On the Question of Civic Activism and Eremitical Solitude

[[Sister Laurel, I wondered how it is you encourage civic activism if you are living solitude. How can you be engaged in this if you are called to be a hermit? The two things just seem to me to be incompatible and I wonder what you say to others who feel called to solitude but not to be engaged in the concerns of our country or the world around them?]]

Thanks very much for these questions. From something I read recently, I know that hermits and solitaries are asking the same questions. Some want to withdraw into solitude and not be engaged with the larger world or the politics of this country. Some likely feel differently, and more as I do. So let me tell you how I approach the issue. There are two main and interrelated pieces to my thinking. The first is the way I regard and think about my responsibility to citizenship in this country. The second is the commitment I have made to God and to God's Church and world to live in and towards the silence of solitude under c 603. Both of these, as you can see, involve significant commitments and sets of obligations.

I am a citizen of the United States. The freedom I have to practice my faith, to live as I am called by God, to be able to do so in relative security, and to pursue my prayer life, writing, limited teaching of Scripture, etc., are all due to rights the Constitution of the United States has granted me. I fulfill the responsibilities of a United States citizen, including paying taxes, voting, staying informed about current events and issues, and speaking out when I believe it is right to do so in good conscience. I sign petitions, write postcards (sometimes), and very occasionally, I will blog about something that seems really critical to me. I don't consider myself an activist, but neither do I take my citizenship for granted. In recent politics, some issues are very concerning to me and I will definitely speak out on those, not least, the gutting of the rule of law (which includes the way immigrants are being treated and the President's tendency to authoritarianism), moves that endanger religious freedom (like gutting the Johnson Amendment, setting up a US President as an "anointed leader", or creating an office for religion in the White House and fostering so-called "Christian" Nationalism on the way to some form of  "theocracy"). As a Catholic Christian, I am beholden to this nation for extending the rights it does to me, and I extend my gratitude by exercising those rights intelligently and faithfully.

The second set of commitments is related to the fact that the Church called me to profession and consecration as a solitary hermit under c 603. My vocation is an ecclesial one, not only because it originates in the patrimony of the Church and her eremitical tradition, but because it makes me responsible for contributing to the Church's own holiness and ministry. Thus, I try to live my vocation well and faithfully. The silence of solitude is a central element and can even be considered the charism of this vocation; I understand this element of the vocation -- including the ways it differs from most people's sense of what it means and requires of a hermit. Initially, what is especially surprising to some people is that the silence of solitude, coupled with stricter separation from the world, does not make the hermit a recluse. Moreover, it is not another name for isolation. Instead, it allows the hermit to be prudently and responsibly engaged with the larger world outside her hermitage, but (and this is really critical) without becoming enmeshed in it! In my experience, eremitical solitude is the redemption of isolation; it is also a form of freedom from enmeshment. As I understand it, eremitical solitude is a rare form of community. One lives it with God in the context of the local Church, precisely so one can live it for God's own glorification and for the sake of others' wholeness and holiness. (This includes, by the way, living our lives responsibly for the sake of the eremitical vocation itself; because it is a gift of God to the Church and larger world, hermits do what they can to ensure the gift continues to be available in the way it is needed.)

I recognize that I need greater and lesser degrees of reclusion at various points in my life, but even when I  am more fully reclusive, I depend upon others and do what I do for the sake of others, first God and God's Church, but also for this country, and the whole of God's creation. I am struck by the fact that the Church has only allowed two congregations to have recluses, the Camaldolese and the Carthusians. As I have noted before, the recluse depends mightily on his/her congregation, not only for material support, but for spiritual nourishment and more general fraternal and sororal understanding as well. For the non-recluse, for the more usual diocesan hermit, the dependence we have on those around us is at least as great. At the same time, while people may not understand how the hermit contributes to their own well-being or the well-being and holiness of the Church, the Church is clear about the matter, and it is something hermits take seriously. 

All of this (and I have not even mentioned the Church's teaching on social justice!) indicates a real, though often missed, interrelationship between the hermit and her Church, country, and larger world. Not least, it does so because the hermit's vows commit her to cherish all that is cherished by God. (This is an explicit obligation in my own vow formula, but I don't know any hermits who would reject it as part of their ecclesial obligation.) None of this requires that I become an activist in the sense many people mean that word, but it does mean that I must do what is appropriate to my own commitments to God, my country, and the Church. At this point in the United States' history, I see things that endanger the very freedom I have been granted to pursue my vocation faithfully. To neglect doing what I can within the legitimate (civil, canonical, and personal) constraints of my life to assure the continuing ability of every person to pursue their God-given vocation would be no less faithless and irresponsible than abandoning my prayer life and my engagement with Scripture or the Sacraments, for example. 

If I were to push this answer further, I would need to discuss the innumerable and consistent choices Jesus made for the Kingdom of God in the face of empire and culture, the way he asserted and allowed the revelation of God's sovereignty in everything he said and did, even though it got him crucified. After all, I am his disciple! I would need to discuss the Church's teaching on social justice, the Biblical admonitions to love our neighbor as ourselves, the call to make neighbors of the alien and friends of neighbors, and so forth. Eremitical solitude does not allow misanthropy or quietism. It is a commitment to love, first God and then all that God loves in the way God loves it. After all, eremitism is about a commitment to journey with God through the whole of one's life to greater and greater union with God. This is the essence of the Christian notion of authentic humanity. How can one do that while completely turning one's back on the very things God loves and is acting to love into wholeness? So, engagement, yes. Enmeshment, no. That's how I (begin to) think about these things.

What I say to other hermits (i.e., consecrated hermits with canonical vows, and thus, public ecclesial commitments that are binding in law and recognized in civil law as well) is to consider these points and act in good conscience. I cannot say that what I choose is the right thing for every hermit discerning what God is calling them to, but I can say that it is what God calls me to for several substantive reasons. Neither I nor other hermits can live our lives with integrity and compromise our eremitical vocations. At the same time, the meanings of the constitutive elements of the c 603 vocation are more flexible and often richer than stereotypes or common misconceptions allow for. For those hermits who are not bound by legitimate public (canonical) commitments beyond those of baptism (i.e., non-canonical or lay hermits), I would urge them to consider not just the points I have raised, but their baptismal promises, and, again, that they act in good conscience.

On Becoming the Hermit I am Called to Be

[[Sister Laurel, is it really possible for you to make the inner journey you speak of in terms of existential solitude while part of a parish, writing this blog, and doing spiritual direction? I wondered if the solitude lived by hermits can allow for such activity. Are you familiar with the idea that hermits should exist apart from the temporal world and the Church, and still be a model for them? I wondered what you thought of that idea.]]

Your questions at first struck me as difficult to respond to. That is because I am doing those things you are questioning and I am sharing about it here. So, why wouldn't I believe that these are all possible? What I write here is rooted in my own experience and my own reflection on and analysis of that experience, even when I don't share the details of all of that. Not every hermit will write about this journey, or analyze and reflect on it in the same way, but every authentic hermit will make this inner journey with and into God, different as it may look from one of us to the next. I came to eremitical life with a theological background, what had grown to be an interest in "chronic illness as vocation", and a personal background that made the exploration of existential solitude particularly meaningful, especially if it witnesses to the richness of eremitical life beyond the common and narrow stereotypes that still plague the vocation through the agency of antisocial loners and misanthropes. 

