On the Problem with Long-Winded Prayers

[[Dear Sister, why would Jesus prohibit long prayers with many words? And if God knows what we need before we pray, why do we pray at all? Do you have a favorite prayer you use every day?]]

I think you are referring to Matthew's instruction on prayer, no? The answer, I think has several aspects. The first is a matter of history and especially of the concern with idolatry. You see when Matthew's gospel was written belief in the power of prayer was tenuous. Folks did believe if they called on God by name God would be forced to answer but this was a far cry from turning oneself over to God in trusting submission. As a result however, people developed lists of all of the names of gods (or God) known. These "magic papyri" were then taken and someone would stand on the equivalent of the street corner and read off all the names believing that a prayer would be answered of the correct name was used; to know and call upon one's name indicated power over that person. This long-winded usage is more that of incantation than it is one of genuine invocation because one was not really calling upon God by name in trust and intimacy! In any case, the first reason for Matthew-Jesus' instructions was a way of weaning folks from this magical or superstitious and idolatrous approach to prayer and the use of God's name. (And of course this was buttressed by the invocation of the prayer which allowed us to call upon God as Abba --- the name of God Jesus used in a unique sense.)

The second reason has to do with distraction and focus. When we go on and on in our prayers, when, that is, we talk and talk it is a good deal harder to stay in touch with our deepest feelings and sense of neediness. (Partly this is because these may well be beyond words. Partly it is because naming specific aspects of this neediness can cause other aspects to be excluded from consciousness and our prayer.) Moreover, we may simply become enamored of hearing our own prayer and in a related vein, we may be more focused on our own piety, etc., than we actually are on God. If you pay attention to yourself and your own inner situation in prayer sometime, note how reading a long rote prayer or waxing on with your own prayer becomes less about God and more about yourself, your concerns with whether you have said it all, said it well enough, impressed God with your need or your devotion or your eloquence, etc. Note also how diffused or weakened your sense of profound need has become, how other things take the place of the one overarching concern that caused you to turn to God in the first place.

I used the picture of the Prodigal Son and Father above here because one thing that is really striking to me in light of this conversation is how the Father cuts off the son's long and rehearsed speech of "repentance". It is not that the Father does not listen, but that he really accepts the son more fully and profoundly than the son's proposal would have allowed for. You see when I read the proposed speech I hear the Son distancing himself further and further from the deep and complete sense of sorrow, contrition, and unworthiness he feels (or felt initially!).

He begins to propose solutions in that speech, mitigations, equivocations, compromises, and a final surrendering of his actual identity and dignity. He says he can be a servant rather than a son and heir, and though there is a statement of unworthiness included, the chances that he might be raised to the dignity of true humility rather than admitted to a kind of softened and tolerable humiliation is taken out of his Father's hands. But in prayer the point is to put our whole selves into our Father's hands and allow him to dispose of us as he will. After all, God knows what we truly need! The purpose of prayer is to allow God to do what only God can do, to raise us to a genuine humility --- to the truth of who we are in light of God's love --- not to propose a tolerable but punishing shamefulness in its place. Again and again this is the message of Jesus' encounter with sinners and the larger culture. I guess that generally I see long-winded prayers as following the pattern of the prodigal son's speech; more often than not they involve our own attempt to control things, our own tendency to substitute human wisdom and justice for divine, and thus, our failure to radically trust the depth of God's love or the scope and wisdom of his mercy. By the way, it may well be that one of the real mercies of God, one of the ways God demonstrates knowing what we really need long before we do --- much less long before we put this into words --- is precisely in cutting off our long-winded, often well-rehearsed prayers!

In any case, generally speaking, if one can go on and on in a relatively eloquent prayer, one has distracted oneself from the starkness of one's concerns and need for God. One has ceased to be a poor person seeking only what God desires to give. One has also distracted oneself from the difficult work of waiting on God and discerning the way God is working. The really classic example of a prayer that "says it all" and allows for our entire submission of self to God's creative and redemptive love without distraction or attenuation is the Jesus Prayer, "O God (Lord Jesus Christ), have mercy on me a sinner!" God is praised in the very giving of ourselves and in our allowing him to gift us as he will. To my mind there is no greater praise of God than this. Meanwhile, to answer your second question, we pray in order to pose the question we are so that God might be the answer he is, the answer we need, the answer we cannot supply or be on our own. We are not giving God information when we pray; we are giving God ourselves in an attitude or posture of openness and vulnerability. God has already given himself to us. Our prayer lets that gift be accepted and received.

Personally my own favorite brief prayer, and the one I use all the time is "O God come to my assistance, O Lord make haste to help me!" It stresses the urgency of my prayer, and it helps me be patient. It also reflects my own certainty that God knows what I need and will assist as is best; thus, for me it combines need with faith. Nor does it distance me from the deep feelings involved here. For both praise and plea I tend to go back to my Franciscan roots, My God and my all! This also articulates my greatest needs and aspirations, the goal and ground of any eremitical life. When, we stay in touch with the deep feelings associated with our prayer, we are ready to receive the answer to our prayer whenever and how ever that comes to us. It is essential to "hearing" the answer God's presence will be for us. We can only receive God to the extent we pose the question we are. If we have distracted ourselves from the depths and keenness of our feelings, we have made it impossible for God to be the answer we need to the extent we need him to be that.

Besides the prayer, "O Lord make haste . . ." my favorite prayer is the "Lord's Prayer". While I say it at Mass, Communion services, and during Office, I don't usually recite it otherwise. Instead I tend to break it up into individual focuses, petitions, or thought units, and meditate on those --- usually for a number of days or weeks. My favorite prayer at night is the "nunc dimittis" but for a short prayer I like and use, "Protect us as we stay awake, watch over us as we sleep" either with or without the continuing "that awake we may keep watch with Christ and asleep rest in his peace." Both of these are from the office of Night Prayer. The latter is something I find especially helpful when I am unwell.

Followup Questions on the notion of Bringing "One's Entire Availability"

[[Sister Laurel, Can it be that simple - that God just wants me to live "on friendly terms" with him? (It brings tears to my eyes to just write this sentence.) Is that what the "abyss" is all about? Just to live with him even when I don't feel him present and only know by faith he has promised to be there - "on friendly terms?" To  do all the mundane things "with him" - not even "for him" - because I can't bring anything worth having except my being entirely available to him? So where, then, does the "doing" fit in -- the seeking/seeing him in others, serving him by serving others? Since I am not a hermit, how does this translate to the active life - because I think it must. How do I "spend myself" if I bring nothing worth having to him? ]]

Thanks for your questions and the chance to reflect on all this further. My own thought is coming together in new ways in all of this so I offer this response with that in mind. Here is a place where words are really critical. First, yes, it is that simple but no one ever said simple meant easy or without substantial cost. Neither does simple mean that we get there all at once. This is simple like God is simple, like union with God is simple, like faith is simple. In other words it speaks as much of a goal we will spend our whole lives attaining as it does the simplicity of our immediate actions. That quotation (from The Hermitage Within regarding bringing one's entire availability and living on friendly terms with God) is something I read first in 1984 some months after first reading canon 603. I posted it in the sidebar of this blog in 2007 as I prepared for solemn profession. And now I have returned to it yet again only from a new place, a deeper perspective. It represents one of those spiral experiences, the kind of thing T.S. Eliot writes about when he says: [[We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.]]

