On Canon 603 being "Entrenched" and "Being Approved" Under c 603

[[Sister Laurel, is it the case that c 603 has become "entrenched" and squeezed out the possibility of non-canonical hermits? If I have lived as a hermit for 15+ years, what kind of process will it take for me to become c 603 if I decide to do that? Will they just approve me and let me sign a paper or will I have to go through some sort of "discernment and formation" process? I mean I have been a hermit for more than 1.5 decades so wouldn't they just allow me to be approved as a c 603 hermit?]]

Thanks for your questions. I have answered most of these in other articles so I ask that you read some of those for more comprehensive answers. The labels I add at the bottom of this article should lead you to further material pertinent to your questions. First of all, while the implementation of c 603 has become greater over the past 41 years, it has not become entrenched if that implies it is more valid now than it was when it was first promulgated in 1983 or if it intends to suggest it might well have been dislodged once made canonical if only no one chose the life. It is the norm for solitary eremitical life in the Roman Catholic Church. Still, once a canon like this one is promulgated it must be implemented and that will occur gradually. As I am sure you will understand, having a canon law that allows for consecrated solitary hermits, does not mean that every person that applies will or should be automatically consecrated. Moreover, having such a law means dioceses need to learn more about the vocation, and what constitutes an appropriate candidate; they need to learn about the varied forms of solitude that exist apart from eremitical solitude, and a number of other things as well if they are to prudently implement c 603. As I have written for more than a decade and a half, c 603 involves both dioceses and candidates in a fairly steep learning curve. Even so, c 603 has been the norm for eremitical life, and especially solitary eremitical life, from the day it was promulgated.

However, this also means that it is an added form of eremitical life; it does not supplant earlier forms of life that are non-canonical or lived in the lay state (the baptized state). If you should desire to continue living an eremitical life in this way, you are certainly free and welcome to do that. As a baptized Catholic, you are free to do that. If you want, you can (and I believe you should) use c 603.1 as a guide and norm for the nature of that life, but c 603.2 will not apply to you. (If you write a Rule of Life, don't expect it to be approved by your Bishop and diocese, but doing this is extremely helpful in living a healthy and faithful eremitical life. You can certainly have your spiritual director read it and help you live it.) If this is your choice, you will not be a consecrated hermit nor someone living eremitical life in the name of the Church, but you will still be living a life according to your baptismal consecration that is an exemplar for others in the Church. 

If you decide to petition for profession and consecration under c 603, and assuming that you are canonically free to do so, then yes, you will need to go through a discernment and formation process. Remember that you are not merely seeking to be "approved" by a diocesan bishop, but instead, you are petitioning to be initiated into the consecrated state of life which requires public profession and a second consecration. Just as people petition (seek, postulare) admission to religious life and profession and consecration therein, you will be doing the same with solitary eremitical life. It takes time, and so it should!! You must understand the canon, have a vision of your life that is consonant with that, write a Rule that demonstrates how you will embody this canon and the Gospel of Jesus Christ, etc. All of that takes time and formation, even if you have lived as a non-canonical or lay hermit for 15 years. If the diocesan staff discern that you are a good candidate for consecration under c 603, they will approve you for a mutual discernment and formation process. This does not mean you will be admitted to profession and consecration, but it is a good step toward that.

The diocese cannot simply "approve you" in a way that makes you a c 603 hermit any more than a religious can merely transfer to c 603 standing. You must be prepared (made ready) for profession and consecration because the consecrated state is different than the lay state. It is never about merely signing a piece of paper (though there are certainly a few of those you will have to sign before your perpetual profession!). Instead, one will need to be created a canon 603 hermit by making public profession(s) and accepting the canonical obligations associated with this life. Consecration is part of the rite of perpetual profession.