Guided by Stereotypes:

While a lot may have changed since the publication of Canon 603, I have the sense that most folks today are still guided by stereotypes in their understanding of this vocation. (I am not referring to you here, I don't know you at all!) Some have a knee-jerk reaction to anything that does not comport with those stereotypes, and reject such hermits out of hand without even giving c 603 life a hearing. But eremitical life has never been so univocal as that, and in every age and culture, eremites have been pioneers witnessing to the significance of the inner journey with, to, and for God's own sake in ways reflecting the diversity of these cultures and ages and the infinite potential and richness of a life lived in and from God. Sometimes, instead of stereotypes, people judge the eremitical life from external characteristics alone: Does the person live strictly alone or in a colony of hermits (or even in a house with one other person)? If in a colony or in a house with anyone else, then some say they can't really be considered hermits. Do they wear habits or not? If so, then they can't be considered hermits because they are not living lives "hidden from the eyes of men". Do they remain anonymous? If not, then again, they are not really hermits. How about their dwelling and church activity? If they live in a quiet apartment or are an integral part of their parish community of faith, and do not reside in a lonely place in the desert apart from a parish community, then they can't really be hermits, etc. Both solitude and an eremitical life of the "silence of solitude" are much richer, more diverse, and much more significant for every person than most narrow stereotypical understandings or those measured merely in terms of externals allow for.

Of course, all eremitical lives reveal commonalities and some elements are sine qua non if one wants to live an eremitical life authentically. I once described these as the ridges and whorls making up any fingerprint, despite the meaningful differences from one print to the next. Canon 603 lists these constitutive ridges and whorls as follows: stricter separation from the world, the silence of solitude, assiduous prayer and penance, profession of the evangelical counsels, a personal Rule of Life written by the hermit herself, all lived for the sake of the salvation of others and under the supervision of the diocesan Bishop. Each of us diocesan hermits lives ever more deeply into these elements, and we come to know by paying attention to the Holy Spirit that each one provides a doorway into a world wider and richer than anything we could have imagined.

Surprised by the Real Vocation:

For instance, when I was first reading about eremitical solitude, I could not have guessed that in its aloneness with God, it was a unique and rare form of community, nor could I have guessed it had to do with the redemption of isolation and alienation rather than their glorification or canonization! Similarly, I could not have imagined that the term "the world" refers not simply to the larger world outside the hermitage door, but instead,  to that which is resistant to Christ, though especially and primarily, that reality within one's own heart that represents the most pernicious and overlooked instance of this "world". Neither could I have suspected that parish life would present me with innumerable instances of instruction in learning to love and be loved by others as Christ loved --- all critical to someone presuming to live a genuinely solitary contemplative life! Finally, I could not have even begun to suspect that my own brokenness would provide the fertile ground for a flowering of God's love in a way that allowed me to journey into the shadow of death and despair and find there the source of all hope, wholeness, and holiness. It was in this journey that hiddenness, stricter separation from the world, and the silence of solitude all came together as c 603, I believe, well understands. Underlying all of this, I could not have seen that the theology I did (both undergraduate, graduate, and post graduate), prepared me incredibly well for the paradox, not only of the Christ Event that stands at the heart of my faith, but of the eremitical life itself, where solitude means a profound engagement with God on behalf of others and entails a careful engagement with others on God's behalf. 

Learning to be the Hermit I am Called to be:

When I began living this life, I had certain ideas about what being a hermit meant, just as you have. There were tensions between those beliefs and the ways I felt called by God to be true to myself and to God. What was ironic was that moving more deeply into eremitical life was made possible within and through those tensions. For instance, I thought solitude meant living apart from a parish community. Over time, however, I discovered that the time I spent engaging with others as part of and on behalf of parish life, also drew me more deeply into my solitary life with God. I chose to teach Scripture to a parish community (and to some who join us from outside it), and in the process found that my time in solitude was more and more fruitfully centered in Scripture. My prayer was richer, the inner work I undertook in spiritual direction was even better supported, and my life with others was both appropriately limited and more intimate and loving. 

Also important was the reading I did, and the people I had conversations with on eremitical life. Beyond this, I continued working with my director, and in all of this, the question of whether I was still called to be a hermit was at least implicit. We explored the tensions I experienced, discerned how I could be true to myself and faithful to God and this vocation, and time and again, what became freshly clear was that I was following my path to and with God and could trust that. As my inner journey became deeper, sometimes more demanding, and ever more fruitful, the truth of my call was reaffirmed many times over, and this inner journey became clearly identified with the vocation's hiddenness. (Because my vocation is also a public one (one of those tensions I mentioned), I rejected superficial definitions of hiddenness associated with anonymity.) Discernment was ongoing; nothing about the way I live this vocation went unexamined, and was examined again whenever circumstances changed, or tensions occurred or increased. Eventually, what became entirely clear to me was something I had glimpsed early on, namely, I am a hermit embodying a life defined by c 603; so long as I live my life with integrity and faithfulness to God, I will remain a hermit.

Same Ridges and Whorls, Unique Fingerprints: 

This does not mean anything goes, of course, nor does it mean that I myself am the measure of the meaning of the constitutive elements of c 603. It means I must continue discerning what is right for me and, along with the Church, my sense of this ecclesial vocation according to the way God calls me to wholeness and holiness. I have done that since 1983 and will continue to do so in all of the ways that are helpful and necessary. Absolutely, I will need to let go of preconceived and possibly anachronistic notions of what constitutes eremitical life, and I will continue to revise the way I live the normative elements as circumstances and maturation in my inner life necessitates. Again, the constitutive elements of c 603 are not words with a single, fairly superficial meaning, but instead are doorways into rich, multi-layered realms the hermit explores as part of her commitment to God and to God's Church, and, in fact, to God's entire creation in eremitical life.

Every hermit I know lives this life at least somewhat differently from every other hermit. Yes, there are the same ridges and whorls, the same constitutive elements as those made normative in c 603, but the way each of us embodies these ridges and whorls, our unique eremitical fingerprints themselves, will differ one from another. The activities you ask about help empower and give shape to my solitary exploration of C 603 in God. Should any one of them begin to detract or distract me from this journey, then I will let go of it.

Living in the World Without Being of the World:

I have to say your question about living apart from the temporal world does not make sense to me. I am temporal, that is, I live in space and time. I am an embodied, historical being. That is what it means to be human. Yes, I am also empowered by the Holy Spirit to transcend space and time in some ways, but I am neither atemporal nor ahistorical, nor can I be. One dimension of my vocation is to allow God's will to be Emmanuel (God With us) to be realized ever more fully in and through my life. Another overlapping dimension of my vocation is to allow God to make me into someone who is prepared to be wholly united with God in a "new heaven and a new earth". A third dimension of my vocation is to assist others in committing to and living from and with that same God, His Gospel, and the New Creation, of which Jesus is the firstfruits (1Cor 15:23). Hermits embody the truth of Jesus' charge to every Christian to be in the world but not of it. I am committed to that goal, but I cannot do it by abandoning my own historical (spatio-temporal) nature. Indeed, given the importance of the Incarnation in revealing both God's unconditional, inexhaustible love and the fullest truth of humanity, and given my own place as a sharer in that mission of Jesus, how would I even begin to do that? 