Secondly, the quotation referred to bringing " my entire availability" not just to "being entirely available". While these two realities are profoundly related and overlap, I hear the first as including the second but therefore as committing to something more as well. I think bringing one's entire availability means bringing one's whole self for God's own sake so that God might really be God in all the ways that is so. As you say, it implies being available to God, doing things with God, being open to awareness of God and God's will, but more, it says "I bring you all my gifts, all my neediness and deficits, myself and all the things that allow you to be God. I open myself to your love, your recreation, your healing, your sovereignty, your judgment; I bring myself in all the ways which might allow you to be God in my life and world." It means, I think, that I allow myself to be one whose entire purpose and meaning is in the mediation of God's presence and purposes. And this, I think, is a commitment to being entirely emptied and remade so that my whole life becomes transparent to God.

As I think more about this it seems to me "my entire availability" is something we can only offer God.  "My entire availability" seems to me to mean bringing myself to God in ways which would possibly be an imposition, unsafe (for them and for me), and pastorally unwise or simply unloving in the case of others. "Being entirely available," on the other hand, sounds to me like bringing myself as I am and allowing God to share in my activities and life as it is but, for instance, not necessarily giving God my entire future and past, my entire self -- body and soul, physically, mentally and spiritually. It also sounds like the focus is on gifts, but not on emptiness and need. Our world is certainly familiar with the idea of bringing one's gifts, but to bring one's "weakness," "shame", and inabilities is rarely recognized as something we are called to sign up for at church (or wherever) to offer to others. Despite the importance of vulnerability in pastoral ministry bringing one's "weakness," "shame", deficits, and inabilities is rarely recognized as something we must offer to God if we are to bring others the Gospel as something whose truth we know intimately.

Thus, I think, that "entire availability" means that I also bring my deficits and deficiencies and that I do so trusting that God can make even these bits of emptiness something infinitely valuable and even fruitful to others. To be available to God and to bring one's entire availability may indeed be the same thing but they sound different to me --- overlapping, yes, but different. Whether I am correct or not in this, the formulation in the passage quoted from The Hermitage Within pushes me to envision something much more total and dynamic than the other formulation. Other things push me to this as well, not least Paul and Mark's theologies of the cross, Jesus' kenosis even unto godless death and descent into hell, and the conviction I have that every hermit must be open to being called to greater reclusion.

Entire Availability for Jesus and for the Hermit:

In light of these, I think for the hermit "my entire availability" means bringing (and maybe relinquishing or actually being stripped of) precisely those discrete gifts which might be used for others, for ministry, for being fruitful in the world. Gifts are the very way we are available to others. Alternately, those ways we are available to others are our truest gifts (including --- when transfigured to mediate the love and mercy of God --- our emptiness and incapacity). This is why a person claiming to be a hermit as a way of refusing to use her gifts or simply failing to be available to others, a way of being selfish and misanthropic, is one of the greatest blasphemies I can think of. But to be stripped of gifts or talents in solitude so that God's redemption is all we "have" is an entirely different thing indeed --- and one which absolutely requires careful and relatively lengthy mutual discernment. In any case, the eremitical life means bringing to God every gift, every potentiality and deficiency one has so that God may do whatever God wishes with them. Eremitical solitude is not about time away so one becomes a better minister (though that may also happen), nor greater degrees of prayer so one's service of others is better grounded (though it will surely do that as well). For those called to these eremitical solitude and commitment to eremitical hiddenness reflect an act of blind trust that affirms whatever God does with one --- even if every individual gift is left unused --- will be ultimately significant in the coming of the Kingdom because in this way God is allowed to be God exhaustively in these lives.

When we think of Jesus we see a man whose tremendous potential and capacity for ministry, teaching, preaching, simple availability and community, was stripped away. In part this happened through the circumstances of his birth because he was shamed in this and was seen as less capable of honorable contributions or faithfulness. In part it was because he was a carpenter's son, someone who worked with his hands and was therefore thought of as less intellectually capable. In part it was because he was more and more isolated from his own People and Religion and assumed a peripatetic life with no real roots or sources of honor --- except of course from the One he called Abba. And in part it was because even his miracles and preaching were still insufficient to achieve the transformation of the world, the reconciliation of all things with God so that God might one day truly be all in all. Gradually (or not so gradually once his public ministry began) Jesus was stripped of every individual gift or talent until, nailed to a cross and too physically weak and incapable of anything else, when he was a failure as his world variously measured success, the ONLY thing he could "do" or be was open to whatever God would do to redeem the situation. THIS abject emptiness, which was the measure of his entire availability to God and also to us(!), was the place and way he became truly and fully transparent to his Abba. It also made the effectiveness of his ministry and mission global or even cosmic in scope.

This, it seems to me is really the model of the hermit's life. I believe it is what is called for when The Hermitage Within speaks of the hermit's "entire availability."  One traditionalist theology of the cross suggests that Jesus raised himself  from godless death to show he was God. The priest I heard arguing this actually claimed there was no other reason for the resurrection! But Paul's and Mark's theologies of the cross say something very different; namely, when all the props are kicked out, when we have nothing left but abject emptiness, when life strips us of every strength and talent and potential, God can and will use this very emptiness as the source of the redemption of all of reality --- if only we give that too to God. Hermits, but especially recluses, are called by God to embrace a similar commitment to kenosis and faith in God. We witness to the power of God at work when perhaps all we can bring is emptiness and "non-accomplishment".

Questions on Active Ministry:

Nothing in this means the non-hermit is not called to use her gifts as best she can. Of course she is called to minister with God, through God, and in God. Her availability to others is meant to be an availability to God and all that is precious to God. We all must spend ourselves in all the ways God calls us to. But old age, illness and other circumstances make some forms of this impossible. When that is true we are called to a greater and different kind of self-emptying, a different kind of availability. We are called to allow God to make of us whatever he wills to do in our incapacity. We are called to witness to the profoundest truth of the Gospel, namely, that not only does our God bring more abundant life out of life and move us from faith to faith but he will bring life out of death, meaning out of absurdity and senselessness, and hope out of the desperate and hopeless situations we each know.

