Followup Questions on the Intimacy of Prayer and the Responsibility to Share the Fruit of One's Contemplative Experience



[[Dear Sister Laurel, are you saying that one must share the most intimate details of one's prayer with others? I think of prayer as very intimate. I don't think I must go into the details with the entire Church.]]

Thanks! Good question. No, I don't mean this. However, I do expect a lot of the details to be shared with one's spiritual director so the entire experience and all its implications can be discussed and submitted to a mutual process of discernment in which the emotional and sensible content (to whatever extent this exists) can be transformed into deeper personal understanding and genuinely ecclesial wisdom.

Even here the director's work is mainly to allow and assist the directee to reflect on the experience, to open her to letting it continue to live in her, and therefore to help her to live from it and draw conclusions about it to the extent it is authentic; it is not the job of the director necessarily to simply pronounce of the authenticity of the experience. Instead she works to enable the kind of patience, openness, and generosity that will allow such experiences to become sources of real wisdom. With you I completely agree that what happens in prayer is one of the most intimate experiences a person may have --- more intimate I would argue than sexual intercourse even (potentially the most intimate experience human beings usually know apart from prayer). I believe that sharing the details with people is something that will happen rarely and carefully. Here is one of the places where casting pearls before swine is a real concern, not because people are swine of course, but because they really may have no true sense just how holy and precious this piece of one's life actually is which can lead to "trampling it underfoot". Besides, there are simply some things we "hold close" and only share with those we know will understand from "inside" the experience.

Still, some degree of sharing is important, not because one wants folks to believe their prayer experiences are "special" or "beyond what others experience" (at best one is naive if one believes this), but because they can become a true source of wisdom when one reflects on them in this way. In my own posts on this blog, and in fact, in a reflection I did for my parish several years ago, I have referred to one really significant prayer experience several times. I have done that for several reasons: 1) because it is a living reality, not a static memory, which I touch back into regularly so that I may hear more profoundly that which I heard less so earlier; 2) so that new dimensions of revelation and understanding may be opened to me since God has not stopped speaking to me via this 30 year old prayer experience; 3) so that I can illustrate for others how it is we fulfill the definition of "experience" which Ruth Burrows rightly insists on --- especially the patience and generosity she refers to, and 4) so that it becomes clear that as private and intimate as an experience is, extraordinary (and those we mistakenly think are not so extraordinary) experiences of prayer are a gift to the whole community.

To open such an experience to others is also to help short circuit any tendency to elitism or mere eccentricity while making sure the real prayer experience is the ecclesial reality it is meant to be. Everyone in the Church should be encouraged to reflect in a general way on the prayer experiences not only of their own lives, but those of others that may differ. This encourages an openness to allowing God to work in one's own life in ways one may never have entertained before, not least because one thought it was only open to "specialists" or religious, for instance. It is also helpful and perhaps natural to any life in which prayer is truly central -- whether that be the life of a mom with children, of a businessman negotiating the complexities of a contemplative approach to his difficult professional environment, a hermit in her hermitage, or the Church as a whole. While the immediate experience I spoke of earlier was my own, beginning with my work with my director, that can --- and, I believe, ought to --- become a source of communal reflection and discernment which eventually leads to real wisdom for the whole Church but certainly for the contemplative's local Church. After all it is a witness to the way the Holy Spirit is working in the midst of the community --- and the way She DESIRES to work in every life therein even if the sensible "furnishings" of the experiences involved differ from person to person.

Let me reiterate a bit and clarify what I am saying here. I do not mean to say that the larger church will ever know of the details of my own prayer experience(s) themselves; those may be known only to my director or to a small and select group of friends. To the degree communicating the ineffable is even possible this could even occur in a group spiritual direction or parish prayer-group setting, for instance. At the same time, as I write this, I am clearer than ever that even these yet-unshared details could eventually be shared more largely to the extent they reveal the ineffable more than they obscure it, and to the extent it is truly reverent and prudent to do so. What remains true is that in any case the more general dynamics of my experience and the way these call me to grow in holiness --- the way this experience shapes an eremitical spirituality, the way I grow in understanding as I continue to tap into it, the wisdom it has for the faith community at large, what it teaches about the nature and place of (contemplative) prayer in every person's life and the life of the Church herself, what it says about the love and mercy of God and the way God truly delights in each of us, how it changed and continues to change me as a person, etc., --- are all matters that should be grist for greater ecclesial sharing and reflection.