Matter or materiality is not contrary to life in God. We believe in bodily resurrection and bodily assumption. We believe that in ways known only to God, embodied reality (whatever that looks like!) has a place in the very life of God because of Jesus' death, resurrection, and ascension. We recognize that when Paul speaks of being a spiritual being or a fleshly being, he is speaking of the dimension of reality that defines us so that being spiritual means the whole person under the power of the Holy Spirit, while being fleshly means the whole person under the power of sin. In either case, we are speaking of being an embodied person. One of the miraculous witnesses of the Eucharist is to the way Jesus, as risen Christ, is wholly and gloriously present in, and at the same time, wholly transcends mere bread and wine. Sometimes I wonder if this is a foretaste not just of heaven, but of the way a glorified reality will ultimately be comprised. After all, when we speak of our ultimate goal, it is of life in and with God, which will also be embodied. The Scriptures remind us that we look forward to a new heaven and earth in which this exhaustive union involves the whole of creation, where the entirety is glorified. (cf, Isaiah 66:22; 65:17, Rev 21:1, 2 Peter 3:13)

On Hermits and Involvement in Politics

[[Dear Sister O'Neal, are hermits supposed to be involved in politics? You have posted several times on the current political situation, using the excuse of Christianity to do it. You even applauded that disrespectful Episcopal bishop who insulted President Trump. I am not a Trumper, and I am not a hermit either, but I don't believe hermits are supposed to be involved in the things of this world in the way you are, are they? Have you discussed this with your bishop or director?]]

Preliminary Definitions:

In responding to your questions, it is important to be on the same page with several elements of c 603. You need not agree with my usage, but you must at least understand it. The first is the term "the world". In John's Gospel, the term has several meanings, including 1) the entire cosmos, 2) God's good creation here on earth, and 3) that which is resistant to Christ or that promises meaning and salvation apart from God in Christ. When c 603 speaks of "stricter separation from the world," it means, first and foremost, stricter separation from that which is resistant to Christ. This will include some very real separation from even God's good creation (which is better dealt with, I think, in the canon's "silence of solitude"), but this is very much a secondary meaning. Stricter separation from the world means, first of all, that I am required to live a life focused on God in whatever way God is present and to deal with potential obstacles to that in ways appropriate to my education, experience, and vocation.

The second central element that is important to understand is that eremitical life is lived for the sake of the salvation of others.  It is not merely about becoming holy or getting oneself to heaven (were that actually the ultimate goal of Christian life, which it is not). That would be a blasphemous perversion of the vocation! Hermits live their lives 1) for God's own sake --- that is for the sake of God's will to be Emmanuel -- and 2) for the sake of those God loves and all God holds as precious. Hermits live their lives so that all may be reconciled to God in Christ and the Kingdom of God may be realized in fullness. While a large part of this will be reflected in and expressed as solitary and intercessory prayer, it will not be limited to these. God's Kingdom, the new heaven and new earth with the risen Christ as Lord or King, is something Christians work toward. As scripture tells us, it is an inaugurated and often counter-cultural reality that requires some degree of involvement by all Christians. My own involvement tends to be much more limited than that of most folks; it often takes the form of theological reflection, a bit of teaching, and spiritual direction. It does not allow blindness or complete disengagement from our world's struggle against evil because, after all, this precise kind of engagement (not enmeshment!!) is the will of God for every Christian.

A Life Rooted in the Scriptures:

Finally, my life is a life of prayer rooted in God and our Scriptures. Because of this, I pray these lines as part of the Magnificat every evening: [[. . . He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted the lowly . . .]] Clearly, Luke, and presumably Mary, the Mother of Jesus, were very much aware of the political and religious situations of the time. Clearly, they saw the way the sovereignty of God --- what we often call the Kingdom of God or of heaven --- countered the political and religious powers that thought they were sovereign and stood in God's place. Luke and the early Christians praised God for this, even though "a power perfected in (the) weakness" of a Crucified Christ accomplished this victory radically differently than they had expected. 

Similarly, as I noted in an earlier article, I have been reflecting on Jesus' encounter with Pilate as part of my way of keeping centered on Christ. What this raises immediately for me is the conflict between truth and untruth that these two persons represent. Jesus does this in the name of God. That is, he stands in the power and presence of the God who is truth, and in doing so, he confronts Pilate with the very incarnation of truth, both divine and human. Pilate stands in the name of the supposedly divine Caesar; he, therefore, represents the incarnation of untruth revealed in this-worldly human power and arrogance. 

I think we often tend to hear Pilate's question, "What is truth?" in an innocent or even irrelevant sense --- as though Pilate is inviting an intellectual debate or discussion on the nature of truth while Jesus is on trial for his very life. But Pilate poses this question in a sneering way. From the Gospel's perspective, the question is meant to be provocative and prompt us to ask, "What is going on here?" (or to respond, "What is truth? You're looking at it!). In no way is it innocent or irrelevant! Pilate's contemptuous question is profound and revelatory. It defines the essence of the confrontation between Pilate and Jesus. It demonstrates someone who holds power and is empty and dismissive of truth; he is, therefore, epitomized by this question. Pilate is someone who, when confronted with authentic humanity that thus trusts in the sovereignty of God, can only diminish Jesus' emphasis on the truth ("It is you who say it!") and act to destroy that humanity, even though he does so while ostensibly washing his hands of the matter!! (In our present situation, I can only say, "Let those who have ears to hear, hear this!!") In other words, Jesus IS the very embodiment of Truth confronting an embodiment of untruth and worldly power. I believe every authentic Christian is called to do the same in whatever way they can. This is what it means to proclaim the Gospel of Jesus Christ.

I am absolutely not called to become enmeshed in this world's politics, nor is any hermit. However, to the extent I live in communion with God, I am certainly called upon to proclaim the Gospel with my life and in any other way my talents and training allow. I would argue that my vocation as a hermit gives me the space and time to engage with God and the Scriptures in a way that demands I confront untruth, carelessness, inhumanity, and idolatry when I perceive it. Ordinarily, this does not involve politics in any granular way; today, however, we are looking at a crisis that threatens our entire democracy and perhaps authentic Christianity as well! It threatens millions of lives in this country and around the world. It endangers the ability to pursue authentic religious belief and morality in Christian discipleship and prevents us from following God wherever God summons us. 

Please note where the accent in what I am saying here falls! Check out the posts that caused you to write me as well. Reread them. In each and all of these pieces, my focus is not on politics per se or on countering untruth in some merely abstract way; rather, it is on proclaiming the Gospel of God in Christ so that its light shines concretely in the darkness and untruth of a world God is gradually recreating and transfiguring and will one day bring to fullness. I believe this serves the Church and the larger world and allows people to have hope despite great difficulty. It is precisely because I am a hermit and theologian whose life centers on God in Christ that, in the current situation, I don't believe I can do anything else.

Once Again: On Maintaining Hope in the Face of the Demonic

 In my last couple of posts, I wrote about maintaining hope and being those who already have a king and are not looking for another one. I want to reemphasize all that I said there and maybe push that a bit further here. I would especially like to sharpen my thoughts on what it means to be a hope-filled people of prayer and love with Christ as their King when our focus and attention is constantly drawn to Trump into a kind of mesmerism or fascination by the tragedy to democracy he represents.

