Followup on the Relation of Physical Solitude to Existential Solitude

[[Sister Laurel, I was really struck by your assertion that eremitical solitude involves but is not about physical solitude, that it is about the existential solitude of the journey to the center of our being, where we meet ourselves and God. I was also struck by the way that ties in with the hiddenness of the hermit vocation and how it is that whether you are with people or not, your real vocation is solitary and hidden. I don't mean any offense, but have you written about this before this last month, and if not, why not? (Maybe it would be better to ask you what made it possible for you to write in this way now!) 

Other hermits I have read or heard have stressed how someone is no hermit if they are known by others or spend time with them, or wear a habit, or use a recognizable title, and so forth. They stress the externals a lot, and for them, physical solitude is the key to determining whether someone is really a hermit or not. But you have sliced through all that in a couple of sentences in your last post. Is it your opinion that a hermit must be measured by the inner journey they undertake, rather than the degree of physical solitude they live? That's what I hear you saying. ]]

What excellent questions! Your first one about why I am writing this way now is probably not one I can answer to your satisfaction because it involves a personal experience that happened at the beginning of Lent, and I am not yet sure what I can or want to say about that. You'll need to be patient with me regarding that part of things. Still, I have tried to write about the essential hiddenness of this vocation and also to distinguish between physical solitude and a more existential solitude from fairly early on. I first used the term existential solitude around 2013, at least as part of a piece that includes that label. And earlier than that, I wrote about the quest for authentic selfhood, and the inner journey one is called to make, even if I failed to use the actual term, " existential solitude". As I looked over the articles with the label "essential hiddenness", however, the things I have been writing about this past month are present, but without the clarity of my recent posts. And that makes sense because sometimes we can only see things clearly or have the freedom to say what we need to once we have travelled beyond the struggle to a new place and perspective.

I don't want to undervalue the importance of physical solitude to my vocation. The past year and a half, especially, and to a somewhat lesser degree since the pandemic, has been marked by very significant degrees of solitude of this type. To varying degrees, it is a prerequisite for the inner journey the hermit is called to make. Even so, physical solitude is not the reason for the vocation and must not be absolutized as some seem wont to do. As I noted in my last post, [[The eremitical vocation requires physical solitude, but it is not primarily about physical solitude, nor does it exist for the sake of physical solitude. Similarly, the hiddenness of eremitical life is not about external hiddenness, anonymity, etc., though it may benefit from these. Instead, it is about the hidden journey to the very heart of our being. This journey continues in one way or another, whether I am with others or not, and it is hidden from everyone, even those whose place in my life makes them a privileged sharer in this journey.]] Physical solitude can sharpen our existential solitude, but so can being with people. I think physical solitude, however, is the privileged servant of the existential solitary journey and is essential to authentic eremitism.

I understand what you mean when you write about reading and hearing other hermits making physical solitude the key to the eremitical vocation, though. I agree that some seem too taken with externals (this includes those who criticize these) and even seem unwilling to look at the inner journey as the heart of the vocation. I absolutely believe the eremitical vocation and the authenticity of the hermit herself can only be measured in terms of the inner journey they have undertaken. Many people have embraced the newish phenomenon called "cocooning." Many others are misanthropes and agoraphobics, while in many prisons, criminals are locked in their individual cells for 23 hours a day. All of these and many, many more live physical solitude and are NOT hermits. 

The examples could be greatly multiplied with scholars, artists, writers, the isolated elderly,  many chronically ill, and others who live and work alone. Some try to validate their relative isolation by calling themselves hermits. Some of these even embrace some degree of piety and prayer. A small percentage of these may discover a genuine call to eremitic life. Even so, what tends to be missing for the majority is the intense, serious, and sustained inner journey to the depths of one's being involving an engagement with existential solitude.

The Church professes and consecrates c 603 solitary hermits and has done so since Advent of 1983. Some argue that canonical standing is not necessary. I differ because I understand how difficult the inner journey I am speaking about actually is, and how much support it actually requires. Generally speaking, in the process of discernment and (initial) formation, those working with the candidate have a sense of the person being about this inner journey, or they do not admit them to profession or consecration. The outer signs of this vocation remind the hermit of the inner journey to union with God they are supposed to be about. These things remind the Church itself that it has such persons in its midst. At the same time, admission to profession and consecration (when these are legitimately pursued and granted to the hermit), says to the hermit in the midst of this journey that the Church recognizes she is called to this vocation, and helps empower her to stay the course! So does the supervision of the local ordinary and/or his delegate and the spiritual director.

