Confusions regarding the notions of "Catholic Hermit", "Temporal vs Mystical Catholic Worlds," etc.

Please note, this article is not meant to answer the simple question about what a Catholic or diocesan hermit is. If you are looking for that kind of post, please see Notes From Stillsong Hermitage, What is a Diocesan Hermit?. The following article is concerned more with the misuse of the term Catholic hermit in contrast to the sense in which the Church uses the term.


Sister, could you please comment on the marked passage? I am confused by some terms, like "temporal Catholic world", but also by the reference to a canonist who seemingly should not be trusted in some of her comments, especially re the definition of "Catholic hermit." Thanks.

[[This was in reaction to being told of some person who may or may not have a canon law degree writing online that hermits who are not canonically approved are not to refer that they are Catholic hermits, for that implies they are canonically approved. Also, such hermits should not have confessors to guide them.... So, we have here an example of someone out in the blogosphere interpreting canon law using personal augmentation and opinion. The reality of a statement of fact can be twisted any which way, but fact is fact. What another wants to think depends upon that others' frame of reference. To be a Catholic hermit means just that: Catholic and hermit. It does not imply or infer the status in the temporal Catholic world known as canonical approval or disapproval. Also, there is nothing in Canon law that states a Catholic hermit ought not be guided or supervised by his or her confessor. Ask a priest canon lawyer.]] (Emphasis added)

Yes, I have actually recently read this very passage even apart from your question, and I also know (as a superficial online acquaintance only) the Canonist who is being maligned and deemed mistaken. She has written that the term "Catholic hermit" necessarily implies canonical status or standing, and I completely agree. I have referenced her comments a number of months back, so you can look for those too if you care to. (The poster who wrote the above passage is correct about frame of reference being important. This person I have cited previously is a canon lawyer who specializes in consecrated life, so she is well-qualified here. She works in and for the Church in this capacity, and her blog is an instance of authoritative information.) But let's look at this now.

On the term Catholic Hermit

If a man says "I am a Catholic priest" does he merely mean, "I am a Catholic and a priest by virtue of baptism into the priesthood of all believers?" No, certainly not, at least not if he means what the Church herself means by this. Does he mean "I function as a priest in the private sector with my minister's web license and am a Catholic, so therefore, I am a Catholic priest? Again, no, of course not. Does he even mean, "I was an Anglican priest, but have since become Roman Catholic; I have not been ordained in the Catholic church, but I am a priest forever, and therefore I am a Catholic priest"? No. Similarly, if a lay woman says she is a Catholic nun, does she mean she is Catholic, dresses simply, is cautious in her spending habits, and prays regularly? Again, not if she means what the church means by these terms.

We could extend these examples further, and perhaps gain greater clarity too: a policeman who resides but does not work in or for the City of Las Vegas is not a Las Vegas police officer according to normal usage, for instance; a platonic friend who is a boy is not a Boy Friend (though young people do play games with language to taunt their parents in this regard!), but the bottom line is the same: The terms Catholic priest, Catholic nun, or Catholic hermit mean that the people so identifying themselves are these things (as the church herself defines them!) through the authority and mediation of the Catholic Church. They mean they undertake and represent these states of life or vocations in the name of the Church who authorizes this, and not in their own names. It means they represent ECCLESIAL vocations in the way I have explained in the past (please see tags below).

The church herself has raised the publicly vowed eremitical vocation to the consecrated state and public standing in law, and because she has, a Catholic hermit is not simply a "hermit" (in the common sense of the term) who is Catholic. (To be very blunt, if that were the case, and were he Catholic, Theodore Kasczynski (the "hermit" Unabomber) could have called himself a Catholic hermit; so could any curmudgeonly loner, misanthrope, or agoraphobic living alone, for instance, so long as they were baptized Catholic). A Catholic hermit, on the other hand, is one whose vocation is discerned and mediated by the Catholic Church in whose name and in direct and real responsibility to whom the hermit lives her life. Both terms, "Catholic" and "hermit," are important and qualify one another. Not just any form of solitary living is authentically eremitical despite the common sense of this term (cf Kasczynski or the misanthrope again). Similarly then, not every form of genuinely eremitical life is Catholic in the normative sense of that term; that is, not every genuine eremitical life is undertaken with the authority and in the name of the Catholic Church. In this matter the Church recognizes certain individuals as publicly representing the vocation, and she grants both commensurate rights and obligations along with the title Sister or Brother to these. The RIGHT to call oneself a Catholic hermit is implicitly granted by the Church in a definitive liturgical act (". . .be faithful to the ministry the church entrusts to you to be carried out in her name"); it is not and cannot be assumed by the individual on her own authority.

Similarly, if the term "Catholic hermit" is used by someone to describe herself, others have have every right to infer that the person has the official standing to act and style herself thusly in the name of the Church. The rights and obligations of the Catholic hermit do not stop at the hermitage door, nor do they fail to impact others. The vocation of the Catholic hermit, hidden though it may be, is still a public vocation. Again, rights have correlative responsibilities and the designation "Catholic hermit" comes with both. Misuse of the label opens the way to misrepresentation of all kinds simply because one who is not canonical may not understand, appreciate, or even care about the commensurate obligations that come with profession and consecration as a Catholic hermit, much less feel bound to exercise them. Accountability, formal, legitimate, and real is associated with the term Catholic Hermit.

The Canonist referenced in these comments has merely pointed out the normative Catholic meaning of such terms, and in this I believe she is completely correct. She has twisted nothing and her credentials are not in question. Neither, as far as I can tell, is she merely offering personal opinion here; she speaks as a Catholic canonist!