All we can bring to these situations is our entire availability whether measured in talents or incapacity. For Christians our human emptiness is really the greatest form of potential precisely because our God is not only the one who creates out of chaos, but out of nothing at all. Our gifts are wonderful and are to be esteemed and used to serve God and his creation, but what is also true is that our emptiness can actually give God greater scope to be God --- if only we make a gift of it to God for God's own sake. (Remember that whenever we act so that God might be God, which is what I mean by "for God's own sake," there is no limit to who ultimately benefits.) The chronically ill and disabled have an opportunity to witness to this foundational truth with the gift of their lives to God. Hermits, who freely choose the hiddenness of the silence of solitude, I think, witness even more radically to this truth by accepting being freely stripped of every gift --- something they do especially on behalf of all those who are touched by weakness, incapacity, and emptiness --- whenever and for whatever reason these occur.

The Abyss:

You and I have spoken about the "leap into the abyss" in the past and you ask about it specifically so let me add this. For those not part of that conversation let me remind you that I noted that while leaping into the abyss is a fearful thing (i.e., while, for instance, it is an awesome, frightening, exhilarating thing), we don't have to hope God will eventually come to find us there; God is already there. God is the very One who maintains and sustains us in our emptiness and transforms that emptiness into fullness. That is the lesson of Jesus' death, descent, resurrection and ascension. There is no absolutely godless place as a result of Jesus' own exhaustive obedience (openness and responsiveness) to God.

Yes, I believe the emptiness I have spoken of through this and earlier posts is precisely the abyss which Merton and others speak of. Kenosis is the way we make the leap. The notion of "entire availability" involves a leap (a commitment to self-emptying and stripping) into the depths of that abyss we know as both void (even a relatively godless void) and divine pleroma. (In Jesus' case his consent to enter the abyss of sinful death was consent to enter an absolutely godless void which would be transformed into the fullness of life in and of God). It is first of all the abyss of our own hearts and then (eventually) the abyss of death itself. We ordinarily prepare for the abyss of death to the degree we commit to entering the abyss of our own hearts. Whether we experience mainly profound darkness or the glorious light of Tabor, through our own self-emptying in life and in death we leap securely into God's hands and take up our abode in God's own heart.

A Contemplative Moment: Our Entire Availability

You will always remember how privileged you are that God should love your soul, and as time goes on you will appreciate this all the more. . . . Humble and detached, go into the desert. For God awaiting you there, you bring nothing worth having, except your entire availability. . . .He is calling you to live on friendly terms with him, nothing else.

The Hermitage Within, Introduction

if everything happens that can't be done (or One Times One)

Forty-five years ago I did a presentation for an English class. As a result I also published my first article in the journal, The Explicator. (That the journal sent me five copies addressed to "Professor Laurel M O'Neal, Department of English" when I had merely been a Sophomore at the college was a real thrill for me!) The presentation involved two poems by e.e. cummings. One of these was "What if a Much of a Which of a Wind". The second was "1 X 1".

It never occurred to me at that point in my life that this poem might be a description of my vocation much less an explication of what I have been writing about the hiddenness and gift of eremitical life. Still, when I spoke about the sacramental "We" the hermit is to become and witness to in the silence of solitude, I realized I was thinking of this e.e. cummings' poem. It must have resonated with me far more deeply than I realized. Cummings was writing about romantic, erotic love in 1 X 1, but I think it is a wonderful celebration and explication of what I have been struggling to say about union with God, the silence of solitude, and the hiddenness of the eremitical life. After all, sexual love is a reflection of this more fundamental and transcendent union/love.


if everything happens that can't be done
(and anything's righter
than books
could plan)
the stupidest teacher will almost guess
(with a run
skip
around we go yes)
there's nothing as something as one

one hasn't a why or because or although
(and buds know better
than books
don't grow)
one's anything old being everytthing new
(with a what
which
around we come who)
one's everyanything so

so world is a leaf so tree is a bough
(and birds sing sweeter
than books
tell how)
so here is away so your is a my
(with a down
up
around again fly)
forever was never til now

now i love you and you love me
(and books are shuter
than books
can be)
and deep in the high that does nothing but fall
(with a shout
each
around we go all)
there's somebody calling who's we

we're anything brighter than even the sun
(we're everything greater
than books
might mean)
we're everyanything more than believe
(with a spin
leap
alive we're alive)
we're wonderful one times one

Witnessing to the God who Saves: On Eremitical Hiddenness and Interiority

[[Sister Laurel, when you write, "in every person's life God works silently in incredible hiddenness," I wonder. Is this what the followers of Francis de Sales mean by "interiority?" I spoke with [a Sister friend] a few months ago - and she asked me "How is that interiority coming?" I didn't know how to answer her, but I thought it might be something like this.]] (There were other questions included in this email about the distinction between being the gift and using gifts. Some reflected on the idea of merely being present to others and being gift in that way. I focus on those here as well.)

 

While it is true I am saying the hermit is a gift simply in being present to others, I am saying more than that as well because quite often (in fact, most of the time) a hermit is present to no one but God. Before you go out and do, before you are present to or for others in any way at all, and even if you never go out to others, I am saying that God is at work in you healing and sanctifying. That, as I understand it,  is the witness of the hermit life. That is its special gift or charism.  We say this with our lives; whether we ever speak to a living soul, pray for another person or not (though of course we will pray for others), whether we ever write another word, or paint another picture, or use our individual gifts in any way at all, we witness to the Gospel  and to the God who makes us whole and holy simply by being ourselves as redeemed.

Extending this to you and all others it means that should you (or they) never take another person shopping, never make another person smile, never use the gift you are in any way except to allow the God who is faithfulness itself to be faithful to you, THAT is the hiddenness and the gift I am mainly talking about. Yes, it involves the hiddenness of God at work in us but that is the very reason we are gift. We witness to the presence of God in the silence of solitude, in the darkness, in the depths of aloneness, etc. We do that by becoming whole, by becoming loving (something that requires an Other to love us and call us to love), by not going off the rails in solitude and by not becoming narcissists or unbalanced cynics merely turned in on self and dissipated in distraction. We do it by relating to God, by allowing God to be God.

Cultivating this sense of God at work in us, emptying ourselves (or being stripped by circumstances and learning to see this as an incredible gift) so that we only witness to God, allowing ourselves to let go of anything but God as the source and validation of our lives is, I think at least, the heart of cultivating a sense of interiority. Interiority itself is our life of Communion with the God who is the creator, source, and ground of that same life. It’s focus is God and includes his redemption of us, his healing, sanctification, and intimacy. When I wrote here before about developing a spirituality of discernment I was also writing about cultivating interiority. That is why resisting discernment while speaking constantly about “discerning” is actually a resistance to the development of interiority; if one cannot deal with one's feelings and all that is going on within them, then neither can one claim to be a discerning person with a healthy interiority.  If and to the extent one does not see the whole of reality from the perspective of the light and life of God, then to that extent one has not developed a genuine interiority. (I will have to ask my pastor about St Francis de Sales' own take on interiority! I simply don't know Francis well enough.) 