Of itself, living entirely alone is not all that important. It might even represent a failure to live with others or to be adequately socialized (remember those misanthropes and criminals!). But living alone or perhaps with one or two others in a laura, 1) with the approval and assistance of representatives of the Church, 2) within a local faith community, 3) all for the sake of an inner journey to union with God in, 4) a divine vocation that is, 5) paradigmatic of the ultimate call of every person that exists or will ever exist, is incredibly important. The externals of this vocation (including physical solitude) point at once to its ecclesial nature and remind us of its essential hiddenness. Even so, it is the inner journey to the depths of one's being and an active seeking of union with God that is the very heart of the call and justification for everything else, especially every sacrifice the vocation requires from us. It seems to me that a life committed to this particular journey is the only thing that actually merits the name "hermit".

On Baseline Values: Fundamentals and Diversity in Eremitical Life

[[Dear Sister, you recently wrote, "What is absolutely critical is that in some way the hermit writing the Rule combines the requirements of Canon 603 with her own life story, not because she cannot let go of her life before the hermitage, but because in every way, the Rule she is proposing to live indicates the continuation and fulfillment of a long journey towards redemption by God's love. It spells out a coherent way of living out the victory of that redemption as it has unfolded to bring her here and still continues to unfold in this new commitment." I was struck by a couple of things. First, your vision of solitary eremitical life as a continuation of a redemptive journey that began long before one reached the hermitage (or the hermitage stage), and secondly, that your Rule could not be used by anyone else; you were not writing for a group. 

In approaching the canon in this way, I really like the flexibility and personal integrity this allows for, but I was wondering how great is the danger of hermits who really aren't living the silence of solitude at all? If your Rule looks very different than that of another hermit, then who judges what hermit life really looks like? What happens if one person discerns a call to limited ministry as you have, and another says no to that? Won't people be confused by this? It seems a particular problem if no one spells out the baseline values for silence, solitude, prayer, penance, etc., so who does that? I don't mean hermits need to meet the kinds of rigorist qualities some have written about in the last several years --- you know, absolute silence, total hiddenness, and all of that -- but what does it mean to live a life of the silence of solitude (and the other elements of C 603) no matter who you are? Do you see what I mean? I also have some questions on time frames, temporary vs perpetual professions, and things like that, but I'll hold those for now. . .]]

Thanks for writing again. Your questions are very well-taken and I appreciate them. I will need to come back to parts of these in further posts. With Canon 603, as I have noted many times, we find a uniquely written canon that combines elements that are non-negotiable (that is, they must be defining terms of the hermit's life or s/he is not a Canon 603 hermit) and great flexibility, because these elements or terms are less legal terms with entirely fixed meanings, than they are gates or doorways to Mystery, specifically, the Mystery of Love-in-Communion. In other words, Canon 603 itself represents a vision of eremitic life that allows for room to grow, explore, make mistakes, make corrections, discern, submit to ongoing formation, consult, and so forth. The terms identified as non-negotiable are themselves mysteries more than terms with single, limited or common meanings --- especially when these meanings are set from the outside by those who know nothing of the life. Yes, there are foundational, "beginning," or common senses to these terms, and these foundational senses set a high bar for the hermit, but what is also true is that once one has truly entered the world of eremitism, once solitude has opened herself to the hermit and the hermit has accepted the invitation, these beginning senses open to even greater richness marked by paradox and surprise.  

One of the surprises is that each foundational term must be defined in terms of relationality (including that between oneself and 1) one's true or deep self, 2) one's God, 3) others, and 4) the whole of creation). Each term describes a living reality, dynamic in the way it opens us to it and itself to us. I have always loved Star Trek's various series and the opening of each series refers to the last frontier, identifying this with space, outer space. But hermits know the truth is different than this. The last frontier is inner space and from there, the inner life of God (him)self. What Canon 603 spells out, it seems to me, are the basic requirements for a person to make such a journey as a hermit: stricter separation from the world, assiduous prayer and penance, the silence of solitude, commitment to the evangelical counsels, an approved Rule of Life, lived in a desert context with supervision! (One piece of this single picture which will witness to all of the other elements is the hermit's stability and perseverance in cell -- more about this later). 

