Authentic Eremitism vs Stereotypes and the Source of Stereotypes

Dear Sister, I think I understand why you insist that in discerning an eremitical vocation there must be a redemptive experience at the heart of everything. If a hermit's life experience is mainly a desert or wilderness experience then life in physical solitude can just be about escaping or not fitting in unless there is a redemptive experience which transforms all of that, right? Most religious vocations require someone to be physically well but you write about chronic illness as vocation and about that maybe even leading to an eremitical vocation. At the same time something has to transform chronic illness into something more which speaks of wellness and that's where redemption comes in. Do you think the stereotypes associated with hermits came to be when the redemptive experience or element, as you put it, was missing?

Really great question. I never saw it coming as I read the comments that led up to it. Almost everything I write about eremitical life depends upon the redemptive element you spoke of and yes, that certainly includes my impatience with and rejection of stereotypes. The stereotypes I can think of have to do with rejection of others, escapism, an individualism which is antithetical to life in community and often to the generosity it requires; they can involve an emphasis on the difficulty of life in solitude without any focus on the answer it represents for the hermit and all of those living with/in desert situations, and also a piety which is superficial and tends to devotionalism, but not to the prayer and deep love of God, self AND others which profound spirituality makes possible. Stereotypes, it seems to me, take one part or side of eremitical life and runs with it while excluding the completing and paradoxical elements or side which a strong commitment to Christ brings.

Eremitical life is rare but it is not bizarre or essentially inhuman; it can be difficult but its deep meaningfulness makes it a life of genuine joy as well. Hermits go away or withdraw from "the world" (i.e., that which rejects Christ), but not simply to be apart from others; they do it so they can come to communion with God, themselves and with others. They do it so they can grow in their capacity for love and proclaim the Gospel with their lives because this is the way solitude works for them; it is a goal toward which these lives are moving. For any of this to be true means there must be a redemptive experience at the heart of hermits' lives, something which transforms all the superficialities into something deeper and more "real". In my own eremitical life I work hard with my Director, and at all the aspects of eremitical life (prayer, lectio, study, etc.,) not because I am (or am looking to be) some sort of spiritual prodigy (I am not!) but because Christ is the answer to the question I am and comes to me in a silent solitude which will eventually be transformed into "the silence of solitude" and a genuine gift to the Church and world.

In my experience, the physical solitude of eremitical life helps sharpen and bring to expression the question each person is while (when turned to assiduous prayer) giving God all the room God needs to become/be the answer in love and abundant life. That is  the very essence of monastic and eremitical life, the very essence of desert spirituality, the heart of Christian theology's "Theology of the Cross". But without the redemptive experience Christ brings to the desert a (putative) hermit is left like a JBap proclaiming repentance without any sense of the Messiah who will succeed and transcend the significant word of repentance he brings himself. We can find examples of such hermits throughout history and even online. They are often little more than stereotypes and caricatures, voices crying in the wilderness witnessing only to their own pain and inadequacy, their own "spiritual" experiences, but living an isolation that gives the lie to their catholicity. A hermit will know suffering and pain -- of course! But yes, as you say, without a profound and abiding sense of redemption of all of that, they will not be hermits in the sense the Church defines this vocation. The answer they seek must also have come to them in the silence of solitude if they are to witness to more than a sterile silence and loveless aloneness.

Without the redemptive element -- and by this I mean without a participation in the Christ Event in a way which brings wholeness out of brokenness, personal wealth (a fruitful and abundant life) out of poverty, meaning out of absurdity, and a loving humanity out of sinful inhumanity --- the hermit can witness to only one side of the human equation, the side of the lone, sinful individual in search of love and the ultimate healing of emptiness and estrangement. It is out of this milieu that we get stereotypes that disedify and make the eremitical vocation irrelevant at best. All of the essential elements of canon 603 I have written about on this blog over the years, but especially "the silence of solitude" as a unique communal reality, depend on our seeing eremitical life in this way. It must be informed by and witness to the redemption of the human person and transformation of the human heart which comes to us in Christ or it is worse than worthless --- especially in a world of rampant individualism, cocooning, and even misanthropy.

