09 October 2014

More on Hermits and Private vs Public Obligations, Relationships and Witness, etc.

[[Dear Sister, am I right in saying you are in charge of determining how much solitude is healthy for you, or how much is allowed while maintaining other ecclesial obligations? What if you wanted to spend three months or more in absolute reclusion? Could you do that? How does that work? Your own life is governed by a Rule which you wrote. Could a lay hermit (I mean a hermit who is not a canonical hermit) write a Rule which allowed her to be completely reclusive and not go to Mass regularly? Would this be an example of the competing obligations you spoke of earlier today? My guess is this wouldn't work even though she is doing it to be a hermit --- a good thing and pleasing to God as the Catholicam blogger wrote! I say that because it seems kind of elitist to me.]]

Really great questions and points, especially because they tie into yesterday's posts and the discussion begun on two other blogs and continued here.

Yes, I am largely the one responsible for discerning how much solitude and what kind God is calling me to, what I need for a healthy eremitical life as well as what degree and kind of solitude honors other (sometimes competing) ecclesial and personal obligations. However, neither do I do this alone --- nor could I. I couldn't even say that God alone and I determine this without need for others because it is so easy to delude oneself about what is of God, what God is saying, etc. That was one of the reasons people like Peter Damian and Paul Giustiniani had a healthy caution when it came to the solitary eremitical life which they both esteemed; they saw this life as fraught with peril. One really does need to discuss things, consider what others see and hear (especially what they observe in terms of growth in the hermit's own life and the fruitfulness of her solitude), weigh the consequences, engage in mutual prayer, and so forth. The stable relationships canonical standing creates are necessary for truly discerning what God is calling one to. When a large change like that of reclusion is being considered (and even for a diocesan hermit already living substantial physical solitude reclusion is still a significant change and commitment, and not just for the hermit herself  --- more about that below).

You see, complete reclusion is difficult for a diocesan hermit because she really is responsible for her own upkeep, shopping, errands, and sometimes a limited degree of ministry. For me that means I do regular spiritual direction and assist at the parish for a brief time about one morning a week. However, if I were to determine that I really needed to do something like what you suggest, what I would be likely to do to begin anyway, is to 1) take one or two days a month to see clients during the three month period (I cannot responsibly stop working with people while I am discerning this matter), 2) ask for others in the parish to take on what I am doing there while I continued doing maybe one morning a month for that three month period (if someone can take over that day as well, then that would be fine), and 3) request parishioners to help me by shopping for me, bringing me Communion for the week (there are some alternatives to this but something needs to be worked out), etc. I would probably also elect to meet with my own director at least once or twice during this time. This would not be complete reclusion but it would be the closest to which I could responsibly come right now; if after this kind of period of discernment I determined I was being called to even greater solitude for a longer time then I would need to find ways to achieve that. But, again, all this needs to be discerned.

I have written here before that one of the things a diocesan hermit must be open to is the possibility that God is calling her to reclusion and I am quite serious about that. If I were to discern a call to reclusion, then my Bishop would need to agree and an arrangement with my parish and pastor made to ensure regular reception of the Sacraments, occasional Mass here in the hermitage, and some way to get provisions and have errands run. My expectation would be the diocese and parish would assist with some of this but, as you can see, a lot would need to be worked out and other people would need to make commitments to enable my reclusion. A hermit can never forget the love and faith of those who allow  and often help support and empower her to live solitude in their midst; the situation with reclusion is, again, even more dependent on others as she is given the freedom to explore communion with God. Remember that when, and to whatever extent, we are in union with God we will be called and empowered to regard and treat our brothers and sisters with greater love and solicitude, not with less, and certainly not with a mere abstraction of the word love (e.g., "I love humanity; it's people I despise!" "I love souls, but embodied historical persons are not my concern!") even as we spend our time navel-gazing in the "contemplation" of our own existences! Communion with God fires our hearts and focuses us outward even as it draws us in and requires a real and creative introspection. In my experience, that introspection is meant to be at the service of a greater outward focus toward real people.

Private vs Public Commitments, Rights and Obligations

I am sorry if I was not clear regarding what happens when a lay hermit takes on private obligations (as opposed to the public obligations assumed in public profession); let me repeat some and try to clarify as I go. Since a lay hermit is a baptized Catholic she will have assumed and been charged with the public rights and obligations associated with that commitment. The obligation to attend Mass (Sunday obligation) is part of this. These rights and obligations are legitimate ones meaning the person is bound in law to make them a true priority in her life. If a person makes a private dedication as a hermit she or he remains in his/her current state of life and assumes no additional (or potentially modifying) rights and obligations. Additional rights and obligations are extended to a person by the Church and assumed by that person in public professions and consecrations as well as in ordinations and marriages (!). In Public (canonical) vows the Church mediates God's call and the person's response in a way which binds both the person and the Church in a public act and a new ecclesial relationship.

This means that if a non-canonical or lay hermit decides to write a Rule which demanded she miss Mass on Sundays, for instance, she would be putting an entirely private commitment over a public and ecclesial one she has already accepted as a life obligation. She would be putting an entirely private commitment over a public (legal and moral) one she accepted freely and was charged or commissioned with by the Church. One could not do this apart from other really significant extenuating circumstances and remain a Catholic in good standing --- at least not without seriously deceiving oneself. In such a case, the extenuating circumstances would themselves need to be serious enough to permit the person to miss Mass; being a lay hermit who is privately dedicated to solitude simply wouldn't be sufficient in this way.  In other words, public rights and obligations trump private rights and obligations while legitimate or canonical rights and obligations trump non-canonical rights and obligations in this regard. Because of the differing weights or seriousness of the person's commitments (that is, some that are public and canonical or legitimate, and some which are entirely private) this would not be a good example of what I was speaking about when I mentioned competing obligations; in my usage about that I was referring to competing public and canonical or legitimate obligations all of which publicly (legally and morally) bind the canonically professed hermit.

Public Commitments, A Matter of Relationships and Witness

The reason public vs private are "weighted" in this way is important because of the correlative relationships and witness which attach. Private commitments are, while not unimportant, of less social consequence. After all they are called called private for a reason!  Public commitments issue in public responsibilities to live one's ecclesial commitments in an edifying way and thus, with integrity and with an eye toward how one's actions affect others; this is true even of the hermit whose life is essentially hidden! They involve others, not least in the expectations they allow others to necessarily hold in the committed person's regard; further they are either a witness to others or they represent a betrayal of one's responsibility to witness appropriately to those others. If an avid soccer fan (and a Catholic) sincerely believes God is calling her to watch every game of the World Cup no matter her obligations to spouse, or children, or parish (Church) or God via these other relationships, and decides she is justified in this way, she is lying to herself in one way or another.  Nor is the example she is giving particularly edifying.

To take a  more serious example, if a wife decided she no longer wished to take part in marital relations, nor to care for her family because God was calling her to embrace celibacy and live as a hermit, once again she would be lying to herself and others and failing to witness to the sanctity of marriage and sexual love as she has PUBLICLY committed herself and been commissioned by the Church to do. The Church no longer effectively devalues the Sacramental and legal state of marriage nor profanes marital love in the name of religious life or celibacy as higher values. What then of someone who is legitimately allowed by the Church to call herself a Catholic Hermit and who, without the mutual discernment or approval of legitimate superiors, thereafter claims that God has blocked her way to participate in any significant way in normal ecclesial life (including Mass and the Sacraments) or who contends that the abstract (bloodless) "love of souls" takes the place of concrete love of others? Is this really the message of the Gospel entrusted to the Church? Does this constitute an edifying example of Christian witness? Does it even witness to the vocation of the Catholic Hermit and the way the Church understands that today?