When Trump was elected president this time, I promised myself I would not watch the news much. I heard a couple of other friends were attempting the same thing. As I wrote to my director last week, "That has pretty much gone by the wayside." I did not make this promise because I believed that hermits should be completely separated from all of that or insulated from the truth of this world and its needs. I don't believe that at all. It was that I remembered the way the news of Trump's blundering and self-centered (narcissistic) excesses and stupidities began to take over the last time Trump was elected, rather like a terrible accident makes it almost impossible to look anywhere else or remain sufficiently about my own life and ministry; I didn't want that to happen again. After all, my life has a very real focus and it is not Trump. In fact, my baptism and eremitic consecration, the canon that governs my life, my vows, my Rule of Life, my own conscience, and daily praxis, all tell me it must not be Trump!  

And yet, the unprecedented nature, quality, and degree of the chaos and destruction Trump/Musk is visiting upon our country and the world around us makes it almost impossible not to be sucked into focusing our gaze and energies on him. I believe this same tendency to lose our real focus, our life-giving and meaning-conferring focus is what makes hope so difficult to maintain at this time as well. So how do we hold these two competing foci together without relinquishing the real telos (intention and goal) of our lives? How do we keep ourselves from losing ourselves? Is there anything in Scripture or our Christian Tradition that can help us here? Several things come immediately to mind: 1) the story of Jesus' temptation in the desert, 2) Jesus' continuing ministry and teaching in the face of political and religious threats to his life, 3) canon 603's requirements of stricter separation from the world and assiduous prayer and penance, and 4) the desert Abbas' and Ammas' tradition of battle with demons as intrinsic to the spiritual life. I want to look at all of these over the next days, but for now I want to start with number 3.

Hermits are called to embrace a stricter separation from the world at the same time they embrace a life of assiduous prayer and penance. This dynamic can be misunderstood as implying we simply close the hermitage, convent, or monastery door on the entire world outside us. But "world" in the sense used by canon 603 means "that which is resistant to Christ" and can also be understood to mean "that which promises fulfillment apart from Christ."  At the same time, the hermit is called upon to be hospitable and to open her door to anyone who should come knocking in search of food, rest, a word (from God), or whatever the hermit can provide to ease their journey. This might look like a conflict, but really, it is a paradox. The hermit is one who offers hospitality to God in every way God can come to the hermit. This means first of all she lives a life of assiduous prayer and penance in the silence of solitude, and then too, a life open to anyone in whom God might dwell (and who might be served in their vocation to make that more real by the hermit's hospitality). Both pieces of eremitical life must be preserved by the hermit in a single focus on openness to the presence and sovereignty of God. After all, this is who she is!

As I look at this paradoxical set of values and responsibilities and the task of maintaining an appropriate focus, it reminds me very much of the way we must handle the situation in which we in the US find ourselves today. We cannot shut our doors and windows to the evil happening beyond our hermitage boundaries, but neither can we fling them open so wide that the hermitage ceases to be what it is, namely, a place where God is hosted and may also be found by others. In other words, we must maintain our focus on God and hospitality to God so that God might truly be Lord of this world and transform it with (his) presence. If we can retain this focus, so too can we look evil full in the face and make decisions on what more we are called to do. But what does this mean? How do we do this?

In my life, it means to pray both directly before and after I watch the news. What I have begun to do is to pray quietly before watching the news and read and meditate on Gospel stories afterward. (So far, favorites include the story of the Good Samaritan and Christ's temptation in the desert. I will move on to others as these cease to nourish and strengthen me so much (one story I am sure I will be spending time with is Jesus' trial before Pilate and the conversation he held with Pilate there!). The idea is not to cede President Trump much real estate in my head or heart so that I don't become a kind of satellite of his narcissism; it is to maintain my focus on Christ, and on all those who are suffering in light of the current political situation the US finds themselves in and whom I might serve. In a very real way, it helps ensure I do not lose myself or my integrity to the soul-devouring emptiness and heartlessness we know as Donald Trump and those sycophants who cater to him. This praxis helps me to remain myself and strengthens my identity as imago Christi; in other words, it helps me to live to serve Jesus as Lord and King as the person I am called to be.

Some people will find their own focus and necessary praxis will differ from mine but their goal will largely be the same. A constitutional lawyer may make sure his/her attention is on the law, on statutes they have not paid attention to for some time and on working directly for the constitutional democracy that is currently endangered. A poet or musician will spend time writing and reading poetry, or listening to and playing music even more assiduously than they perhaps did in less chaotic times. All of us will try to be a positive presence contributing what we can for the sake of our world, especially those looking for a way to maintain hope. Again, the point is to not cede President Trump/Musk personal "real estate" in our minds and hearts as we entertain and are strengthened in the real values and relationships with those we are called to serve. This, I sincerely believe, is an instance of what c 603 calls "stricter separation from the world"!

For Christians, then, I believe the approach I suggest above will be helpful. We have one Lord and it is not Trump (or Trump/Musk)! We must be careful that Trump's vacuous heart does not suck us up into his orbit! Karl Barth once famously remarked that when he did theology he kept a newspaper on one corner of his desk and a Bible on the other. What I am suggesting is a variation on that. We must be informed. We must watch the news!! But we must first of all be persons of the Book, persons who live from and for the good news of Jesus Christ, persons for whom Jesus is the image of the humanity and lord of the Kingdom we are called to represent. As I said in my post on maintaining hope, we must be persons of prayer, both to help immunize us from and sensitize us to the evil we will meet and, of course, to inspire us to lovingly work for the good of all in the face of such evil and the suffering it brings.

_________________________________________________

Postscript: I use the term demonic rarely and cautiously; when I do, as in the title of this piece, it is usually in the sense that Paul Tillich used the term, namely, for the distortion of the sacred in the direction of evil or non-being. Human persons are sacred as is all of God's creation. When the telos (intention and goal) of that creation is raised to its highest potential, there we have the holy. When it is emptied of goodness and its potential (for life, truth, beauty, future, meaning, etc.) is otherwise distorted in the direction opposing its created or God-endowed nature, there we have the demonic. Any great gift of God can be perfected towards real holiness or distorted in the direction of the demonic. The same is certainly true of persons as a whole. When this happens, especially when it is accompanied by great power along with messianic trappings and delusions, we begin to see a reality some identify as antiChrist.

A Brief Look at Cornelius Wencel's Writing on Work

 Dear Sister Laurel, you have written about Fr Cornelius Wencel before, and you know and like his writing. I can't give you the entire quote or the context but are you aware of a text that includes, [[there is nothing more foreign to the hermit than the clownery of a glittery career, success and all these vulgar illusions that tempt the modern world]]? I was wondering what the context of that statement is since [a vlogger I watch] posted about him denigrating other vocations, the pursuit of success in any vocation, and essentially being elitist about eremitical life. Do you know the passage or it's larger context?

Interesting question. Yes, I recognize the passage and know the context. It is from the section on "Work", pp119-125. What you describe represents a significant misreading of this passage because Wencel is speaking about the misguided drive to power, prestige, fame, and wealth so typical of worldliness --- a position I believe most hermits truly agree with. To read it properly, it is especially important to quote the rest of the paragraph (cf paragraph below in italics) and its immediate textual context as well as outlining a bit more of the larger context in which this passage occurs. Here that is.