Most of us witness to all of this by using our gifts. Hermits (and especially recluses) do it by flourishing in an environment which really does say God alone is enough. In this environment the gifts we have possessed from birth and for whose development we have often spent time, money and effort in education and training may well be largely irrelevant. When I speak of us being the gift I mean that the hermit's very life and capacity for love says God is real, faithful, and an intimate, integral, and even inalienable part of our deepest reality. My eremitical life is not about me, my intelligence, my persistence (and stubbornness!), my creativity (or lack thereof), my musicality, or any other specific talents which may also be present. It is about God as source and ground, God as faithful lover, friend and sovereign, God as redeemer who will never let go of us but instead transfigures us so we truly image God. That is what makes my life a gift --- even, and maybe especially, when I do not touch anyone directly, even when I reject the role of "prayer warrior" (which seems to me to emphasize a kind of worldly perspective on the primacy of doing over being), even when chronic illness allows for no ministry at all but only my own hungry and even desperate openness to God in weakness and incapacity.

The church that professed and consecrated me under a new and largely unprecedented canon witnesses to this truth. The existence of canon 603 itself witnesses to this eremitical truth and describes the gift it represents under the heading “the silence of solitude”.  My bishop and delegate witness to this by coming to know me and the way God has worked in my life, as well as by professing me and continuing to allow me to live this life in the name of the Church. This witness to the providence of God at work in the silence of solitude is why canonical standing and the relationships established there in law are so vital. The church continues to esteem eremitical life as a pure, even starkly contemplative instance of the abundant sufficiency of God. God is the gift this life witnesses to precisely as it turns its back on --- or is stripped of --- every gift it otherwise ‘possesses’.  And of course, this is also why c 603 must not be misused or abused as a stopgap solution for those with no true eremitical vocation. To do so is, for instance, to risk honoring selfishness and spiritual mediocrity ("lukewarmness") or institutionalizing cowardice and misanthropy. The eremitical life is a generous one of giving oneself to God for the sake of others. But it is also rare to be graced or called to witness in this particular form of stripping and emptiness (kenosis).

As I noted here recently, I once thought contemplative life and especially eremitic life was a waste and incredibly selfish. For those authentic hermits the Church professes and consecrates, and for those authentic lay hermits who live in a hiddenness only God can and does make sense of, the very thing that made this life look selfish to me is its gift or charism. It is the solitude of the hermit's life, the absence of others, and even her inability to minister actively to others or use her gifts which God transforms into an ultimate gift. Of course, in coming to understand this, it is terribly important that we see the "I" of the hermit as the "We" symbolized by the term "the silence of solitude". It is equally important that we never profess anyone who does not thrive as a human being in this very specific environment. In other words, my life, I think, is meant to witness starkly and exclusively to the God who makes of an entirely impoverished "me" a sacramental "We" when I could do nothing at all but allow this to be done in me.

More on the Hiddenness of the Hermit Vocation

[[Hi Sister Laurel, thank you for telling your story from the perspective of using gifts vs being the gift. Two things surprised me a little. The first was the idea that the hiddenness of the eremitical life has to do mainly with the work God is doing within the hermit. This really is the vocation of the hermit and where else can it happen but in hiddenness? The second was that in letting go of a concern to use the gifts God has given us and instead focusing on the gift God makes of us we are involved in what the Gospel calls "dying to self"! I had never thought about it that way but this is the sense it made to me. The motto, "Let go and let God" fits here doesn't it?]]

The Hiddenness of the Hermit Vocation:

Thanks for writing. You got it exactly right with regard to the hiddenness of the eremitical life!  I especially liked your rhetorical question, ". . . where else can it happen but in hiddenness?" Most of the time when hermits speak about the hiddenness of their lives they speak about people not knowing they are hermits or doing things anonymously. Others speak of not wearing habits, not using titles or post-nomial initials and the like lest the hiddenness of the vocation be betrayed. I have written several times now about the tension between the hiddenness of the vocation and its public character --- its call to witness to the work of the Holy Spirit in the life of the Church in this way of life. All of these have some greater or lesser degree of validity but I think that when we recognize that eremitical life is about letting God do God's own silent and solitary work in the hiddenness of the human heart as we move more and more toward dwelling within his own heart in Christ, we have put our finger on the heart of the matter of eremitical hiddenness.

It seems to me that in every person's life God works silently in incredible hiddenness. The hermit commits her entire life to allowing this and witnessing to it. The very fact that she retires to a hermitage witnesses to her commitment to and faith in this hidden work of God. The fact that she embraces a life of the silence of solitude is a commitment that witnesses to it. Those of us who wear habits, use titles and post-nomial initials that prompt people to ask about our lives are a commitment and (paradoxically) witness to this incredible hiddenness. It is always striking to me that when people learn I am a hermit they tend to be completely off-footed. I noted that recently I played violin for a funeral held in our parish and that this was well-received. People understood this use of gifts and they wondered what I did here at the parish; they expected that I taught, perhaps music, or that I was a liturgist or any number of other things but they looked a bit stunned when they heard I was a hermit and rarely played violin this way. No one actually said, "Oh what a waste," of course; surprise and maybe puzzlement was what was generally expressed. I am hoping folks realized that the violin expressed and reflected what happens to my own heart in the ordinary silence and solitude of my hermitage.

In any case, the gifts we occasionally use and those we relinquish in the name of our lives as hermits witness to the essential hiddenness of those lives and of the God powerfully at work there. We know that God works this way in every person's life but it seems to  me that relatively few people actually commit to revealing this by embracing an essential hiddenness. Cloistered nuns and monks do so, hermits do so; it is a witness our world needs --- and one that throws folks off-balance when they meet it face to face. The Kingdom of God comes in this way. It grows silently in the darkness and night when we can do nothing but trust in the One who is its source. It bursts forth when we have reached the limits of our own patience, when we have finally relinquished any pretense of control or even understanding. It comes in victory at the same time we admit defeat and steals upon us -- gently silencing the prayer that storms heaven so that heaven can simply sing within us.

 Prayer is certainly the hermit's main ministry but only if it is genuinely the work she allows God to do in, with, and through her, the work which allows her to set her own concerns, frailties, strengths, and even her talents and gifts aside so to speak so that the hidden work and presence of God may flourish within her. I have written before that it is the hermit's very vocation to become God's own prayer in our world; in fact, that is really the fundamental vocation of every person because it is the thing which characterizes authentic humanity. Hermits, it seems to me, undertake this with a special dedication in a way which is largely stripped of the activities and ministries which, while usually revelatory, may actually distract attention from that foundational presence at work in the solitary silence of every human heart. See also, Essential Hiddenness: A Call to extraordinary ordinariness for a post on the universality of this call.