After some posts from the past couple of months, let me assure you that the non-canonical or lay hermit vocation still exists in the Church and is something I believe has a greater representation than c 603. I believe, as I have said many times, there will always be more hermits in the lay or non-canonical state than there will be in the consecrated state. Let me also assure you that being "non-canonical" does NOT mean being illegal. It simply means not bound by the canons that bind consecrated ("canonical") hermits. One does remain bound by the canons applying to the laity so in that sense one is bound by canon law. Some hermits live their lives under c 603 and other canons additional to those binding a lay person. We call those hermits "canonical". Others live their lives without additional canons; we call those non-canonical. Both are legal in differing ways. Oh, one final point on something I mentioned above, namely canonical freedom: if you have been married, and if you have been divorced but without getting a decree of nullity, then you are not free canonically to take on another canonical or "life vocation". (If, on the other hand, your spouse has died, then yes, you are likely canonically free to try for c 603 standing.) Your diocese will tell you this when they see your Sacramental record.

I'm sorry to reiterate all of this, but your questions are reminiscent of someone who has heard or espoused the opposite of a lot of this, so I wanted to be sure and spell it out again.  The information on living as a hermit in the non-canonical or lay state is particularly important because it is important to understand that eremitical life can be lived in lay, consecrated and clerical states. As lay persons, we are free to live very many vocational paths, but if we want to do so in the consecrated state or do whatever it is in the name of the Church, the Church must discern and form us (or make sure we are adequately formed) in the vocation and then admit us to profession and consecration. Please note that neither have I been making any of this up since beginning this blog in 2007. I am merely exploring what the Church established the moment she promulgated c 603 in 1983. Your questions help me do that as so many others have done since my own eremitical consecration under this canon in 2007. Whichever choice you make, you are in for an adventure!! May God bless your eremitical life!

Once again on "Illegal Hermits" as a Mistaken and Destructive Term

[[Hi Sister, I am a privately professed hermit but heard I am really illegal because I am not c 603. I also heard that I can't think of myself as Catholic though I am baptized and confirmed. I am really sure God has called me to be a hermit and to be a Catholic but I don't understand why I can't be a Catholic Hermit or have to consider myself illegal. I don't want to have to give up being a hermit in order to be a Catholic. I think all this vocabulary confuses me. Can you clarify it for me? What can I do to make myself a Catholic legal hermit? How do I get myself changed from being an illegal hermit?]]

Thanks for your questions. I have written extensively about all of these in the past so I encourage you to look at pertinent posts, especially those in the past month or two. One post you might want to check out is Why God allows Many Forms of Hermit Life. The following article  might also be helpful to you: Crash Course in Language. Let me summarize the situation as it applies to you.

You are a non-canonical hermit only in the sense that c 603 and the canons applying to religious (or consecrated life) do not apply to you. However, you are a lay hermit and all of the canons applying to laity apply to you until you are admitted to profession (a public act changing one's state of life) and then consecration as a c 603 hermit or member of an eremitical institute of consecrated life. Once that happens canons are added to those already applying to your lay life. Both states, lay and consecrated, are governed by canon law. To call one a non-canonical hermit is a shorthand way of saying the additional canons do NOT apply to them (yet). It does not mean that hermit is illegal since you are free to live as a lay hermit while honoring the canons that apply to all laity.

If you decide God has called you to live as a consecrated hermit, you must apply to be admitted to a process of MUTUAL discernment and formation with your diocese. Because this is an ecclesial vocation and belongs to the Church before it belongs to you, the Church herself must discern that you are indeed called to this. Our own discernment is important, but it is not sufficient when dealing with ecclesial vocations. This is a difficult point for most folks to "get". Meanwhile, if, in time, the Church agrees with your discernment and also that you are ready for public profession, then she will admit you to temporary profession and eventually to perpetual profession and consecration as a c 603 or diocesan hermit. At that point you accept the rights and obligations of a public and ecclesial vocation and MAY (i.e., are permitted by the Church whose vocation this is first of all to) call yourself a Catholic Hermit. This is because you would then have been called by God and the Church to live this vocation in the name of the Church.

Currently you are a Catholic AND a hermit. Another way of saying this is to say that you are a (Catholic) lay hermit (that is, you live hermit life in the lay or baptized state alone as you are entirely free to do), or you can say you are a non-canonical hermit because you haven't (yet) been admitted to eremitical life in the consecrated state; for this reason, the additional canons of consecrated eremitical life don't apply to you. You are entirely free to call yourself Catholic; you are entirely free to call yourself a hermit (if you are one); you are even free to say you are aspiring to becoming a Catholic hermit if that is also so, but you are NOT an illegal hermit or somehow not Catholic. To use the term illegal is demeaning of yourself and all Lay Hermits. Please let go of it!! You can read more on this or get back to me if it raises additional questions or confusions. I sincerely hope it is helpful.

