearly and strongly that one can be a Catholic AND a hermit without being a Catholic Hermit via c 603!! That's especially so since it is unusual to allow some kind of commissioning of lay hermits during Mass, don't you think? I appreciated your explanation of how some canons apply to lay persons in the Church and then additional canons apply if/when one is consecrated. I really had never heard what that meant before; it's not as negative as it had first sounded, but it raises a question for me. As I am a layman and can live many different vocations by virtue of that baptismal identity, am I freer than those with vocations defined by additional canons?]]

Thanks for your question and observations. I have made a similar point recently, though not in such a focused way, so yes, thanks! The Archdiocese is that of Seattle and it is, indeed, an unusual step to let lay hermits dedicate themselves or otherwise recognize lay (or non-canonical) hermits in this way. As you say, it indicates that one can certainly be a Catholic AND a hermit even if one is not a Catholic Hermit who lives this vocation in the name of the Church. I think it also, therefore, puts an end to any arguments that a Catholic living as an isolated individual and insistently calling oneself a Catholic Hermit or a consecrated hermit must also (upon learning this is a serious misuse of canonical and theological categories and language) consider oneself "illegal" or "leave the Church" if one is to remain a hermit. Those kinds of hysterical assertions may make good theatre or vlog posts supporting or encouraging some imagined victim role, but they are entirely out of touch with reality in the Catholic Church.

Your next question is quite good and I can only give you a general answer. As a lay person you are entirely free to pursue many vocational paths to live out your lay vocation. (This is my preferred terminology for distinguishing the canonical and non-canonical aspects of this vocation; I see it contrasts with your own.) The lay vocation itself is Sacramental and canonical; it is entered through reception of the consecration of baptism and confirmation and it is defined and governed in terms of rights and obligations by canon law -- though most of us don't think of our lay lives as being defined this way. 

Still, the requirements we must maintain to be a Catholic in good standing are certainly canonical. These are found in Book II, The People of God (from laos or λαος for People), cc. 224-231 of the (Revised) Code of Canon Law. Even so, as you say in your question, generally speaking, except for your lay vocation per se, the pathways you may be called to and/or choose in order to live out this vocation are likely non-canonical because you are called to live your Catholic Christian vocation in the midst of the world. Also, yes, we could say that you have greater freedom to do whatever and go wherever you personally discern God is calling you to. This is what it means to have a secular vocation (another term we are learning to have much greater esteem for)!!!

Followup on Why God Wills Many Forms of Hermit Life in the Catholic Church

 [[Sister Laurel, you wrote that there will always be non-canonical hermits and that they would likely always outnumber canonical hermits. What makes you say that, especially about the numbers of them?]]

Thanks for following up. I say what I do in part because I know in my own diocese the number of people they get (or have gotten in the past) petitioning for admission consecrated eremitical life under c 603 is many times the number of c 603 hermits we have (a ratio of about 120 to 1). I also belong to a couple of groups of hermits online, the majority of members of which are lay or non-canonical. The membership of one of these groups is more than 300 -- though I would guess about half are just curious about hermits or maybe "wannabes". Even so, that leaves @150 lay or non-canonical hermits in the group. The second one is drawn from Catholics and I am not sure of the number of members, but several hundred -- only a handful of which are canonical. The first group mentioned above then, are from a single diocese in this country, and the second group is drawn from many dioceses from more than one country. That alone suggests to me that there are far more lay hermits out there throughout the world than there are consecrated hermits and that the numbers will remain that way for the foreseeable future.

Partly my guess in this comes from the rarity of consecrated diocesan hermit vocations. Dioceses, rightly I think, don't profess everyone who comes in the door seeking to be professed. There are many reasons for this. Most are valid while some few are not. Many of those refused admission to profession will continue to live as hermits in the non-canonical state; it is what God calls the person to be. Some of these will re-petition in several more years, after living the life and gaining the experience needed to live this vocation in the name of the Church; they may be granted admission to profession at that time; others will remain lay or non-canonical hermits for the rest of their lives --- that is, they will be hermits living this life by virtue of their baptism and standing in the baptized (lay) state, without admission to a second consecration (or to standing in the consecrated state) as the language goes today.

I also know because I hear from non-canonical hermits mainly in the US and Great Britain or, because I see the numbers of non-canonical hermits from all over contributing to publications like Raven's Bread. Some dioceses don't profess c 603 hermits, but they do allow non-canonical hermits to commit or dedicate themselves at Mass (Archdiocese of Seattle is one of these and may be a pioneer in this arrangement). Regina Kreger, whom I've written about in the past is a non-canonical hermit who writes some beautiful reflections. Joyful Hermit, with whom I have mainly disagreed over the years, is also a known dedicated lay hermit with private vows and a significant online presence. For every canonical hermit I meet or hear of, I meet or hear about several, even many, others who are non-canonical. Thus, I believe there are more lay or non-canonical hermits out there than canonical ones --- and after all, that is how it has always been, particularly since the days of the Desert Abbas and Ammas!!