For me personally this is another dimension of the silence of solitude being a communal or dialogical reality. It is part of being a representative of a living eremitical tradition. While the hermitage allows me an essentially hidden life geared to meeting God alone, and while my prayer is deeply intimate and private, the hermitage is also a quasi public as well as a formally and essentially ecclesial reality. It exists in the name of the Church and the life within it (in particular the prayer, penance, lectio, and study that so informs it) is a gift to that same Church especially to the extent she is a praying Church!

I suspect that this is another of those reasons we find hermits negotiating the tensions between their hidden lives and their public (ecclesial) roles through writing more often than not. Of course it is also true that contemplative prayer needs the checks and balances of a praying community with a long history of saints and genuine contemplatives and mystics if we are to avoid the problems associated with false and merely narcissistic "mystical" experiences, but generally the reason the contemplative takes part in the Church's own conversation in these matters is because she prays as part of the praying church and contributes to its life and wisdom in doing so. While sharing and reflecting together on experiences may lead to the discernment that some of these are inauthentic and disedifying, the more important reason for doing so is to allow those that are authentic to truly BE edifying to the whole faith community. This, I believe, is part of the responsibility of sharing in God's gift of contemplation.

Dimensions of the Ecclesial Nature of the C 603 Vocation

[[Dear Sister, I too am grateful for what you have written recently about the ecclesial and normative nature of the vocation of diocesan hermits. I was one of those who thought the emphasis on law was sort of pharisaical and I wondered why it was really necessary. Like the person who thought the Holy Spirit could just "raise up" such vocations and that canon law was unnecessary, I thought the same thing. After all you have said yourself that some dioceses tell those interested in pursuing profession under canon 603 to "just go live in solitude; it is all one needs." I guess even the institutional church can think this way! I wonder if some dioceses really believe canon 603 adds nothing at all to this vocation or is unnecessary? Aren't most of the people dealing with vocations canonists?? 

This leads me to two questions. First, do all dioceses recognize the importance of the ecclesial nature of this vocation? And second, when you speak of the ecclesial nature of the c. 603 vocation it seems to mean several different things. For sure it means more than just "of the church', right? I understand it means that the vocation is discerned by both the Church and the hermit. I also understand it means the vocation is normative. Can you describe all the things you mean by the term ecclesial?]]

Yes, sure. Let me start with the second question first. Over the course of the last few years I have described the ecclesial nature of the vocation to diocesan eremitical life in the following ways including those two primary ones you mentioned. All of them have to do, as you say, with the profound ways the vocation is "of (and for) the Church":

Dimensions of the Ecclesial Nature of the C 603 Vocation:

1) The vocation is formally and legitimately established and lived in the name of the Church. Hermits who are publicly professed and consecrated are Catholic hermits in the proper sense of that term. We also call them diocesan hermits, c 603 hermits, canonical hermits, etc. While the hermit does not "speak" on behalf of the Church she is commissioned to live her own eremitical life in the name of the Church.

2) The vocation is mutually discerned. A person does not assume it on her own nor the rights and obligations associated with it. It, along with these rights and obligations, is entrusted to her by the Church on behalf of the Church's very life as well as on behalf of the living eremitical tradition; she embraces this ecclesial trust as a part of what it means to respond to God's own call.

3) This call is mediated by the Church. Both the individual’s profession and their consecration by God are mediated by the Church through c 603 in the hands of the diocesan Bishop. Moreover through legitimate superiors this call continues to be mediated to the hermit by the Church just as the hermit's response to this call is a continuing reality mediated to and through canonical relationships and structures.