N.B., a reminder that the term lay can be used in two different senses. In the hierarchical sense anyone who is not ordained is lay or part of the laity (from the Greek laos (λαος) for People as in People of God or laos tou theou). This sense includes religious and consecrated persons. In the vocational sense of the term lay, it is one of three basic states of life: lay, consecrated, and clerical. We have hermits in all three states of life and honor them all. In using lay above I am mainly speaking about the vocational lay state.  For the present, and until a diocese admits you (or anyone else living as a hermit) to profession and consecration, you (they) are a lay hermit in both hierarchical and vocational senses of the term lay/laity.

A Crash Course in the Language of things Canonical and Non-Canonical

 Recently questions and misunderstandings came up about the meaning and implications of the term non-canonical. I have written about this before and added a postscript to my follow-up post on why God wills many forms of hermit life in the Catholic Church. I also wrote about it four years ago when a non-canonical hermit suggested she had discovered she was illegal and perhaps couldn't even think of herself as Catholic. 

But, it seems the lesson was never really internalized. I am going to come at it again now for two reasons: 1) it is a terrible and very costly error to believe that because one is non-canonical and cannot call oneself a Catholic hermit, one cannot be a Catholic if one wants to remain a hermit or that one cannot be a hermit if one wants to remain a Catholic, and 2) if one person is making this error, others may also be making or being led to make it as well. So here is the basic question, does non-canonical mean illegal? The answer is no, it does not!!  Here is one place it is probably more helpful to think of canons as norms rather than laws, (I am not denying canons are laws, but the use of the word law and its cognates (illegal, illicit, unlawful, etc.) in this context is seriously misleading. If we think of canons as norms, the opposite of having them apply is not being illegal, but being unbound by, or free of them. To be a non-canonical hermit is to be free of the specific canonical rights and obligations that bind a canonical hermit.)

When we are baptized into the Church certain norms of the universal Church apply to us automatically. We are, by virtue of our baptism, Catholics, and we have the right to call ourselves Catholic. That right and others come with baptism as do certain obligations, the requirement that we attend Mass on Sundays, follow the laws of fasting and abstinence, go to confession once a year in case of mortal sin, etc. In other words, at baptism we are admitted to the lay state of life and like all new states of life it is a public vocation with pertinent canonical rights and obligations. We do not lose these rights and obligations so long as we are in the baptized state. In this sense, though we don't usually speak this way, baptism makes us canonical; it causes us to be bound by certain norms or canons corresponding to specific rights and obligations that belong to every person in the Church in virtue of Baptism.

As laity, every baptized Catholic can pursue all kinds of avenues of life including the eremitical life. However if one makes vows on one's own, private vows, even if encouraged and witnessed by someone in authority in the Church, they are a private matter not a public one. No additional public rights or obligations, no additional norms or canons bind this person in law. Suppose the vows are associated with living as a hermit (including the evangelical counsels!). In that case, the person is a Catholic and a Hermit, but they are NOT Catholic Hermits (more about this below). They are bound by all the canons that bound them upon baptism, no more, no less. In other words, when we speak of these hermits as non-canonical we do so because they live eremitical life without additional canons that bind them in law, whether c 603 or those appropriate to religious institutes. 

Some persons seek to live as consecrated hermits, either as part of a community or as solitary consecrated hermits. Each option is a public and ecclesial vocation requiring the Church's approval for admittance to public profession and consecration, and each of these fall under its own set of new canons beyond those associated with the lay state. For those whose profession is received by the Church in a public rite, they become canonical hermits. New Canons beyond those binding at baptism become legally binding on these hermits. For this reason, they are called canonical hermits. Canonical is a shorthand term for bound by (additional) canons or norms. Non-canonical is a shorthand term for unbound by additional canons or norms. Because the Church acting in God's name consecrates them in the hands of the Bishop they are consecrated hermits. And finally, because canonists point out that because of c 603, the category of religious life now applies to people with no relation to an institute of consecrated life, these hermits are considered Religious. Canon 603 hermits are Catholic Hermits and live the eremitical life in the name of the Church. They are specifically commissioned by the Church to be and do this because the gift of this vocation belongs first of all to the Church and only secondarily to the individual hermit. 