You see, what is also true is that the public commitments in each of these situations is presumed to be an expression of God's will! This is especially so because, as ecclesial realities, they are sanctioned and blessed by the Church. That means there must be pretty significant indications when one proposes changing them for what one privately experiences as the will of God! It also means in some way these private experiences and determinations need to be corroborated or affirmed by others in the Church (meaning pastors, Bishops and their delegates, etc) as well. In the situation you referred to --- a privately dedicated hermit determines she is called by God to reclusion and to cutting herself off from the Sacramental and ecclesial life of the Church symbolized in the minimal obligation of Sunday Mass -- I  was not struck so much by the elitism of the determination (though I certainly agree this person would never allow other Catholics to make the same determination in the name of private revelations and discernment) as I was struck by the extreme individualism, and even narcissism of the situation.

Canon 603 allows for the first time ever in universal law for individuals who are not part of religious communities and congregations to live and explore the depths of the vowed life within the realm of eremitical solitude (communion with God), that is, a life which says God alone is sufficient for us human beings. But it does this with ecclesial vetting, oversight, and support. Far from getting in the way of the individual's relationship with God the structures and relationships set up in canonical standing create a realm of freedom where the individual may truly live a life of assiduous prayer and penance without real concern that she ought to be about something else, some more active ministry, some money-making project for the sake of others, etc.

But the paradox is that this solitary enterprise is taken on for the sake of others and as a specifically ecclesial reality. While other people do not occupy the hermitage with the hermit, their faith and support make this life possible; moreover they look to the hermit for a witness which illumines some dimensions of the Gospel in a particularly sharp or compelling way. The Church has given the faithful this right when it called, professed, and consecrated this hermit from their very midst and then established her hermitage there as well. The bottom line truth here is that the hermitage is a still point in an often chaotic world and this is not for the hermit's benefit alone! She is there at the service of God and others. Not all hermits' lives are good and pleasing to God. A misanthrope's (or other individualist's) isolated shack is not the same as the hermit's dwelling which is always situated in profound relationship to God and others in the heart of the Church.

07 October 2014

Followup on Hermits and Sunday Obligation

[[Sister Laurel, it was interesting to hear that the additional rights and obligations embraced by the c 603 hermit included the right to skip one's Sunday obligation sometimes in the name of the silence of solitude or stricter separation. [cf.,On Hermits and Sunday Obligation] What was even more interesting to me was the dynamic way the competing values of the solitary eremitical life and a baptized ecclesial life are worked out. There is a great deal of discernment and collaboration involved, isn't there? I have read what you have written about canonical standing and the creation of stable relationships but I don't think I really understood how important these would be in a hermit's life. They seemed a kind of legal formality to me before but now I see that they are critically important in living your life intelligently and faithfully. Thank you for clarifying this for me. ]]

Bp Remi De Roo,
Bishop
Protector of c 603 forerunners
Thanks for your comments. Throughout the history of eremitical life the tension between solitude and community has been very real and often acute. Similarly, the danger of the solitary eremitical life has been spoken of with some passion throughout this same history. Sometimes this was because people understood the Biblical injunction one person cited here recently, "It is not good for mankind to be alone" --- especially when isolation bred psychosis or contributed to other forms of mental illness. Sometimes it was because they understood that long-term physical solitude was a very uncommon way to wholeness and holiness and thus, unlikely to be the divine vocation of the misanthrope.

Sometimes it was because a somewhat false dichotomy was simplistically drawn between the world of God's good creation and the world of the monastery or hermitage. (The dichotomy between "the world" (which is not simply everything outside the hermitage door!) and the Kingdom of God is much more nuanced than this.) Occasionally it was because folks claiming to have heard the will of God had heard nothing more than their own ego and psychological projections --- a way which led to destruction. Often it was because they understood that to be part of Christ's body meant some interaction with other members of his body and always it tended to involve the recognition that to claim to love God in any substantial way ALSO meant to love real people in real circumstances or, at least potentially, to be unmasked as a hypocrite (hence the typical eremitical emphasis on hospitality and later, on evangelization). As I have noted before some Church Fathers rejected eremitical life altogether because there was no way, in living it as it was then understood, to truly "wash the feet" of one's brothers and sisters in Christ.

Camaldolese eremitical life for instance has, historically, been a significant way of meeting the challenge of those Fathers' evaluations and concerns by embodying the various competing values and obligations involved in ecclesial eremitical life. Built on the threefold good: solitude, community, and evangelization it provides a dynamic vision and polar "structure" for embracing and honoring these realities and the tensions between them. Both Peter Damian and Paul Giustiniani reformed eremitical life in light of the precepts of the Church and shifting theologies of the importance of ecclesial participation while maintaining the heart of the eremitical vocation to the silence of solitude.

The diocesan hermit today must do something similar in combining diocesan/parish life, eremitical solitude, and service or evangelization. Negotiating the tension between a call to union with God in solitude and stricter separation from the world and a healthy Sacramental and church life in a diocese and parish is a piece of this overall task. Because of these examples and others, because hermits take on the challenge of negotiating (prioritizing and living all) the "competing values" (or competing obligations) present in their lives, the eremitical life is alive and well in today's Church. But it will not stay that way or be particularly edifying to Christians if individuals choose to embrace and espouse isolation rather than true eremitical solitude lived in an ecclesial context, or otherwise shun the challenge of belonging integrally to a pilgrim people with an essential and vibrant sacramental life.

By the way, while for the diocesan hermit there is always the opportunity for collaboration in matters of discernment, and while many people in the hermit's life contribute to her discernment in one way and another, I think we need to understand that most often it is the degree of  ecclesial accountability which is built into the hermit's life through stable canonical relationships rather than actual collaboration which makes the difference and enables discernment. You are, however, completely correct that these relationships (and those of some friends) are critically important in being able to live my life intelligently and faithfully. While some naïvely demean the importance of canonical standing as mere legalism or as something that actually stands as an obstacle between God and the hermit, and while others have truly discerned they do not need canonical standing to live an eremitical life, every true hermit has to build elements like those involved in canonical standing into their lives if they are to have a chance of avoiding the pitfalls, dangers, and distortions that befall the credulous, ill, or willful specifically, or solitary eremitical life more generally.

Also, I don't feel entirely comfortable speaking of the 'right' to skip my Sunday obligation as though that was one of the rights granted me in profession. It was not. What is more comfortable to me is speaking in terms of competing obligations and even competing legitimate obligations. I (as is the case for any diocesan hermit) am (canonically) obligated by profession, consecration, and Rule to live a life of the evangelical counsels, the silence of solitude, assiduous prayer and penance, and stricter separation from the world under the supervision of my bishop (and delegate); at the same time I am obligated in the ways my baptismal commitment binds every Christian. The challenge is to meet all of these legitimate obligations, some of which are competing, in the best way I can. The rights that came with canonical standing include the right to call myself a Catholic and/or Diocesan Hermit, the right to wear a habit and cowl (both right and obligation attached to perpetual profession), and the right to style myself as Sister. In other words, I was given and assumed the right to live this life and serve my brothers and sisters in this way in the name of the Church.