4) Canon 603 is normative for eremitical life in the Church. While not all hermits are canonical, c 603.1 describes the essence of the eremitical life as the Church herself understands and esteems it. What is generally true is that all hermits in the church measure and mature in their lives according to the central elements of this canon whether they are established in law or not. In other words the first part of the canon especially is the norm by which both canonical and non-canonical hermits shape their lives according to an ecclesial vision of eremitical life. The c 603 hermit, however, is bound publicly and legally to live a life which is consistent with this ecclesially normative vision of the solitary eremitical life "for the praise of God and the salvation of the world".

5) C 603 life constitutes a dimension of the Church’s own holiness.

6) The c 603 vocation is a public one with public rights and obligations. It implies necessary expectations on the part of the whole Church for the one professed accordingly.

7) The vocation is charismatic in the truest sense; it is a gift of the Holy Spirit to the Church and world mediated as already noted.

8) The hermitage itself represents, as the hermit herself does, an “ecclesiola” in the language of St Peter Damian. It is an extension of the Church in prayer or worship and an expression of the same. Elements supporting this understanding include allowing the reserved Eucharist which is an ecclesial act commissioned by the Church. Communion services are extensions of the Church’s public worship as is the Liturgy of the Hours.

9) The canon 603 hermit and the Church in the person of the local Bishop are charged with protecting and nurturing not only the hermit’s individual vocation but the solitary eremitical vocation itself. Public commitment establishes and expresses this mutual responsibility. Both bishop and hermit are responsible for a living eremitical tradition whose roots began in the OT, was epitomized in Jesus' own life of kenosis (of which his 40 days in the desert is a paradigm), and continued with the Desert Fathers and Mothers, medieval anchorites, and others.

10) The lives of canon 603 hermits are themselves a ministry of the Church. While hermits pray, more importantly they ARE embodiments of prayer, and in this way represent a significant incarnation of the Church’s own faith. It is no overstatement to say that hermits exist at the heart of the Church; within the silent life of God where faith is the lifeblood and prayer the very heartbeat of the Church, hermits represent a significant instance of the Church at prayer.

11) This vocation represents a stable ecclesial and consecrated state of life. It participates in and depends upon those governing and supporting relationships established publicly in law through profession and consecration.

Do all dioceses recognize and appreciate the nature and significance of this vocation as ecclesial?

I think the answer, unfortunately, has to be no, they don't seem to. It seems to me that to say a vocation is both ecclesial and normative is to ascribe a very significant and particular kind of value to it. But some dioceses, or at least some personnel within these dioceses, seem not to esteem eremitical life at all. Partly this is a function of not understanding it or the gift it is; sometimes this stems, understandably,  from associating it with stereotypes based on kernels of truth found throughout the history of eremitical life. Here, conceiving of the vocation in terms of eccentricity, individualism, misanthropy or anti-social tendencies, a desire to go one's own way in the Church (whether as a progressive or as a traditionalist) prevent these folks from esteeming the vocation appropriately.  Partly too, I think, for some this has to do with esteeming active ministry over the contemplative life.

In all these cases, to  1) move beyond misconceptions, biases, or over-generalizations and 2) take the added step of esteeming the vocation as an ecclesial one which is a gift of the Holy Spirit mediated in and by the Church is just too big for these dioceses to accomplish. Still, it is necessary if canon 603 is to truly function as it is meant to within the Church. One of the most significant reasons for writing about the ecclesial nature of the vocation is because it is critical that dioceses (and those seeking admission to profession!) understand this vocation as a gift of the Holy Spirit to the Church and world. One of the reasons for treating c 603 as an essential piece of legislation and writing about its normative character from within the vocation itself is precisely so dioceses and the people that constitute them can come to recognize a vocation which is not only charismatic but contrasts sharply in every way with the common stereotypes and distortions of authentic eremitical life.

What does it mean to say a vocation is normative, canonical, or ecclesial? What does it matter?