Remembering the importance of relationality, especially as one begins the inward journey in earnest and is tempted to mistake isolation for solitude or individualism for individuality; we need to stress that the reason one makes the journey is for the salvation of others. Alternately stated, the hermit makes the journey she makes in the way she does so that God might truly be the God he wishes to be, God-With-Us, (not simply God-With-her). Because the hermit's journey, that is, the way she uniquely poses the question of existence with her own life involves a particular desert quality, the way God is Emmanuel will correspond and be revealed in her life in a different way than occurs in the life of a ministerial religious, for instance. This difference must be evident. And yet, this life is lived for the sake of God and God's entire creation; relationality stands at the center of the hermit's life just as it does for any Christian.

As you well note, all of this requires certain baseline values for the terms of the canon. There must be external silence and physical solitude and there must be "enough" of these in the right configurations to provide a context for and support such an incredible inner journey. At this level of these terms, there must be silence and solitude sufficient to define the hermit's world in visible or identifiable ways and allow other elements to do the same, but which, at the same time, are not confused with the end or purpose of the life itself. Silence and solitude need not be absolute, for the measure of the hermit is not the degree of external silence or (physical) solitude she embraces, important as these are, but the journey they help facilitate into (and of) her deep self and the very Life of God. The same is true of the other elements; they must be sufficiently definitive of the life the hermit is living to allow for the specific journey the hermit is proposing to make with her life. At the same time, these defining elements are not to be absolutized but rather are meant to serve the goal of allowing God to be God-With-Us and Us to be completed in God for the sake of others. 

You asked if the diversity of vocations will be confusing to folks. I think that is doubtful so long as the dioceses who have hermits show real care in their discernment and each vocation shows clear signs of being defined by the constitutive elements of the canon. (No more professing "hermits" who live contemplative lives on the weekends alone while working highly social jobs during the week, or those for whom the term "hermit" is merely a metaphor describing personal eccentricity and a failure to "fit in"!!) Perhaps more importantly, I don't believe folks will be confused so long as the vocations they are exposed to are healthy, vital vocations centered in Christ and clear embodiments of Canon 603. I don't think any hermit I know believes they live eremitical life the only way it can be lived. There has always been diversity in such vocations. We each recognize that while we must and do live the defining elements of the vocation as faithfully and paradigmatically as God calls us to do, variations in the appearance of the vocation are possible depending upon how God works in a particular life. 

So who decides about all of this? The hermit does this with the assistance of her delegate and spiritual director. The bishop and diocesan staff who help discern such vocations also discern whether the vocation in front of them rises to the level of an ecclesial eremitical vocation or not --- is this person really living a life defined by the silence of solitude, assiduous prayer and penance, stricter separation from the world, and so forth and are they called to live this in the name of the Church? What needs to be strengthened if this is so, for instance? In what ways does the person still need to grow into the vocation in order to make an initial or even a definitive profession and what will assist in that? How have things changed for this hermit in the past several years in her continuing faithful response to God's eremitical call? Finally, if the diocese is being assisted by a mentor who is already c 603, then s/he will be helping in this same discernment. 

After perpetual profession the hermit is assisted by her delegate, spiritual director, bishop (this will be true less frequently in most cases), and others with the expertise needed. She will speak with other hermits, and of course, first, last, and in between, she will pray regarding the way she perceives God calling her. Folks will need to be able to trust that there is a framework in place for all of this precisely because she is living an ecclesial vocation; if there are concerns, these will need to be brought to the hermit and (usually through her) to those involved in assisting her to live her vocation with integrity. Sometimes clearing up such concerns is merely a matter of educating folks about what a hermit is and what eremitical life looks like apart from entrenched stereotypes and imposed rigidities by those truly unfamiliar with the life. And sometimes, the diocese itself will learn from such conversations and find ways to take more care in their discernment of such important vocations! Hopefully, however, the hermit's place in the faith community will be strengthened and she will be supported to grow in her vocation as she, in the silence of solitude, witnesses to the sufficiency of God alone to complete us as human beings!!

I hope this is helpful! Definitely get back to me with your questions on time frames, etc.

What does it mean to be a "Hermit in an Essential Sense"? (Reprise)

The following question has come up again a couple of times, so I am reposting this from four years ago.