Again, thanks for your comments.

Questions on Sunday Obligation and the Hermit Life

[[Sister, are you allowed to skip your Sunday obligation? A Catholic Hermit [link to this blog provided and omitted here] wrote that she is able to do this because it is God's will and (according to How Did Hermits Keep Their Sunday Obligation?) apparently an historical right of hermits. I don't understand how this works. Have hermits always been able to skip the Sunday obligation?]]

In general I do not skip my Sunday obligation, no,  though yes, in some circumstances I am allowed to.  If I am required to miss Mass on Sunday for some good reason (usually illness but occasionally the requirements of the silence of solitude and stricter separation) I ordinarily participate some other time during the week if that is possible. It is possible for a hermit who is publicly professed and who has assumed the additional canonical obligations of the eremitical life in the consecrated state to miss Sunday Mass because extended solitude and the call to eremitical solitude itself necessitates this; but remember that in such a case the hermit will ordinarily participate in a Liturgy of the Word with Communion in her own hermitage. This does not equate to participating in Mass but it does have a distinctly communal sense to it in the same way Communion brought by EEMs has the sense of continuing a Eucharistic celebration.

Moreover, because this is a matter of legitimate rights and obligations, she will only do so if she is allowed according to her Rule and with the general permission of her Bishop (given mainly in his official declaration of approval of her Rule).  It will, in such a case, not be enough to simply list "solitude" as a value in one's Rule without specifying how this is worked out or at least indicating it will be effectively and sensitively combined with other important values (like a hermit's necessary Sacramental life!). Further, in specific instances, especially of  very prolonged solitude, she will discuss the matter with her director occasionally to be sure her praxis here is prudent and that her solitary ecclesial vocation is not suffering from isolation from the faith community (this also happens at the involvement end of things when she will meet with her director or delegate to be sure her involvement is not detracting from her vocation to the silence of solitude).

In general, however, I have to say that even when I am living a more extended and intense physical solitude which involves seeing no one and not attending daily Mass at all, I will generally get to Sunday Mass at least once or twice a month --- not least because of the Eucharistic theology which sustains my life in the hermitage. While the obligations I assumed in profession and consecration may allow or even oblige me to live my physical solitude with an intensity and integrity which sometimes means missing Mass it does not EVER allow me to completely turn my back on my baptismal obligation or pretend the last 10 centuries never occurred.

The idea that missing Sunday Mass is an historical right of hermits is not really accurate. While regular attendance at the Sunday liturgy has been required or expected since the early days of the Church, this does not translate directly into what we know today as a Sunday obligation. Further, the blog article which is referred to (How Did Hermits Keep Their Sunday Obligation? ) makes the following erroneous point: [[This is why no ecclesiastical writer or hagiographer ever seems to think it is an issue that the saints and hermits are not able to attend Mass; they understand that their choice of life makes it impossible to fulfill the Sunday obligation and that in these circumstances, that decision is justified in the eyes of God and the Church.]] In point of fact St Peter Damian (11-12C) and Paul Giustiniani (16C) both wrote about the importance of attending Mass and receiving Communion regularly (though they were not addressing the idea of Sunday obligation in their day). Giustiniani in particular addressed the issue: [[The second kind of hermits are those who, after probation in the cenobitic life, after pronouncing the three principal vows and being professed under an approved Rule [note well the structure and formation required here], leave the monastery and withdraw to live all alone in solitude. . .Such a life. . . is more perfect than the cenobitic but also much more perilous. It permits no companionship but requires that each be self-sufficient. Therefore it is no longer permitted in our day. The Church now orders us to hear Mass often, to make our confession, and to receive Communion. None of those can be done alone.]] Dom Jean LeClercq, Alone With God, "Forms of Hermit Life" (an alternative translation is provided below***)

*** [[ Indeed this solitary way of life was considered more perfect (even if less safe) than that of the cenobites at the time when no law of  Holy Church forbade living a life in complete solitude. But at the present time ecclesiastical laws oblige all the Christian faithful . . .  to confess their sins often, to receive Holy Communion, and to celebrate or attend Mass frequently. . .Now since all these things are hardly possible in this [entirely solitary] kind of life, it would seem to be wholly prohibited. So it is held to be less safe (or rather completely illicit) for a Christian to attempt it, or more exactly, to persist in it.]] Paul Giustiniani, Rule of the Hermit Life.  "Three Types of Hermits"

In today's Church the Sunday obligation obliges every person unless there is a truly good reason or some exception made by a legitimate superior. The obligation is a priority in an authentic faith life and requires Catholics make it a priority unless they have a really good reason or the aforementioned exception is made. One cannot argue (as it seems to me the USC blogger argued) that missing Mass is fine so long as it was not the primarily intended end. (It might not be a sin in such a case but it is not really okay.) Neither then does this mean a lay hermit (meaning a hermit without PUBLIC vows or canonical initiation into the consecrated state with its commensurate rights and obligations) can simply decide on her own, "Oh, traditionally hermits never went to Mass because they were called to solitude, so neither do I need to attend Mass! or "I have chosen solitude first so missing Mass (the secondary consequence) is no problem," or even "I just don't "fit in" so God is calling me to something else and I am dispensed." A lay hermit (e.g., the person whose blog you first referred to) is bound by her baptismal obligations. These are legitimate obligations (binding in law) and without public profession no other canonical obligations have been assumed nor do they potentially modify these fundamental obligations. Once again the importance of standing in law becomes very important.

Every eremitical writer who has considered the relation of the hermit to the Church and the danger of the independent solitary hermit is clear that too often this way results in illusion and delusion. It results in isolation more often than it does in genuine solitude and it can lead a person away from active and integral participation in the Church. When Paul Giustiniani writes about the three kinds of hermits he says: [[To the first type of hermit belongs those who take no vow of poverty, chastity, or obedience, [here he means public vows under a legitimate superior] do not have an approved rule, and are not subject to any teaching or discipline. . . They do not follow any regular discipline [referring again to a rule and superior], but only their own feelings, and they are not directed by the teaching officer of any superior, but by their own opinion. And so, by these very things, they make it clearly understood they still keep faith with the world. . . .For Saint Benedict, who calls these [hermits] sarabaites if they reside in a definite place, or gyrovagues if instead they move often from one place to another, plainly defines them as having the most disgraceful and miserable style of life. These . . . are called acephalous, that is, headless. The sacred canons of the Church do not sanction this kind of life. Rather, they censure it.]]  In any case if a lay hermit (even one with private vows!) wishes to remain a good Catholic she will keep those laws of the Church she embraced in accepting Baptism.


In many of the posts I have put up here I have written about the ecclesial nature of the diocesan eremitical vocation, the covenantal nature of genuine solitude, the distinction between isolation and solitude, the importance of canonical standing in order to create stable ecclesial relationships which allow one to live this vocation with integrity and not delude oneself, and finally, the importance of friendships and regular participation in a parish community. In somewhat different ways, the same is true of the lay eremitical life. The facile conclusion that God wills a solitary hermit who claims on their own the title "Catholic Hermit" to simply forego reception of the Sacraments, isolate herself entirely from a local faith community, live without adequate spiritual direction nor under the authority of any legitimate superior simply underscores the importance of all these points; it also underscores the danger Saints like Peter Damian and eremitical reformers like Paul Giustiniani (who profoundly loved and understood the call to eremitical solitude) wrote about. In Paul Giustiniani's time we have seen he concluded that solitary hermit life was no longer licit or viable; the significant solution and model he proposed was a laura of hermits. Today we also have canon 603 which, while governing solitary eremitical life, does so with mainly the same safeguards Paul Giustiniani outlined. The hermit's relationships with diocese and parish ordinarily serve the place of a laura, at least in the sense of providing an intimate ecclesial context for one's solitude and in reminding us that the hermit's life is never one of isolation from the community of faith. If what this lay hermit wrote does not make sense to you then that is understandable; it is in conflict with the Church's own understanding of the way the solitary eremitical vocation must (and must NOT) be lived today and it is in conflict with classic writers on the eremitical life since at least the 11th century.