God-given gifts and Dying to Self:

Ordinarily we speak of dying to self in terms of using our gifts generously and selflessly. This is an entirely valid and critical piece of what dying to self really means. However, I think the idea of letting go of significant gifts God has given us so that who we are ourselves, that is, so that we are who God makes us to be most fundamentally, is the real witness of our lives; it is a special and even more radical kind of dying to self peculiar to the eremitical life --- though we find suggestions of it in old age, chronic illness, etc. This really is a new insight for me --- one, that is, I have only just begun thinking consciously about in connection with the idea that the hermit's life is an essentially hidden one. It is a paradox because at the same time we let go of those gifts we become freer to use them without pressure or self-consciousness should appropriate opportunities arise. Even so, we are not our gifts, not most fundamentally, nor is our life ultimately about a struggle to protect or even to use those gifts.  And when we are deprived of those gifts or of the ability to use them by illness or other life circumstances the deepest or foundational meaning and mystery of our lives can become clear. This too is a form of dying to self --- perhaps the most radical form short of the physical death of red martyrdom.

I think hermits have known this right along.  It is what allows them to use the term "white martyrdom" for their lives. I have written here that I once thought of contemplatives and hermits as selfish rather than selfless. Back then I was thinking of the multitude of wasted gifts and of some sort of failure to honor them but I was not thinking of a life which explicitly honored the giver of all gifts in a more transparent way or was a naked expression of (dependence on) that giver and the redemption he occasions in us. At the same time I was very young; I had not really faced a situation where my own God-given gifts were either unusable or where, in my brokenness, emptiness, and incapacity, I knew more fully and clearly my own need for radical redemption --- much less had I come to actually know that redemption.

Only as I came face to face with these and the immense question "WHY?!" that drove me did I begin to sense that eremitical life could "make sense of the whole of my life." My sense of this, however, was still inchoate; it was as unformed as my own eremitical identity for I was not, in any sense of the term, a hermit. In time, and especially in the silence of solitude, God did with my life what the Gospel promises and proclaims. He loved me into wholeness and continues to do so. That hidden, unceasing, and unconquerable redemptive Love-in-act is what my vocation witnesses to. Hermits have seen right along that their witness is more fundamental and radical than even the use of God-given gifts for the sake of others can make clear.

One of the reasons the hermit life will always be rare is because we need people who use their God-given gifts in the multitude of ways which enrich our lives every day. In no way am I suggesting that such gifts are unimportant or, generally speaking, should not be used in assisting in the coming of the Kingdom of God. This is the usual way we cooperate with God and reveal God's life to others.

But at the same time there will always be a few of us who have come to a place where chronic illness (or whatever else!) made this impossible; and yet, through a Divine mercy and wisdom we can hardly believe, much less describe, we have been redeemed and become gifts more precious than any or all of the individual talents we once carefully developed and shepherded. Through a more radical and counter-cultural kenosis (self-emptying), in the hiddenness of a life more fundamentally about being made gift than about using our talents, hermits are called to witness to the inexhaustible, transcendent, and redemptive reality dwelling in the very core of our being -- the infinitely loving source and ground of our lives. Those redeemed and transfigured lives say, "God alone is enough!" With St Paul (who himself was stripped and emptied by life's circumstances and who spent time in the desert learning to see the new kind of sense his life held in light of the crucified Christ), we proclaim in the starkest way we can, "I, yet not I but Christ within me!"

On the Distinction Between Anchorites and Hermits

[[Dear Sister Laurel, I was recently reading a book on the history of Christian hermits. The book made the distinction between hermits and anchorites. I have read about this distinction before and it does seem present in the Middle Ages. Certain saints are described as either anchorites OR hermits. Not both. It would seem that the vocations are similar but different.

This book said that in the Middle Ages anchorites (either male or female) were known for their intense seclusion. Whereas hermits lived in solitude but were often integrated into the local community. For example, they would receive visitors, do service for the community like teaching, fixing roads and bridges and tend to the sick and poor all the while living in solitude and living an intense life of prayer. Apparently this was especially the case in England and Scotland during the Middle Ages.

There was a clear distinction between anchorites and hermits. Anchorites also seemed to be under certain canons and ecclesial discipline whereas hermits were a little more on the fringe (while still being faithful to the Church). From what I've read, hermits and their way of life has varied in the Church. Yes, solitude and intense prayer are essential but their level of interaction with "the world" has varied. Not so with anchorites. It seems their calling is predicated on intense solitude and ecclesial approval. 

As such, do you think canon 603 has confused the two vocations? Could there be an argument for reforming the canon to reflect the distinction between hermits and anchorites? Looking at your blog it seems that there may be many people called to a hermit vocation that would include solitude, intense prayer and celibacy whilst still serving the community like the hermits of the Middle Ages. In other words, some seem called to be hermits but not anchorites. Canon 603 does not allow for this distinction. Perhaps as the eremetic vocation is reborn in the Church these distinctions will become clearer. ]]

Thanks for writing again and for the interesting questions. I don't think a distinction between the two is absent throughout the history of eremitism, but, despite the term anachoresis meaning withdrawal, neither do I believe the real distinction is as was presented in the book you read. (My sense is originally the two words, hermit and anchorite were interchangeable. Only over time and especially as urban hermits --  especially women urban hermits -- became a reality did distinctions develop.) Still, both solitary hermits and anchorites lived lives of intense prayer and solitude (they all withdraw or are defined by anachoresis for the purpose of prayer) but the difference between the two seems to be in the degree and even more, in the kind of stability the two embraced.

Anchorites tended to embrace a much more constrained physical stability so that they were  required to remain within a single small house or even a single room. Sometimes they were even locked or walled into such a place. Otherwise, however, both groups dealt with others (sometimes the degree of interaction was relatively extensive); similarly both were often approved to some extent by diocesan canons and local Bishops. Hermits (always men) who traveled from place to place were often granted the hermit tunic and permits to beg and preach by the local ordinary, for instance. But anchorites (who could include both women and men) lived their solitude within a fixed abode; hermits (who were, as you say, more marginal) could wander from town to town or otherwise live their solitude in less physically constrained ways. (Part of this, of course, was due to the fact that women living on their own (apart from the household of a husband) were suspicious to folks and this resulted in practices which brought anchorites under greater church control while hermits could mainly do and go as they pleased.)

Because anchorites tended to live in the midst of villages with a window on the Church altar and one on the village square, they were often unofficial counselors, spiritual directors, a friendly pastoral ear, teachers, wisdom figures, preachers (as, again, were itinerant hermits), etc. Contrary to what you have concluded, while some were certainly secluded like the modern day Nazarena (oftentimes reforms were attempted by priests who wrote Rules for them limiting and regulating their contact with others) the very fact that such reforms were seen as necessary confirms that anchorites were, generally speaking, not so secluded as all that.  The Ancrene Wisse seems to have been written for just such a reason. See also, for instance, Mulder-Bakker's Lives of the Anchoresses, The Rise of the Urban Recluse in Medieval Europe, Liz McEvoy's, Anchoritic Traditions of Medieval Europe, or Ann K Warren's, Anchorites and Their Patrons in Medieval England for portraits of their diversity. See also Thomas Matus, OSB Cam's Nazarena for a wonderful portrait of this anchoress and a detailed picture of strict anachoresis and physical stability.