[[Dear Sister Laurel, when you say that a hermit with public vows has embraced a "normative (canonical)" and ecclesial vocation do you mean that all other hermits measure their lives according to these people? What does it mean to call a vocation ecclesial? Why does it matter? Is this important to the person in the pew? Also, if you live your life "in the name of the Church" does this mean that when you speak out here you do so on behalf of the Church or as some sort of official spokesperson?]]

I have written about these topics a lot -- though not so much recently --- so I really encourage you to look them up in the topics or labels list at the bottom of this post as well as to the right. In any case this answer will reprise a lot of what those posts already contain. (The need to repeat this kind of thing as questions occur is one of the deficiencies of a blog format.) Still, your questions are also a little different than what I have answered in the past, especially in wondering about what it means to say a vocation is an ecclesial one or what it means to say "in the name of the Church" so I am glad to look at these things again. That is especially true when some question the need for canonical standing with regard to eremitical life --- as one person wrote to me yesterday morning.

Normative Vocations:

When I say that a hermit has embraced a normative (canonical) vocation through public profession I mean that her vocation is governed and measured by the canon defining her life. In my case and the case of other diocesan hermits it is mainly canon 603. While one hopes that anyone professed accordingly lives her life in an exemplary way it is first of all the life described by the canon, and so, the canon itself which is normative; that is, the canon tells us what the Church herself understands, establishes, and codifies as "eremitical life" for the benefit of her own life and the salvation of all. A person admitted to a public commitment to live under this canon has committed to living this specific understanding of the eremitical life and is publicly responsible for doing so in recognizable, fruitful, and faithful ways. She does so  in order that the life and holiness of the Church may be augmented and may serve to witness to others in terms of eremitism itself. You might say that a diocesan hermit is responsible for enfleshing or incarnating this canon and the form of life it describes for the healing and inspiration of her local Church, the universal Church, and the world at large. Only in this sense does the hermit herself become "normative" of the eremitical life. (The diocesan hermit is so-called because she is publicly professed and consecrated by God in the hands of the diocesan Bishop and is bound to this specific diocese unless another Bishop agrees to receive her and supervise her vowed life in his diocese).

Canon 603 has a number of non-negotiable elements to it. It describes a vowed life (603.2 specifies a publicly vowed life) of stricter separation from the world, the silence of solitude, assiduous prayer and penance according to a Rule the hermit writes herself and which is lived FOR the salvation of the world. All of this is undertaken in law and under the supervision of the diocesan Bishop who is the hermit's legitimate superior (superior in law). In other words this c. 603 hermit lives a solitary eremitical life of poverty, chastity, and obedience according to the canonical specifications of the Catholic Church so that others might hear the Gospel of Christ in a particularly vivid way through her life of desert spirituality. She is not a misanthrope, a failure at life or relationships, nor is her solitary life a selfish or self-centered one. The requirement that this life be a loving one lived for the sake of others is no less significant than the requirements of assiduous prayer, stricter separation from the world, or the silence of solitude.

Because she does this in the heart of the Church and for others the canon stands between them and her as a kind of signpost and point of entry. It tells her fellow Catholics (and all others as well) what her life as a Catholic hermit is about (the term Catholic here implies one who is publicly and thus, normatively committed to this life; it specifically means a life lived in the name of the Church; in other words, it is a right (with commensurate responsibilities) granted BY THE CHURCH, not one which is self-adopted). The faithful can read the canon and question the hermit about what it means for her life; the canon gives the faithful in particular the right to specific expectations with regard to this hermit. This is not the case when one's commitment is private. Similarly it constantly summons the hermit to faithfulness to a specific and normative vision of eremitical life as the Catholic Church understands and codifies it. Both the hermit and the Church itself are mutually responsible for the faithful living out of this vocation. Both are publicly committed to this. If the hermit continues to allow her life to be shaped by God in the heart of the Church in this particular way and if her superiors work with her to ensure the same then this eremitical life will be truly edifying --- meaning it will build up the Church and the Kingdom of God.