While I have cited the Camaldolese Benedictine constitutions on requirements for recluses it is important to cite what Paul Giustiniani says about those living reclusive lives. After commenting on the importance of the laura (a colony of hermits) for providing the advantages and security of community and allowing solitude he says of the recluse, [[but he will never be released from the rule and constitutions of the hermits or from the authority of and obedience of the superior. So too he will never lack fraternal assistance on those occasions when, for the observance of ecclesiastical norms, the ministry of another is required.]] Meanwhile, in his "Instruments of the Eremitic Life" Giustiniani lists celebrating Mass with spiritual joy or hearing it with devotion (#20), receiving Holy Communion with great reverence (#28), maintaining appropriate observance of common life (#33). For C 603 hermits these prudent requirements translate into relationships with a parish community and active participation there --- even if that is largely limited to Mass attendance only. For lay hermits who are in no way relieved of their ordinary Catholic obligations by accepting and being charged with other legitimate ones, this is even more the case.

Solitude (that is, eremitical solitude which describes solitary communion with God lived for the sake of others) is recognized in canon law as a very high value but this is only true when it is understood to truly exist in the heart of the Church. In my own life the "silence of solitude" (which is a goal and gift to the Church as well as an environment) might well require that I miss Sunday Mass for a period of time but there are sufficient structures (Rule, superiors, canons), relationships (superiors, faith community, director, pastor, etc), prayer (including the LOH and liturgy of the Word with Communion), and oversight (delegate, Bishop, director) to assure this does not slip into isolation or become willful, personally eccentric, or simply illusory (or delusional). Maintaining one's balance between physical solitude and participation in the Church's concrete faith life allows some flexibility and creates some tensions but one must be able to say, no matter what, that one is living a genuinely ecclesial faith life. For the solitary (c 603) hermit or for the lay solitary, a regular Sacramental life celebrated with one's brothers and sisters in Christ is undoubtedly part of doing so.

(See also, Hermits and Eucharistic Spirituality for a more general discussion of part of the way hermits resolve the issue of competing legitimate obligations in their life. This piece deals with developing a truly Eucharistic spirituality even when one cannot always get to Mass.)

05 October 2014

On Community and the Hermit, part 1

[[Hi Sister, I have a question that may seem odd, perhaps even funny, but I ask it in all seriousness.
Should hermits have friends? I know there are lots of admonishments in monastic literature against having "particular friendships" etc. that could take away from community life, but a hermit has no community in that same sense. Scripture teachings that its not good for humans to be alone, so community of some sort is necessary for our emotional and spiritual well-being. What does community look like for a hermit? ]]


No, I understand this is a serious question; it's also a critically important one, especially when, as you note, some literature and praxis on the spiritual life was tainted by blanket prohibitions against "particular friendships", etc. I have written about hermits and the importance of friendships before in  several posts, so please check out the labels below. Also you might want to look at the following article. Hermits and Friendships. I am not sure I can add lots to it in answering your questions but we will see.

First, the focus on "particular friendships" is something I experienced first hand when I initially entered religious life and it was something which was quite often destructive rather than helpful in the spiritual life. Today we recognize clearly that vows of celibate love (consecrated celibacy or 'chastity') require affective maturity and the richness of loving generously and chastely; all that will necessarily mean friendships! It goes without saying that these friendships must also be mature, neither exclusive nor grounded in either (or both!) persons' neediness (which is not the same thing as a need for mature friendship!), and they must be focused in a way which allows each person to grow in their capacity as a human being and thus too, in their vocations. Enmeshment is not true friendship, nor is it really loving. It also goes without saying then that friendships cannot (and when genuine, will not) detract from one's vocation. This, especially for the hermit, comes with its own set of tensions, uncommon limitations, and difficulties --- particularly when one person in the relationship is a hermit and the other is not. However, negotiating these in a loving and mature way is part and parcel of the healthy eremitical vocation; eschewing them or simply ruling out friendships and other relationships entirely is not.

While I cannot say what community looks like generally for a solitary hermit, I can point to some of the dimensions of it in my own life. In this way perhaps I can eventually describe what is essential, what is exceptional, and what must be sacrificed for what eremitical life calls "the silence of solitude" and "stricter separation from the world" (being careful to understand that other people or relationships per se are NOT "the world"!!). In my own life there are a circle of close friends with whom I can discuss or share whatever I need to and who can share with me as they need. We may go to an occasional concert or movie or dinner out for birthdays or major holidays (Christmas, Easter), etc, and in one instance, we two meet for Mass and coffee most Sundays during the school year.  In this post I will focus on them only.

I count among this group my delegate and director (Sister of the Holy Family), a Dominican Sister, my pastor (Oblate of St Francis de Sales), a Franciscan Sister (whom I have seen in person a mere handful of times in the past two decades), and two friends from the parish. Additionally there is one diocesan hermit from another country; we don't speak or write often but when we do there is a lot of laughter and we pick up as though there was no gap in time. At present I don't have a regular confessor but even so, each of these persons understands my vocation and helps me to live it with integrity. Each adds to it in a number of ways, challenging me, filling me in on things I might otherwise be unaware of, instructing me, calling me to love and be loved. Generally they are folks I can talk with about the Church, prayer, theology, religious life and the vows, Scripture, spirituality more generally, as well as literature, music, etc. In the time between meetings they hold me in prayer and I do likewise with them. They are the sort of "inner circle" within the community I count on.

What is true and critical about this circle of friends is that they understand and value me and my vocation in a way others cannot. (Others I will also mention later value me and my vocation but in a different way.) Most (all but two) are religious and all but one of these do spiritual direction or pastoral counseling. Thus, most are vowed, all have significant prayer lives and appreciate the dynamics of physical solitude/concrete loving and contemplation/action as fundamental in their own lives.  For each of these persons Christ stands at the center of their lives. We (mainly) speak the same language spiritually, theologically, professionally, and humanly. In my own life I would have to say that these friendships are critically necessary. I do not know if my eremitical life would be a healthy one without them --- though I personally suspect it would not. While in most cases we don't see each other often, we do tend to pick up where we left off even as we try to hear about where the other person has been in the intervening space of time. What I can say about this group of people is that they are a daily source of joy and richness for me as well as of challenge and inspiration. That is so even when it will be days, weeks, months, or even years before I see them again. (We do email and/or write regularly. We also phone or skype occasionally.)