This emphatically does NOT mean that privately vowed hermits are illegal!! They live this vocation privately rooted in their own discernment and dedication under the same norms every baptized Christian is bound by; they do not consecrate themselves nor live this vocation as a public representative of the eremitical life in the Catholic Church. The Church has not entrusted them with this calling nor have they embraced the rights and obligations associated with a public and ecclesial vocation. However, they remain Catholics living a private eremitical life. They are, as one friend said, hermit (or eremitic) Catholics but they are NOT Catholic Hermits because the latter means they live this life in the name of the Church. 

(By the way, once again, by way of illustration, I do not write in the name of the Church nor do I teach Scripture or theology in her name. I am not and cannot call myself a Catholic theologian, though the theology I do is profoundly Catholic. To do theology as a Catholic Theologian requires a pontifical degree (not just a PhD or a ThD from a Catholic College, University, or Theological School) and a mandatum to teach in the Church's name. 

Normative vs non-Normative Vocations: Canonical vs Non-Canonical Hermits and the Misuse of Terms Like Illegal or Illicit

[[ Dear Sister Laurel, what is an "illegal" or "illicit" hermit? In your post on April 12, 2023 you wrote about non-canonical vocation to eremitical life as ancient and of continuing value. I wondered about someone who believes his own eremitical vocation was rendered illicit or illegal because it is not a c 603 vocation. You may not understand why he would say this but it seems like he feels what was the traditional form of hermit life was made illegal when c 603 came into existence. That seems to be what he is saying.]]

Thanks for the question, but I don't know what that is. Seems to me someone asked something similar several years ago. I will need to look through some older posts to see if I can find that. If I can't locate it I will need to get more information from you. The truth, however, regarding the language of canonicity is pretty simple in the Catholic Church. A canon is a norm and when something is made canonical it means that thing, whether a collection of Scriptures, a form of life, a particular office, a set of requirements, etc., is normative according to the church's understanding of something; on the other hand, non-canonical means not normative according to the church's understanding of the thing. By virtue of baptism alone one can live an eremitical life in any way they believe is appropriate for them and feel called to do. However, one is not a Catholic Hermit because what one lives is a private matter and one doesn't live this life, nor is one called to do so, according to all of the norms (standards) governing canonical eremitical life. One does it instead by virtue of one's lay state and the freedom one has in Christ. 

In this case, one dedicates him/herself to serve God in the eremitical life. S/he may make private vows of some sort, but they will not rise to the level of religious profession, nor will they be public or canonical. Because these kinds of commitments (public, canonical) are absent, and because the canonical rights and obligations (along with the expectations granted to the faithful generally in regard to this vocation) are similarly absent, we call this kind of eremitical life non-canonical. It does NOT mean illicit or illegal nor do I know anyone who considers this to be the case. Again, it is simply not normative of ecclesial eremitical life (i.e., it is not canonical) --- though it may well represent an excellent instance of eremitical life and one any hermit can learn from. 

There are two other forms of eremitical life in the church and both involve public (canonical) profession and consecration by God mediated by the Church and are lived in the name of the Church. These are normative forms of eremitical life in the Church. Thus too, both are marked by legal or normative (canonical) rights and obligations that do not obtain in the first form of this life. Another way of saying this is to note that they are both canonical because they are forms of life marked by canonical rights and obligations beyond those that come with baptism. The first is solitary eremitical life (members of which could become a lavra on a temporary basis) and the other is semi-eremitical (a canonical community or institute of hermits), where one's profession is made within the context of the institute. In both of these one makes a profession which, by the way, means more than the making of vows (an act of dedication, by the way). Sandra Schneiders, IHM, makes it clear that profession is a broader act than the simple making of vows. First it is a public act in which the individual takes on the kinds of rights and obligations mentioned above and does so as an expression and realization of a gift of God which has been entrusted to the Church and can only be mediated to one by the Church.

