Canon 603: a Paradigm for all Hermits

[[When we examine the now two Church-allowed hermit paths, we can see the challenges in each, but the greater challenge to me has remained that of living as a hermit unknown, unnoticed, non-acclaimed. Yet despite many trials and errors, I remain God’s beloved consecrated hermit--and a Catholic hermit. Indeed, some have stated that a privately professed hermit must not call him- or herself a “Catholic hermit” if not a diocese CL603 hermit. It does not matter, other than why cut off all the Church’s hermits who have lived and died living this more rare but special vocation when until recent times, there was no created church law establishing other than what always had been?]] 

Hi Sister, I wondered if you had seen this post and if you had any opinions on it. I wonder how the author can say "It does not matter" while it sounds like it matters a lot to her! Does Canon 603 cut off all who have lived and died as a non-canonical hermit? Was there no church law regarding hermits before c 603? I remember you saying there was but not universal canon law. Is this so? Thanks!]]

I have seen this passage before, yes. I agree that the assertion of an identity as a "consecrated Catholic hermit" despite never having been admitted to consecration as a Catholic hermit by anyone in the church with that authority and/or intention, does seem to matter a lot to the author. She is a Catholic and a hermit but does not live her eremitical vocation in the name of the Church. This is because using the term "Catholic hermit" to indicate a normative quality to the vocation requires someone with both authority and intent to establish one in law as a Catholic hermit. That, in turn, means extending the legal rights and obligations of a canonical (or public**) vocation to someone and the person to whom such rights and obligations are extended must also embrace these in law; this all occurs in the Rites of canonical Profession* and Consecration mediated by the Church in the person of the local ordinary. That the author has not met these requirements is significant given her claims. What is unclear to me is the reason she presses these claims since the Church recognizes all authentic forms of eremitical life in whatever state of life (lay, consecrated, or clerical) as laudable.

Before Canon 603, the main canonical provision for eremitical life was to join a congregation of Catholic Hermits (Carthusians, Camaldolese, some Carmelites, et al.). As you note, in individual dioceses in some centuries bishops did approve the lives of anchorites and cared for them if benefactors failed. During the Middle Ages there were local (diocesan) canons from place to place to regulate things in some ways (there was no universal Canon Law at this time). Otherwise, except for the orders/congregations of canonical hermits, the "traditional" form of solitary eremitical life was lay, not consecrated. Vocationally as well as hierarchically speaking, the Desert Abbas and Ammas were lay hermits --- they lived eremitical life in the lay state. So was every hermit who lived as a solitary hermit (that is, who was not part of a religious congregation) until 1983. Canon 603 recognized the value of solitary eremitical life after Bishop Remi De Roo intervened at Vatican II to ask for such recognition. De Roo requested that the eremitical vocation, which was so positive in his lived experience, should be recognized as a state of perfection, just as all religious life was recognized and established. 

But it took time to do this. There was the need to reflect on the lives of notable hermits and develop a list of characteristics a solitary hermit would live, just as there was the need to create a normative way of governing this life so it was truly exemplary --- not perfect, of course, but exemplary. Almost 20 years after Vatican II ended, the Church published a revised Code of Canon Law and for the very first time in the history of the Church, the solitary eremitical life was recognized in universal law as a state of perfection (that is, it was included as a consecrated state of life with those so consecrated recognized by the Church as Religious); thus it was defined in a normative way in Canon 603.

It is not that non-canonical hermits are being cut off, diminished, or disregarded. That seems to me to be a cynical and inaccurate representation of the facts. The long history of exemplary holiness and prophetic presence of such hermits is precisely what called for a Canon recognizing the value and dignity of this calling as an ecclesial vocation belonging to the Church. These hermits taught the Church this and made the way for Canon 603 as an eventuality!! The normative portrait of eremitical life in Canon 603 is drawn from the lives and wisdom of such hermits; in fact, it honors them!! At the same time, the Church is careful in discerning and governing eremitical vocations not only because these are significant gifts and more difficult to discern than vocations to life in community,  but also because the history of solitary hermits is ambiguous with evidence both of great holiness and disedifying or even scandalous eccentricity. 