Again, great question; thanks very much for that. The Church understood well what eremitical life was and was not about when it composed this canon Thus, those claiming to be hermits (whether lay or consecrated, canonical or non-canonical) cannot speak only (or even mainly) of pain or struggle; there must be a sense that in Christ isolation is transformed into solitude and the pain and struggle present has been (or is on the way to being) transfigured into the joyful silence we call shalom and stillness the tradition knows as hesychasm. This, unlike in apostolic or ministerial religious life, is the very purpose of eremitical life. Canon 603, after all, describes a redeemed and essentially generous life, not a selfish one dominated by struggle and suffering and certainly not one populated by stereotypes! It is about who we are when God alone is truly allowed to be sufficient for us. It is the hermit's life and who she is made by God to be that is the gift, not the ministry (even that of prayer!!) she does. It is not merely or even primarily about what she does (not even a life of piety and devotionals or suffering and deprivation); these, by themselves, are the makings of disedifying stereotypes. Instead it is the prayer that sings of God's victory over sin and death that she is made by God to be that is the essence of an eremitical vocation.

Home From Trip to Morro Bay

Anita, Raschi, Elaine, and Karen

Well, after retreat weekend before last (I am posting this a few days after writing it) I had hardly settled back in here at Stillsong and yet, on Monday I traveled South to Morro Bay where four of us --- friends from high school (and junior high in a couple of cases) rented a house for three nights. Last Summer (2017) I wrote about going to a 50 year high school reunion where several of us spent most of the weekend together and went to a dinner for a larger group of classmates. What was astounding was how we found we loved each other even after so many years; as I think I related then, we shared faith stories for hours despite each of us being part of a different Christian tradition and only found how similar faith was for each of us. So, we recently texted each other (part of a group text) and decided we really missed one another; we had spoken last Summer about getting together again, but this recent sentiment resulted in a plan to rent a house on the beach and spend some quality time together sharing, getting to know one another even better (there were and are still 50 years of experience to catch up on!) --- simply renewing some very old friendships.

Anita drove from Sacramento to pick me up here in Lafayette and then we started South. Karen and Elaine drove up from Orange County and we met at the house in Morro Bay. We went out for dinner that night (fish and chips for some of us) and then went grocery shopping for stuff we had forgotten or been unable to pick up before leaving for the beach house. What a trip that was! We came away with food for a picnic the next day, but we also bought four different kinds of ice cream, caramel sauce, and (I think) two or three kinds of cookies along with a couple kinds of coffee pods (the house had a Keurig)! (We started on the ice cream that night as we talked until late sustained by excitement and the coffee! I fell asleep in the middle of it all.) The next day we drove to Cambria; Karen worked on school stuff (Karen's an adjunct professor at Concordia University) while the rest of us window shopped, tasted herbal teas, local honeys, and admired some of the really beautiful work by local artists..

Then, Karen's work mainly done for the time being and a little more window shopping and talking done, we went off to see the elephant seals up the coast and following that, had our picnic at the small schoolhouse on the ranch grounds of Hearst Castle (Anita, who was once an archivist at the castle, picked the spot; perfect). The elephant seals were fascinating (and the wind off the beach was astoundingly fierce). Mainly juveniles were left on the beach. I asked how long they nursed and was told "only a month!" Mom only has milk for that long. Starving and 40% of her body weight gone to nursing, etc, she must return to sea to rebuild her strength and body weight.  She will get pregnant again immediately but the fetus will not develop for as long as four months while she regains her health. The pups, who are left behind, stay on the beach for another month; then they go to sea where 50% will die shortly to predators and starvation. Speaking of food (or starvation), we drove back through Cambria and bought a Linn's chicken pot pie for dinner at home. Absolutely the best!!

Laurel, Raschi, Karen, Priscilla

That evening we spent another evening talking, reading, crocheting, watching some news (the mail bombs were a story we had partly missed and caught up on). Still, we tried to stay away from politics because we each fall at a different place along the liberal/conservative spectrum. I was reminded how important the Johnson Amendment is in our churches and parishes in ensuring the ability of people to celebrate their lives and faith without adverting to political passions and differences. That is something I appreciate about life in my own parish --- a real freedom of religion. Yet, it was our love for one another, not some law, that kept us from venturing into areas that could cause tension, pain or outright wound one another. (I suspect the ice cream helped some too! Just kidding!) We know where we each stand politically in a general way and in some instances we know more specifically and why. We may disagree with one another on this or that, but we love and respect one another --- and that implies trust that we will each reflect on and pray about matters and act in good conscience --- in light, that is, of that inviolable sacred "place" within each of us where God speaks.