I suppose it is clear that this group of people are a fairly select group. One of the reasons they are so important to me is because each of them understands and has made  and routinely makes sacrifices for the sake of their commitment to Christ; they are neither dismayed nor surprised by my own. Instead they expect these and would be surprised if they did NOT exist. All both are and have good friends but all have significant limitations on how often they see these friends and each one makes sacrifices so their time together is quality time. We share the same vows and values which tends to mean we appreciate the same things, read the same books (or at least the same authors), are interested in the same Church-related topics and concerns, spend money (or try not to spend money!) in mainly the same ways, and so forth. More, we tend to laugh a lot when we are together and cry together when necessary. Prayer is a way of life for each of us and their presence in my life (and I hope mine in theirs) is humanizing and holy-making. Most of these people have community obligations and commitments --- people they love and serve as Sisters and Brothers --- as well as active ministry and prayer lives to keep up. Most are in or have been in leadership and formation in their own communities so you can imagine how full their lives are. My own commitment to the silence of solitude (and all that makes that what it is) as well as my own SD ministry and limited parish service takes the place of these in my own life so when we are able to get together it is a priority --- and a gift of God.

This is the first part of my answer to your questions. While this group is not all the community that exists in my life it is the most profound and intimate, the most challenging, and the most enriching in terms of my life as a religious and hermit. In the main these persons' dedication to Christ and his People (meaning the way they give their lives for love of these through a variety of spiritual traditions and ministries) inspire (and empower) me to live the same way --- though as a hermit who also stands in the Camaldolese tradition. And that, it seems to me, is the essence of community (or the most intimate friendship!) for anyone who seeks to follow Christ.

You may have more specific questions than I have answered here. If so be sure and clarify things for me and I will answer those in the second part. (It occurs to me that what I wrote about this year's retreat also gives a glimpse into the importance of friends and the nature of community for a hermit so take a look at that as well.)

04 October 2014

Update on Dominican Sisters in Iraq

Iraqi Dominican sisters in a happier time (2013)
Dominican Sisters in Better Times -- 2013

I personally found this letter very inspiring. The Sisters continue to minister, to witness to the sustaining presence of God,  to spend their lives for love of God and the people to whom they are committed in ever new and creative ways, and to hope when it is very clear that without God and the more far reaching perspective faith provides there would be no reason to hope. In other words, they continue to be women religious doing what women religious have always done wherever they have gone and in whatever circumstances. I have been asked about and am checking to see if there are material ways to help these Sisters directly or via another Dominican congregation here in the US. That is especially important given the coming Winter months. When I have some information in that regard I will post it. Meanwhile of course, your prayers are indispensable.

best,
Sister Laurel, Er Dio.

Dear all,
Despite the crisis, fear, loss, miserable accommodations, daily worries, and the terrible reality of the unknown destiny that awaits us, we still witness the presence of God’s embrace; truly an oasis of joy and sisterhood.  On the 13th of September, two of our young sisters (names given and withheld here) made their final vows in St Joseph’s Church. The celebration was wonderful and quiet, yet not without tears. We thank the Lord, and we thank our two brave sisters for their love for the Church and the congregation. All of this depends on your prayers, which strengthen us and deepen our love and hope every day.

Most of our sisters are still working at the camps everyday (8:30-1:00 and 17:00-20:00). They offer their services and solidarity, attend to the social, medical, and spiritual needs of the people and pray with them. Our sisters realize that women and children need special care in times like these, so they pay attention to them in a particular way.

There have been some initiatives to deal with housing problems, and as the school year starts, some houses and flats have been offered to the displaced people who had been staying in tents and at various schools.  One school where 300 families were placed has been evacuated, and two others now also, one with thirty-five families and another with seventy-five. Still the needs are great, winter is coming soon, and the number of displaced people remains very high.

Everyday, many families leave Iraq, without having a specific place to go, to countries such as Jordan, Lebanon, and Turkey to apply to the UN for immigration. Some have managed to travel directly to France. Of course, among these people are families of our sisters, a fact that causes additional pain as they see the members of their families scattered in different countries throughout the world.

In our convent in Ankawa/Erbil, the containers (temporary housings) are now set up, and on the 28th of September the sisters left the seminary and moved there.  They are equipped to provide the sisters with a decent accommodation. Thus, we celebrated our being together for first time since we left Karakosh on the 6th of August—praying and eating together. It is wonderful to be together, sharing at the end of the day our difficulties, our problems, and also the wonderful initiatives and activities that bring joy to the hearts of all the children and adults we encounter.

Additionally, sisters thought of the orphans and children who have special needs. So, they decided to repair and expand the other convent we have in Ankawa (very close to Al-Bishara convent) to accommodate ten girls. The work is in process, and hopefully girls will move soon to the house where they can live peacefully with two of our sisters taking care of them.

We continue to thank you for your prayers and help. Your support is truly significant to us.

Dominican Sisters of Saint Catherine of Siena –Iraq.

Feast of Saint Francis of Assisi

The first two pictures here are taken of one of the small side chapel niches at Old Mission Santa Barbara. The first one shows the entire sculpture setting with statues of St Francis and St Clare along with the San Damiano Cross in the background. The second is a close up of a portion of this setting which I have used before; it was a gift given to me on this Feast Day last year and is my favorite statue of St Francis. The third stands in the (private) covenant courtyard of the Mission and is another contemporary rendering through which a Father worked out his grief over the loss of his son.


Today St Francis' popularity and influence (inspiration!) is more striking than it has been in a very long time. We see it animating a relatively new Pope to transform the Church and to live a simple Gospel-centered life just as Francis of Assisi was inspired by God to do. We see it in the renewed emphasis of the Church on evangelization and ecumenism where the One God who stands behind all true religious impulses is honored while he is proclaimed most fully in the crucified Christ. We see it in a renewed sense of the cosmic Christ and in a growing sensitivity to the sacredness and interconnectedness of all creation. Francis lived the truth of the Gospel with an honesty, transparency (poverty), and integrity which captures the imagination of everyone who meets him in some significant way. He inspires a hope and joy that only the God who overcomes death and brings eternal life through an unconditional love and mercy that does justice could do. He renews our hope in Christ that our own Church and world might well reveal the glory of this God as they are meant to do. Francis is a gift to the Church in ways which are hard to overstate.


On this Feast Day of Saint Francis of Assisi I feel privileged to celebrate this great man (saint) and all those who go by the name of Franciscan --- but especially the Franciscans I spent time with last week, whether Sisters, Nuns, Friars, or secular Franciscans. Our world is simply a better place with a more truly Christian presence, sensibility, and spirit because of Saint Francis and those who seek to live his way. Peace and all Good!

01 October 2014

A Few Notes on Retreat

[[ Hi Sister, are you home from retreat? Welcome home if you are! Did you have a good time? Can you share some details? I am one of those people who thought it was a little strange for hermits to go on retreat (or vacation like you've also written about) but I understood what you said about that last week. Are there really people who believe vocations can be forced on someone or that God wills it if it is unpleasant and even against what one feels in one's own deep heart? What kind of witness would it be if a person was always struggling to accept such a call. It must be even harder for someone to become a hermit that way! Like solitary confinement or something!!]]

First, yes, I am home from retreat. I and Aggie, the friend I drove down to Santa Barbara with, returned last evening. As part of that trip home Sister Susan (more about her in a bit) and I drove together from Santa Barbara to Santa Maria where the Sisters in her congregation retire. Susan works with these Sisters once a week as a provider of "spiritual support". Aggie  (who was not on retreat but visiting family in the SB and Santa Maria areas) met us there and, after leaving Sister Susan at the convent, we drove the rest of the way North together. We listened to an audio book on the way home from somewhere beyond Salinas or so and ended up laughing and laughing over some parts of it that we just found ridiculous. (It was meant to be an inspiring book and there were places where it was definitely so, but instead of just being a true story it mainly turned into a very long sermon by a physician playing theologian. If I dispensed medical advice the way this doc does theology she would be be righteously offended and I would be in prison for practicing medicine without a license or some kind of malpractice or something!) It did, however, make the long drive seem a lot shorter!