The Church wants hermits to live this vocational gift of the Holy Spirit to the Church, and she recognizes the support and guidance of the Church are important if individuals are to live such vocations well. After all, eremitism is neither about being a loner nor a too-common, sometimes rampant individualism. Instead, it is lived within the dynamic and demanding context of the ecclesial community with its long history of non-canonical hermits as well as canonical eremitical congregations and (now) solitary canonical hermits. At the same time, the Church knows that hermits of whatever stripe can be a prophetic presence challenging the Church herself to an ever more radical living out of the Gospel. Canon 603 celebrates and witnesses to this as well. 

This became clear as the Church recognized the significance not only of the Desert Ammas and Abbas but also of both the anchoritic and eremitic vocations on a diocesan level through various eras of her history. Bishops created statutes and devised liturgies recognizing and embracing these vocations because of this recognition. (For instance, recall the rite praying for and blessing the anchorite and her cell, as well as closing her within her anchorhold; note the ways diocesan bishops exercised responsibility for the upkeep of the anchoress when the local community or benefactors failed to do so; consider also the way the right to wear a hermit's tunic or the license to preach and solicit from others as a hermit, came in these same centuries, from the local ordinary.)  Still, what was necessary to truly demonstrate that all such vocations were valued throughout the church in all eras was the hermit's recognition in universal law. 

Bishop Remi De Roo

That only occurred in 1983 with the promulgation of Canon 603. Still, the majority of hermits will likely remain non-canonical. I would argue that it is now easier to live as a non-canonical hermit precisely because the church recognizes the eremitical vocation as such canonically and has made these instances of it a normative and consecrated state. With canon 603 every eremitical vocation, whether non-canonical or canonical is raised to a new visibility and valuation in the Western Church. Canon 603 is still under-utilized and likely will be so for some time to come. Not everyone will or should become a canon 603 hermit or thus live this vocation in the name of the Church, but those who live their eremitic vocations as non-canonical hermits can be grateful that for the first time in almost 2 millennia, the Western church has honored the eremitical vocation in universal law. 

This requires that canonical hermits live the normativity of their vocations well and humbly for they do so for all hermits. They reflect on the terms of Canon 603 for the benefit of every hermit, whether canonical or non-canonical. If canonical, they have embraced ecclesial responsibilities in making Profession and accepting Consecration through the church's mediation, and each one will demonstrate aspects of the life any hermit should be open to learning from. Of course, non-canonical hermits must also live their chosen callings well and humbly. If they choose not to be canonical hermits or are refused admission to canonical standing, I believe they must still let themselves learn from Canon 603 and those professed and consecrated accordingly -- as well as from hermits in eremitical congregations. From before the time I first knocked on the chancery door seeking profession (@1985) to consecration in 2007 (about 23 years), I reflected on c 603 and learned from it despite having been given little hope my diocese might ever implement it for anyone. I also learned from the Camaldolese and others. 

Whether living as a non-canonical or canonical hermit, it was the vision of eremitical life the Church recognized as normative that was important for my own faithfulness and growth in the eremitical vocation. I hope that all hermits can understand the importance of both the Canon and those exploring eremitical life in a canonical/consecrated state. They do this not only for God and the Church more generally, but for all hermits, whether canonical or non-canonical. Because C 603 represents the normative vision of what the Church considers to constitute eremitical life,  to live this life canonically is not about prestige, but about responsibility. This is the meaning of status in the phrase canonical status or standing. Acceptance of this standing and correlative responsibility is reflected in the right to call oneself a Catholic Hermit and such rights and obligations are never self-assumed. Again, they are given by the Church to those whose vocations they have also discerned.

* Profession is a broader act than the making of vows. It is a public act of and for the Church in which an individual commits him/herself to the rights and obligations of a new state in life. Usually, this is done through the making and reception of canonical (public) vows. In final, perpetual, or definitive profession, through the reception of the individual's vows and the prayer of consecration, the Church mediates God's consecration of the person. This sets him/her apart as a sacred person and constitutes his/her definitive entrance into the consecrated state.

** Public in this context refers to the public rights and responsibilities undertaken in a public (canonical) commitment, not to the place this commitment takes place, nor to the number who attend it. Likewise, private means that legal (public) rights and obligations are not extended to nor undertaken by the hermit involved.

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).