Eremitical Life and the Security of Man-Made Laws (reprise)

 [[Dear Sister O'Neal, [one hermit] who has chosen to remain non-canonical (not under canon law) and has sometimes written canon 603 is a distortion of eremitical life wrote recently: "It is the animal instinct for some to want to rise above others, to rule the roost, so to speak--to take the prey from the claws of other beasts.  So, too, is often the human instinct to find a sense of security in laws made by humans.  Somehow it brings--falsely, though--a feeling that there are boundaries and structure that will provide stability and formulaic assurance for survival and success."

Do you find that most hermits feel the same way about canon 603 as this hermit seems to feel? You have said that the majority of hermits are not canonical so I was wondering if that is because they don't think living eremitical life under canon law is a valid way of doing this? I can see that a basic insecurity except in God could be desirable for hermits and that law and structure could provide the illusion of security and stability apart from God. I can also see that hermits need a freedom to respond to God in whatever way he comes to them so that laws and structures could be a problem. Is this what you find?]]

I think it is really important to understand that canonical hermits have not sought canonical standing in order to "rise above others" or to "rule the roost". We do so because we recognize that eremitical life is a significant vocation which the Church has recently (1983) affirmed as a gift of the Holy Spirit to the Church, and through the Church to the world at large. We recognize this vocation as part of the patrimony of the Church and believe the Church has a right and obligation to nurture and govern it. The way I tend to speak of this is in terms of the rubric "ecclesial vocation". That is, the vocation belongs to the Church before it belongs to me. Similarly it belongs to me only insofar as the Church mediates it to me and insofar as I belong to the Church and live for her --- for her Lord, her life, her People and her proclamation. Canonical hermits honor the way God works to call us to consecrated life in the Church. We know that in a vocation which can be mistaken for (or tragically devolve into!) an instance of individualism, selfishness, and isolation, this ecclesial context is absolutely critical for avoiding these antitheses to authentic eremitical life.

The insecurity of Eremitical Life:

At the same time, while canonical standing supplies an essential context for eremitical life it does not do away with the insecurity the life also involves. Remember that canonical hermits are not supported by the Church in any financial or material way. Solitary canonical hermits (those under canon 603) are self-supporting and are responsible for taking care of everything the eremitical life requires: residence, insurance, education and specialized training, formation, spiritual direction, library, appropriate work, food, clothing, transportation, retreat, etc. A diocese will make sure the hermit has all of these things in place and is capable of both living the life and supplying for her material needs before professing her, but generally speaking they will not supply these things themselves. (There are anecdotal accounts of occasional instances where a diocese will include a hermit on the diocesan insurance or supply temporary housing in a vacant convent, retreat house, etc, but these accounts are clear exceptions and the hermit remains generally responsible for supporting herself.)

While this does not mean most hermits lack the essentials needed to live (food, clothing, housing) they do have the same basic insecurities as any other person in the Church or world and they do so without claims to fame, material success, family, significant profession, or any of the other ways our world marks adulthood and security. Many hermits live on government assistance due to disability or associated poverty and this mistakenly marks them as failures, layabouts, moochers, and so forth by the majority of the world. The message the hermit proclaims with her life, however, is the message of a God who considers us each infinitely and uniquely precious despite our personal fragility and poverty. This God abides with us when every prop is kicked out; (he) alone loves us without condition and is capable of completing us.

There is additional though more nuanced insecurity in the prophetic quality of the vocation. Both the Church and the hermit risk a great deal in enabling this vocation to exist with canonical standing in the heart of the Church. This is because the Church recognizes the work of the Holy Spirit in the hermit's life and calls her to consecration which may also lead to a life capable of criticizing the institution, the hierarchy, etc,`(consider the lives of the Desert Abbas and Ammas here) --- precisely as a way of being faithful to vocation, the Church, and the Church's own mission. 