Secondly, then, an act of profession is an ecclesial act where the church extends to the individual the right to make such a profession, affirms them as called to live this in the name of the church, and establishes with various structures and offices a context meant to assure the gift is well-lived and continues the tradition into which the individual has been professed as a living, fruitful stream of the Holy Spirit. This differs from a private avowal which ordinarily involves no one but the individual(s) making the vows. Someone may witness such vows, but no one receives them on behalf of the church, no additional public rights nor obligations are entrusted nor taken on, no change of state occurs (there is no additional consecration by God** so one remains in the baptized state alone), and so forth. With private or non-canonical eremitical vocations vows or other forms of dedication don't even need to be made (though foregoing these might be unwise). Still, the dedication may be informal or formal (though still entirely private) --- depending on what suits the individual hermit. 

For canonical hermits profession is made in two ways, first, for solitary hermits, under c 603. When this canon is used, the profession is made to God in the hands of the local ordinary. Because we are speaking about the public assumption and entrustment of the hermit with ecclesial rights and obligations, the rite of profession (involving both profession and commissioning) is mediated by the church. The second way is to admit an individual to membership in an institute of consecrated life living eremitical life. This is familiar to us as admission into religious life and all that constitutes that. Individuals make their professions to God in the hands of the Prior(ess), Abbot (Abbess), of the order, that is in the hands of the general superior. (In both of these forms or eremitical life, perpetual or solemn profession God's consecration of the hermit is also mediated with a solemn blessing of consecration given by the bishop. Similarly, visible symbols of the new state, rights, and obligations, dedication and commission) This mediation continues throughout the entirety of the hermit's life. Hence, it involves canonical structures, an approved Rule, legitimate superiors, ecclesial requirements, etc., to allow the church to ensure this gift of consecrated life contributes to the holiness of the church.

All of this is recognized by the church in her (still relatively) new Canon 603. Here she extends to the solitary hermit who petitions and is accepted by her diocese for profession and then consecration, the standing that had been extended to religious institutes throughout the centuries. Individual dioceses had done some similar things in the late middle ages, usually in order to introduce some structure, obligations,  and responsibilities (i.e., norms) into the ranks of hermits traveling throughout the countryside, when bishops established statutes hermits had to commit to be allowed to represent themselves as hermits/anchorites or to preach and beg. But canon 603 goes further than these statutes for what c 603 does is establish the hermit in what was once called a state of perfection (now, the consecrated state) and allows a solitary hermit to be regarded as a religious despite not belonging to an institute of consecrated life. the Church did this not only to recognize the significance of the eremitical vocation, but to protect it and authentic vocations to it. 

Despite what sometimes seemed like hoards of solitary hermits (for instance, in Italy at the time of Romuald) and the number of institutes of hermits established over the centuries, very few of such institutes lived into the 20th Century and individual hermits became a rarity. Most well-known are the Camaldolese and the Carthusians, but there were also Carmelites, and some hermits within other institutes like the Trappists and Trappistines. Still, eremitical life was a rare and poorly understood vocation. After all, in the Western church, the eremitical life had almost died out. And of course, it was not so easy in the contemporary world to go off into the boonies and establish oneself as a hermit in the ways that were once possible. Moreover, our contemporary world often mistakes various other forms of life for the genuinely eremitical, including individualism, cocooning, misanthropy, agoraphobia, etc. 

Within the church herself,  contemplative life became rarer, genuine silence and solitude much harder to find, shifts in spirituality that themselves were healthy and the necessary emphasis on ministerial life threw shade on eremitical life. But monks and nuns continued to discover calls to greater solitude and silence than their life in community really allowed for. Eventually, in response, the church carved out a space for solitary hermits with c 603. The canonical requirements helped replace the institutes necessary for the Camaldolese and Carthusians, for instance. At the same time, no pre-existing forms of eremitical life were replaced by c 603. Instead, it created a new form of consecrated life. Those baptized and in the lay state could live eremitism in their lay state before c 603 and they still can! The same is true of clerics with their bishop's permission. Thus, no eremitical form of life, especially that made known by the desert Abbas and Ammas who embraced desert spirituality as laity, has been rendered illegal!!! To speak so is misleading and I consider it disedifying given the significance of non-canonical hermit vocations through the centuries. 