One of the things I have been most moved by theologically in the past several years is how it is God brings all things together and loses nothing as he draws reality into the future. (See posts on God as the Master Storyteller for this idea.) Last Summer (2017) that was brought home to me in a very personal way by my time with these friends, not least because this time occasioned the healing of a loss of memory caused indirectly by the trauma of my seizure disorder; along with specific memories tied to this deeper sense, I had lost the sense of how profoundly loved and loving these friendships were. Though I had and have had good friends throughout my life, there is simply something unique and critical about the friendships we have in grade school through high school and I can hardly overstate how grateful I am for the gift last Summer's reunion was to me. While specific memories were mainly not recovered (and are unlikely ever to be recovered), there are now new ones which somehow allow me to access the deeper sense of loving and being loved by these friends.

The truth is that with God nothing is lost. We pray that God will remember us, and of course God does --- in every sense of the word! With God Who is Love-in-Act, Love secures and binds all of reality together; Love is the source and ground of all reality and in each of us that source and ground is made real in space and time. When you haven't seen or spoken to friends for 50 years or more and then discover they are a not only a constitutive part of your very heart who were pivotal in your own personal formation and capacity to love, dream, hope, etc, and who want very much to be an active part of your life now, the reality of God as the One  "holding all things together" and willing the reconciliation and perfection of all creation can hardly be questioned, much less denied. By the way, I know that posting this may well mean at least a couple of people will write critical and even downright snarky emails about what is clearly a vacation and whether hermits could need or should take vacations. One person in particular who apparently reads this blog and writes occasionally, is likely to question whether my delegates or directors and/or my bishop knew I was doing this and how they could "permit" it! (Her last question pushed my thought in the direction of considering the importance of play for the contemplative life so I owe her a real debt of gratitude!)

Laurel, Gary, Karen

In any case, let me say that while I might desire to forestall the snarky questions and relatively unloving critical questions (critical questions, I should note, can be loving!), I am more than open to reflecting on and answering questions that are the result of apparent contradictions between my life as a hermit and four days of vacation with very old friends; I believe such questions can help illumine the nature of this vocation even as it helps dissolve away destructive stereotypes and misconceptions. So please, if questions are raised for you by what I have written here about the eremitical vocation or the way I live it out do feel free to write with these.

Hermits, The Antithesis of the Rugged Individualist or the One Who is a Law unto Herself!

[[Dear Sister, I have two different questions. 1) You once wrote a piece about hermits, canon law, and herding cats. I remember you both agreed and disagreed with the person who said legislating for hermits was impossible and like herding cats. Recently you said in another piece that hermits were like fingerprints, each unique but with recognizable patterns, whorls, loops, etc. I know you think highly of canon 603 but I wondered if you thought it was sufficient to legislate the life of solitary hermits. Does there need to be canon  law on the formation of hermits, on time frames prior to profession and final profession?  2) Also, why do you see individualism as so completely antithetical to eremitical life?  Aren't hermits the consummate individualists? If each is an 'ecclesiola' as Peter Damian (and you too) say, then doesn't this make each hermit a kind of law to him or herself?]]

Is Canon 603 Sufficient to Govern and Nurture Solitary Eremitical Life?

First of all I do believe canon 603 is sufficient, generally speaking. I think there need to be some guidelines about formation, time frames, minimum ages and experience required for admission to discernment and profession, as well as regarding the distinction between being a lone individual and being a hermit in some essential sense, and also some significant cautions on what canon 603 is NOT meant for. However, at this point in time I don't see any reason these things would need to be codified in canon law or through an actual papal motu proprio for instance.

Bishops  and Vicars for Religious need to be able to discern with each candidate while doing justice to the flexibility of canon 603 and the diversity which is part of the history of eremitical life itself, but they also need additional help understanding the Church's desert tradition and the very challenging history of this canon so that not just anything is called eremitism. Especially they must recognize that not just any form of aloneness is called "eremitical solitude" nor can just any form of living and working alone be called eremitical life. The misuse of canon 603 as a stopgap to profess individuals who wish to be religious while merely desiring or needing to live alone is a significant problem that must be avoided. The vocation must be a truly eremitical one. At this point it seems sufficient that in addition to the canon and the expertise of canonists and theologians (especially ecclesiologists), hermits contribute their own experience in these matters and dioceses do the same. One of the reasons for this blog as well as for something like the Network of Diocesan Hermits is to allow for this kind of reflection in a way which is available to anyone looking for assistance in implementing canon 603.