Finally, because I know eremitical life to be a significant and prophetic vocation that militates against the individualism epidemic in our time and speaks in a particularly vivid way to the chronically ill, disabled, or those who are otherwise marginalized, I believe that God calls people to it in real numbers and in every state of life (except marriage). A tiny minority of these are c 603 hermits, and that is as it should be. There "must" be a greater number of lay hermits, not least because the lay state is so critical for the healthy and vibrant life of the church, but also because rare as hermits are, the vocation is radically Christian and every state needs the modeling hermits provide! It is a rare and focused vocation, but it is not meant to be an esoteric or an elitist one!! This is one reason I was very pleased to hear what the Archdiocese of Seattle is doing with lay hermits there! When I answered your original question, I remarked on the appropriateness of God calling people to be hermits in lay, consecrated, and clerical states. I definitely find that fact both inspiring and humbling! Those c 603 hermits I know personally, feel similarly.

Postscript (04 October): please note that non-canonical does not mean illegal or that one is an illegal hermit!!! No one baptized as a member of the Church is illegal!! Non-canonical is a shorthand way of saying that one is not bound by additional canon laws beyond those that come with baptism. This is especially the case when there is the possibility of canonical solitary hermits. When a person becomes a c 603 hermit, new canons (norms) apply to them that did not apply simply because they were baptized. When a person becomes a religious or priest, new canons apply to their life that did not apply to them in their baptismal state alone.  The same is true of hermits now under c 603. These persons have been granted and embraced rights and obligations a person does not have by virtue of baptism and the other Sacraments of initiation alone.

Also, please note well, being non-canonical as in a "non-canonical hermit" especially does not mean that one is not a hermit and cannot call oneself (or be!!) a Catholic. It does mean that one cannot call oneself a Catholic Hermit (i.e., a hermit living this life in the name of the Church) because the Church has not called and professed her to do this. Instead, one remains a Catholic AND (is also) a hermit. For those looking for language to describe this identity, we say one is a non-canonical or a lay hermit. This causes no difficulties in being understood by other Catholics and makes no unwarranted claims! cf Illegal or Illicit? Canon 603 is normative of solitary consecrated eremitical life in the Church, but (as the above post demonstrates) one can be a hermit in the baptized or lay state as well. Just ask the Archdiocese of Seattle!!!

Prayers Requested for Brother Jerry Cronkhite, Er Dio.

I am asking for readers' prayers. I heard this morning from Brother Jerry Cronkhite, Er Dio, a Diocesan Hermit for the Archdiocese of Seattle. Jerry's new hermitage for the time being is an ICU. He has had several heart attacks this past week and is hospitalized after multiple surgeries preparing for dialysis and waiting for heart and kidney transplants.

Jerry has been a diocesan hermit for the Archdiocese of Seattle since 2012. I believe he is the only consecrated solitary hermit in the diocese. Jerry continues his own ministry and mission of prayer in his new "cell" so I hope you will respond with similar love for him and hold him in your hearts and prayer. As I hear more I will post updates to this blog post. My sincerest thanks.

Diocesan Hermits in the Archdiocese of Seattle?

[[Dear Sister, are there any diocesan hermits in the Archdiocese of Seattle? I am asking about one who lives on Vashon Island. I am wondering if she is a canonical hermit. How can I find that out? Is a Catholic Hermit and a Canonical Hermit the same thing? How prevalent are fake hermits or hermits who pretend to be religious? Is there some sort of central data base listing all canonical hermits?]]

Thanks for your questions. The simplest answer re the canonical standing of the person in question is to ask her! That is always the first step. If this is somehow inadequate or is impossible, then the next step is to contact the local parish and see if they know the answer. Finally, you can call the chancery and ask them if there is a consecrated (c 603) hermit living on Vashon Island. If you know the person by name they will tell you whether she is a diocesan hermit and usually whether she is in good standing with the diocese, but they are not going to give you any further details regarding the person if they know her at all. If they ask if there are problems just let them know you merely want to verify the person's canonical standing unless (as you seem to imply) there is something more involved.