When the Church builds eremitical lives of solitude and prayer into her very heart she opens herself to conversion as well. (cf Ecclesiality as mutually conditioning) Sometimes this leads to apparent clashes (as it did when the faithfulness of women religious to their vocations and to the documents of Vatican II led to an investigation questioning the Sisters' faithfulness). The life of the Spirit is unsettling as well as being the source of life and peace. Generally speaking, the Church will respond in ways that allow the Spirit to summon her to new life and to the remaking of her heart and mind, but any time one is called to proclaim the Gospel with one's life --- especially in the name of the Church --- one is also called to live a kind of insecurity in terms of the world of power and institutional standing.

The most basic insecurity however is that one pins the entire meaning of her life on God and life with God. It is clear that most people need and are called to lives of social connection and service. While most hermits are not called to live without relationships, while those with ecclesial vocations must build in adequate relationships to nurture, guide, and supervise her life with God, and while the eremitical life is a life of service even when this looks very different than that of apostolic religious, it remains true that hermits forego more normal society and service and risk everything, including her own growth in wholeness and holiness, on the existence and nature of the God revealed in Jesus Christ and his desert existence. 

It is one thing to live a Christian existence in the midst of society with all that entails. That is a risk and challenge, of course, with its own very real insecurity: What if I'm wrong? What if God's existence is a delusion, a fiction? What if there was no resurrection and Jesus simply "stayed good and dead"? But to pin everything including normal relationships, one's own home and family, more usual profession and avenues for service, etc., on a God whose love sustains, nurtures, completes and makes us truly human in eremitical solitude seems to me to be a very great (though justified) risk attended by significant insecurity. (My experience is that canonical standing attenuates but does not obviate this insecurity because the Church as such discerns and validates this vocation and proclaims all it witnesses to. Any well-grounded eremitical tradition works in this way in the hermit's life.)

An Ordered and Disciplined Vocation:

While there is a necessary and desirable insecurity at the heart of every eremitical vocation which tends to "prove" the vocation and its dependence on God, there is also the undeniable fact that this remains an ordered and disciplined form of life. Remember that one of the essential elements defining the life is "stricter separation from the world" and this means boundaries are required. For that matter "the silence of solitude" requires very real limitations and boundaries which MUST be articulated clearly and written into the hermit's Rule if they are to be lived meaningfully and with integrity. The lay hermit you cited may believe man-made laws and structures have no place, create illusions of stability and so forth, but the simple fact is that without these kinds of things sinful human beings create chaos, slide into slackness and laxness and ease into a state of general deafness to the work and call of the Holy Spirit. The person who honors the presence of the Holy Spirit, for instance, and who wishes to remain open and responsive to her presence will do so through an ordered and disciplined life. I wrote about this before once when I said:

[[ I think that suggesting commitments and structure will get in the Holy Spirit's way (which, right or wrong, is what I do hear you saying) is analogous to someone saying, "Oh I don't need to practice the violin to play it, I'll just let the Holy Spirit teach me where my fingers should go (or any of the billion other things involved in playing this instrument)." "Maybe I'll play scales if the HS calls me to; maybe I'll tune the violin if the HS calls me to. You mean I can't do vibrato without practicing it slowly? Well, maybe I will just conclude it doesn't need to be part of MY playing and the HS is not calling me to it." What I am trying to say is that if someone wants to play the violin they must commit to certain fundamental praxis and the development of foundational skills; only in so far as they are accomplished at the instrument technically will they come to know how integral this discipline and these skills are to making music freely and passionately as the Holy Spirit impels. Otherwise the music will not soar. In fact there may be no music at all --- just a few notes strung together to the best of one's ability; the capacity for making music will be crippled by the lack of skill and technique. In other words, the Holy Spirit works in conjunction with and through  the discipline I am speaking of, not apart from it.]]

Why Most Hermits are Non-canonical:

I am not entirely sure why most hermits are not canonical hermits. However, it is my impression that only a very small minority percentage of non-Canonical hermits actually reject canonical standing because they believe they will not have the freedom to live authentic eremitical lives under canonical standing or because they would like to imitate the Desert Abbas and Ammas. . . .One credible example of the kind of rejection you ask about is that which turns up in the Episcopal Church and is well-represented by a canonical hermit like Maggie Ross is. While I don't personally agree precisely with Ms Ross in this matter, she cogently argues the importance of standing outside the institutional reality so that one can be a truly prophetic presence. (I agree completely with her insistence on being a prophetic presence and I emphatically agree on the marginality of the hermit, but I disagree that one can stand either essentially or completely outside the institution or be free of all legal and structural bonds.)