Not in order to achieve his own perfection does the hermit set out on his solitary voyage. On the contrary,  he considers his way and mission to be part of a great and common effort to change and renew the cultural and spiritual life of humanity. . . .The hermit strongly opposes misdirected work, which aspires only to achieve success, domination, prestige, and fame, and which can easily destroy other people's good.

There is nothing more foreign to the hermit than the clownery of a glittering career, success, and all those vulgar illusions that tempt the modern world. For the hermit, his work is one of elementary and daily activities, necessary for his own sanctification as well as for the sanctification of the world. It is not a mere object, money-maker, and article of trade, but it is rather a way of realizing his life's calling and approaching his life's fulfillment. Thus the hermit becomes a sign of protest against all the vulgar tendencies of modern civilization, which view work only in terms of productivity and money. Such a way of thinking, and consequently of acting, testifies to how much worldly affairs have degenerated and have gone far astray from what would have been a humanitarian and harmonious course of events.

If human work is to use human abilities and talents in a wise and proper way, and if it is going to build up the good of the person and society, it should be performed in an atmosphere of love. . .Only when we see work in such a manner can we get satisfaction, joy, and a sense of personal fulfillment from our activity. Work, when performed wisely and seen as an expression of human, love-motivated solidarity and service, turns out to be out to be a very concrete way of liberation. . . Cornelous Wencel, Er Cam, The Eremitic Life, pp 119-121 

In this section on work in eremitic life, Wencel is discussing not only the work hermits do but also why they do it. He wants to indicate the vast distinction between why a hermit works as s/he does as opposed to the reasons many folks in the world work and what motivates them. It is not that Wencel denies the importance of success, but he does recognize there are vulgar notions of success that are unworthy of human beings. We can see it today when billionaires act politically and in every other way possible to secure themselves and their own wealth and reputation at the expense of everyone else and thus, without appropriate concern for humanizing the world for everyone. When the rich and powerful act in this way as though the world is their playground flaunting their wealth, ambition, and self-centeredness, while disregarding the bodies of starved and otherwise impoverished children and the situations of the truly and desperately needy, I think it could rightly be described as vulgar clownery.

Work in the eremitical life is both much more modest and also more elevated in import, meaning, and motivation. We follow our daily routine, take on the projects our life opens to us for our own sanctification and the sanctification of the rest of God's creation, and work in this way for the whole of our lives. We trust that the modest work and efforts we put forth every day fit into God's plan for the whole of reality even when we have no real concrete sense of where this leads. When I was first consecrated (c 603) a journalist asked me what it meant for me to "be successful"; how did I measure success as a diocesan hermit? Her question surprised me, but I came to see it shouldn't have. "Success" is a significant norm in our culture; eremitical life is hard to place within usual notions of what it means to be successful. I answered in terms of personal integrity and faithfulness. At the end of each day could I say I had lived this life humbly, faithfully, in a way that was true to myself and God's call? This is still the definition of success I would use in answering the question today, almost 20 years later. It is not the definition of success "the world" glorifies. 

We, hermits, are not about building the world's largest real estate empire, getting our pictures on the cover of Forbes or Fortune 500, gilding our living accommodations in gold and marble, dressing in designer clothes, or measuring success in terms of status, power, or material wealth. I believe Cornelius Wencel is correct when he refers to all of this in terms of glittering. . .vulgar illusions. These things are misguided. They are rooted in a falseness promising an ultimate happiness and satisfaction they can never provide; they cannot humanize or sanctify us. Instead, they demean and empty us of authentic humanity; they divide rather than unify and ensure the ongoing suffering of the least and the lost while adding even more persons to these ranks every day. They are precisely antithetical to what it means to be concerned with theosis or working towards the Kingdom of God.

 Eremitical life (cf c 603) embraces and is partly defined in terms of "stricter separation from the world". In the passage you quoted, Wencel is talking about "the world" with which eremitical life (and all genuine Christian life) is in conflict. It is "the world" with no room at all for the Evangelical Counsels or Jesus' Sermon on the Mount with its Beatitudes. The plutocrats and kleptocrats of this "world" tend to laugh or scoff at such Christian values and vision. They ridicule those who embrace religious poverty, chastity, and obedience to image Christ and serve others. These are some of the folks Wencel has in mind when he draws two very different notions of success and work, the eremitical or radically Christian and the "worldly". In speaking as he does of hermits, Wencel also underscores that our work is rooted in concern for the world outside the hermitage. We do what we do for God's sake and the sake of all that is precious to God. 

I hope this is helpful.

On the Beauty and Depth of c 603 (Reprise)

[[Sister Laurel, I wondered why you write about canon 603 now, so many years after you have been professed. It sounds to me like you believe it is important to hermits even after they have been consecrated. I realize that the canon describes what is necessary to be admitted to canonical standing, and I get you might want to be writing for those interested in becoming diocesan hermits, but is there something more to it than that? Why concern yourself with the law once you're admitted under a law? I wondered if you could explain that. . . .]]

Good to hear from you; it has been a while!! Interesting observations and questions!  Yes, I continue to write about canon 603 for one particular reason; namely, as I have come to perceive it, it is not merely a canon allowing for admission to profession and consecration (as historically and ecclesially important as this is); instead, the canon prescribes a profound and often unimagined way of life constituted by the central elements named therein. Many mistakenly treat these elements as though their meaning is obvious and easily understood and lived. For instance, poverty, chastity, and obedience seem clear enough. So do "Stricter separation from the world", "assiduous prayer and penance" and "the silence of solitude". That one is required to write a Rule of life may seem a requirement anyone can easily accomplish, and dioceses routinely send folks off to do this without instructions or assistance -- fully expecting they will be able to succeed at the task, but this is not so easy really. 

Beneath the words of the canon in this element and in all the others, however, there are worlds the hermit is called to (and will need to) explore, embrace, and embody if they are to truly be a canon 603 hermit. The canon supplies, in significant ways, the windows to these worlds. Because I petitioned to be admitted to profession under this canon and because the Church professed, consecrated, and commissioned me to do so, I am living and exploring this particular eremitical life; gradually I have come to know or at least glimpse the depths of the life prescribed by the canon --- even when I have not lived into them as fully as I am yet called to. 

 As a corollary, in some ways, I have come to know the depths of the canon itself. I write about canon 603 now 14 [now 17] years after perpetual profession and consecration because, from within this life, I continue to see new things in the canon --- things Diocesan bishops and Vicars for Religious (who often know very little about such a life or canon 603 itself) need to see, things candidates need to have a sense of as they approach mutual discernment and formation in this call, and things those professed under canon 603 are also committed to exploring. Especially, I continue to write about canon 603 because, from within this life, I have always perceived a beauty about it and the way it blends non-negotiable elements with the freedom and flexibility of a solitary life lived for the sake of others in response to the Holy Spirit. It both demands and allows for profound eremitical experience before profession and it both calls for and empowers even greater depth and breadth in living this life thereafter. You see, it is not just the single elements of the canon nor their apparently "obvious" meanings that are important -- though of course, they are crucial. It is what is implicit and profound in them and in the fabric they weave together that is also critical to appreciating canon 603. 

