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.)

Thanking God for Law that Serves Love!

[[ Hi again Sister Laurel! There is someone writing against you though she doesn't use your name; while I don't want to draw you into an argument I wondered what you thought about the following thesis: "The fruit in past hermits gives us guidelines by noticing their lives lived -- not any canon laws for there were none, nor . . .on some created church laws centuries after Jesus instituted his Church, never Himself speaking of laws positively except the Law of God which is the Love. All other church laws Jesus pointed out as hypocrisies and missing the point of God Himself. . ."]]

Thanks for your questions. First, I agree completely that some hermits' lives are instructive in major ways for those of us living the life today. The Desert Fathers and Mothers and many others come to mind here. On the other hand, there are many hermits throughout the centuries that have distorted eremitical witness and lived caricatures of authentic hermit life. Additionally, and to be frank, I think the thesis regarding law and Jesus' attitudes toward law represents either a very naive reading of texts or an anachronistic twisting of the Scriptures in order to take a swipe at those who support or write about c 603, or canon law more generally. I doubt I am the only one writing about c 603. 

It sounds to me like the author you cited is used to reading Scripture in a somewhat fundamentalist way, but whether that is true or not, there are some things that must be corrected. First, Jesus gave the Church the power to bind and to loose. In part that could (and over the centuries has implied) the authority to make laws to govern both the Church as a whole and individual segments of the Church. Second, Jesus never treated law per se as hypocritical. He was harsh with the Scribes and Pharisees who opposed him (not all did), but he esteemed the Law itself as a gift of God; moreover, he kept it himself, though not in a slavish way which was careless of the way it tended toward and required greater fulfillment and transcendence. 

Just a few weeks ago we heard a Gospel in which Jesus cured a leper and told him to show himself to the priests so the Law might be fulfilled. The laws that isolated the leper were meant for the good of society in a world with no answer to contagions of all sorts. The law Jesus referenced in this reading served love because it allowed the leper to be reintegrated into the society his disease had isolated him from.  Even so, while Jesus recognized Law as a good, he also recognized that people could be hypocritical and also, that laws could be interpreted or formulated and implemented in ways which were oppressive and unjust --- the precise opposite of what the Law of God actually does. So, Jesus treated law as good, a Divine Gift, but he also demanded that law serve Love -- as it was meant to do.

While I am not a canonist and tend not to be much interested in canon law except for canon 603 and the other canons which pertain directly to my vocation (I am very interested in these and what people write about them!), my sense is that these specific canons and canon law more generally were codified to function as law serving love. I think the Church generally (though not unfailingly) does the same and requires law in order to serve love effectively. I write about canon 603 precisely so it can be better understood and implemented by dioceses in a way which serves love both for and in those persons called to solitary consecrated eremitical life and for those to whom they minister in the silence of solitude.

We cannot deny that the Church is, in part, an historical reality made up of historical elements including sinful people. Our God loved historical existence enough to create it, to call it good, and to become incarnate to dwell with his People. One day the Kingdom of God will be fulfilled "on earth as it is in heaven" and law will not be necessary, but until then, until we are all perfect rather than struggling to grow in perfection, church or canon law is a gift of God meant to and capable of serving Love. For some hermits it provides a needed "space" in which authentic eremitism as an ecclesial vocation may be lived in and for the benefit of a world that itself has little space for or understanding of hermits. We can thank God for it as well as for the Decalogue and law of all sorts!!!

On Canon 603 and Proliferating Laws on Eremitical Life

[[Dear Sister, I saw a video recently by a hermit who said the development of canonical standing was kind of humorous to her. After all, hermits are and always have been uncommon, unique individuals so that trying to apply laws to them seemed counterintuitive (my word, not hers!). The result, she seemed to be saying, was that there was a proliferation of laws, rules, and precedents correcting earlier laws and more and more trying to restrain and then correct errors. My question is about canon 603 in light of this video and the followup one which spoke of canon 603 being "manipulated". Is it an evolving thing and does it lead to more laws? Was it the result of past attempts to write laws for hermits? Did it correct abuses? Does law prevent you from being free as a hermit or from being an individual?]]

Thanks for your questions. There are other articles on similar questions so take a look at the topics to your right; check under the labels "canon 603 - history of" and "canon 603 and freedom". One article is entitled "On Herding Cats" which responds to a humorous description by a hermit in Australia. In general no, there have not been many canon laws regarding hermits. Canon 603 is the single canon regarding eremitical life existing in the Church's universal law. Neither is it a redaction of earlier canon law (the 1917 Code) which never addressed eremitical life at all. Canon 603 is a new thing; promulgated in 1983 it represents the first time ever eremitical life has been recognized as a form of consecrated life in the entire Church. Of course, throughout the history of the church individual bishops have sponsored or supervised hermits in their own dioceses. Local laws and customs developed from place to place before hermits largely died out in the Western church. Canon 603 then, far from representing an instance of proliferating laws, represents a single canon governing solitary eremitical life in the universal church and replacing any existing and varying statutes in individual dioceses.

Canon 603 and a Putative Proliferation of Laws, Rules, Precedents, etc:

I have been personally mystified by references to and accusations of supposed proliferating laws and rules when these were mentioned in the past because there is simply no such thing. But recently I heard a comment by someone about this which gave me a clue to what the person who posts most about this was actually talking about. Apparently she has been referring to the various terms that must be defined and understood in order to actually understand canon 603, the nature of profession, initiation into the consecrated state, the nature of a legitimate superior, what canon 603 means by referring to a bishop as the hermit's director, the meaning of the word "status" in "canonical status", and other such things. Because there was ignorance about the technical meaning of terms this commentator seems to have mistakenly taken explanations as "proliferating laws, rules, precedents, etc." So, for instance, one might speak of consecrating oneself to God, but find that despite the common (mis)use of this phrase Vatican II was careful and clear to speak of dedicating oneself while it distinguished that from "consecration" which is always and only God's own work.