[[Dear Sister when you have spoken of readiness for discernment with a diocese and even temporary profession as a solitary hermit you have said it is necessary for a person to be a hermit in some essential sense. Could you say more about what you mean by this phrase? I think maybe I know what you are talking about but I also find the phrase difficult to define. Thanks!]]

Introduction:

That's such a great and important question! For me personally, articulating the definition of this phrase or the description of what I mean by it has been a bit difficult. It is a positive phrase but in some ways I found my own senses of what I meant by this come to real clarity by paying attention to examples of inauthentic eremitical life, individuals who call themselves hermits, for instance, but who, while nominally Catholic, are isolated and/or subscribe to a spirituality which is essentially unhealthy while embracing a theology which has nothing really to do with the God of Jesus Christ.  To paraphrase Jesus, not everyone who says "Lord, Lord" actually  has come to know the sovereignty of the Lord intimately. In other words it was by looking at what canonical hermits were not and could or should never be that gave me a way of articulating what I meant by "being a hermit in some essential sense." Since God is the one who makes a person a hermit, it should not surprise you to hear I will be describing the "essential hermit" first of all in terms of God's activity.

Related to this then is the fact that the hermit's life is a gift to both Church and world at large. Moreover, it is a gift of a particular kind. Specifically, it proclaims the Gospel of God in word and deed but does so in the silence of solitude. When speaking of being a hermit in some essential way it will be important to describe the qualities of mission and charism that are developing (or have developed) in the person's life. These are about more than having a purpose in life and reflect the simple fact that the eremitical vocation belongs to the Church. Additionally they are a reflection of the fact that the hermit precisely as hermit reflects the good news of salvation in Christ which comes to her in eremitical solitude. If it primarily came to her in another way (in community or family life for instance) it would not reflect the redemptive character of Christ in eremitical solitude and therefore her life could not witness to or reveal this to others in and through eremitical life. Such witness is the very essence of the eremitical life.

The Experience at the Heart of Authentic Eremitism:

Whenever I have written about becoming a hermit in some essential sense I have contrasted it with being a lone individual, even a lone pious person who prays each day. The point of that contrast was to indicate that each of us are called to be covenantal partners of God, dialogical realities who, to the extent we are truly human, are never really alone. The contrast was first of all meant to point to the fact that eremitical life involved something more, namely, a desert spirituality. It was also meant to indicate that something must occur in solitude which transforms the individual from simply being a lone individual. That transformation involves healing and sanctification. It changes the person from someone who may be individualistic to someone who belongs to and depends radically on God and the church which mediates God in word and sacrament. Such a person lives her life in the heart of the Church in very conscious and deliberate ways. Her solitude is a communal reality in this sense even though she is a solitary hermit. Moreover, the shift I am thinking of that occurs in the silence of solitude transforms the person into a compassionate person whose entire life is in tune with the pain and anguish of a world yearning for God and the fulfillment God brings to all creation; moreover it does so because paradoxically, it is in the silence of solitude that one comes to hear the cry of all in union with God.

If the individual is dealing with chronic illness, for instance, then they are apt to have been marginalized by their illness. What tends to occur to such a person in the silence of solitude if they are called to this as a life vocation is the shift to a life that marginalizes by choice and simultaneously relates more profoundly or centrally. Because it is in this liminal space that one meets God and comes to union with God, a couple of things happen: 1) one comes to know one has infinite value because one is infinitely loved by God, not in terms of one's productivity, one's academic or other success, one's material wealth, and so forth, 2) one comes to understand that all people are loved and valued in the same way which allows one to see themselves as "the same" as others rather than as different and potentially inferior (or, narcissistically, superior), 3) thus one comes to know oneself as profoundly related to these others in God rather than as disconnected or unrelated and as a result, 4) chronic illness ceases to have the power it once had to isolate and alienate or to define one's entire identity in terms of separation, pain, suffering, and incapacity, and 5) one is freed to be the person God calls one to be in spite of chronic illness. The capacity to truly love others, to be compassionate, and to love oneself in God are central pieces of this.