This kind of appreciation is important not just for the hermit herself, but also for dioceses seeking to use the canon appropriately and for canonists whose tendency is to want to add additional requirements and legislative elements to the canon before admitting anyone to profession. Canonists tend also to look at c 603 simply in terms of its legal dimensions, particularly seizing on (or sussing out) legal loopholes rather than reflecting on the vocation itself, [as happened in the Diocese of Lexington this last Pentecost. (2024)] More and more I have come to see that these added elements are unnecessary, not only because eremitical life itself doesn't need them, but because canon 603 itself does not. Of course, in coming to appreciate the beauty I referred to above, and the surprising adequacy or sufficiency of the canon, one must be open to seeing there what is more than superficial or even more than significantly explicit. One must be able to see the implicit depths and Mystery below the surface.

 Let me give you an example. The canon requires the solitary hermit to write her own Rule. However, it doesn't explicitly define the nature of the Rule and whether it will function as law, Gospel, law and Gospel (or Gospel and law); will it be primarily or wholly a list of do's and don'ts, limitations and permissions, or will it provide a vision of the life the hermit is committing to live with whatever that requires? Nor does c 603 explicitly require that it be a liveable Rule which may only come to be after the hermit has written at least several drafts. And yet both of these, rooted in the hermit's lived experience and long reflection, must be understood as called for by canon 603. Another example is the central element, "stricter separation from the world." What does it really mean? What does it call for from the hermit? I have written a lot about this element of the canon over the past decade and more, so I won't repeat all that here, but where in the canon does it speak of freedom from enmeshment with falsity, freedom for truth and honest engagement with and on behalf of God's good creation? These words are never used and yet, these are part, perhaps even the heart of what this element of ''stricter separation'' refers to.

Nor is it just a matter of getting under the superficial or common usage of the terms involved. One needs to begin to see the way they are related to one another and help in the weaving of a single reality. Both of the elements just noted, the requirement that the hermit write her own Rule and stricter separation from the world, demand the hermit engage in a process of growth and maturation in Christ specifically as a canon 603 or diocesan hermit. Moreover, the canon provides a vision of consecrated solitary eremitical life in the Church. Each element contributes to this vision, including those in both 603.1 and 603.2. At the same time, in service to the incarnation of this vision in an individual's life, canon 603 provides the means for a process of discernment and formation, both initial and ongoing, even though this process is not explicit in the text of the canon. 

The requirement that a hermit writes a liveable Rule confronts everyone participating in the process with the need for adequate discernment and formation. But how is this achieved? Do we need more canons? Must we borrow from canonical norms established (wisely and appropriately) for other and less individual forms of religious life? Again, I find c 603 beautiful and perhaps surprising in its sufficiency here: what is implicit in the requirement that the hermit write her own Rule is the fact that an adequate process of discernment and formation can be structured according to the hermit's growing abilities and capacities to write a liveable Rule of life that is true to canon 603's vision of solitary eremitical life.  Writing a liveable Rule of Life is not simply one element of the canon among others; it is the culmination of a process of reflection, prayer, study, and personal growth in Christ (and thus, in all the other elements of the canon) it itself guides and crystalizes. 

A hermit engaging in the writing of a liveable Rule will require accompaniment and assistance (a very small formation team, for instance). Still, the process envisioned here can be relatively simple and effective in guiding the diocese working with a candidate for profession. Certainly, it is respectful of the freedom required by both the hermit and the Holy Spirit in shaping and deepening this specific vocation. Best, it grows organically from (or is implicit in) the requirements of canon 603 itself.

To return more directly to your questions. Canon 603 is certainly a norm by which the Church recognizes, governs and thus perpetuates the vocations of solitary consecrated hermits. It is associated with canonical (legal) rights and obligations which bind the hermit. It defines the nature of the diocesan hermit's life and so, provides the central elements that mark this definition. It is here, however, that c 603 becomes something more than most canons because it is associated with a vision of the solitary eremitical life and a vision is not only about what is seen, but about the underlying mystery that grounds, inspires, and is to be manifested in the lives of those living under this canon. 

I believe that the authors of c 603 wrote something rich, perhaps richer than they knew. Canon 603 is a window opening onto Mystery; the mystery of eremitical life, of God and the way human beings are verified (made true) in communion with God, the mystery of the way even the most isolated life can be redeemed in solitude, and the mystery of the way even human and Divine solitude always imply community. Because all of this and more is true --- because canon 603 is not a once-used-now-essentially-irrelevant law (unless of course, one transgresses it!) but something far more that opens onto the Divine, I continue to reflect on, pray with, and write about c 603.

A Few Thoughts on Custody of the Eyes (reprise)

[[Hello Sister Laurel, Thank you for putting up the piece about the new movie. Custody of the eyes is not a phrase we hear much about today. When I looked it up I found a reference to "10 reasons men should always practice custody of the eyes" and some forum posts talking about avoiding lust, but why would cloistered nuns be practicing custody of the eyes so much to name a film about it? I mean is it really that central to life in a cloister? What am I missing?]]

Hi there and thanks for the questions. I agree that custody of the eyes is kind of an old-fashioned term and not one we use or, for that matter, practice much today, but in a congregation such as the Poor Clares or the Trappistines, for instance, it is a significant value which has a good deal less to do with avoiding lustful feelings and more with protecting the privacy, and more, the silence of solitude of one's Sisters and of the house more generally. Interestingly, custody of the eyes is meant to be combined with a genuine sensitivity to the needs of one's Sisters (or others more generally); for instance, one is expected to be aware if someone needs something at table and offer it, or to do something similar in work situations with tools and materials being used, so custody of the eyes does not mean closing oneself off to others, cultivating general unawareness, isolation, or anything similar. I think custody understood in this more balanced way is one of those values we ought all to cultivate as appropriate to our own states of life. It seems to me in some ways it is a vital practice our own technological and media-driven world really needs.

In last Friday's Gospel lection we heard the Matthean observation that the eye is the lamp of the body. In Matthew a good eye is a generous one; a bad or evil eye is the opposite. Additionally, one of the meanings of Matt's observation is that what we look on changes us and can be a source of light or (increasing) darkness. This can occur in many ways. We read classic works of literature or contemporary books that enlighten and shape us. We do the same with art and media of all sorts. Unfortunately, this may involve "literature" which demeans the human person, or it may involve visual input that does not even pretend to be art --- and rightly so. More commonly for most of us, it involves commercials or TV programs which objectify us, make a parody of and trivialize our lives even as they presume to tell us who we are, what we desire, and need, what we ought to value, buy, otherwise spend resources on, and so forth. Custody of the eyes in this kind of thing means allowing God to shape us and show us who we are and what we really need. It means refusing to allow others to define us or our own hearts especially. Custody of the eyes is a necessary element in being our (and God's!) own persons.

On the other hand, what we look on, that is, what we choose to look on and the way in which we do so speaks about our hearts; that is, it reflects either the light or the darknesses of our own hearts. Here is where generosity or its opposite become critical. We see this when we look on another person and judge them on the basis of appearances, or otherwise jump to conclusions on the basis of past hurts; but we also see it when we allow our compassion to perceive a person as God's own precious one who is really very like us, when we look with awe at the beauty which surrounds us or find beauty in the simplest thing rather than with the vision of someone who is bored and jaded and incapable of being truly surprised, and so forth. Custody of the eyes has as much to do with truly allowing the eyes to be the lamp of the whole person as with simply avoiding lust or lasciviousness.