I will tell you what I have seen in a number of non-canonical hermits, however. First, most of these are self-described "hermits" and tend not to embody or otherwise meet the requirements of canon 603 in what they live. They may not live the silence of solitude nor lives of assiduous prayer and penance. They may not have embraced a desert spirituality but may merely be lone individuals --- sometimes misanthropic, sometimes not --- but generally still, they are not really hermits as the Church understands the term.  Some are married; some treat eremitical life as a part-time avocation; some live with their parents or others and have never known real solitude, much less "the silence of solitude". Many desire to be religious men or women but have not been able to be professed or consecrated in community. 

Today the term "hermit" is far more popular than the authentic lifestyle! This means that all kinds of things are being justified by the term hermit and many of them are actually antithetical to this vocation: individualism, narcissism, active or apostolic life lived by a solitary, etc. Some non-Canonical hermits have petitioned for canonical standing and been rejected; sometimes this is a personal matter, a determination they are not called to this life or are otherwise unsuitable while other times it is because the diocese they are petitioning is still hesitant to try or unclear on how to implement the canon in an effective and successful way. For instance, appropriate discernment, formation, etc are questions they take seriously and are still unclear about. (These are the kinds of questions some c 603 hermits can assist with.)

Summary:

The bottom line in all of this is that because the eremitical life centered on the relationship of the hermit and God alone is, paradoxically, not merely about the hermit and God alone, because, that is, it is a gift to the Church which can proclaim the Gospel and speak in a special way to the isolated, the alienated, and those from whom "all the props have been kicked out", because it is lived in the heart of the Church in a way which allows the Church to nurture, govern, and mediate it, because, that is, it is an ecclesial vocation which belongs to the Church before it belongs to any hermit, the vocation requires some church laws and structures including mediatory relationships (Bishop, delegate, Vicars) to assure it is what it is meant to be. 

If one believes one can support the idea of a vocation without law or structure by turning to Paul's writing on Law versus Gospel one has simply not understood Paul's theology or his esteem for both law and the Gospel. At the same time the person you cited seems not to have understood the importance of discerning, embracing, or representing ecclesial vocations if s/he truly believes the Church professes those who seek to " rise above others" or to "rule the roost." This is simply not the reason canonical hermits have chosen (or are admitted to) hidden lives lived in the heart of the Church or lives of marginality and essential insecurity in worldly terms.

On Eremitical Life and the Security of Man-Made Laws

[[Dear Sister O'Neal, A lay hermit who has chosen to remain non-canonical (not under canon law) and has sometimes written canon 603 is a distortion of eremitical life wrote recently: [[It is the animal instinct for some to want to rise above others, to rule the roost, so to speak--to take the prey from the claws of other beasts.  So, too, is often the human instinct to find a sense of security in laws made by humans.  Somehow it brings--falsely, though--a feeling that there are boundaries and structure that will provide stability and formulaic assurance for survival and success.]]

Do you find that most hermits feel the same way about canon 603 as this hermit seems to feel? You have said that the majority of hermits are not canonical so I was wondering if that is because they don't think living eremitical life under canon law is a valid way of doing this? I can see that a basic insecurity except in God could be desirable for hermits and that law and structure could provide the illusion of security and stability apart from God. I can also see that hermits need a freedom to respond to God in whatever way he comes to them so that laws and structures could be a problem. Is this what you find?]]

I think it is really important to understand that canonical hermits have not sought canonical standing in order to "rise above others" or to "rule the roost". We do so because we recognize that eremitical life is a significant vocation which the Church has recently (1983) affirmed as a gift of the Holy Spirit to the Church, and through the Church to the world at large. We recognize this vocation as part of the patrimony of the Church and believe the Church has a right and obligation to nurture and govern it. The way I tend to speak of this is in terms of the rubric "ecclesial vocation". That is, the vocation belongs to the Church before it belongs to me. Similarly it belongs to me only insofar as the Church mediates it to me and insofar as I belong to the Church and live for her --- for her Lord, her life, her People and her proclamation. Canonical hermits honor the way God works to call us to consecrated life in the Church. We know that in a vocation which can be mistaken for (or tragically devolve into!) an instance of individualism, selfishness, and isolation, this ecclesial context is absolutely critical for avoiding these antitheses to authentic eremitical life.