Non-Canonical Hermits, authenticity vs counterfeits:

Many people live as hermits but not in a way which is normative and sometimes not even in a way the  Church would consider authentic. I have a friend whose brother lives in the Pacific Northwest in a small secluded cabin. He has lived there for at least thirty years that I know of. He is a hermit who lives a significant physical solitude, but he is not a hermit in the sense the Church uses the term. Further he is a Catholic but he is emphatically NOT a Catholic hermit and to think of him as one could be disedifying. If you look at other posts on this blog you will find the story of Tom Leppard an eccentric and curmudgeonly misanthrope who lived as a hermit on the Isle of Skye in significant physical solitude, deprivation, and psychological isolation for a number of years. Tom also fails to meet the criterion of those called "hermit" set forth by the Church. Recently a "hermit" in Maine was arrested for stealing. He was indeed a hermit in the common sense of the term, but he would have thought canon 603 the description of an entirely alien landscape and certainly could not have lived as a hermit in the name of the Church. These examples could easily be multiplied many times over. A quick search of the internet will uncover other equally eccentric and frankly alarming examples of counterfeit eremitical life.

Not all authentic hermits are canonical of course. Lay hermits who will always represent the lion's share of the eremitical population may well live most of the non-negotiable elements of canon 603 and do so in exemplary ways (I know several who are wonderful examples of eremitical life) but they live their commitments to this way of life privately, neither publicly called, publicly committed or commissioned, nor accepting the public rights, obligations, nor the expectations associated with canonical standing. This is not a deficiency but it is still a significant difference which those considering one form of eremitical life or another need to be aware of. The faithful in general also need to be aware of the differences here not least so their own expectations can be appropriate ones. While our private commitments should be serious and something we live with integrity, members of the Church have no real right to complain or question if they do not see signs that this is occurring in an exemplary way. In my own life, while members of the church will be concerned for me if I am having problems living my eremitical commitments with integrity, these concerns can actually be taken to my legitimate superiors with the justifiable expectation that the situation will be rectified in all necessary ways. Not so with private commitments.

Ecclesial vocations:

I think you may already see that a normative (canonical) vocation and an ecclesial vocation are closely related  even overlapping ideas. Still, we do mean one thing I have not yet explicitly mentioned here. An ecclesial vocation is one mediated to the person by the Church. One cannot claim such a vocation on one's own. Such vocations are mutually discerned. The person whose vocation is mutually discerned is then called forth from the midst of the assembly to respond publicly to this vocation and commit her life to it. Her vows are received in the name of the Church and the rights and obligations attached to this state are mediated to her as well (things like the right to be known as a diocesan or Catholic hermit, the right to wear a religious habit or prayer garment publicly, the right to use the title Sister (etc) along with all the obligations attached to these and the expectations associated with them, etc. are included here). The very state itself with all the graces attached are mediated by the Church. When I spoke above of the mutual responsibility of hermits and superiors for making sure the life is lived well I was also referring to the ecclesial nature of the vocation.

On the ground canonical standing also means that the Church has vetted these folks over some period of time and, as well as possible, found them sane, spiritually well-grounded, theologically sound, and committed to living this life for the sake of others. They are not seeking a sinecure nor a place to live a life of idleness. Again, they are not misanthropes, failures at life, eccentrics, or self-centered and self-pitying misfits. They understand the vocation, have significant positive reasons for pursuing it and are deemed to have been called by God through the ministry of God's Church to do so. They live disciplined lives of prayer and penance according to a Rule they have written.  The Rule by which they live their lives and the vows they have made have been approved by canonists and others to be sure they represent a healthy and sound version of vowed eremitical life which can truly serve as a witness to others. As a piece of this their lives and efforts are also supervised and supported as they meet regularly with a spiritual director and/or diocesan delegate as well as less frequently with their Bishop. In other words, an ecclesial vocation is one in which the person and the Church more generally --- especially through the agency of the local ordinary or other superiors --- are publicly and mutually committed in an effort to be faithful to this vocation which is a gift of the Holy Spirit.