Custody of the eyes allows a person to attend to their own hearts without constantly being distracted by the activity and sights around them. Especially, as it does this, it assists us in becoming people who see things truly, that is, who see things as God sees them. Moreover, it provides space and the gift of privacy for others with whom one lives; especially it provides for the communion we call "the silence of solitude" in which they too are seeking to dwell so that they too may be persons who see as God sees. Custody of the eyes intends our living with focus; it fosters the containment and denial of the incessant voice of curiosity and even prurience that has been intensified with the computer and social media environment and assists in following through on a project without getting distracted. (N.B., even the monastic cowl or cuculla ("hood") helps us maintain custody of the eyes and appropriate focus.) Thus, I think, the practice of custody of the eyes is rooted in a true reverence for others and for ourselves even as it helps create an environment where others may experience the same.

In a cloister or a lavra, for instance, silence does not cut us off from others or the demands of love. It is not a neutral reality but one that is carefully cultivated and allowed to flourish in love for the others who are also seeking God just as we are. It enfolds us each and joins us together in a supremely respectful embrace which is deeper than any word. It is a gift we offer one another. Custody of the eyes serves similarly and seems to me to be a piece of the monastic and eremitical values of stricter separation from the world and the silence of solitude especially. It too is ordered toward loving others and providing the gifts of space and privacy in which they may seek and commune with God while at the same time making sure they are profoundly supported in this.

Followup Questions on the DICLSAL Resources Text: Questions re One's Relationship with Bishop, Church, and World

[[Hi Sister, thanks for your last answer to my questions. When the DICLSAL resources text asks about one's relationship with the Bishop, Church and world, what are they talking about?]]

Thanks for your followup. I can only guess here based on my own experience and what I look for in myself and other c 603 hermits or candidates. Since the vocation is one lived for the praise of God and the salvation of the world, one's motivations must be those of love, both for God and for the world God created. Yes, one is seeking union with God in one's own life, but one does this so that God might be glorified (revealed) and the world might meet, embrace, and be embraced by a God whose love is truly unconditional. This element of c 603 introduces some tension into the life of the c 603 hermit, as does the public nature of the c 603 vocation. That tension exists between one's attention on the self and one's attention to the needs of others because both apparently contradictory focuses are present in the canon. 

The tension is resolved over time, however, precisely as one's motivations shift from a selfish quest for union with God to a concern with seeking this for God's own sake and for the sake of the world to whom one's life in solitude will actually witness. In other words, the resolution of this tension of eremitical life occurs within one's own heart as one grows in compassion. This growth involves a dying to self (including a blind or selfish focus on union with God!) so that one's entire life is lived for the sake of the other, first God, and then all that God holds precious. What I would guess formators look for is the presence of this tension --- and therefore, a certain amount of suffering by the candidate as, to some extent, they are pulled in one way and another until their hearts are enlarged sufficiently to experience the resolution of the tension causing the struggle; this resolution occurs in an encompassing compassion rooted in one's trust of God and the effectiveness of God's will in all of this.

There are certain attitudes, however, which will militate against the growth needed. For instance, a sense that the world is not precious to God, that it is not essentially sacramental, that it is "merely temporal" and is to be absolutely contrasted with a spiritual realm and spiritual approach to reality as well as that it will one day be entirely left behind for heaven, will not allow the hermit to progress toward the resolution already mentioned. Dualism will not work and is not called for by c 603. Instead, the hermit must trust that one day God will be all in all, and that the world, even in its distortion from truth, is to be loved into fullness or wholeness, not despised as simply antithetical to God. 

In approaching the requirements of c 603, the term "world" is used in two senses: 1) the world God has created, loves dearly, and wills to be an intimate and pervasive part of, and 2) the world as that which is resistant to Christ or that some choose to trust in for fulfillment apart from God. The hermit must be able to "balance" stricter separation from the world (sense #2) with love for the world as God's good creation (sense #1). Beginning hermits will experience and demonstrate greater tension and even some struggle in their lives in this regard while those who are more experienced will have come to a more or less paradoxical resolution of this tension embracing both senses of the term in what hermits know to be a solitude of deep relatedness and relationship. I believe DICLSAL is recognizing this fact as well as calling attention to the attitudes toward "the world" which will never lead to an appropriate resolution --or to what c 603 calls the silence of solitude. 

Regarding one's attitude toward the local bishop, again I can only guess. Certainly, one must be ready and able to make a vow of obedience to the bishop as one's legitimate superior. At the same time, one needs to be able to accept the delegated authority of those who assist the bishop to truly supervise the hermit's life and growth. These may be other bishops, priests, or religious women and men, including mentors drawn from c 603, with expertise in formation and contemplative or monastic and eremitical life. If, after profession/consecration one finds one has a (new) bishop who does not honor the c 603 vocation in the diocese, one must be able to patiently and humbly engage in living the life in ways that educate the new bishop. One may or may not succeed in this, but that is of less moment than simply and faithfully living solitary eremitical life with the grace of God and the help of Directors one has accompanying one. On the other hand, one may find that a (new or old) bishop understands contemplative life better than one does oneself. When this happens, it is a complete joy because at these times the degree of sharing is correlatively deeper and more enriching, and because the contact may spill over in a more direct benefit to the local church itself.

I suppose, then, that I am thinking the question about one's view of one's relationship with one's bishop, is meant to uncover attitudes of the heart once again. Does one accept authority well, can one balance that with the personal initiative and dependence on God alone necessary to live solitary eremitical life healthily? Is one open to contributing to the life of the Church through this relationship? If so, does one demonstrate openness to growing in one's understanding of and commitment to religious obedience in all the ways the diocese may need this to be embraced? Is one open to learning about ecclesial vocations and becoming more and more representative of such a calling or is one relatively closed to this learning? Does one have the humility necessary to embrace religious obedience healthily while rejecting a servile or obsequious devotion and dependence, or not? Can one teach effectively and humbly as well as learn from the bishop? Is one open to true discernment throughout one's ongoing formation as a hermit, particularly as one's legitimate superior (and his delegates) calls for and empowers this, and even when he does not?

Finally, regarding the Church, does the hermit or hermit candidate understand herself as embracing a vocation not just at the heart of the church, but a commitment to become a living incarnation of that heart? Is she deeply committed to the Church and her life in this world, and does she understand c 603 eremitical life as the way the Church normatively recognizes the hermit life truly lived in the heart of the Church? (By this I mean all three forms of eremitical life, non-canonical, consecrated solitary, and consecrated semi-eremitical forms of the life.) Is she deeply engaged in the Church's sacramental life and is she committed to representing the Church's perception of the eremitical life, not her own conceptions? Does she recognize the place of the Holy Spirit in sanctifying the Church here and now and does she recognize her own role in this? Does she accept the paradoxical public and hidden nature of the consecrated (canonical) eremitical vocation she is called to live in the Name of the Church while trusting in the Spirit that enlarges the heart sufficiently to comfortably embrace both sides of the paradox? In other words, does the hermit understand herself as Peter Damian did, that is, as an ecclesiola, who, in Christ, lives deeply and intimately in the very heart of the Church and as the very heart of the Church, or does she see eremitical life differently than this?

Why isn't it Enough. . .?? On Stricter Separation from the World (Reprise from 2008)

I received the following question via email: [[How does one determine one is called to an eremitical vocation? Why isn't it enough to be uncomfortable with the world or to desire to avoid it, and to wish to retire to solitude? Is this at least a sign of a genuine eremitical vocation?]]