** Baptism represents a consecration of the baptized. When one is perpetually professed as a religious or c 603 hermit, a second consecration in the form of a solemn prayer of consecration is extended to the person making their profession. (In temporary vows, the solemn prayer of consecration is not found; instead there is a prayer of blessing.) We call this being initiated into the consecrated state of life. In this act God consecrates the person, the person does not consecrate herself to God. Instead, no matter the commonality of this language of consecrating oneself, the one making profession dedicates herself to God. Only God can consecrate, for God alone is holy and makes holy. Vatican II was very careful always to maintain the distinction between these two verbs, dedicare and consecrare (as well as similar terms).

Response to Joyful Hermit's Post: Non-Canonical does NOT mean Illegal!!

[[It does seem that I should either be a legal hermit or remain an illegal hermit, and if that, to very much acknowledge that I am an illegal hermit, even if God chose me for the hermit life.  Even if Scripture states in various ways and verses of books in the Bible, that God's law is superior to man's law.  St. Paul is reminding of that reality, in that he was not sent by man or men, but was sent by God as an apostle. Illegal Catholic Hermit?]]

So wrote Joyful Hermit yesterday in her current blog. There is, it seems, a sad and apparently painful dimension to things for her and I wanted to address it directly and apart from the questions that have already begun to come in. I know I once answered a question about so-called, "illegal hermits" before but I don't remember how long ago, why it was posted or if it is relevant. Perhaps I need to reprise it. In any case, it is a mistake to use the term "illegal" of what is a significant vocation in the Church many have embraced, and for that reason, it sounds to me to be a somewhat self-pitying or just intransigent choice of self-designation when there are two perfectly good and more accurate choices from usual Catholic usage, neither of which are in the least denigrating or derogatory.

The first available term is non-canonical. Some way of living or some enterprise not yet granted a particular canonical standing beyond baptism, or those who live a particular way (as a hermit, for instance) but do not choose to be canonical when there is such an option are simply described as being non-canonical: they choose not to live according to the canonical form of the life. A second alternative --- as Joyful looks for a way to describe her state and the state in which her form of eremitical life is lived is --- lay hermit. (I mean this throughout this piece in the vocational, not hierarchical sense of the term "lay"**.) I did not make these terms up. Joyful is a baptized person living in the lay state; she is a Catholic living privately vowed hermit life from an impulse of her baptism in the lay (non-canonical) or baptized state. Most hermits in the Church have always been and will always be lay hermits without benefit of a "second consecration" and its initiation into the consecrated state of life because either it did not exist as an option, they thereafter chose not to seek this, they were somehow discerned by diocesan personnel to be unsuited to it, were not canonically free to do so, and so forth. Still, they lived and do live eremitical life within the Church. We therefore do not call them illegal hermits or illicit hermits, nor any other derogatory term. They are in the baptized state and live from the inspiration of God which is fundamental to that state of life.

In fact, we are trying to find ways to appropriately encourage and honor these hermits in the lay (non-canonical) state, to recognize them and write about it so that it becomes a fully known and esteemed vocation. This is one of the reasons I put up the post on Felicity Kreger, OblSB recently. I have said many times that I believe in vocations to chronic illness and the potentially eremitical life some of these as well as among isolated elderly might have. I have also written about the way my own canonically consecrated life might make it harder for me to witness to such people. After all, they will likely never be canonical hermits (and most have no desire for this) but they might well be called to live as lay hermits, hermits in the baptized state. So, how wonderful it could be if Joyful Hermit worked through her difficulties in all of this and accepted ordinary Catholic usage (non-canonical or lay hermit) and the wonderful gift such a life could be for the whole church! How incredible it could be if she became not a paean of pain but a significant example of edifying Lay eremitical life!!