(By the way, let me be clear that I am not including in my own thoughts here the lone individuals who simply go off on their own and even today are called "hermits" despite their lives often being little more than an expression of personal eccentricity, misanthropy, and disedifying individualism. Those have always existed and perhaps always will, but they can muddy the discussion, I think, especially with regard to canon 603 and the type of solitude it calls for. Today we would not call these folks hermits except in a common and somewhat stereotypical sense. Excluding them from the discussion changes the terms significantly I think. And of course canon 603 does NOT define  or govern this kind of "hermit.")

Even so, I don't believe canon 603 has confused the two vocations. When it says "the eremitical or anchoritic life" it may be using the oldest synonymous sense but it can also certainly be seen to mean eremitical life which includes but is not limited to the intense physical stability of the anchorite. I am not sure why you conclude "canon 603 does not allow this distinction". Canon 603 seems to me to be flexible enough to allow for both. It would depend entirely upon the Rule written by the individual and approved by the local diocesan Bishop. In fact, I would argue this is a real strength of canon 603. It does not unnecessarily multiply categories even as the requirement for the individual's own Rule accommodates personal differences and the charismatic work of the Holy Spirit including degree of contact with and ministry to others and the degree of physical stability. Neither does canon 603 distinguish between male and female and it has to be remembered that in much of the history of eremitical life women were not allowed to become solitary hermits living in mountains and forests. They had to live as anchorites in urban contexts. (Men could do either.) Again, I think this flexibility and universality is a real strength of canon 603.

What I am saying is that I don't personally see any need for a codified distinction. Partly that's because I only know of one diocesan hermit who calls herself an anchoress; she is completely free to do that under the canon and this speaks to the canon's sufficiency in this matter. Given the relative rarity of eremitical vocations of any sort a codified distinction seems relatively meaningless to me --- especially since, whether they are hermits or anchorites, those admitted to canonical standing must live the same essential elements of canon 603. Again, the differences will be defined by or otherwise reflected in the individual's Rule. I also mean that unless the definition of the anchorite or anchoress is "the hermit committed to living increased physical stability", the term's use as something distinct tends not to make sense to me today. After all, we already have the descriptor "recluse" to characterize the hermit or anchorite who is almost wholly without contact with others while both men and women under canon 603 are free to live as urban hermits or as solitary hermits in deserts, forests, or mountains.

In any case, each eremitical vocation will probably involve greater withdrawal at some points and greater contact with others at other points in the hermit's life. Again, canon 603 allows for this within given limits and provided there is adequate discernment involved. A multiplication of categories and distinctions might tend to stifle this pneumatic or charismatic quality of the contemporary solitary eremitical vocation. Throughout the history of the eremitical vocation the all-too-human attempt to codify and qualify (read control!) the movement of the Spirit resulted in somewhat "hardened" categories which could miss the diversity and freedom of the vocation --- part of the reason your author describes anchoritism in one way and mine describe its essence in another! Terms which were mainly descriptive (and helpful when merely descriptive) were made to be prescriptive and applied differently to women and men. As noted, Canon 603 is beautifully written in the way it combines non-negotiable elements and the flexibility of the hermit's own Rule. At least in regard to this discussion, I believe it would be a serious (and probably futile) mistake to codify definitions beyond the non-negotiable elements it already requires.

Excursus: I very much appreciate your putting "the world" in quotes when you describe the hermits' level of interaction with the realm outside the hermitage because we have talked about this before. Still, quotation marks or not, it remains a mistake to automatically call everything outside a hermitage, monastery, or convent "the world" when most truly, worldliness is a description of a resistance to Christ we primarily carry in our hearts. Perhaps a better term for the reference in your question is the longer, "the world (or just "those") outside the anchorhold", etc. So, while I thought the quotation marks were a definite improvement, if you merely mean "the world outside the anchorhold or hermitage" spelling it out might be a yet better choice.

Guidelines for Readers Asking Questions

Just a note for those asking questions:

1) If you cite a blog or other source by name please be sure you are citing a public blog. 

2)  In some cases my answer may delete references to the person you are citing, but ordinarily I will treat names and blog titles as normal forms of attribution. I will leave your attributions intact both for accuracy's sake and in order to be sure that critical questions are specific and not unreasonably generalized. For instance, if a diocesan hermit (or lay hermit, etc,) says something I disagree with I will use the person's name rather than risk appearing to criticize a whole group of hermits or an entire vocation. 

3) If you can ask your question without direct quotes please consider doing that; if the quote is essential to the question then feel free to include it.

4) Please be sure your question is directly relevant to the topic of c 603 or eremitical life and is a substantive query. (I have no worries about this but I thought I would be sure to say it.) If you believe I may have answered something like it before,  please read up before submitting it. I will answer all questions which do not ask for confidentiality.

Thanks for your consideration and for helping make this blog one I receive lots of thanks for.

On the Distinction Between Using Gifts and Being the Gift

[[Hi Sister. I've been reading what you wrote on chronic illness as vocation. I wondered why God would give a person gifts they could never really use.  And if their gifts can't be used then how do they serve or glorify God? I mean I do believe people who can't use God-given gifts still serve God but we are supposed to use our gifts and what if we can't? Since you are a hermit do you ever feel that you cannot use your gifts? Does it matter? Does canonical standing make better use of your gifts than non-canonical standing? I hope this is not gibberish!]]

These are great questions and no, not gibberish at all. The pain of being given gifts which we may not be able to use because of chronic illness or other life circumstances is, in my experience, one of the most difficult and bewildering things we can know. The question "WHY?!!" is one of those we are driven to ask by such situations. We ask it of God, of the universe, of the silence, of friends and family, of books and teachers and pastors and ministers; we ask it of ourselves too though we know we don't have the answer. In one way and another we ask it in many different ways of whomever will listen --- and sometimes we force people to listen to the screams of anguish our lives become as we embed this question in all we are and do. Whether we act out, withdraw, retreat into delusions, turn seriously to religion or philosophy, resort to crime, become workaholics for whom money is the measure of meaning, create great works of art, or whatever else we do, the question, WHY?! often stands at the heart of our searching, activism, depression, confusion, and pain. This is true even when our lives have not been derailed by chronic illness, but of course when that or other catastrophic events occur to us the question assumes a critical importance. And of course, we can live years and years without finding an answer. I think you will understand when I say that "WHY?!" is the question which, no matter how it is posed throughout our lives, we each are.