A Few Notes on Retreat

Retreat was good. Very rich in many ways.  Like all retreats it was not what I expected (of course it never is and I try generally --- and usually unsuccessfully --- not to have expectations); some parts of it were fruitful and prayerful in a straightforward way and some will take some time to process to see what God is doing with them in my life. One of the things I can say is that Jeremiah's quotation about God's plans for us was central during the entire retreat. I am sure you know the quote I mean: [[For I know the plans I have for you, declares the Lord, plans to prosper you and not harm you, plans to give you a HOPE and a future.]] Jer 29:11. It was important because of a conversation with my friend on the way to Santa Barbara as I related  a little more of my personal story from the years before I entered the Franciscans.

It was important as I met and got reacquainted with Fr Kenan Osborne, OFM, who had been one of my professors for an MA course in Grace back in the mid-70's, or as I met and even connected with several new people who are part of the parish at the mission. It was important as I got together again with Sister Susan Blomstad, OSF, who had been the Vicar for Religious and (mainly) Director of Vocations for the Diocese of Oakland when I first petitioned to become a diocesan hermit and who is now not only Franciscan to her bones, for which I really respect her, but someone I consider a good friend. (She is the source of John Shea's poem, After the End, which I quoted a while back.) Jer 29:11 was important in considering and processing some of the darker aspects of stuff that came up as part of this time away -- not as an intrusion upon retreat but as something which did not fit easily or obviously --- though I have no doubt it will continue to change and challenge me in some ways. Jeremiah's quote was even important to a lot of the laughing we did on the way back from SB while listening to the audio book -- which actually quoted it explicitly. In all of these events and more a recurring theme was a kind of looking back in light of where I have come to as well as a looking ahead to consider how I shall continue to live what I am called to; it allowed me to see all the more clearly what God has done with my life and what a magnificent weaver of coherent stories he is.

I arrived and began retreat late Tuesday afternoon. The more significant pieces of things are partly reflected in the blog pieces I did those first days so while I don't want to minimize those here, neither do I want to repeat them. To summarize briefly though, my days from @ 4:00am 'til about 8:00am were mainly the same as at home except for two days when I got to sleep quite late and rose (or at least awoke!) with the bells at 6:00am. The afternoons mainly involved quiet prayer, lectio and writing.  In the evenings I prayed Vespers, read different things, took walks around parts of the mission, prayed quietly in the stillness (the stars were incredible), and then prayed Compline. Mass was at 7:30am each day except Saturday and Sunday. Saturday Mass was at 7:00am at the Poor Clares monastery a short distance from the Mission.

The ability to spend time with both old and new friends was both a great blessing and part of the retreat's meaning for me. Most significantly, Sister Susan and I met Friday for lunch and ate at her place -- which meant I was able (after 30 years of knowing Sr Susan in one capacity and another!) to meet her 92 yo dad! Since Susan can REALLY cook (not like myself!), and since I really liked her Dad it was a great lunch. Mr Blomstad heard a few stories about his daughter's work with me for the diocese back in the 80's, some of the funnier aspects of trying to do something new in the Church when few people (including Vicars for Religious!) understand what that thing means, some other stories about Susan's time as Vicar and Director of Vocations, asked questions about dioceses and their attitudes (mainly resistance) toward professing hermits while we ate garlic soup (definitely an excellent new experience for me),chicken in a lemon and herb marinade, and veggies. For dessert we divided a SMALL (not quite minuscule) slice of apricot tart into three pieces (neither Bob (Mr Blomstad) nor I believed it possible, especially -- I thought -- not without a scalpel) and because of the richness of the tart these micro slices were really enough (though I will not presume to speak for Mr Blomstad in this)!!

Afterwards Susan showed me around Santa Barbara a little; we visited Ellison park where we walked, talked, and sat for a bit. (There is a powerful and evocative monument there and we visited that. It was done in honor of one Father's son who died from an addiction/overdose with figures both free and still freeing or assisting others to free themselves carved from a huge block of Italian marble; the figures are drawn from the marble to greater and greater degrees with one fully freed person at the top reaching down to others only more and less emergent from the uncarved stone. There was also a terrific little amphitheater shaded with Oaks, etc. --- a great place to sit and talk, swap stories, etc). In this way Susan shared places she came to pray and other significant parts of her life here while also giving me a chance to visit parts of Santa Barbara whose beauty and power I would never have seen otherwise. We took the scenic (indirect) route back to the Mission, and, the apricot tart now having worn off (remember, these were micro slices!), stopped for ice cream at McConnell's (there was another great story attached to Susan's decision to stop here) --- and I had  truly the biggest cone I have ever had (Salted caramel chip as in the picture below -- only in a waffle cone.


I saw Susan and her Dad again at Sunday liturgy --- the Mission is their parish church. It was a wonderful liturgy and the second reading from Philippians 2:1-11 -- Paul's hymn of praise to the self-emptying God revealed in an obedient Christ --- one of my favorite passages ---  was a real surprise. (I had looked at the Gospel parable the day before and thought a little about that, but I had not read the other readings.) The choir did a version of the Philippians text for their hymn during the preparation of the gifts which was both traditional sounding and a kind of edgy harmony in places. The composer was Lee Hoiby. I didn't know him, but it turns out that he was educated here in the Bay Area (Mills College) and then at Curtis; later (ironically for me) he became a sort of recluse who lived deep in the Catskills and spent his time composing. This hymn was one of the most beautiful pieces I have heard in some time --- especially in this context. (A version is included below, not the best audio but it was the only one I could find. This one has a more extended organ introduction, etc at the beginning than the version used by the Mission Choir on Sunday.)



In the afternoon we saw each other again and I was able to meet some of  Sr Susan's Mission friends at the annual parish picnic. (In case you are wondering about what happened to retreat, please understand that the ONLY food on Sunday apart from donuts after Mass or cold cereal and yogurt from the kitchen was the picnic food; the dining hall and kitchen was being used by the parish --- so of course, I just HAD to go, much as I hated to!) Anyway, I was back in my room by about 2:00 pm and the picnic (which included a bluegrass band!) went on for another hour. I made a cup of tea, opened my journal, and settled back in.

Your other questions will need to wait until another time, I'm afraid. I will put up a second post along with a third about community and diocesan hermits --- a set of questions I was asked just before I left for retreat and have yet to finish answering. Let me say here that your question about the kind of witness such a "hermit" (one forced to accept profession and/or consecration) would be is right at the heart of matters -- so, good questions.

Benedictine Sr. Christine Vladimiroff dies

While the focus in some parts of this fine article is on the refusal of Sister Christine to simply do as the Vatican ordered and thus seems to be on disobedience, the truth is more complicated and positive. Sisters Christine Vladimiroff and Joan Chittester were not exercising disobedience but rather obedience as understood and practiced within the Benedictine tradition. Namely, they prayed about the matter, listened profoundly not only to the Vatican's concerns but to each other, the Holy Spirit, and the signs of the times, discussed it with experts, canonists, and others in a way which was also part of discernment, and acted on their discernment. This deep form of hearkening, counting the cost and then making the necessary commitment despite difficulty, other commitments and relationships, etc, is the point of today's Gospel lection and it is the essence of the Benedictine vow of obedience!