Solitary Hermits and Individualism:

Some critics of this blog have been very critical of diocesan hermits providing insights from their own living and reflecting on canon 603, the life it governs and nurtures, and therefore, their reflection on the kinds of life it absolutely should not be mistaken for. Whenever I have fielded questions or objections or even quotations from these folks I have the sense that they are most upset by my position that not just anything goes, not just anything can be called eremitical life in line with the Church's own understanding and eremitical tradition. Canon 603 is not meant to profess those who simply could not be professed any other way (though there will be a handful who could not be professed in community and who discover a genuine call to eremitical life). It is not meant to govern a nominally pious life without meaningful theological education and formation in spirituality --- especially in desert spirituality. Neither is it meant for those who want to live some silence and some solitude (even significant amounts of these) or desire mainly to separate themselves from others or from the post-conciliar Church, but who do not really hunger to live a LIFE of the silence of solitude.

It is the notion that "the silence of solitude" is the charism of the diocesan hermit, the gift the Holy Spirit creates in her life and the gift she herself brings to the Church and world that might help me answer your questions about individualism. A lot of people think of a hermit's work as praying for people and while I agree that is an important piece of our lives, I don't think it is the main work we do. Rather, our main work is to allow God to work in us, that is to become God's own prayer --- a prayer that witnesses to the fact that the grace of God is truly sufficient for us and God's power is made all-embracing (i.e., is perfected) in weakness. There is nothing individualistic in this. Instead there is a real dying to self so that one might be fully transparent to God, fully human in God, and witness to all of this so that others might also allow themselves to become who and what they were made to be in God. The hermit is a person in communion; they live in communion with God, with themselves, and in the heart of the Church for the sake of others. There is no room for individualism nor selfishness here.

Like a local Church the hermit is an ecclesiola, a little Church. But this means she represents the whole and is intimately related to the larger Church, first every other ecclesiola (Christian person), then the parish, then the diocesan Church, and then finally the universal Church. Each person, but especially the hermit is a microcosm of what it means to be called, to live the response in a way which is always transparent to the God who calls, and to do so for the sake of others. The hermit lives a life in which she is free to plumb the depths of communion with God. She is free to be herself in the fullest way possible in an intense and all-encompassing relatedness. She is not, however free to do just anything she wants. That is not freedom after all; it is license and it is similarly the hallmark of individualism. Thus I say the eremitical vocation is actually antithetical to individualism. To represent the Church (as any Christian is ecclesiola) and to live this vocation in the name of the Church is to be a person-in-relationship more than it is to be an individual in some senses of that term.

Hermits, A Law Unto Themselves?

The canon 603 hermit is never a law unto him or herself. Her life is given over to the will of God and to the law which that God writes on her heart. She lives a life whose parameters are defined by Canon and proper law (Rule or Plan of Life) as well as by the living eremitical tradition of the Church. It is a life nurtured by the Sacraments, fed by the Word of God and lived under the various forms of supervision of Bishop, delegate, spiritual director, and pastor as well as by an oblate chaplain or other similar figure in cases of oblature or associateship with an institute of consecrated life. She is vowed to God through profession of the evangelical counsels and thus she is bound to obedience to God in the hands of a legitimate superior; she is bound, in other words, both morally and in law. The "hermit" who is not so bound (and who thus mistakes license for genuine freedom) has been a perennial thorn in the side of eremitical leaders and reformers throughout the history of the Church. St Benedict castigated these, St Peter Damian did likewise as did Paul Giustiniani and many many others.