The Archdiocese of Seattle has at least one diocesan hermit that I know of. But he is male; his name is Brother Jerry Cronkhite and he was professed on May 14, 2012 in the Cathedral of St James. I mention this to indicate that the Archdiocese HAS used canon 603 and therefore are clearly open to doing so. Some have tried to argue that some dioceses choose "the private route" rather than c 603, so I want to underscore this argument is especially specious in this case under the current archbishop! I know of two lay hermits either in Seattle or the Tacoma area close by Vashon Island. Still, for information on diocesan hermits (solitary consecrated hermits) your best source is the chancery. We diocesan hermits in the US are a small 'community' and a small number of those do belong to the Network of Diocesan Hermits, but I doubt any one of us knows all or even most of the others. (By the way, there is no central data base on c 603 hermits. Rome has begun keeping statistics on us but at this point, it is only the individual dioceses that have the information on those professed in the hands of local Bishops.)

The conclusion and accusation that one is a "fake hermit" is a serious one. The charge ought not be leveled without real cause. While the term Catholic Hermit is authoritatively used by hermits with public vows and consecrations to indicate they live as hermits in the name of the Church, there are a handful of lay hermits (hermits in the lay state of life) who use the descriptor without having been authorized to do so. Some simply don't realize what they are doing is inappropriate. The person you are speaking of may well be a lay Catholic and hermit with or without private vows. The lay eremitical life, when lived authentically, is an entirely valid way to live eremitical life within the Church; it simply means the baptized person is living a private commitment in the lay state. She is not a religious (though she may be discerning admission to canon 603 with the diocese) and cannot claim to be living the eremitical life in the name of the Church. Still such a hermit lives her life as a Catholic lay person and represents a significant and living part of the eremitical tradition. Such a calling is to be esteemed.

Unfortunately, it cannot be denied that some individuals and some lay hermits do consciously and falsely try to pass themselves off as professed Religious or consecrated hermits. They either do know what they are doing is inappropriate and don't care, or they are wholly ignorant of the meaning of what they are doing I guess. Some do seem to believe one becomes a religious by making private vows --- which is simply not the case. Some seem to need a way to validate the failures in their own lives or desire a way to "belong" or have status they have not been granted otherwise (for genuine ecclesial standing is extended to the person and embraced freely by them; it is never merely taken). Some relative few use this as a way to beg for money or scam others. Others live isolated lives which are nominally Catholic, but without a Sacramental life or any rootedness in the local community. They validate this with the label 'hermit' but, whether lay persons or not, they are not living eremitical lives as understood and defined by the Church. Even so, let me reiterate, the conclusion of fraud is not one a person ought to leap to nor come to without serious cause.

 By the way, one final possibility exists. You asked if Catholic hermits and canonical hermits are the same thing and the answer is yes. All Catholic hermits are canonical and live their vocation in the name of the Church. But some of these are solitary (c 603) and others belong to canonical communities (institutes). If the hermit you are speaking about belongs to a canonical community but is, for some valid reason, living on her own (say, on exclaustration while trying the eremitical vocation, for instance), then she will tell you what community she is professed with and be able to name her legitimate superior.  (If she is lay person or former religious working with the Archdiocese to discern a vocation to canonical eremitism then she will tell you that too.) Again, while one should not pry, public vocations are just that and religious are answerable for these. Her identity, if she claims to be publicly professed, shouldn't be a secret, especially if she wishes to be known as a hermit. Similarly one shouldn't simply contact the chancery for any little thing without meaningful justification; however, if you have significant concerns for or about this person, then, presuming you have spoken to the person herself first to clarify matters, you can raise those with her legitimate superior or with Archbishop Sartain or the Vicar for Religious in the Archdiocese at the same time.

So, to summarize, in your situation, the simplest way to determine if the hermit in question is a canonical hermit and thus too, a Catholic Hermit who lives her life in the name of the Church, is to ask her whether she is a lay hermit (perhaps but not necessarily privately vowed or dedicated) or publicly professed and consecrated; if she says the latter then you may ask her who her legitimate superior is. Diocesan hermits will always name the local diocesan Bishop as their legitimate superior for their vows were made in his hands. FYI, it will not be a Bishop in another diocese, nor will it be another priest, or a spiritual director (even if this is a bishop), for instance. Nor, again, will a canonical hermit ever tell you her diocese doesn't require legitimate superiors or has chosen to go the "private route." If the diocese has not used canon 603 yet (again, not applicable to the Archdiocese of Seattle since they have at least one c 603 hermit) and the person has private vows they are NOT made under the auspices of the diocese per se. If questions or serious concerns remain turn to the parish and if necessary, to the chancery itself. Ask to speak to the Vicar for Religious (or the Vicar for Consecrated Life). S/he will certainly know the person if they are a c 603 (publicly professed solitary) hermit.