Sister Christine's response to the Vatican is appended below the article by Tom Roberts.

by Tom Roberts


Vladimiroff, an accomplished woman who earned a doctorate from the Universidad Internacional in Cuernavaca, Mexico, and who did postgraduate studies at several U.S. universities, was a teacher and administrator at various points in her career at the elementary, secondary and college levels.

In the 1980s, she served first as multicultural coordinator and later as secretary of education for the Cleveland diocese. In 1991, she was appointed president and CEO of the Second Harvest National Food Bank Network in Chicago. She remained in that position until 1998, when she was elected prioress of the Erie community.


She became most widely known, however, for leading her community through a high-profile confrontation with the Vatican in 2001. In March of that year, she received an ominous communication from the Vatican’s Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, ordering her to “forbid and prohibit” Sr. Joan Chittister from participating as a principal speaker at a conference on women’s ordination scheduled for late June in Dublin.

Vladimiroff was to deliver the prohibition “by way of a formal precept of obedience,” and the letter made clear that “failure to heed this command on the part of the religious will result in appropriate punishment.” Exactly what that punishment might entail was not explicitly detailed in the letter, but canonists said it could have entailed removal of Chittister from her order, removal of Vladimiroff as prioress, as well as sanctions on the community.


Vladimiroff spent a great deal of time and energy in the intervening months meeting with both canonists and Vatican officials. In the end, she wrote the Vatican a letter explaining that she could not, in good conscience, prohibit Chittister from going.

During an evening prayer service the day before Vladimiroff left for a May 28, 2001, meeting with members of the Vatican congregation, she read to the community the letter she had written explaining her decision and invited all 128 active nuns in the community to add their signatures to the letter. All but one – Chittister herself – signed the letter. “After that,” Vladimiroff told NCR at the time, “we had dinner together. That’s what families do.”


Chittister spoke at the conference, and afterward the Vatican appeared to soften its stance. The Vatican spokesman at the time told NCR that the congregation “believed that the participation of the two female religious in the women’s ordination conference would not be opportune without permission of their superior generals. The congregation has not taken – in this case – disciplinary measures into consideration.” The other woman religious was Notre Dame de Namur Sr. Myra Poole of London, one of the organizers of the conference.

Vladimiroff, a native of Erie, joined the Benedictine community in 1957 and pronounced her perpetual monastic vows in 1962.

Following completion of her second term of office as prioress, she became executive director of St. Benedict Education Center, a ministry of the community in Erie that teaches job and language skills, often to newly arrived refuges.

In addition to serving as prioress, Vladimiroff served as president of the Conference of American Benedictine Prioresses; president of the Leadership Conference of Women Religious (2004-2005); and as delegate to the International Organization of Benedictine Women, Communio Internationalis Benedictinarum.

[Tom Roberts is NCR editor at large. His email address is troberts@ncronline.org.]

From Sister Christine Vladimiroff, Prioress, Benedictine Sisters of Erie and President of the LCWR.

For the past three months I have been in deliberations with Vatican officials regarding Sister Joan Chittister¹s participation in the Women¹s Ordination Worldwide Conference, June 29 to 31, Dublin, Ireland. The Vatican believed her participation to be in opposition to its decree (Ordinatio Sacerdotalis) that priestly ordination will never be conferred on women in the Roman Catholic Church and must therefore not be discussed. The Vatican ordered me to prohibit Sister Joan from attending the conference where she is a main speaker.

I spent many hours discussing the issue with Sister Joan and traveled to Rome to dialogue about it with Vatican officials . I sought the advice of bishops, religious leaders, canonists, other prioresses, and most importantly with my religious community, the Benedictine Sisters of Erie. I spent many hours in communal and personal prayer on this matter.

After much deliberation and prayer, I concluded that I would decline the request of the Vatican. It is out of the Benedictine , or monastic, tradition of obedience that I formed my decision. There is a fundamental difference in the understanding of obedience in the monastic tradition and that which is being used by the Vatican to exert power and control and prompt a false sense of unity inspired by fear. Benedictine authority and obedience are achieved through dialogue between a community member and her prioress in a spirit of co-responsibility. The role of the prioress in a Benedictine community is to be a guide in the seeking of God. While lived in community, it is the individual member who does the seeking.

Sister Joan Chittister, who has lived the monastic life with faith and fidelity for fifty years, must make her own decision based on her sense of Church, her monastic profession and her own personal integrity. I cannot be used by the Vatican to deliver an order of silencing.

I do not see her participation in this conference as a "source of scandal to the faithful" as the Vatican alleges. I think the faithful can be scandalized when honest attempts to discuss questions of import to the church are forbidden.

I presented my decision to the community and read the letter that I was sending to the Vatican. 127 members of the 128 eligible members of the Benedictine Sisters of Erie freely supported this decision by signing her name to that letter. Sister Joan addressed the Dublin conference with the blessing of the Benedictine Sisters of Erie.

My decision should in no way indicate a lack of communion with the Church. I am trying to remain faithful to the role of the 1500 -year-old monastic tradition within the larger Church. We trace our tradition to the early Desert Fathers and Mothers of the 4th century who lived on the margin of society in order to be a prayerful and questioning presence to both church and society. Benedictine communities of men and women were never intended to be part of the hierarchical or clerical status of the Church, but to stand apart from this structure and offer a different voice. Only if we do this can we live the gift that we are for the Church. Only in this way can we be faithful to the gift that women have within the Church.

- Sister Christine Vladimiroff, Prioress,
Benedictine Sisters of Erie, Pennsylvania

29 September 2014

On Professing Someone who does not Desire it

[[Hi Sister Laurel. Did your Bishop desire you to become a diocesan hermit? Is it possible that a Bishop would ASK someone to petition to be accepted as a diocesan hermit? I have read that a Bishop might desire this for the diocese and could do so even if the individual is not interested in becoming a diocesan hermit. Does this happen? A lot?]]

I think that I have been asked something similar before. If so this answer may repeat some of my earlier answer. Please check through the labels (below and to the right) so see if other posts also speak to these questions. (Actually I am now fairly certain I have done so some time last year or so; I would suggest looking under the labels authentic and inauthentic eremitism and/or abuses of canon 603 to find related posts.)

The idea of someone becoming a diocesan hermit simply because a bishop personally desires it is VERY unlikely! Moreover, the notion that a bishop would desire someone to do this even if they do NOT feel called to it themselves is even more completely unlikely --- not least because it is a silly and at least potentially, a seriously destructive way to proceed with regard to this specific vocation. (Actually, it's not a particularly desirable or edifying way to proceed with any vocation (consider marriage undertaken in this way for a great sense of SOME of the problems involved), but I would argue it is especially undesirable and disedifying with eremitical life!) Bishops, while they might say to someone, "Have you ever considered becoming a priest or religious (including a diocesan hermit), etc?" do not tend to ask someone out of the blue to consider becoming a diocesan hermit; it is altogether too rare, too significant, and too different from the way most folks are brought to wholeness and holiness --- which really means too different from the way human beings ordinarily learn to love and achieve genuine integration and individuation.