The Critical Question in Discernment of Eremitical Vocations:

 What is critical for the question at hand is that the person finds themselves in a  transformative relationship with God in solitude and thus, eremitical solitude becomes the context for a truly redemptive experience and a genuinely holy life. When I speak of someone being a hermit in some essential sense I am pointing to being a person who has experienced the salvific gift the hermit's life is meant to be for hermits and for those they witness to. It may be that they have begun a transformation which reshapes them from the heart of their being, a kind of transfiguration which heals and summons into being an authentic humanity which is convincing in its faith, hope, love, and essential joy. Only God can work in the person in this way and if God does so in eremitical solitude --- which means more than a transitional solitude, but an extended solitude of desert spirituality --- then one may well have thus become a hermit in an essential sense and may be on the way to becoming a hermit in the proper sense of the term as well.

If God saves in solitude (or in abject weakness and emptiness!), if authentic humanity implies being a covenant partner of God capable of mediating that same redemption to others in Christ, then a canonical hermit (or a person being seriously considered for admission to canonical standing and consecration) MUST show signs of these as well as of having come to know them to a significant degree in eremitical solitude.  It is the redemptive capacity of solitude (meaning God in solitude) experienced by the hermit or candidate as  "the silence of solitude"  which is the real criterion of a vocation to eremitical solitude. (See other posts on this term but also Eremitism, the Epitome of Selfishness?) It is the redemptive capacity of God in the silence of solitude that the hermit must reflect and witness to if her eremitical life is to be credible.

Those Putative "Hermits" not Called to Eremitical Solitude:

For some who seek to live as hermits but are unsuccessful, eremitical solitude is not redemptive. As I have written before the destructive power of solitude overtakes and overwhelms the entire process of growth and sanctification which the authentic hermit comes to know in the silence of solitude. What is most striking to me as I have considered this question of being a hermit in some essential sense is the way some persons' solitude and the label "hermit" are euphemisms for alienation, estrangement, and isolation. Of course there is nothing new in this and historically stereotypes and counterfeits have often hijacked the title "hermit".  The spiritualities involved in such cases are sometimes nothing more than validations of the brokenness of sin or celebrations of self-centeredness and social failure; the God believed in is often a tyrant or a cruel judge who is delighted by our suffering -- which he is supposed to cause directly -- and who defines justice in terms of an arbitrary "reparation for the offences" done to him even by others, a strange kind of quid pro quo which might have given even St Anselm qualms.

These "hermits" themselves seem unhappy, often bitter, depressed and sometimes despairing. They live in physical solitude but their relationship with God is apparently neither life giving nor redemptive -- whether of the so-called hermit or those they touch. Neither are their lives ecclesial in any evident sense and some are as estranged from the Church as they are from their local communities and (often) families. Because there is no clear sense that solitude is a redemptive reality for these persons, neither is there any sense that God is really calling them to eremitical life and the wholeness represented by union with God and characterized by the silence of solitude. Sometimes solitude itself seems entirely destructive, silence is a torturous muteness or fruitlessness; in such cases there is no question the person is not called to eremitical solitude.

Others who are not so extreme as these "hermits" never actually embrace the silence of solitude or put God at the center of their lives in the way desert spirituality requires and witnesses to. They may even be admitted to profession and consecration but then live a relatively isolated and mediocre life filled with distractions, failed commitments (vows, Rule), and rejected grace. Some instead replace solitude with active ministry so that they really simply cannot witness to the transformative capacity of the God who comes in silence and solitude, much less the silence of solitude. Their lives thus do not show evidence of the incredibly creative and dynamic love of God who redeems in this way but it is harder to recognize these counterfeits. In such cases the silence of solitude is not only not the context of their lives but it is neither their goal nor the charism they bring to church and world. Whatever the picture they have never been hermits in an essential sense.

Even so, all of these lives do help us to see what is necessary for the discernment of authentic eremitical vocations and too what it means to say that someone is a hermit in some essential sense. Especially they underscore the critical importance that one experiences God's redemptive intimacy in the silence of solitude and that one's life is made profoundly meaningful, compassionate, and hope-filled in this way.

Another Look: What does it mean to be a Hermit in an Essential Sense?

[[ Dear Sister, I wondered if you could say what you mean by the term "being a hermit in an essential sense"? I am just not "getting" it. Thank you.]]