The insecurity of Eremitical Life:

At the same time, while canonical standing supplies an essential context for eremitical life it does not do away with the insecurity the life also involves. Remember that canonical hermits are not supported by the Church in any financial or material way. Solitary canonical hermits (those under canon 603) are self-supporting and are responsible for taking care of everything the eremitical life requires: residence, insurance, education and specialized training, formation, spiritual direction, library, appropriate work, food, clothing, transportation, retreat, etc. A diocese will make sure the hermit has all of these things in place and is capable of both living the life and supplying for her material needs before professing her, but generally speaking they will not supply these things themselves. (There are accounts of occasional instances where a diocese will include a hermit on the diocesan insurance or supply temporary housing in a vacant convent, retreat house, etc, but these accounts are clear exceptions and the hermit remains generally responsible for supporting herself.)

While this does not mean most hermits lack the essentials needed to live (food, clothing, housing) they do have the same basic insecurities as any other person in the Church or world and they do so without claims to fame, material success, family, significant profession, or any of the other ways our world marks adulthood and security. Many hermits live on government assistance due to disability or associated poverty and this mistakenly marks them as failures, layabouts, moochers, and so forth by the majority of the world. The message the hermit proclaims with her life, however, is the message of a God who considers us each infinitely and uniquely precious despite our personal fragility and poverty. This God abides with us when every prop is kicked out; (he) alone loves us without condition and is capable of completing us.

There is additional though more nuanced insecurity in the prophetic quality of the vocation. Both the Church and the hermit risk a great deal in enabling this vocation to exist with canonical standing in the heart of the Church. This is because the Church recognizes the work of the Holy Spirit in the hermit's life and calls her to consecration which may also lead to a life capable of criticizing the institution, the hierarchy, etc, --- precisely as a way of being faithful to vocation, the Church, and the Church's own mission. When the Church builds eremitical lives of solitude and prayer into her very heart she opens herself to conversion as well. Sometimes this leads to apparent clashes (as it did when the faithfulness of women religious to their vocations and to the documents of Vatican II led to an investigation questioning the Sisters' faithfulness). The life of the Spirit is unsettling as well as being the source of life and peace. Generally speaking the Church will respond in ways which allow the Spirit to summon her to new life and to the remaking of her heart and mind, but any time one is called to proclaim the Gospel with one's life --- especially in the name of the Church --- one is also called to live a kind of insecurity in terms of the world of power and institutional standing.

The most basic insecurity however is that one pins the entire meaning of her life on God and life with God. It is clear that most people need and are called to lives of social connection and service. While most hermits are not called to live without relationships, while those with ecclesial vocations must build in adequate relationships to nurture, guide, and supervise her life with God, and while the eremitical life is a life of service even when this looks very different than that of apostolic religious, it remains true that hermits forego more normal society and service and risk everything, including her own growth in wholeness and holiness, on the existence and nature of the God revealed in Jesus Christ and his desert existence. It is one thing to live Christian existence in the midst of society with all that entails. That is a risk and challenge, of course, with its own very real insecurity: What if I'm wrong? What if God's existence is a delusion, a fiction? What if there was no resurrection and Jesus simply "stayed good and dead"? But to pin everything including normal relationships, one's own home and family, more usual profession and avenues for service, etc., on a God whose love sustains, nurtures, completes and makes us truly human in eremitical solitude seems to me to be a very great (though justified) risk attended by significant insecurity. (My experience is that canonical standing attenuates but does not obviate this insecurity because the Church as such discerns and validates this vocation and proclaims all it witnesses to. Any well-grounded eremitical tradition works in this way in the hermit's life.)