A candidate for profession and consecration really MUST have the sense that God is calling them to this and they must be able to make a convincing case of that for the diocese and bishop before being admitted to profession. More, I think the individual MUST take the initiative in this. It cannot be the decision of a director, et al to discern or seek this on behalf of another, nor can a person legitimately or validly approach profession while saying, "I am doing this because my Bishop desires it!" Thus I would have to say the most a Bishop can do (if he even has the opportunity, which is hard to imagine) is to say, "Your life strikes me as implicitly eremitical; why don't you pray and do some studying about the matter of vocation as a diocesan hermit? I will do the same."

I am not sure I understand the part of the question about desiring this for the diocese, or at least, it seems a little "off" to me. I suppose it reminds me of the practice once common in old English gardens; on large estates, no estate garden was complete without its ornamental "hermit". Of course I believe that a diocesan hermit is a gift to her parish and diocese and that that indicates that God has graced the life of these with an eremitical vocation, but it is not as though one can say, "Hmmm, I want some of THESE graces for the diocese so I will ask so-and-so to become a diocesan hermit!" Graces are shared manifestations of God's very self, not bits of "stuff" that can be separated off from the living God and stored up or parceled out or anything similar. The Holy Spirit works in individual lives in all kinds of ways and it is this active presence we call grace; when a diocese recognizes and affirms an eremitical vocation of course I think that is wonderful, but one cannot simply make someone a hermit (or ask them to become one!) because one would like "the graces associated with this" or something. That smacks more of the shopping network than (attention to) the work of the Holy Spirit.

Having said that though, let me also say I wish dioceses were more knowledgeable about and more open to the eremitical vocations in their midst. For instance, where I live there are any number of elderly people who live physically solitary and intensely prayerful lives who might well have eremitical vocations that could serve both the parish and the diocese as a whole as lives of real marginality, chronic illness, poverty, etc are radically transformed, consecrated in a public way, and set before the faith community as paradigms of the truth that God alone suffices. While such lives are (and would remain) marginal in the ways the world measures things they would assume a public place and role right in the very heart of the Church and be a resource even these individuals themselves never imagined. Their illnesses don't need to be healed, their poverty relieved, or their marginality eased as part of this radical transformation. Instead these things would be redeemed by God's consecration of them and made infinitely meaningful pointers to (sacramentals of) a joy and significance which goes beyond anything our world ordinarily imagines them to be or mediate. But, let me be clear, I do not mean that every elderly or chronically ill person should do this as a hermit much less as a diocesan hermit; still, I believe that dioceses have greater numbers of potential hermits living within them than they might realize --- genuine eremitical vocations which are already an unrecognized grace to parishes and dioceses but whose potential meaningfulness and fruitfulness is yet unknown to the local (or the universal) Church.

You ask if a Bishop can profess (and eventually consecrate) someone who does not wish this. The answer is simply NO --- at least not if he is acting responsibly and in a truly pastoral way (I am assuming he is!). As noted above, I wonder if such a profession is even canonically valid in such a case. As I have written many times here, ecclesial vocations are mutually discerned. One cannot proclaim oneself a religious or a consecrated person via a private dedication (that way lies self-delusion and pretense) nor can the Church profess and consecrate someone either against their will nor unless that person is also genuinely convinced this is the will and call of God for them. To attempt to do so is to sin against conscience and possibly involves one in a kind of sacrilege as one demeans not only a particular vocation but the entire rite of profession/consecration.

There is a strain in hagiographical writing which focuses on the unwillingness of individuals to embrace vocations to religious life and/or priesthood. It has sometimes tended to validate discernment of vocations --- a kind of psychologically and spiritually naive, "Well I know I didn't want this so it must be God's will" kind of thing. (It can sometimes be used to underscore a skewed notion of obedience and quasi-humility in a kind of martyred, "Well, the idea really is unpleasant for me but if my Bishop desires it, then I'll do it!" But in point of fact, we know that this is really not the way vocations generally work; radical conversion, perhaps to an extent --- at least in the beginning --- but vocations? Not really. The deeper and more compelling dynamic in vocations is always a deep attraction or yearning.  (By the way, I understand it is a bit false and impossible to tease vocation and conversion apart from one another in this way, but it is necessary in this context.) With the eremitical vocation, if one does not truly have the sense it is the way to human wholeness and holiness for them, if, that is, one does not really believe God is calling one to this as an amazing grace which redeems their lives and is a way of being there for others, and especially if one says, "No! This is NOT for me; I don't want this, it is even a bit repugnant to me!" then it is NOT their vocation!

Vocations are not a way we simply come to terms with God's will, especially with a grudging, foot-dragging, half-hearted,"Oh-all-right-I'll-go-along-with-this" acquiescence. Vocations are the deeply joy-filled ways we cooperate with God's life within us and our world. They make us profoundly happy and fulfilled in a way which sustains us in even the most painful situations which still befall us. This profound happiness or joy shines through even in the darkness; more it (and the call it stems from) is the ground which sustains one at these times. There is a great difference between someone who bitches and moans about how awful their life is, how difficult or arduous their vocation, how much pain they are in, how routinely rejected they are, or how endlessly God tests them --- who then ends this grim disquisition with the postscript, "God is love; how I love to do God's will!" and the person whose main life-theme is a deep joy while very real pain, difficulty, or rejection experienced are merely subtexts! Vocations are demanding realities, but they are not difficult in themselves. What I mean is that they present us with difficulties and may trouble us at times in heart and mind, but of themselves, they are a joy and gift which makes all the rest shine with the radiance of God.

The notion that a vocation (meaning here a vocational path like religious life) can be used to hide profound human unhappiness and dysfunction is something we are all the more sensitive to today. We know more clearly than we have ever known that this must NEVER be the case. After all, every vocation is a call to authentic, exhaustively loving and generous humanity. A vocational path must surely be a means to this. In referring to hiding profound unhappiness or dysfunction then, I am not speaking about dealing appropriately (and privately) with the more normal times of depression, mental illness, etc which can afflict every human life. I am speaking about covering profound unhappiness and personal dysfunction with the trappings of a vocation. That strain of hagiographical writing I spoke of earlier has provided some with the grounds for this misguided approach. So has the notion of higher vocations and a tendency to absolutely separate the supernatural from the natural, the eternal from the temporal, or the divine from the human. In eremitical life this tendency becomes even more acutely dangerous because for most people living in solitude is itself dysfunctional and can be used to escape or run from the demons which inhabit every human heart. It can be used to make of the hermitage an escape from the whole of God's good creation and the requirements of a heart which is only purified in loving and being loved by God and others. To profess and consecrate someone who is really profoundly unhappy and may be even MORE profoundly unhappy (and increasingly dysfunctional) in solitude is a serious failure in charity.


Postscript: (I forgot to answer this part of your question)

About whether or not my Bishop desired me to become a diocesan hermit I have to say I don't really know. Certainly I believe he had discerned this was what God was calling me to. Similarly I believe he discerned it was a gift to my parish, the diocese, and even to the wider Church. Finally I don't think he did something he did not desire to do in this, but at the same time, I don't usually think in terms of what Archbishop Vigneron desired or did not desire. This is important because if my eremitical life is a matter of discernment then many niggling questions and problems melt away with profession and consecration. If it had merely been something my Bishop (and I!) desired, then it actually raises questions, creates difficulties, and certainly it would heighten the niggling questions that would have remained on the day of profession. Let me know if you want me to say more about this.