Early on I was concerned for Joyful's own well-being when she posted the following dialogue ("the hermit" refers to the blogger herself, not to hermits in general): [[The hermit still did not have a PLACE. But the hermit is part of the laity--that is the place for the hermit. No, the hermit is not really part of the laity. The hermit is irregular. The hermit blurted out, finally, that there is no room for a mystic in the Catholic Church. But the confessor said of course there was and has been through out the history of the Church. Well, this hermit, this mystic hermit, has no place.]]The Complete Hermit, September, 30, 2007

I felt concern. This sense of being nothing and having no place is a terrible sense of unfreedom, of not belonging, of being ineffective and entirely disregarded. Joyful, according to her blog. was trying for consecration under canon 603 and apparently that was not going to happen. Though fairly newly baptized (a few years) as a Catholic, she apparently had not come to sufficiently appreciate that being laity definitely gives one a place and private vows in that same state were still tremendously significant. And so I wrote about the importance of the lay state and the reality of lay hermits. Earlier in response to her questions (she wrote me prior to my perpetual profession), I responded directly to Joyful and suggested she begin thinking about herself as a hermit and about private vows. And I blogged. I couldn't see another way to assist her in my writing. But of course, it has to do with more than Joyful's own feelings and needs; there are vocations involved. To see the Lay Vocation as bereft of significance in the church is to fail to understand the nature and dignity of baptism as foundational of the Church, the lay state grounds every other state in the Church. Occasionally I hear from others who feel as Joyful does. This has to be countered; it certainly mustn't be worsened with terms like "illegal", "illicit", or "undocumented," on a public blog.

Joyful also writes [[A legal Catholic hermit who also writes blog posts, has written eloquently of why CL603 makes a hermit "free." While I do not want to seem ubiquitously irritating, I immediately ask the question, "Were not any or all of the holy, even canonized saint Catholic hermits prior to 1983, then, free? It would seem not. Definitely in today's Church, they would not be legal hermits, and not recognized by the Church as hermits. Was John the Baptist not free? Were not St. Paul the First Hermit, St. Antony of the Desert, St. Mary of Egypt, St. Sarah of the Desert, St. Benedict (the three years he was a hermit), St. Bruno, St. Romuald, St.Godric, St. Nicholas of Flue, St. Seraphim, St. Charbel--and so many more--not free?]]

Actually, I wrote very specifically that for those called to it (and therefore, to the state it constitutes) Canon 603 provides a realm of freedom --- but it is not the only state in the Church, and not the only way to live as a hermit. It would not provide a realm of freedom for one not called to it any more than I would be able to find the same freedom in the clerical or married states. I am called to neither. I lived as a lay hermit for a while when my diocese determined they would not profess anyone under Canon 603. During that time I continued to grow in my eremitical life and in time I learned I had something unique or at least significant to bring to the Church as a hermit and I sought again to be admitted to canonical standing under c 603; this seemed the responsible way forward for me to live my life in Christ to its fullest ecclesial potential. Though I lived freely as a non-canonical hermit, nonetheless I truly felt called to eremitical life in the consecrated state. A number of persons discerned that with me, and though it took time, we were correct. I experience greater freedom as a diocesan hermit than I did even as a hermit in the lay state. In some ways c 603 represents the norm defining a realm where the associated constraints become freeing; some don't understand this paradox. That's okay; they aren't called to this. One wrote recently he didn't see the benefit in consecration; that's okay, apparently he's not called to it at this point. Their freedom apparently lies elsewhere within the lay state.

One can and many do experience freedom in living as lay or non-canonical hermits. Think of all the norms that help define the lay state, all the rights and obligations associated with it when these are taken seriously. None of the people Ms. McClure listed who were actually Christians felt (I truly believe) unfree because they took their lay prophetic vocations very seriously. (There was no canonical option here.) John the Baptist did it in a Jewish prophetic context. The Desert Abbas and Ammas lived the gospel as fully as they could in the desert and did so in direct contrast to a post-Constantinian Church. They lived from the Spirit and Word of God within the Church they helped constitute, but also against its tendency to accommodate itself too freely to the world of power and privilege. They were lay hermits in the main. Others like St Romuald lived under the Benedictine Rule, and traveled to bring others (those hermits who were lone, unaffiliated, and sometimes, simply lost) under the Rule of Benedict as well. It provided order, inspiration, and a way of seeing one's solitary eremitical life as integral to the life of the Church. Benedictinism is a living thing represented by those who live his Rule in faithful and intelligent ways.