One thing I should be clear about is that God gives us gifts because he wills us to use them and is delighted when we can and do so. I do not believe God gives gifts to frustrate us or to be wasted. But, as Paul puts the matter, and as we know from experience, there are powers and principalities at work in our world and lives which are not of God. God does not will chronic illness, for instance. Illness is a symptom and consequence of sin --- that is, it is the result of being estranged to some extent from the source and ground of life itself. Even so, though God does not will our illness, he will absolutely work to bring good out of it to whatever degree he can. Especially, God will work so that illness is no longer the dominant reality of our lives. It may remain, but where once it was the defining reality of our lives and identity, God will work so that grace becomes the dominant theme our lives sings instead; illness, though still very real perhaps, then becomes a kind of subtext adding depth and poignancy but lacking all pretensions of ultimacy.

This is really the heart of my answer to your questions. Each of us has many gifts we would like to develop and use. I think most of us have more gifts than we can actually do that with. For instance, if I choose to play violin and thus spend time and resources on lessons, practice periods, music, and time with friends who also play music, I may not be able to spend the time I could spend on writing or theology, or even certain kinds of prayer I also associate with divine giftedness. This is a normal situation and we all must make these kinds of choices as we move through life. Still, while we must make decisions regarding which gifts we will develop and which we will allow to lay relatively fallow there is a deeper choice involved at every moment, namely, what kind of person will we be in any case? When chronic illness takes the question of developing and using specific gifts out of our hands, when we cannot use our education, for instance, or no longer work seriously in our chosen field, when we cannot raise a family, hold a job, or perhaps even volunteer at Church in ways we might once have done, the question that remains is that of who we are and who will we be in relation to God.

The key here is the grace of God, that is, the powerful presence of God. Illness does not deprive us of the grace of God nor of the capacity to respond to that grace. In my own process of becoming a hermit, as you know, I had had my own life derailed by chronic illness. Fortunately, I had prepared to do Theology and loved systematics so that I read Theology even as illness deprived me of the possibility of doing this as a profession. I was also "certain" that I was called to some form of religious life; these two dimensions were gifts that helped me hold onto a perspective that transcended illness and disability, and at least potentially, promised to make sense of these.

My professors (but especially John C Dwyer) had introduced me to an amazing theology of the cross (both Pauline and Markan) which focused on a soteriology (a theology of redemption) stressing that even the worst that befalls a human being can witness to the redemption possible with God. In Mark's version of the gospel, the bottom line is that when all the props are kicked out, God will bring life out of death and meaning out of senselessness. In Paul's letters I was reminded many times that the center of things is his affirmation: "My (i.e., God's) grace is sufficient for you; my power is made perfect in weakness." Meanwhile, at one point I began working with a spiritual director who believed unquestioningly in the power of God alive in the core of our being and provided me with tools to help allow that presence to expand and triumph in my heart and life. In the course of our work together, my own prayer shifted from being something I did (or struggled to do!) to something God did within me. (This shift was especially occasioned and marked by the prayer experience I have mentioned here before.) In time I became a contemplative but at this point in time illness still meant isolation rather than the communion of solitude.

All of these pieces and others came together in a new way when I read canon 603 and began considering eremitical life.  The eremitical life is dependent upon God's call of course, but everything about it also witnesses to the truth that God's grace is enough for us and God's power is perfected in weakness. When we speak about the hiddenness of the life it is this active and powerful presence of God who graces us that is of first concern. I have many gifts, but in this life there is no doubt that they generally remain hidden and many are even entirely unused while the grace of God makes me the hermit I am called to be. Mainly this occurs in complete hiddenness. I may think and write about this life; I may do theology and a very little adult faith formation for my parish; I may do a limited amount of spiritual direction, play some violin in an orchestra, and even write on this blog and for publication to some extent --- though never to the extent I might have done these things had chronic illness not knocked my life off the rails. But the simple fact is if I were unable to do any of these things my vocation would be the same. I am called to BE a hermit, a whole and holy human being who witnesses to the deepest truth of our lives experienced in solitude: namely, God alone is sufficient for us. We are made whole and completed in the God who seeks us unceasingly and will never abandon us.

So you see, as I understand it anyway, my life is not so much about using the gifts God undoubtedly gave me at birth so much as it is about being the gift which God's love makes of me. Who I am as the result of God's grace is the essential ministry and witness of my life. Answering a call to eremitical life required that I really respond to a call I sensed from God, a call to abundant life --- not the life focused on what I could do much less on what I could not do, but the life of who God would make me to be if given the ongoing opportunity to shape my heart day by day by day. Regarding public profession and canonical standing under c 603, let me say that it took me some time to come to the place where I was really ready for these; today I experience even the long waiting required as a gift of God.

Paradoxically a huge part of my readiness for perpetual eremitical vows was coincident with coming to a place where I did not really need the Church's canonical standing except to the extent I was bringing them a unique gift. You see, I knew that the Holy Spirit had worked in my life to redeem an isolation and alienation occasioned mainly by chronic illness. THAT was the gift I was bringing the Church, the charism I was seeking to publicly witness to in the name of the Church by seeking public profession and consecration. That the Holy Spirit worked this way in my life in the prayer and lectio of significant solitude seems to me to be precisely what constitutes the gift of eremitical life.  (Of course canonical standing and especially God's consecration has also been a great gift to me but outlining that is another, though related, topic.)

Thus, when I renewed my petition to the Diocese of Oakland regarding admission to perpetual profession and consecration in the early 2000's, eremitical solitude had already transformed my life. I was already a hermit not because of any particular standing but because I lived the truth of redemption mediated to me in the silence of solitude. I sought consecration because now I clearly recognized this gift belonged to the Church and was meant for others; public standing in the consecrated state made that possible in a unique way. I was not seeking the Church's approval of this gift so I could be made a hermit "with status" so much as I was seeking a way to make a genuine expression of eremitical life and the redemption of isolation and meaninglessness it represented better known and accessible to others. That, I think, is the real importance of canonical standing, especially for the hermit; it witnesses more to the work of the Holy Spirit within the Church, more to the contemplative primacy of being over doing, and thus, less to the personal gifts of the person being professed and consecrated.

By the way, along the way I do use many of the gifts God has given me to some extent. Yesterday, for instance, I was able to play violin for a funeral Mass. I don't do this often at all because I personally prefer to participate in Mass differently than this, but it was a joy to do for friends in the parish. (A number of people who really do know me pretty well commented, "I didn't know you played the violin!") Today I did a Communion service and reflection as I do many Fridays during the year. Often times, as I have noted here before, I write reflections on weekly Scripture lections, and of course I write here and other places and do spiritual direction. This allows me to use some of my theology for others but even more fundamentally it is an expression of who I am in light of the grace of God in my life. Even so, the important truth is that the eremitical vocation (and, I would argue, any vocation to chronic illness!) is much more about being the gift God makes of us  --- no matter how hidden eremitical life or our illness makes that gift --- than it is a matter of focusing on or being anxious about using or not using the gifts God has given us.