In order to answer this (I will need to answer the first part, the "how" question, separately), I want to first reprise what I wrote in an earlier post (cf., Post on January 14, 2008, The Unique Charism of the Diocesan Hermit) : [[One embraces eremitical silence, solitude, prayer, penance and greater separation from the world in order to spend one's life for others in this specific way. Whatever FIRST brings one to the desert (illness, loss, temperament, curiosity, a maturing need for the silence of solitude, etc) unless one learns to love God, oneself, and one's brothers and sisters genuinely and profoundly, and allows this to be the motivation for one's life, I don't think one has yet discerned, much less embraced, a call to diocesan (Canon 603) eremitism.

[[. . . let me say something here about the phrase "the world" in the above answers. Greater or stricter separation from the World implies physical separation, but not merely physical separation. Doesn't this conflict with what I said about the unique charism of the diocesan hermit? No, I don't think so. First of all, "the world" does NOT mean "the entire physical reality except for the hermitage or cell"! Instead, the term "the world" refers to those structures, realities, things, positions, values, etc which are antithetical to Christ and PROMISE FULFILLMENT or personal [dignity and] completion APART FROM GOD in Christ. Anything, including some forms of religion and piety can represent "the world" given this definition. "The world" tends to represent escape from self and God, and also escape from the deep demands and legitimate expectations others have a right to make of us as Christians. Given this understanding, some forms of "eremitism" may not represent so much greater separation from the world as they do unusually embodied capitulations to it. (Here is one of the places an individual can fool themselves and so, needs the assistance of the church to carry out an adequate and accurate discernment of a DIVINE vocation to eremitical life.)

reprise continues:

[[Not everything out in the physical world is "the World" hermits are called to greater separation from. Granted, physical separation from much of the physical world is an element of genuine solitude which makes discerning the difference easier. Still, I have seen non diocesan hermits who, in the name of "eremitical hiddenness" run from responsibilities, relationships, anything at all which could conceivably be called secular or even simply natural (as opposed to what is sometimes mistakenly called the supernatural). This is misguided, I believe, and is often more apt to point to the lack of an eremitical vocation at the present time than the presence of one.]]

The simple answer in light of what I have said before, then, is no, it is not nearly enough. We are speaking of a religious hermit --- one for whom the heart of her vocation is love, not only of God, but of all that God cherishes as well. I am interpreting your question to mean that avoidance of the world (in this case I mean the whole of reality outside the hermitage) is the dominating, even sole reason for embracing an eremitical life, that no other reason even comes close. Even if one finds oneself out of step with that world, determines she cannot fathom it, is misunderstood herself by it, and desires nothing more than to retreat from it, this is NOT the basis for an eremitical life, nor is it, all by itself, a sign of a genuine vocation. In fact, it is more likely a sign one is NOT called to such a vocation. This is especially true if one who is a novice to spirituality and eremitism takes one's sense of being out of step with the world, misunderstood by and unable to fathom it, as a sign one is radically different than it.

It is true because it neglects the simple fact that we are, each and all of us, part of the world, shaped and formed by it, and so, to greater and lesser extents, we carry it deeply in our own hearts, minds, and limbs. This is true whether one is speaking of the world as all of reality outside the hermitage, or "the world" in the strict monastic sense of "contemptus mundi" --- that which promises fulfillment apart from God. We carry the world within us in both senses, and of course, are called to love, transform and heal the world (in both senses) outside of the hermitage. In the negative or monastic sense of the term (that which promises fulfillment apart from God) we bring this to the hermitage in order to deal with it, to subject it to God's love and healing touch. We bring it to the hermitage not because we cannot understand it --- or it us, but because we understand it all too well and know that God's love is the only alternative to our own personal enmeshment in it. The dynamic you described is of a person running from this reality (and, in fact, from the whole of God's world), but the hermitage cannot be used to run FROM ONESELF, nor from God's good creation; it cannot be used as a place of escape but must instead be a place of confrontation and transformation, of love and healing.

To attempt to escape from the demands of the physical (spatio-temporal) world outside the "hermitage" is really to actually transform the "hermitage" into an outpost of what monasticism calls "the world." This is so because one of the signal qualities of "the world" and "worldliness" in the monastic sense is a refusal to face reality, which thus will also involve an inability to love it into wholeness. Therefore too, if the "hermitage" is merely or even mainly a refuge from all that one cannot face, understand, or deal adequately with, it has ceased to be a genuine hermitage in any Christian sense and instead is predicated on the very values of distraction, avoidance, escape, and inability to face forthrightly or love truly or deeply that which constitutes "the world". It is itself an instance of that very same world, an outpost of it and no true hermitage. To bring "the world" into the hermitage in this sense is far and away more dangerous and destructive than bringing in aspects of it openly and cautiously like TV, movies, news programs, computer, etc --- and we know how assiduously careful we must be about (and even generally resistant to) these latter inclusions!

There is a reason hermitages have been characterized as places of battle, as crucibles as well as oases of God's peace. Above all they are the places where, in the clear light of God's truth and love, one is asked to confront the demons one carries within oneself. Thomas Merton once wrote that the purpose of the hermitage was to allow a hermit to face the falseness, and distortions in oneself: "the first function of the hermitage is to relax and heal and to smooth out one's distortions and inhumanities." This is true, he says, because the mission of the solitary in the world is, "first the full recovery of man's natural and human measure." The hermit "reminds (others) of what is theirs to use if they can manage to extricate themselves from the web of myths and fixations which a highly artificial society has imposed on them." However, Merton knew all too well that the battle is waged inside the hermitage as well. One cannot witness to a world one refuses to understand as though one were really all that different from it. One cannot do so because one has not dealt with "the world" one carries deep within oneself, and which, in fact, one IS until one has been completely remade by God's love.

By the way, it is, of course, true that the hermit comes to love the solitude and silence of her hermitage, and she desires to be there, to go about her daily routine, to do all the small and large tasks and chores that come as part of the life there. A certain degree of discomfort with the world outside the hermitage will exist since she wants always to get back to the sacred space of silence and solitude which is her cell. However, and I cannot emphasize this enough, when she is outside the hermitage, she is completely capable of relating empathetically to others and so, understanding them and what drives them; she is able to delight in this world to the extent it is evidence of God's creativity and wonder, and to care deeply for it when it falls short of that glory. These people, places, and things are given her to love, to cherish in so far as they are God's own, and in so far as they possess the potential, no matter how yet-profoundly-unrealized, to mediate God's presence and love. This is a world the hermit knows to be very like herself in every way. Her vocation may be unique, but she is not. To the degree she is really a hermit she carries these persons, places, and things with her back to the hermitage to continue to love them, to pray for them, and also to let them love and shape her own life to the degree that is appropriate.

In NO WAY is the hermitage an escape from the world in this sense. It is the place from which the hermit lives to allow God's presence greater intensity and scope so that he might one day be "all in all" as the Pauline phrase goes. Again, this all gets back to what I said at the beginning: The basis for the eremitical life must be love; it cannot be escape. We are called to greater separation from the world only because love requires distance as well as closeness. But we embrace this separation in order that we may allow God's love full rein and scope, first in our own lives, and then, in the lives of all those others for whom we live.