Certainly the notion of hermit as rugged individualist and law to him or herself is common as a stereotype. A few years ago I blogged about a journalist's t stupid identification (sorry but it's true!) of Tom Leppard and one other person as living classic and somehow edifying lives of eremitical solitude. I would suggest you check out those posts with labels like "stereotypes," "Tom Leppard," etc. In contemporary theology (Paul Tillich, 20 C.) we would recognize the autonomous person as antithetical to the theonomous person; that is, we would find the person who was a law unto herself as antithetical to the one who has God as her law (that is, the Lord and driving dynamic of her heart). The hermit is almost a pure paradigm of theonomous life. Certainly this alone is what s/he aspires to and represents when s/he says that by her life s/he witnesses to the fact that God alone is sufficient or that in God we are called and fulfilled as human beings who live for one another. And isn't this also the definition of Church, namely the community of the called who find their fulfillment and missionary purpose in the God of Love who is both their nomos (law) and telos (goal)?

I sincerely hope this is helpful. Your questions are important ones and ones I am keenly interested in so thanks for those!

Naked Theology Blog and Modern Day Anchorites

[[Hi Sister, I read a piece from a blog called Naked Theology. It was about "modern day anchoresses" and featured you. The author's conclusion about you and your life was, "I find Sister Laurel interesting, but also interesting is the fact while she believes that she lives a life of a hermit, she is on the internet. I guess things have changed." The link is Naked Theology and Modern Day Anchoresses. I think the author doubts you are a hermit. Could you comment?]]

It's an interesting piece from several years ago. Thanks for sending it on to me.

As noted, anchorites ordinarily had a window on the world which allowed them to interact in significant ways with folks in their village, etc. They also often had a window on the altar of their church which allowed them to participate in Mas in the same way as the rest of their community. They were significant, often honored persons in their towns and served their neighbors in important ways -- whether as spiritual guides, counselors, and sometimes too, preachers of the Gospel. Because of this there were were guidelines on managing one's time and activities at the window and in the anchorhold and the same is true in my own life. Today our human village is a bit more global than was once the case while our lives in suburbia or in cities are actually more isolated from our neighbors than is healthy. My computer is a window on the church and world around me and the church and world I live my life in God for. Times have changed, but the hermit life is not really that different --- even with computers.  But of course real limits and care are required with this window --- as has always been the case.

Still, few hermits are actual recluses nor were they traditionally. Most of the Desert Fathers and Mothers seem not to have been. (It is a minority who went into the deep desert fleeing all contact. Most lived on the margins of inhabited areas and were sought out for various reasons.) Anchorites in the Middle ages were certainly not. Oftentimes religious figures (St Francis, St Peter Damian, et al) lived for a period in strict physical solitude and then spent time evangelizing (or in other ways of serving the church in a more active ministry), then returned again to strict solitude for a time, etc. We each find different ways to embody this basic spiritual rhythm of contemplation/ministry or prayer/fasting/almsgiving. This is part of the freedom and the flexibility of eremitical life so long as the essential element of "the silence of solitude" is lived with integrity.

Remember that physical solitude is only one dimension of eremitical life --- though it is certainly indispensable and a defining dimension. The same is true of physical silence.  The "silence of solitude" which is richer than mere physical silence and solitude (and a central element in canon 603), has more to do with communion with God and the heart which is formed by that than with isolation; it is a complex reality, and for that reason, as simple as a hermit's life is, it is also more complex than stereotypes allow. While I don't think this is true of the author of the blog mentioned above, too often folks hold stereotypes of anchorites and hermits when in fact, the picture was (and still is) more diverse or nuanced than they realize.

Question on the Frequency of "snarky" emails I receive

[[Dear Sister Laurel, do you often get nasty or "snarky" emails ("snarky" is your word) from people? Can I ask what is the worst one you have ever received? Are these emails from people you know or are they even signed? I know these questions don't have anything to do with the usual topics of this blog but you have received a few comments I thought were pretty disrespectful so I wanted to ask about it. Do they upset you or your solitude?]]

Thanks for your questions. No, I really don't get many nasty or "snarky" emails from people. Ordinarily even those folks who disagree with me respect me and I think they know I respect them too. Thus their emails reflect that and my own responses do the same. Over the years there have been a handful or so of really rude comments but nothing recently. Usually they accompany material that would be good for me to write about so I do that. Sometimes I edit the comments so they are not so inflammatory, and sometimes I have left them as they were. Occasionally I get a comment that I don't know what to do with. The "worst" one was one of these. I still have it and a version of a response I created for this blog in draft form but never published. It (sans response) reads as follows:

[[Isn't your lifestyle rather like the bible's description of women unoccupied, gadding (sic!) about other people's business? Are you not a self seeking mind enriching glutton for self that is absorbed with as well [as] employed with the constant replenishment of your favorite thing ON EARTH ... YOU? Isn't that why you are . . . judgmental and FULL of LISTS of your so-called accomplishments? NONE of which will either GET YOU TO HEAVEN or PREVENT YOU BEING SENT TO THE END OF THE TABLE? Bragging. Degrees. Criticism of others... not CHRIST like at all. A woman without regard for headship---- uncovered TEACHING and self promoting. Pictures LINE EACH PAGE of YOURSELF. Of OTHERS WHO LIVE LIKE YOU because that further validates the most sacred thing to you - YOU. You are in the business of doing nothing.]] (Other than italics, nothing is revised in printing this post.)

In this post there are several important misunderstandings of the nature of eremitical solitude and life and I will probably write about those again at some point ---I think I have already done so indirectly and I have certainly spoken of stereotypes here. Additionally I have sometimes written about the challenges of writing or participating online or about my decision not to allow comments on this blog. In the first case we sometimes see anonymity bringing out the very worst in people; it is a tremendously disappointing phenomenon. In the second case emails such as this one reinforce my sense that allowing comments makes the boundaries between this hermitage blog and those outside it too porous. This comment is meant to disparage, to wound, to hurt, to insult; it is judgmental and generally rooted in ignorance. It was indeed anonymous (unsigned) and posted under a screename I did not know; I do find that most such comments are similarly unsigned. No real surprise there I am sure.

As for whether such comments upset me or disrupt my solitude, the answer is generally no, they don't. They do surprise and sometimes dismay --- not least because ordinarily they admit of no real response and tend to be made up of a tissue of fabrications and misunderstandings. I often wonder why someone would feel they actually knew me well enough to write such things --- or whether they would write such things to their own sister or mother for instance. But why should they upset me or disturb the silence of solitude in which I live?

Remember that the silence of solitude is a communal reality created by dialogue with and in God. It is the quies which results when one is at peace with God. It is the silence of solitude that comes from two hearts being joined in love for the sake of others. Such diatribes cannot upset or disturb this kind of peace. Well-founded criticism is a different matter --- not because it seriously disturbs peace in God, but because it must be seriously addressed and CAN be upsetting in the short term. Thus, well-founded criticism helps shatter any complacency that pretends at being true hesychia. I always listen to and consider criticism. But too often with these kinds of emails that is simply another matter. In the meantime such persons as the one authoring the above comment are added to my prayers. What more can I do?

Follow up: On Living Alone and Hermit Surveys

[[Dear Sister, thank you for answering my question on living alone and whether that makes one a hermit. How does "desert dwelling" relate to what you have said in the past about the difference between silence AND solitude and living the silence OF solitude? They are linked aren't they? I also have a different question. How would it impact your life to hear the results of a survey about "Who is the real hermit?" with answers to questions about what people think hermits are like, how they dress, eat, recreate, what they read, how they pray, what characteristics most mark them, etc? I read about two persons doing surveys. One was this type. The other seems to ask for responses from hermits themselves. Have you seen them? Why would a hermit participate in such surveys?]] (redacted)

You are most welcome regarding my answer to your question on the distinction between living alone and being a hermit. I think this particular question is really important today as Bishops and other chancery personnel try to discern whether someone in their diocese is called to be a hermit or not. One of the things I try always to stress is that at least before being admitted to temporary vows the persons they are evaluating must have made the transition from being a lone person to one who is a hermit in an essential sense and is therefore living the silence of solitude as the heart, context, and goal of their lives. Otherwise we have more or less pious folks perhaps living some degree of silence and solitude in various ways but who are not really hermits in any fundamental sense.

You are correct that this is very closely related to the distinction between simply living alone and living as a desert dweller. The common element in both distinctions is "the silence of solitude." This is one of the reasons I have tried to make it clear that the silence of solitude is the defining element of the eremitical life and its actual charism (gift quality) to the Church and rest of the world. In a sense I would be comfortable saying that "desert dweller" and "one who lives the silence OF solitude" are synonyms --- no matter where the latter happens. We can see this when we reflect on the fact that one who perhaps takes a brief trip into the desert and meets (some) silence and solitude there has not yet become a desert dweller nor one who lives (or has even truly experienced) the silence of solitude. I think it is even possible to say that a person who moves to the desert for an extended time but whose home is sealed against the desert conditions and who simply remain shut in that home themselves along with every modern convenience and distraction is not yet a "desert dweller" either.