Why Does this Matter? Is It Important to the Person in the Pew?


I hope you can see that all of this does matter to the person in the pew. In fact all of the requirements and vetting is done so that the Church as a whole is able to see and respond to the work of the Holy Spirit in her midst. The key word in all of this is CREDIBILITY. The Church understands the eremitical life as a great gift of the Holy Spirit but she also knows that it has become associated with all sorts of stereotypes and nutcases as well as authentic hermits. As I have noted, our world is fraught with individualism, narcissism, the aggrandizement of victim status, misanthropy and self-centeredness --- all of which have been confused with authentic eremitical life and the words "solitary" and (more problematically) "solitude". The silence of solitude has been confused with the silence of emptiness, lack, and personal deficiency whereas it is really the silence of communion and fullness. Canonical Hermits are specifically called to witness to the vast differences between a solitary life lived in communion with God and for the salvation of the world and these perversions , distortions, or counterfeit versions of authentic eremitical, and indeed, authentic human existence.

I believe that is terribly important to the rest of the assembly (ecclesia) and especially to anyone struggling to make sense of lives where they or others they love are now alone, feel their lives have ceased to have meaning because of loss (job, money, status), bereavement, or illness, etc. I believe it is the gift of the Holy Spirit to the Church and world peopled with the marginalized, prisoners, the poor, sick, and suffering who are in search of a peace the world cannot give. And of course, it is because I believe this vocation IS a gift of the Holy Spirit to Church and World that I am sensitive to its normative and public character. In other words, it is because this vocation is a gift of the Holy Spirit and is lived for the sake of others that emphasis on such things as normativeness, canonical standing, or ecclesiality are important. If the vocation meant nothing and was not a gift of the Spirit to the Church and world, if it was really nothing more than an expression of  a selfish or misanthropic individualism whether a relatively pious form or not, then indeed, why should we care about such things?!?! Why indeed, should we codify it, invest it with rights and obligations, or encourage others to seek it?

Living Eremitical Life in the Name of the Church

No, when I write here I do not do so as an official, a spokesperson for the Church. However I do write as one commissioned and one who does live diocesan eremitical life in her name. In other words I am responsible for being a solitary Catholic Hermit in the sense the Church uses that term. I and others like me are, that is, charged with representing a living eremitical tradition in the Church and we are, as noted above, publicly and legally bound to do that with faithfulness in a way which adds to the tradition (especially in its dialogue with contemporary culture I think) and to the holiness of the Church herself. Anyone claiming the title "Catholic Hermit" should be able to say the same or they are actually breaking faith with the Church herself. Because by education I am a theologian I am also called in a charismatic way to reflect on the vocation itself more systematically than many others living the life. Still, every diocesan hermit I know reflects on the life c 603 outlines precisely as part of living it with integrity. Moreover, almost all those I know regard the importance of working with their Bishops to ensure the health and beauty of this gift of the Spirit. All of this is a normal part of living the life in the name of the Church as "Catholic hermits."

(By the way, the Church is very careful about folks calling institutions, forms of life, etc "Catholic" and actually forbids this in law unless the right is granted by the appropriate authority.) You see to call oneself a Catholic priest, a Catholic Sister, a Catholic hermit, a Catholic lay person, etc, is another way of saying, "I have been publicly commissioned (publicly ordained, professed, and/or consecrated --- including baptismal consecration) to live this life in the name of the Church." It is another dimension of a normativity whose purpose is really a profoundly pastoral one. Canonical standing nurtures and governs the vocational gifts of the Holy Spirit to the entire Church;  it also helps prevent faithlessness, hypocrisy, and even outright fraud. After all, in a vocation as rare, little known, and unusual as authentic eremitical solitude, especially given the stereotypes that exist and the individualistic tendencies in our culture, it would not be hard for some to misrepresent the vocation or call themselves "Catholic Hermits" when they are really no such thing.