An Ordered and Disciplined Vocation:

While there is a necessary and desirable insecurity at the heart of every eremitical vocation which tends to "prove" the vocation and its dependence on God, there is also the undeniable fact that this remains an ordered and disciplined form of life. Remember that one of the essential elements defining the life is "stricter separation from the world" and this means boundaries are required. For that matter "the silence of solitude" requires very real limitations and boundaries which MUST be articulated clearly and written into the hermit's Rule if they are to be lived meaningfully and with integrity. The lay hermit you cited may believe man-made laws and structures have no place, create illusions of stability and so forth, but the simple fact is that without these kinds of things sinful human beings create chaos, slide into slackness and laxness and ease into a state of general deafness to the work and call of the Holy Spirit. The person who honors the presence of the Holy Spirit, for instance, and who wishes to remain open and responsive to her presence will do so through an ordered and disciplined life. I wrote about this before once when I said:

[[ I think that suggesting commitments and structure will get in the Holy Spirit's way (which, right or wrong, is what I do hear you saying) is analogous to someone saying, "Oh I don't need to practice the violin to play it, I'll just let the Holy Spirit teach me where my fingers should go (or any of the billion other things involved in playing this instrument)." "Maybe I'll play scales if the HS calls me to; maybe I'll tune the violin if the HS calls me to. You mean I can't do vibrato without practicing it slowly? Well, maybe I will just conclude it doesn't need to be part of MY playing and the HS is not calling me to it." What I am trying to say is that if someone wants to play the violin they must commit to certain fundamental praxis and the development of foundational skills; only in so far as they are accomplished at the instrument technically will they come to know how integral this discipline and these skills are to making music freely and passionately as the Holy Spirit impels. Otherwise the music will not soar. In fact there may be no music at all --- just a few notes strung together to the best of one's ability; the capacity for making music will be crippled by the lack of skill and technique. In other words, the Holy Spirit works in conjunction with and through  the discipline I am speaking of, not apart from it.]]

Why Most Hermits are Non-canonical:

I am not entirely sure why most hermits are not canonical hermits. However, it is my impression that only a very small minority percentage of non-Canonical hermits actually reject canonical standing because they believe they will not have the freedom to live authentic eremitical lives under canonical standing or because they would like to imitate the Desert Abbas and Ammas. I have only run into one hermit (and Roman Catholic) who presents canon 603 as a distortion of authentic eremitical life; she had petitioned for admission to profession under canon 603 and was refused --- twice.  This led to what appeared to be a kind of "sour grapes" attitude toward the canon and those representing it. One credible example of the kind of rejection you ask about is that which turns up in the Episcopal Church and is well-represented by a canonical hermit like Maggie Ross. While personally I don't agree precisely with Ms Ross in this matter, she cogently argues the importance of standing outside the institutional reality so that one can be a truly prophetic presence. (I agree completely with her insistence on being a prophetic presence and I emphatically agree on the marginality of the hermit but I disagree that one can stand either essentially or completely outside the institution or be free of all legal and structural bonds.)

I will tell you what I have seen in a number of non-canonical hermits, however. First, most of these are self-described "hermits" and tend not to embody or otherwise meet the requirements of canon 603 in what they live. They may not live the silence of solitude nor lives of assiduous prayer and penance. They may not have embraced a desert spirituality but may merely be lone individuals --- sometimes misanthropic, sometimes not --- but generally still, they are not really hermits as the Church understands the term.  Some are married; some treat eremitical life as a part time avocation; some live with their parents or others and have never known real solitude, much less "the silence of solitude". Many desire to be religious men or women but have not been able to be professed or consecrated in community. Today the term "hermit" is far more popular than the authentic lifestyle! This means that all kinds of things are being justified by the term hermit and many of them are actually antithetical to this vocation: individualism, narcissism, active or apostolic life live by a solitary, etc. Some non-Canonical hermits have petitioned for canonical standing and been rejected; sometimes this is a personal matter, a determination they are not called to this life or are otherwise unsuitable while other times it is because the diocese they are petitioning is still hesitant to try or unclear on how to implement the canon in an effective and successful way. For instance, appropriate discernment, formation, etc are questions they take seriously and are still unclear about.