Regarding your second question, how would such a survey affect me? In the first case, not at all. That is, it would not change how I dress, eat, live my life, style myself (Sister, etc) or behave. I am who I am and there is no need to pretend otherwise, nor to try to hide that from people. My life is an essentially hidden one, but it is also a public vocation with obligations and with a foundational requirement of transparency (not to be mistaken for infringement of privacy!!). If the concern of the first survey you mentioned is defeating stereotypes or correcting popular expectations, for instance, then letting people meet me and understand I AM a hermit is a better solution than anything I know. One does not deal effectively with stereotypes and inaccuracies with pretense. Instead one makes the truth known and thereby dispels common misconceptions. I might say that one affect of the survey could be to strengthen me in my resolve to make this vocation better known and understood. It could also give me some additional clues to what people think about hermits, but otherwise I would say it would not affect me or the living of my life at all.

In the second case which draws on the experience of hermits themselves, yes, I have seen the survey, and in fact was interviewed for a couple of hours by the author and researcher last year. He traveled here to CA and met with me here at the hermitage as well as visiting a couple of other eremitical houses in No CA. The experience was quite fine. It was good to be able to talk about this vocation with someone researching all kinds of experiences of solitude and the effect of several variables on the eremitical experience. That interview left me with questions I still ponder, or which come back to me from time to time in a way which is helpful.

It is always helpful to articulate one's experience --- if not for the person asking the questions, then certainly for oneself. Recently I did an interview for an article on eremitical life. It was interesting to read the draft version and see what presuppositions or assumptions I make in trying to explain this vocation -- especially if someone claims to have read my blog. My own unclarity or silence on several really fundamental issues were alarming because without these one is describing a parody of the diocesan eremitical life. Fortunately the author wanted accuracy and was very willing to allow me to contact him with anything I thought would be helpful. I have yet to see the finished draft, but I am hoping I was able to clarify my omissions! At least I know that I learned from doing this interview, just as I learn things whenever I write or answer questions about the eremitical life. And with regard to the second survey mentioned above, I look forward to reading the results because these involve conversations with people truly living solitude in conscious and reflective ways. These kinds of things are always helpful to me and have the potential to challenge me in the living of my vocation in ways popular expectations do not.

Thus, I do think surveys can be interesting and valuable sources of information --- especially if they are well done and accurately demonstrate what people believe to be true about hermits. Stereotypes are dangerous, particularly if they are held by people who are seeking to be hermits or those who participate in discerning eremitical vocations. The basic problem here is that hermits' lives are of tremendous value in a society which is intolerant of silence and touts individualism or narcissism rather than an individuality which is properly situated as a dimension of community. They are equally valuable for people who are trapped in situations which isolate or demean and require a way to redeem these because they suggest creative possibilities. But stereotypes --- which remain far too prevalent, do not serve in this way. Instead they tend to reinforce all of these elements: individualism, narcissism, isolation, etc. Surveys can help us be aware of and even understand such misconceptions; for chanceries or others dealing with eremitical vocations (or potential vocations) these may assist in recognizing when such things are driving an individual's desire to be a hermit or a diocese's admission to profession.

Charism, Counterfeits, and Canon 603

I was drawn to a headline online about the growth of the number of hermits in Britain. The story was a huge disappointment, however, and it was annoying and frustrating to boot. With a subtext of genuine and rightful concern for an aging population in Britain, the reporter told two stories, one of which was the following:

[[Tom Leppard is by no means an ornamental hermit. I interviewed him . . . for my book on English eccentrics. After a brutal convent education, and retired from the armed forces, Tom Leppard moved to London, which he loathed. It made him realise that every time in his life he'd been unhappy people had been involved. So Leppard vowed to become a hermit and moved to a remote part of the Isle of Skye. Before leaving London he had 99.2 per cent of his flesh tattooed with leopard spots, projecting his acute sense of apartness on to his skin.