Eremitical Life: Ecclesiality vs Individualistic Devotional Acts

[[Dear Sister Laurel, in your post on reservation of Eucharist you used the term "ecclesial" with regard to an "ecclesial vocation" differently than I have heard you do in the past. You therefore also seemed to me to be saying that the reservation of Eucharist functioned ecclesially for canonical hermits and CV's and anti-ecclesially for anyone taking Eucharist home as part of an individualistic devotional act. Can you say more about these two aspects of your post? Thank you.]]

Really excellent points and question! I think you must be referring first of all to my comment that the Eucharist must never become detached or separated off from the communal event which gives it meaning and that CV's and canonical hermits are generally sufficiently cognizant of the "ecclesiality" of their vocation to be aware of this danger. Please see Reservation of Eucharist by Hermits. (In the rest of this post I will speak only of canonical hermits, not CV's.) I think you are correct that I have not spoken of "ecclesial vocations" in quite this sense before although I believe it has been implicit in what I have said in the past. It has also been more explicitly approached in posts on the increased institutionalization of the eremitical vocation, the theology of Peter Damian and the nature of the hermit as "ecclesiola", and so forth. It is probably St Peter Damian's theology that most influences me here. As I wrote before while quoting him:

[[. . . Hermits know him best for a few of his letters, but especially #28, "Dominus Vobiscum". Written to Leo of Sitria, letter #28 explores the relation of the hermit to the whole church and speaks of a solitary as an ecclesiola, or little church. Damian had been asked if it was proper to recite lines like "The Lord Be With you" when the hermit was the only one present at liturgy. The result was this letter which explains how the church is wholly present in all of her members, both together and individually. He writes:

The Church of Christ is united in all her parts by the bond of love, so that she is both one in many members and mystically whole in each member. And so we see that the entire universal Church is correctly called the one and only bride of Christ, while each chosen soul, by virtue of the sacramental mysteries, is considered fully the Church. . . .From all the aforementioned it is clear that, because the whole Church can be found in one individual person and the Church itself is called a virgin, Holy Church is both one in all its members and complete in each of them. It is truly simple among many through the unity of faith and multiple in each individual through the bond of love and various charismatic gifts, because all are from one and all are one.

 . . . Because of this unity Damian notes that he sees no harm in a hermit alone in cell saying things which are said by the gathered Church. In this reflection Damian establishes the communal nature of the solitary vocation and forever condemns the notion that hermits are isolated persons.. . .]]

What this leads to is the notion that the hermit's hermitage or cell is an extension of the gathered Church and that whatever the hermit does there is meant to be this as well whether that is prayer or penance or work or even recreation. Mealtimes are meant to be reminders of Eucharist and are eaten prayerfully and with God and all those grounded in God. Everything that one does is meant to be prayed and that means it is meant to be empowered by God and undertaken mindfully in God's presence and for God's purposes.

It is a very challenging vocation in this sense and this is one of the reasons I wrote that mediocrity is the greatest danger to the hermit. In this context mediocrity means more specifically compartmentalizing one's life so that SOME things are prayed and other things are not; some things are specifically ecclesial (extensions of the reality of the gathered church) and other things are not and sometimes are, regrettably, even meant to be a respite from ecclesiality.  When I think about my vocation in this sense, a sense that corresponds to "praying always" or "being God's own prayer" I am also aware of how short of this goal and call I routinely fall. When I wrote that mediocrity is the greatest danger to the hermit or spoke of that in the podcast I did for A Nun's Life I was approaching this idea but hadn't really arrived yet. What I knew deep down was there was an all or nothing quality about eremitical life and for that reason mediocrity or "half-heartedness" (and here I mean the giving of only part of myself and praying only parts of my life) was an ever-present danger.