Summary:

The bottom line in all of this is that because the eremitical life centered on the relationship of the hermit and God alone is, paradoxically, not merely about the hermit and God alone, because, that is, it is a gift to the Church which can proclaim the Gospel and speak in a special way to the isolated, the alienated, and those from whom "all the props have been kicked out", because it is lived in the heart of the Church in a way which allows the Church to nurture, govern, and mediate it, because, that is, it is an ecclesial vocation which belongs to the Church before it belongs to any hermit, the vocation requires some church laws and structures including mediatory relationships (Bishop, delegate, Vicars) to assure it is what it is meant to be. If one believes one can support the idea of a vocation without law or structure by turning to Paul's writing on Law versus Gospel one has simply not understood Paul's theology or his esteem for both law and the Gospel. At the same time the person you cited seems not to have understood the importance of discerning, embracing, or representing ecclesial vocations if s/he truly believes the Church professes those who seek to " rise above others" or to "rule the roost." This is simply not the reason canonical hermits have chosen (or are admitted to) hidden lives lived in the heart of the Church or lives of marginality and essential insecurity in worldly terms.

The Paradox of the Prophetic Vocation to Eremitical Life in the Church

 [[Dear Sister, I wondered what you thought of the position in the following passage from another hermit; after all, you have status, position, and a role in the institutional Church, don't you? Do you feel that your own vocation is a betrayal of the traditional eremitical vocation? Can your vocation be prophetic in the way this passage suggests a hermit is meant to be?  Thank you.]]

[[Because the Hermit had (should still have) no status, position, authority, power or role in the institutional Church, and would usually be unknown by and not know those who sought her or his advice, such advice was free from any of the often complex subtexts, hidden agendas, personal preferences and prejudices, or politics that almost always intrude into conversations, especially those within institutions, and most especially within the institutional Church. The Hermit spoke freely and frankly, from the heart, always open to the guidance of the Spirit, and without (as it is often phrased) fear or favour.]] City Desert on Eremitical Service

Great question, and one I have approached here before in some ways. For instance, I have written about the supposed increasing  institutionalization of the hermit life as a possible betrayal of the vocation in On the Growing Institutionalization of Eremitical Life and about the eremitical life as prophetic in Hermit Life as Prophetic, etc. Feel free to check these out if you want. In any case, I entirely agree with the spirit of the statement as an ideal for hermits. On the other hand I don't think it is entirely accurate as far as history goes, and in fact, I think it is somewhat naïve in regard to the way anyone relates to their culture or church.

In saying this I don't mean that hermits did and do not speak freely, frankly, and without fear or favor in the power of the Holy Spirit. However, I do mean we have always addressed people with minds and hearts that to some extent are shaped by our families, culture, and general historical circumstances and that what we say and do always reflect these influences in one way and another. The Spirit frees us to speak honestly and without fear but we cannot be entirely free of the conditioning qualities and hermeneutics  which guide the way we pray, believe, think, read Scripture, relate to authority, etc. The kind of objectivity pointed to by this passage is simply not entirely possible. All reality is interpreted reality; it is always perceived through a multitude of lenses supplied by our upbringing, education, culture, and so forth. This is true even when we are speaking of spirituality or when the position we adopt vis-a-vis the Church and World is a counter-cultural one.

A second concern I have is that this passage makes it sound like the eremitical life is best lived not merely from a position of radical Christian marginality but from outside the Church. Since I don't know the context or source of the passage** it might well be the case that the author is thinking about the desert Abbas and Ammas when eremitical life was lived in a conscious opposition to the Church's too-complete accommodation of and assimilation to the culture and politics of the time. In those early centuries thousands of desert dwellers participated in a kind of eremitical protest movement and were indeed a prophetic presence challenging the Church to become her better self living in the world while not being of it. Geographically and socially this kind of movement was possible. I don't think that is true today.  Moreover I am a strong believer in the notion that authentic prophecy today is lived from a stance of profound love within the institutional Church, not from outside it. In this too the eremitical element of "stricter separation from the world" means one shuns enmeshment but remains profoundly (if uniquely) engaged; it means a kind of detachment associated with a love which is purified of inordinate attachments. (cf On attachments, Detachment, and Friendship in the Eremitical Life)