That was more than 20 years ago. Tom is 73 now and – when we finally meet, after I track him down in his remote lair with the help of a local fisherman – he is wearing a woolly hat, a fleece with a flap that covers his groin, and very little else. His home, Paradise, as he calls it, is very neat. Most of his daily chores are aimed at keeping it that way. At the heart of his encampment is a cave made from the remains of a sheep pen and bits of timber from nearby beaches. He survives on tins of food he buys with the pension he picks up when he kayaks over to the mainland.

Before we can chat, he has to find his dentures. "Haven't spoken to anyone in a while, see," he explains. Leppard says he was lonely in London but never gets lonely now. But why choose such an extreme path? Leppard puts it simply: "I'm selfish. I've got all this," he nods at the view that sweeps past a flank of Scottish scarp. "And I want to keep it. I don't want to share it with anybody." As well as reminding us that it's possible to live without material possessions, by their example Woodcock and Leppard remind us not to confuse the words "alone" and "lonely". Companionship is not always a prerequisite to fulfilment. As our population gets older and we grow increasingly fond of living on our own, this is more relevant now than ever before.]]

Despite the humor (and the pathos) of the portrait it is one which causes authentic diocesan, lay, or religious hermits to cringe. It is a perfect example (though not as subtle as some) of the attempt to validate one's isolation by applying the term "hermit." I have to say I am surprised that --- important as are the concern for isolated elderly in Britain, and the message the author desires Leppard's life to convey --- the reporter could consider this particular portrait as one which reminds older persons that "companionship is not always a prerequisite to fulfillment," etc. How in the world the life of Tom Leppard represents one of "fulfillment" is an enigma I doubt the author could really explain.

I am also surprised that although Leppard is surely not "an ornamental hermit" (a term which refers to solitary persons who might be hired to live at the bottom of someone's garden to serve as an estate "ornament" for instance) a life characterized as essentially wounded, bitter, selfish, misanthropic, and completely eccentric --- not to say bizarre --- could be seen as exemplary of authentic eremitical life. Yes, Leppard certainly illustrates all the stereotypes I have written about in the last three years, but really, is this the best the reporter could have done in the attempt to draw positive lessons for an aging British population, most of whom will live their last years alone? Unless the entire article was tongue in cheek (and I wholly and sincerely doubt it was!), the bottom line seems to be, "Not to worry, if you have to grow old alone, defensive antisocial craziness is a numbing comfort!"

But, this story was also like a splash of cold water reminding me that the number of people who know the term hermit applies to something far more positive and selfless than the story of Mr Leppard is very small indeed. My own circle of acquaintances and friends is very much an exception in this, and I need to remember that. Ordinarily, even if the attitude towards hermits is more neutral and less negative, the term "hermit" is simply one that meets blank stares. The percentage of people who ask me "What order are you?" and look completely lost at the response, "I am a diocesan hermit" is huge. Rarely do I hear, "Oh, I have heard of that!" Given the rarity of the vocation and the youth of the Canon governing it, not to mention the relative hiddenness of hermits living under it, this is completely understandable. In any case the term "hermit" is not well understood --- sometimes even by the church's hierarchy and chancery personnel whose job it is to discern and nurture such vocations!

I had a couple of conver-sations with another diocesan hermit this week and this lack of under-standing came up as a real issue, especially with regard to Bishops and their chancery staff. What I came to conclude the bottom line in all of this is is a failure to understand not merely the essential elements of the life (a very real problem), but above all a failure to see clearly what constitutes the unique charism and mission of the diocesan hermit. I say this because once one understands how and why hermits are a gift to the church and world, and how it is they contribute concretely to the salvation of that world, one cannot really count the essential elements as negotiable or mistake counterfeit "hermits" for authentic ones any longer. Eremitical vocations, and especially those under Canon 603 need to understand and reflect the gift quality of the lives characterized in the canon --- and not in some merely abstract way, but in ways that the isolated elderly, among others, can really be empowered by and take hope from.

I have written a lot about the silence of solitude in the past week or so and I will return to this as I try to sketch out the unique charism of the diocesan hermit in greater detail. For the moment though it is important to see the vast difference between portraits like that of Tom Leppard and those of authentic eremitical life in the church. The latter do indeed affirm the things the reporter WISHED Leppard's life affirmed. They are indeed a gift of the Holy Spirit in this way. But counterfeits like Tom Leppard in this article make the vocation appear ridiculous and underscore the vast difference between lives characterized merely by silence AND solitude (aloneness), and those which are expressions of the silence OF solitude.