 In any case I also wrote here once that Abp Vigneron commented during the homily for my perpetual eremitical profession that I was "giving my home over to" this call and that it was only later that I realized how exactly right that was. The hermitage is literally an extension of my parish and diocesan (and universal!) church, as Peter Damian would have put it, an ecclesiola or "little church." It is not a place to be individualistic (though it IS a place to be truly individual with and in God) and when individualism creeps into things both the hermitage and my life ceases to be what it is meant to be. For this reason the reservation of the Eucharist here is undertaken  as a commissioned and ecclesial act and it is one that symbolizes (and challenges me to realize in every action and moment) the difference between a private home and a hermitage. It calls for a constant meditation on what it means to live in the Eucharistic presence but especially NOT as an instance of privatistic or individualistic devotion.  For this reason also you are exactly right when you say that reservation of Eucharist here is an ecclesial act rather than an anti-ecclesial act where one takes Eucharist home with them without being commissioned or even permitted to do so.

I have only just begun to explore this sense of ecclesiality in a conscious way, but I can see that it defines my sense of ecclesial vocation in ways I had not even imagined.  I have written a lot here in the past about ecclesial vocations partly because my first experience of appreciation for that concept changed everything for me. It was one of those earth-shaking insights I finally "got". When I write about canonical rights and obligations, canonical standing, or the relationships which obtain from these, I am trying (and not entirely succeeding myself) to go beyond what some perceive as legalism and point to this deeper reality of "ecclesiality". This is so because canon law points to this deeper ecclesial reality and is meant to protect and nurture it. Probably this is also a piece of why I get so irritated when some lay hermits disparage the place of canonical standing or law as one of merely "formal approval," "technicalities",  or even outright "legalism". They seem not to have a clue how it is canons (which are related to the Latin regula or Rule and serve as norms or measures of actions) actually function here or the way canon law serves to foster ecclesiality. Given the tension between individuality and individualism in eremitical life today (and in society as a whole!) I am freshly convinced of the providential nature of canon 603 and the role of Bp Remi De Roo in intervening at Vatican II as he did.

I do hope that this response is sort of helpful. I suspect (not least because of all the tangents I have been tempted to pursue in answering your question) that I will be writing about this topic in one way and another for a long time to come.

Feast of St Peter Damian

Today is the feast of the Camaldolese Saint, Cardinal, and Doctor of the Church, St Peter Damian. Peter Damian is generally best known for his role in the Gregorian Reform. He fought Simony and worked tirelessly for the welfare of the church as a whole. Hermits know him best for a few of his letters, but especially #28, "Dominus Vobiscum". Written to Leo of Sitria, letter #28 explores the relation of the hermit to the whole church and speaks of a solitary as an ecclesiola, or little church. Damian had been asked if it was proper to recite lines like "The Lord Be With you" when the hermit was the only one present at liturgy. The result was this letter which explains how the church is wholly present in all of her members, both together and individually. He writes:

[[The Church of Christ is united in all her parts by the bond of love, so that she is both one in many members and mystically whole in each member. And so we see that the entire universal Church is correctly called the one and only bride of Christ, while each chosen soul, by virtue of the sacramental mysteries, is considered fully the Church. . . .From all the aforementioned it is clear that, because the whole Church can be found in one individual person and the Church itself is called a virgin, Holy Church is both one in all its members and complete in each of them. It is truly simple among many through the unity of faith and multiple in each individual through the bond of love and various charismatic gifts, because all are from one and all are one.]]

Because of this unity Damian notes that he sees no harm in a hermit alone in cell saying things which are said by the gathered Church. In this reflection Damian establishes the communal nature of the solitary vocation and forever condemns the notion that hermits are isolated persons. In the latter part of the letter Damian praises the eremitical life and writes an extended encomium on the nature of the cell. The images he uses are numerous and diverse; they clearly reflect extended time spent in solitude and his own awareness of all the ways the hermitage or cell have functioned in his own life and those of other hermits. Furnace, kiln, battlefield, storehouse, workshop, arena of spiritual combat, fort and defensive edifice, [place assisting the] death of vices and kindling of virtues, Jacob's ladder, golden road, etc --- all are touched on here.