So, Why is All of this Important to You?

[[Dear Sister, if it is not the case that the Church is increasing canons and making all kinds of complexities that cause competition between vocations, where do the various distinctions in things come from when you speak of C 603 vocations? I have read some of the posts from Joyful Hermit in the past (when she was still using that name) and she seemed to believe you are making these up, and thus, making C 603 more complicated than it needs to be --- though now she seems to believe any law at all is opposed to Jesus' law of love. So where do the distinctions you write about come from? Have you created any of them? Also, why are they important to you?]]

These are great questions, thank you for posing them!! The distinctions I have drawn over the years are not my own, nor have I created any terms. While I really believe Canon 603 is beautifully written and exciting in ways I don't ordinarily find Canon law to be (!!), there are also ways in which someone reading the canon without a background in religious life, or some at-least-casual understanding of the norms and vocabulary related to religious life, will fail to understand categories and language that are significant and presupposed --- but which also often go unexplained. Mainly then, these terms and distinctions come from the Church's long-standing theology of religious (or consecrated) life. Let me give you a couple of examples. 

 We speak of entering a "state of life" via profession or a Sacrament (i.e., Baptism, Orders). Sometimes we refer to the "religious state", the "lay state", and the "clerical state," as well as of "being recognized" as members of a "recognized state of life". There are three terms that are sometimes misunderstood and even commonly misused, namely, "state of life," "recognized," and "profession". In speaking of consecrated life, the catechism refers to Christ proposing the evangelical counsels to all disciples, but then distinguishes the way those in the consecrated state are called to live these counsels. It says, "it is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God."  Unfortunately, the catechism does not, so far as I can see, define "state of life", what constitutes "recognition"; nor, while italicizing the word profession, does it actually explain that it means not just making (public) vows, but also entering a new state of life. Thus, it really does not apply to someone dedicating themselves to eremitical life with private vows. 

One thing we should keep in mind, even as we benefit from our use of the Catechism of the Catholic Church, is that it was not written for all Catholics. It was written for Bishops and thus presupposes knowledge about such things as the nature of "profession," what it takes for a religious congregation (or person in the consecrated state) to be established or "recognized," as being in that state. Because fundamental knowledge is presupposed by the catechism, this can cause the uninitiated person (which really is most laypeople) and many clergy as well to read various ambiguities through the wrong lens. That way lies almost certain misunderstandings and potentially serious stumbling blocks. So, in the section entitled The Consecrated Life, the word profession might be read as though it refers to any act of making vows. When that happens, someone making private vows might read this section of the catechism and believe that because they made private (non-canonical) vows as a lay person, they have been professed, "left" the lay state of life, and been initiated into the consecrated state of life via their avowal. In actual fact, however, the thrust of the section and the use of the term "profess" in the very first sentence, indicates immediately that this section of the CCC  involves entry into a new state of life established in law and that it therefore requires a public commitment mediated by the Church herself.  

It can also be problematical when someone being admitted to profession under c 603 has no real understanding of the meaning and implications of correlative concepts like, "state of life" and "recognition" by the Church --- both of which imply the assumption of canonical (legal) rights and obligations beyond those granted with baptism. So, for instance, in the quotation above, recognition does not mean seen or allowed (as in "non-canonical hermits are recognized by my bishop" because they exist in his diocese); it means established in universal law. Since a number of c 603 hermits (and those seeking to be professed in this way) have never been through initial formation as religious nor studied canon law or the theology of consecrated life, and are unaware of the distinctions most religious know implicitly, clarifying the meanings of the terms, "state of life", "recognition," "profession", and also the nature of consecration and the way it differs from dedication, clarifications of these things can help with such misunderstandings or inadequate understandings. 

My experience is that few dioceses seem to recognize how unlikely the average Catholic is to know these and other dimensions associated with profession under c 603. At least they don't seem to communicate these kinds of things to candidates or inquirers. There seems to be a tendency to assume that folks who seek admission to profession already know exactly what they are asking for and are able to take on. At the same time, some chancery personnel may not realize how completely they themselves have internalized some of those distinctions they know so well, and so, they simply do not think of needing to clarify their meaning. Others may not understand how important knowing about such dimensions can be in living eremitical life under this canon. 

When one understands that one is taking on responsibility for an ecclesial vocation with rights and obligations the entire church has a right to expect one to live well, it enhances one's sense of vocation. It also reminds us that one is definitely not merely doing "one's own thing" here and that the Church (the People of God) is called to support one in this vocation with its prayer, friendship, etc. In taking this vocation on, one is taking on an important, if rare, form of ecclesial life that has been lived and has contributed to the life of the Church throughout its long history. In a world and time where individualism is epidemic, it is critical that profession under c 603 be known by everyone as admission to an ecclesial vocation that belongs intrinsically to and benefits the Body of Christ. After all, c 603 life is focused on the God who wills to be God-With-Us! In this rare and incredibly vivid relationship with Love-in-Act, the hermit stands at and witnesses to the very heart of Christian life and hope --- Love completes each of us if only we open ourselves to this.

What is important to me? In all of this, it is important to me that everyone understands that dedicating oneself to eremitical life as a non-canonical hermit, whether or not one does so with the use of private vows, is to make a significant and valuable commitment. At the same time, it is important to me that people understand that those of us who seek and are admitted to profession under c 603 do not do so because we love canon law (I know of no canonical hermit who loves canon law!), or are somehow ignorant of God's law of love (much less being ignorant of or unconcerned by the reality of Divine love!!), nor because we are into prestige, power, or social status. We do so because we have felt called by God to contribute to the life of the Church and the living tradition of eremitical life in this particular and publicly responsible way. It is important to me that folks understand the integral relationship between this vocation and the Church so that it is not mistakenly perceived as selfish or individualistic. Instead, solitary canonical hermits live this life as a rare and vibrant expression of God's redemption, and we are grateful to the Church for finally recognizing and providing for this vocation with C. 603. 

Though much fewer and farther between than when I first began blogging, I continue to get comments and questions from folks who read Joyful's public blog(s) and are concerned, confused, or simply gobsmacked by what they read there. Personally, I sincerely wish they were no longer available.  Thus, it is also important to me to respond to those questions and comments (even those I cannot publish here) to clarify what I can. Most of the time these are common misunderstandings and general mischaracterizations that were once amplified in import by Joyful's blog and her inadequately supported claim to be a "consecrated Catholic Hermit". Today, my impression is that Joyful's posts on the Catholic Church generally, as well as on law of any kind, have made a lot of this moot and more obviously incredible. Still, past posts continue to raise questions and comments.

Meanwhile, whether I receive questions or not, I do reflect on all of this as part of realizing the nature, promise, and challenge of solitary eremitical life in and for the church. Canon 603 is still relatively new and reflecting on various difficulties in implementing it is important (helpful) work. The irony is I am doing that work in my own little way as I live and move ever more deeply into the life framed by the canon itself, and not as an advocate of increased Canon law. I continue to be surprised at how well the Church fathers wrote when they composed this canon; because of this, my own work directly counters the typical approach of canonists regarding resolving the perceived "deficiencies" of C 603.