Similarly, I believe that eremitical life itself is a gift of the Holy Spirit to the Church and world which, because it lives from and for the Gospel, must be lived from inside the Church. Unless this is the case we are dealing with neither a truly prophetic lifestyle nor one which speaks from an authentically marginal position within the Church. It will have relinquished these and the legitimate authority necessary becoming instead an ineffective gadfly committed to one's own individualist perspective. It is, after all, possible to cease being marginal and simply become an alien. The hermit, it seems to me, is called to a significant marginality from within the heart of the Church. As "ecclesiola" she accepts a very unusual status and role within the Church for the sake of the Gospel and life of the Church herself. Because I believe the Gospel can only be effectively proclaimed and embraced from within the Church I believe an eremitical life witnessing to the redemption of Christ and the Gospel of reconciliation in Christ must itself be lived from a profound place within the Church.

Still, I think the ideal articulated in this passage has to be a guide to any hermit. We must strive to be as free from the kinds of prejudices, agendas, personal preferences and politics that prevent us from seeing clearly or fulfilling the prophetic role of the eremite in today's Church and/or society. So long as the author of the passage cited was stating an ideal perspective to be undertaken from within the Church we are in essential agreement (and probably strongly so). But this requires that the hermit accept she has a role in the Church and that, paradoxically, carrying out this role (which the Church herself actually honors and may even formally commission) may require she accept some kind of standing (canonical standing for instance) and limited authority (for instance, to live this life in the name of the Church as well as on her behalf).

Profound Paradox at the Heart of Eremitical Life:

Here is one of the profoundest paradoxes of ecclesial eremitical life; it is one of the things which makes this vocation so special, so rare, and also so risky and difficult for hierarchs.  Bishops are called to profess, consecrate, and supervise individuals living a Gospel truth and freedom which may necessarily lead to an occasional "butting of heads" or, at the very least a style of obedience some may not be comfortable with. Similarly it is profoundly risky and difficult for the hermit herself. She is called by God and by the Church to act with an integrity in the Spirit that will leave no one untouched by the challenge of the Gospel. This may mean acting in ways which have the potential (remote though that may be) of leading to the eventual dispensation of her vows --- a situation analogous to Aquinas' treatment of the requirements of conscience. Remember that Aquinas said that even should acting in good conscience lead to unjust excommunication, one must act as determined and bear the excommunication in humility. The solitary hermit who takes the prophetic character of her vocation seriously may well find herself in precisely such a situation because the requirements of living the Gospel radically and because the Church's own commission (which is also inspired by the Spirit) may place her there.

Because I recognize this dynamic and responsibility at the heart of my vocation --- a dynamic rooted in love and the summons of the Church and her Lord --- I do not think my vocation is a betrayal of traditional eremitical life. I believe I have embraced an essentially prophetic call which I pray every day I may be worthy of and live with integrity. It is possible, even likely, that most hermits will never be touched by the kind of conflict envisioned here; the prophetic character of our lives will be lived out in a radical witness to what it means to be truly human and thus, in a contemplative dialogue/union with God that consoles and challenges but without serious conflict with, for instance, the institutional Church. But occasionally, precisely because our vocations are ecclesial and because our talents and training serve God and the Church, the hermit will be called by the Church herself to witness to a truth which others in the Church who ALSO have ecclesial vocations will feel they must resist or reject.

It is here that the Love which empowers these persons and the humility which comes from God alone must clearly govern matters. It is here where life experience, competent spiritual direction, and practice in discernment becomes especially critical. It is also here where the relationship between a hermit and her legitimate superiors must be grounded in and seasoned with a mutual respect and trust that allows the charitable and wise negotiation of the situation itself for the good of all involved --- including the good of the eremitical vocation itself. I am convinced that such a prophetic role will not arise for hermits who place themselves outside the purview of the Church and I am absolutely convinced that it cannot be effectively embraced by such a hermit.

** Source was provided and added after I had responded to the passage.