Thanks for your question. I am going to repost something I wrote several years ago which I hope will be helpful. It responds to a question very like your own. In particular it speaks of the redemptive experience which must be at the core of an experience of the silence of solitude in an eremitical context. It is this experience and the fruit of it which will allow a person to identify a hermit (or someone who could consider themselves a hermit because essentially they are one) vs a non-hermit or mere loner. If this experience and its fruit are missing from a person's life -- no matter how much silence or solitude they live daily --- I believe they are not a hermit in the way the Church understands the term and certainly not as I write about hermits. When Canon 603 uses the term "the silence of solitude" it is speaking of a reality beyond mere external silence and physical solitude; it is speaking of the fruit of a redemptive process which has occurred through the grace of God in silence and solitude. If this piece raises questions for you or is unclear in some way I hope you will write back with those specific questions! Thanks yourself.

[[Dear Sister when you have spoken of readiness for discernment with a diocese and even temporary profession as a solitary hermit you have said it is necessary for a person to be a hermit in some essential sense. Could you say more about what you mean by this phrase? I think maybe I know what you are talking about but I also find the phrase difficult to define. Thanks!]]

Introduction:

That's such a great and important question! For me personally, articulating the definition of this phrase or the description of what I mean by it has been a bit difficult. It is a positive phrase but in some ways I found my own senses of what I meant by this come to real clarity by paying attention to examples of inauthentic eremitical life, individuals who call themselves hermits, for instance, but who, while nominally Catholic, are isolated and/or subscribe to a spirituality which is essentially unhealthy while embracing a theology which has nothing really to do with the God of Jesus Christ.  To paraphrase Jesus, not everyone who says "Lord, Lord" actually  has come to know the sovereignty of the Lord intimately. In other words it was by looking at what canonical hermits were not and could or should never be that gave me a way of articulating what I meant by "being a hermit in some essential sense." Since God is the one who makes a person a hermit, it should not surprise you to hear I will be describing the "essential hermit" first of all in terms of God's activity. 

Related to this then is the fact that the hermit's life is a gift to both Church and world at large. Moreover, it is a gift of a particular kind. Specifically it proclaims the Gospel of God in word and deed but does so in the silence of solitude. When speaking of being a hermit in some essential way it will be important to describe the qualities of mission and charism that are developing (or have developed) in the person's life. These are about more than having a purpose in life and reflect the simple fact that the eremitical vocation belongs to the Church. Additionally they are a reflection of the fact that the hermit precisely as hermit reflects the good news of salvation in Christ which comes to her in eremitical solitude. If it primarily came to her in another way (in community or family life for instance) it would not reflect the redemptive character of Christ in eremitical solitude and therefore her life could not witness to or reveal this to others in and through eremitical life. Such witness is the very essence of the eremitical life.

The Experience at the Heart of Authentic Eremitism:

Whenever I have written about becoming a hermit in some essential sense I have contrasted it with being a lone individual, even a lone pious person who prays each day. The point of that contrast was to indicate that each of us are called to be covenantal partners of God, dialogical realities who, to the extent we are truly human, are never really alone. The contrast was first of all meant to point to the fact that eremitical life involved something more, namely, a desert spirituality. It was also meant to indicate that something must occur in solitude which transforms the individual from simply being a lone individual. That transformation involves healing and sanctification. It changes the person from someone who may be individualistic to someone who belongs to and depends radically on God and the church which mediates God in word and sacrament. Such a person lives her life in the heart of the Church in very conscious and deliberate ways. Her solitude is a communal reality in this sense even though she is a solitary hermit. Moreover, the shift I am thinking of that occurs in the silence of solitude transforms the person into a compassionate person whose entire life is in tune with the pain and anguish of a world yearning for God and the fulfillment God brings to all creation; moreover it does so because paradoxically, it is in the silence of solitude that one comes to hear the cry of all in union with God. 

If the individual is dealing with chronic illness, for instance, then they are apt to have been marginalized by their illness. What tends to occur to such a person in the silence of solitude if they are called to this as a life vocation is the shift to a life that marginalizes by choice and simultaneously relates more profoundly or centrally. Because it is in this liminal space that one meets God and comes to union with God, a couple of things happen: 1) one comes to know one has infinite value because one is infinitely loved by God, not in terms of one's productivity, one's academic or other success, one's material wealth, and so forth, 2) one comes to understand that all people are loved and valued in the same way which allows one to see themselves as "the same" as others rather than as different and potentially inferior (or, narcissistically, superior), 3) thus one comes to know oneself as profoundly related to these others in God rather than as disconnected or unrelated and as a result, 4) chronic illness ceases to have the power it once had to isolate and alienate or to define one's entire identity in terms of separation, pain, suffering, and incapacity, and 5) one is freed to be the person God calls one to be in spite of chronic illness. The capacity to truly love others, to be compassionate, and to love oneself in God are central pieces of this.