Similarly one might speak of "professing" private vows only to find that for the Church herself, the term profession more accurately refers to a public act of dedication which is received in the name of the church and initiates one into a new state of life. Private vows are not an act of profession. Likewise, pointing out that the term "status" and the "desire for canonical status" refer to "standing in law" and the "desire for such standing" and not to some sort of social prestige or prideful desire, is not a matter of creating new rules or precedents; it is simply a matter of clarifying the meaning of terms already well-understood in the Church itself and undergirding a meaningful reading of canon 603. Spelling out the theological contexts for terms, or the historical context of something like canon 603 does not mean one is creating rules or precedents though it well may point out when one has used terms inaccurately and been led to misunderstand the nature of the Church's theology of consecrated or eremitical life.

Canon 603, a Way of Addressing Abuses?

Canon 603 was not promulgated to fight abuses; it was created to address a significant deficiency in the Church's theology and codification of consecrated life and respond to the way the Holy Spirit was at work in the Church; namely, it was promulgated to establish and include solitary eremitical life as a form of that life. Remember, as noted above, solitary eremitical life had pretty much died out in the Western Church. Congregations like the Carthusians and Camaldolese kept eremitical life alive within a disciplined and nurturing context but solitary hermits had nothing like this unless their diocese set some rules or customs for them. At the same time the few lay hermits that existed were relatively invisible to everyone; a canon to initiate them into the consecrated state so that one could contend with abuses would have been absurd and counterproductive. (One does not call attention to hidden abuses that harm no one, create a canon to raise those committing abuses these to a public vocation, and then use more canons to exclude these hermits from the consecrated state!)

In any case, when more than a dozen monks in solemn vows for years discovered they were called to greater solitude in the 20C, their communities could not accommodate hermits in their midst; the monks were required to either give up on becoming hermits or leave their vows and monasteries, become secularized and live eremitical life in this new context. The Bishop who became their bishop protector intervened at Vatican II regarding the great gift eremitical life was to the Church and asked the Council to recognize these vocations in law. Eventually (@20 years later) canon 603 was the result of Bishop Remi De Roo's intervention.

Canon 603 and Freedom:

My own experience of canon 603 is that it creates freedom, specifically, the freedom to live as a hermit in the heart of the Church without concern for what folks in the world around me think of that or expect. The Church, in the persons of my bishop and others discerned this vocation with me and affirmed me in it by admitting me to public profession and consecration. I do not need to worry whether this is my vocation and am free to explore its boundaries and shape in whatever way the Spirit calls me to do. Canon 603 sets forth the central elements which must be lived if one is to be a hermit as the Church understands this vocation but one of these elements is a Rule which the hermit herself creates on the basis of her own experience of responding to the grace of God over time in the silence of solitude. This means canon 603 is a wonderful combination of non-negotiable elements and personal flexibility and responsiveness. Since I understand freedom as the power to be the one whom one is called to be even (and especially) in the midst of constraints, this combination corresponds to and nurtures genuine freedom and individuality in one called to c 603 eremitical life. (Meanwhile, the non-negotiable elements, mutual discernment, and life under authority protects against an individualism which is rampant in today's culture.)

One question that may have been implicit in your question about c 603 being an evolving thing is whether canon 603 itself will become more complicated or whether new canons will be added to the Code (or sections to the canon itself) to clarify questions which may be problematical. My sense is no hermit needs additional canons or sections of canons added to the Code. On the other hand we do want to see education of bishops and vicars re the distinction between lone pious individuals and hermits along with accounts of what kind of formation and experience has been essential for those who have been professed for some time and which were necessary for these hermits' success under c. 603; similarly there should be some way to convey the kinds of time frames which are typically required for this vocation since these do not correspond to canon law for those in religious institutes.

Finally, one issue that comes up is the nature of a livable Rule and the time and experience it takes to actually write one that can be binding in law. I have recommended and continue to recommend writing several Rules over several stages of personal formation as a way of reflecting one's experience and stages of growth as one approaches profession; I recognize that such a project can guide assistance with formation and mutual discernment with one's diocese, but most dioceses know nothing of this. Still, the purpose of such a suggestion to dioceses is not to create more laws but rather to help dioceses ensure they are professing good candidates and also have a way to allow more candidates to participate in a formation and  mutual discernment processes which are 1) not onerous to the diocese, 2) is individualized and flexible for the hermit and, 3) is sufficiently informative for all involved in working with and evaluating the vocation at hand. When the candidate writes several Rules over time they pretty much guide their own formation, identify their own needs in this process, and give invaluable information to those who assist in formation and participate in a meaningful process of mutual ecclesial discernment.

Summary:

There has been no proliferation of laws, rules, or precedents with regard to Canon 603 except those precedents naturally resulting from the use of the canon to accommodate solitary eremitical vocations wisely. The explanation of technical terminology for those who are ignorant of such does not constitute the creation of new rules, laws, or precedents. Because one does not understand one is not initiated into the consecrated state by private vows, or that a person living eremitical life in the lay state is a lay hermit, this does not make explanations of such things "additional laws", made up terms, etc. Freedom is the power to be the persons we are called to be. There are always constraints in life. Canon 603 sets up necessary constraints as it empowers a more essential and edifying freedom to live eremitical life in a world which militates against it and authentic solitude in every way. Similarly it empowers individual eremitical life which is both traditional, countercultural, and flexible even as it militates against individualism.