St Bruno established what would become a canonical congregation beginning slowly with a group of friends living lay (or possibly clerical) eremitical life together and ending with a canonical congregation that has been (and remains) paradigmatic of a form of consecrated semi-eremitical life. They lived God's will as the Church context made possible (and sometimes necessary). Their lives were creative and pushed boundaries. But yes, at the same time there were lone individuals calling themselves or being called hermits, validating failure by being "hermits", giving scandal and otherwise denigrating the very term "hermit,"  with their lives. The church had no canonical definition of the term for solitary hermits, but these were not John the Baptists or St Romualds. They were eccentrics, and the desert/wilderness was not profoundly humanizing for them. St Romuald's efforts to bring together the hermits scattered throughout Italy was not entirely successful and the disordered and disedifying "hermits" continued to exist as lone individuals and often nothing more than misanthropes, the badly wounded, individualists, etc. Were these individuals free? Not insofar as they were not driven and empowered by the Gospel to do what they were doing. Not insofar as they lived this terrible solitude in the name of woundedness, illness, alienation, or bitterness and not in the name/power of the God of wholeness and freedom. They were not free nor were they hermits --- at least not in the way the Church now defines that and actually, has always understood it through orders and lauras and anchorites who were under their bishop's protection and supervision.

What the Church has never truly esteemed or recognized --- and never adequately assisted us to even understand enough before 1983 --- is the solitary eremitical life lived in the heart of the Church. This vocation comprises both those in the Lay and the Consecrated states (it includes --- though very rarely --- those in the Clerical state as well). Canon 603 is used to consecrate those called to live solitary eremitical life in the name of the Church. At the same time, it outlines the essential elements that define a solitary eremitical life -- no matter one's state of life. By professing and consecrating solitary hermits with clearly discerned vocations, it recognizes solitary eremitical life in law for the first time in the Church's life. But it is important to realize this works paradigmatically, not exclusively. What I mean is it establishes a call to a relatively small number of hermits who will live this life so that the whole Church can begin to accept the solitary hermit life in whatever state eremitism is lived as positively significant. Before this happened in the Western Church, solitary hermit life had died out and semi-eremitical life continued; it was accepted but remained a bit of a curiosity. Canon 603 establishes solitary eremitical life as a viable, contemporary, important example of a spirituality of wholeness in the silence of solitude; it establishes this life for the witness it represents, and (despite what folks might have thought) shows it is still a vital form of life present in some few responding to the Holy Spirit.

I am truly glad to hear Joyful Hermit struggling in the way she is to accept and embrace the truth. I am especially glad she has people to work with whom she trusts in this process. What she is doing is not easy and takes courage, but if she persists it can be incredibly life-giving. I accept gratefully the kind words she has written recently about my blog. I sincerely hope she hears what her once-diocesan-Bishop and parish Rector and others (including myself in our brief email correspondence) were trying to explain about living as a lay hermit according to her baptismal consecration, or about not needing a declaration of nullity if she lives eremitical life in this state. I am sorry she was misled or left uncorrected on the use of the designation Catholic Hermit, though I am very glad that in those early years, she had blogged about a canonist who told her several times about the link between canon 603 and "living as a hermit in the name of the Church." One sincere hope I have is that she can accept the language of "lay state" and "non-canonical" to distinguish her eremitical life from those in the consecrated state if that is ever necessary. There is no need to denigrate such a calling with labels like illegal, illicit, or undocumented. No one should do so!!

Joyful and many others besides her are "documented"; she (and they) are Catholics and have a baptismal certificate and likely one for confirmation and other Sacraments of initiation as well! Again, except for a few centuries of monastic ascendency, lay eremitical life has always been the most prevalent and possibly the most prophetic way of living the eremitic vocation in the Western Church. That has not changed with Canon 603. Perhaps what has changed with Canon 603 is the possibility for all hermits, of whatever state of life, to live edifying eremitical lives that will build the church with its witness to the gospel and be recognized for their place in that. I sincerely hope so!

** lay has two senses, one a vocational sense and the other a hierarchical one. In the first sense, we identify members of the lay, consecrated, and clerical states of life. In the second or hierarchical sense, we identify folks as either clerical or lay. In the hierarchical sense, any hermit who is not a priest is a lay hermit. In the vocational sense, hermits may be members of the lay state, the consecrated state of life, or the clerical state of life. The use of the term lay hermit can be confusing and non-canonical or canonical can be used to clarify matters.