In other words my life glorifies God and is a service to God's People even if no one has a clue what specific gifts God has given me because it reveals the power of God to redeem and transfigure a reality fraught with sin, death, and the power of the absurd. A non-eremitical vocation to chronic illness does the same thing if only one can allow God's grace to work in and transfigure them. We ourselves as covenant partners of God in all things then become the incarnate "answer" to the often-terrible question, "WHY?!!"  In Christ, in our graced and transfigured lives, this question ceases to be one of unresolved torment; instead, it becomes both an invitation to and an instance of hope-filled witness and joyful proclamation. "WHY??" So that Christ might live in me and in me triumph over all that brings chaos and meaninglessness to human lives. WHY?1! So that the God of life may triumph over the powers of sin and death in us, the Spirit may transform isolation into genuine solitude in us, and the things that ordinarily separate us from God may become sacraments of God's presence and inescapable, unconquerable love in us!

I hope this is helpful and answers your questions.

Diocesan Hermits in the Archdiocese of Seattle?

[[Dear Sister, are there any diocesan hermits in the Archdiocese of Seattle? I am asking about one who lives on Vashon Island. I am wondering if she is a canonical hermit. How can I find that out? Is a Catholic Hermit and a Canonical Hermit the same thing? How prevalent are fake hermits or hermits who pretend to be religious? Is there some sort of central data base listing all canonical hermits?]]

Thanks for your questions. The simplest answer re the canonical standing of the person in question is to ask her! That is always the first step. If this is somehow inadequate or is impossible, then the next step is to contact the local parish and see if they know the answer. Finally, you can call the chancery and ask them if there is a consecrated (c 603) hermit living on Vashon Island. If you know the person by name they will tell you whether she is a diocesan hermit and usually whether she is in good standing with the diocese, but they are not going to give you any further details regarding the person if they know her at all. If they ask if there are problems just let them know you merely want to verify the person's canonical standing unless (as you seem to imply) there is something more involved.

The Archdiocese of Seattle has at least one diocesan hermit that I know of. But he is male; his name is Brother Jerry Cronkhite and he was professed on May 14, 2012 in the Cathedral of St James. I mention this to indicate that the Archdiocese HAS used canon 603 and therefore are clearly open to doing so. Some have tried to argue that some dioceses choose "the private route" rather than c 603, so I want to underscore this argument is especially specious in this case under the current archbishop! I know of two lay hermits either in Seattle or the Tacoma area close by Vashon Island. Still, for information on diocesan hermits (solitary consecrated hermits) your best source is the chancery. We diocesan hermits in the US are a small 'community' and a small number of those do belong to the Network of Diocesan Hermits, but I doubt any one of us knows all or even most of the others. (By the way, there is no central data base on c 603 hermits. Rome has begun keeping statistics on us but at this point, it is only the individual dioceses that have the information on those professed in the hands of local Bishops.)

The conclusion and accusation that one is a "fake hermit" is a serious one. The charge ought not be leveled without real cause. While the term Catholic Hermit is authoritatively used by hermits with public vows and consecrations to indicate they live as hermits in the name of the Church, there are a handful of lay hermits (hermits in the lay state of life) who use the descriptor without having been authorized to do so. Some simply don't realize what they are doing is inappropriate. The person you are speaking of may well be a lay Catholic and hermit with or without private vows. The lay eremitical life, when lived authentically, is an entirely valid way to live eremitical life within the Church; it simply means the baptized person is living a private commitment in the lay state. She is not a religious (though she may be discerning admission to canon 603 with the diocese) and cannot claim to be living the eremitical life in the name of the Church. Still such a hermit lives her life as a Catholic lay person and represents a significant and living part of the eremitical tradition. Such a calling is to be esteemed.

Unfortunately, it cannot be denied that some individuals and some lay hermits do consciously and falsely try to pass themselves off as professed Religious or consecrated hermits. They either do know what they are doing is inappropriate and don't care, or they are wholly ignorant of the meaning of what they are doing I guess. Some do seem to believe one becomes a religious by making private vows --- which is simply not the case. Some seem to need a way to validate the failures in their own lives or desire a way to "belong" or have status they have not been granted otherwise (for genuine ecclesial standing is extended to the person and embraced freely by them; it is never merely taken). Some relative few use this as a way to beg for money or scam others. Others live isolated lives which are nominally Catholic, but without a Sacramental life or any rootedness in the local community. They validate this with the label 'hermit' but, whether lay persons or not, they are not living eremitical lives as understood and defined by the Church. Even so, let me reiterate, the conclusion of fraud is not one a person ought to leap to nor come to without serious cause.

 By the way, one final possibility exists. You asked if Catholic hermits and canonical hermits are the same thing and the answer is yes. All Catholic hermits are canonical and live their vocation in the name of the Church. But some of these are solitary (c 603) and others belong to canonical communities (institutes). If the hermit you are speaking about belongs to a canonical community but is, for some valid reason, living on her own (say, on exclaustration while trying the eremitical vocation, for instance), then she will tell you what community she is professed with and be able to name her legitimate superior.  (If she is lay person or former religious working with the Archdiocese to discern a vocation to canonical eremitism then she will tell you that too.) Again, while one should not pry, public vocations are just that and religious are answerable for these. Her identity, if she claims to be publicly professed, shouldn't be a secret, especially if she wishes to be known as a hermit. Similarly one shouldn't simply contact the chancery for any little thing without meaningful justification; however, if you have significant concerns for or about this person, then, presuming you have spoken to the person herself first to clarify matters, you can raise those with her legitimate superior or with Archbishop Sartain or the Vicar for Religious in the Archdiocese at the same time.

So, to summarize, in your situation, the simplest way to determine if the hermit in question is a canonical hermit and thus too, a Catholic Hermit who lives her life in the name of the Church, is to ask her whether she is a lay hermit (perhaps but not necessarily privately vowed or dedicated) or publicly professed and consecrated; if she says the latter then you may ask her who her legitimate superior is. Diocesan hermits will always name the local diocesan Bishop as their legitimate superior for their vows were made in his hands. FYI, it will not be a Bishop in another diocese, nor will it be another priest, or a spiritual director (even if this is a bishop), for instance. Nor, again, will a canonical hermit ever tell you her diocese doesn't require legitimate superiors or has chosen to go the "private route." If the diocese has not used canon 603 yet (again, not applicable to the Archdiocese of Seattle since they have at least one c 603 hermit) and the person has private vows they are NOT made under the auspices of the diocese per se. If questions or serious concerns remain turn to the parish and if necessary, to the chancery itself. Ask to speak to the Vicar for Religious (or the Vicar for Consecrated Life). S/he will certainly know the person if they are a c 603 (publicly professed solitary) hermit.