The Critical Question in Discernment of Eremitical Vocations:

 What is critical for the question at hand is that the person finds her/himself in a  transformative relationship with God in solitude and thus, eremitical solitude becomes the context for a truly redemptive experience and a genuinely holy life. When I speak of someone being a hermit in some essential sense I am pointing to being a person who has experienced the salvific gift the hermit's life is meant to be for hermits and for those they witness to. It may be that they have begun a transformation which reshapes them from the heart of their being, a kind of transfiguration which heals and summons into being an authentic humanity which is convincing in its faith, hope, love, and essential joy. Only God can work in the person in this way and if God does so in eremitical solitude --- which means more than a transitional solitude, but an extended solitude of desert spirituality --- then one may well have thus become a hermit in an essential sense and may be on the way to becoming a hermit in the proper sense of the term as well.

If God saves in solitude (or in abject weakness and emptiness!), if authentic humanity implies being a covenant partner of God capable of mediating that same redemption to others in Christ, then a canonical hermit (or a person being seriously considered for admission to canonical standing and consecration MUST show signs of these as well as of having come to know them to a significant degree in eremitical solitude.  It is the redemptive capacity of solitude (meaning God in solitude) experienced by the hermit or candidate as  "the silence of solitude"  which is the real criterion of a vocation to eremitical solitude. (See other posts on this term but also Eremitism, the Epitome of Selfishness?) It is the redemptive capacity of God in the silence of solitude that the hermit must reflect and witness to if her eremitical life is to be credible.

Those Putative "Hermits" not Called to Eremitical Solitude:

For some who seek to live as hermits but are unsuccessful, eremitical solitude is not redemptive. As I have written before the destructive power of solitude overtakes and overwhelms the entire process of growth and sanctification which the authentic hermit comes to know in the silence of solitude. What is most striking to me as I have considered this question of being a hermit in some essential sense is the way some persons' solitude and the label "hermit" are euphemisms for alienation, estrangement, and isolation. Of course there is nothing new in this and historically stereotypes and counterfeits have often hijacked the title "hermit".  The spiritualities involved in such cases are sometimes nothing more than validations of the brokenness of sin or celebrations of self-centeredness and social failure; the God believed in is often a tyrant or a cruel judge who is delighted by our suffering -- which he is supposed to cause directly -- and who defines justice in terms of an arbitrary "reparation for the offences" done to him even by others, a strange kind of quid pro quo which might have given even St Anselm qualms. 

These "hermits" themselves seem unhappy, often bitter, depressed and sometimes despairing. They live in physical solitude but their relationship with God is apparently neither life giving nor redemptive -- whether of the so-called hermit or those they touch. Neither are their lives ecclesial in any evident sense and some are as estranged from the Church as they are from their local communities and (often) families. Because there is no clear sense that solitude is a redemptive reality for these persons, neither is there any sense that God is really calling them to eremitical life and the wholeness represented by union with God and characterized by the silence of solitude. Sometimes solitude itself seems entirely destructive, silence is a torturous muteness or fruitlessness; in such cases there is no question the person is not called to eremitical solitude. 

Others who are not so extreme as these "hermits" never actually embrace the silence of solitude or put God at the center of their lives in the way desert spirituality requires and witnesses to. They may even be admitted to profession and consecration but then live a relatively isolated and mediocre life filled with distractions, failed commitments (vows, Rule), and rejected grace. Some instead replace solitude with active ministry so that they really simply cannot witness to the transformative capacity of the God who comes in silence and solitude. Their lives thus do not show evidence of the incredibly creative and dynamic love of God who redeems in this way but it is harder to recognize these counterfeits. In such cases the silence of solitude is not only not the context of their lives but it is neither their goal nor the charism they bring to church and world. Whatever the picture, they have never been hermits in the essential sense.

Even so, all of these lives do help us to see what is necessary for the discernment of authentic eremitical vocations and too what it means to say that someone is a hermit in some essential sense. Especially they underscore the critical importance that one experiences God's redemptive intimacy in the silence of solitude and that one's life is made profoundly meaningful, compassionate, and hope-filled in this way.