Note: after I wrote this article I discovered Canon 216. It says the following: [[All the Christian Faithful, since they participate in the mission of the Church, have the right to promote or sustain apostolic activity by their own undertakings in accord with each one's state and condition; however, no undertaking shall assume the name Catholic unless the consent of a competent ecclesiastical authority is given.]] Thus, the prohibition is present in black and white. The argument that one need merely be Catholic and a (lay) hermit to call oneself a "Catholic hermit" is specious. The same is true of a religious community and the term Catholic. One must be using the term in the way the Church herself does, and be doing so with the authority of the Church, otherwise the usage is illegitimate at best. See also Canon 300 which applies to groups: No association shall assume the name "Catholic" without the consent of ecclesiastical authority in accord with the norm of C 312

Can Hermits be Guided by Confessors?

As for the issue of not being guided by a confessor, you didn't ask about this explicitly, but it is included in the passage and is one of the things the canonist was said to be wrong about so I will address it here: I believe the author of the passage you asked about is referring to the same entry on eremitical life by the referenced canonist, but has completely misread or miscontrued what she said. What was affirmed was that a hermit's spiritual director ought not to also be her superior. Here is the accurate passage, at least from the same entry on hermits: [[. . .Normally, it is best if the superior is not his [the hermit's] spiritual director unless exceptional circumstances call for it and if the extent of the obedience owed is clearly spelled out in the hermit’s rule of life. Otherwise, the private hermit should not make a vow of obedience but should content himself with the vows of poverty and chastity. The vow of obedience more properly belongs to the applicable canonical forms of consecrated life, not to private individuals who are not living in community or under hierarchical authority.]] Despite it not sounding like the correct passage (it does not mention confessors), as far as I know, this is the only reference to hermits in which the same author refers in wisely cautionary terms to specific arrangements re spiritual directors as superiors, but in no way does this suggest a spiritual director should not guide a hermit. Quite the opposite, in fact, is presupposed.

Temporal vs Mystical Catholic Worlds

The term Temporal Catholic World (and its implied "opposite," Mystical Catholic World) can indeed be confusing. It is a neologism of sorts, so is somewhat idiosyncratic and eccentric. In some senses I find it theologically objectionable because in the passages I read at least, it is counterposed with the phrase Mystical Catholic World and the two tend to be played off against one another as though they are completely distinct and oppositional. [The marked passage above does not refer explicitly to "mystical Catholic world" but others did.] But for the Christian this cannot be claimed to be true without emptying the Incarnation of meaning. Is there any question that Jesus was a mystic? No. So was Paul, but neither of these played off the temporal world against the so-called mystical world. Neither rejected one in the name of embracing the other. In fact, Jesus' entire role as mediator is a matter of making sure these two dimensions of the one world interpenetrate one another in a more and more definitive way.

A Catholic is called to live in this world of space and time. She is called to live out her faith in Christ in a world which is yet incompletely redeemed, and in this way to be in it even if not "of it". She is called to understand that with Christ the separation between sacred and profane has been broken down, the veil rent in two. S/he may be called to be a mystic, and yet, his/her contemplative life can spill over into ministry other than prayer. It MUST spill over into love of others! Those who are truly contemplatives or authentic hermits know this phenomenon well. Does it require care in making sure the active ministry one undertakes is the fruit of contemplative life? Yes, absolutely. Should active ministry always be undegirded by and lead back to prayer? Again, absolutely. But union with God necessarily leads to love of others in unmistakable and concrete ways, and therefore quite often to more direct or active ministry, how ever that is worked out by the individual.

It is true that there is a rare vocation to actual reclusion, but recluses are also in communion with the church and larger world -- in some ways to a greater extent than most people. Their reclusion is actually a paradoxical way of assuming responsibility for (and in) "the world", both within and without the recluse's own self. Remember that prayer links us in God to all others (we all share the same Ground of Being and Meaning), and that love of God issues in love of others, a concrete love, not love as an abstraction or pious parody of itself. At the same time, our love for others reveals God to us and casts us back into his arms so that we can be remade sufficiently to love all the more truly and profoundly. As a friend recently reminded me, "In solitude we should hear the cries of the world. It takes strength. And if you don't hear that cry, you are not mature enough. . ."

Mystics though any of us may be, we are all still "temporal world Catholics". Or perhaps the paradox is stronger and truer as it often is in Christianity: to the degree we are true mystics and citizens of heaven, we belong even more integrally to the temporal world loving it deeply and profoundly into wholeness. Never do we abandon it! Eremitical vocations (including reclusion), undoubtedly require "stricter separation from the world," in the sense defined below, but they do not allow us to divide reality into a temporal Catholic world and a separate and opposing mystical Catholic one, especially when that division (which could be used in a more typological sense otherwise) is accompanied by the implication that hermits in the "TCW" (read canonical or diocesan hermits!) are not given to contemplation or union with God, or the direct affirmation that a hermit needs to discern whether she is called to one or the other of these "worlds." [[So what hermits ought consider in discerning their vocation, is if he or she is called by God to be a temporal Catholic world hermit or a mystical Catholic world hermit. . . .]] This kind of stuff is simply theological nonsense, not least because any hermit alive today and every living Catholic mystic is alive in the "temporal Catholic world" (how could she NOT be?); further, both requires much from, and owes much to, that very world --- not least the recognition of its sacramental character as well as commitment to its continuing redemption and perfection in Christ! It is precisely the mystic (hermit or not) who appreciates all this most clearly!

The term, "world" in the phrases "hatred for the world" or "stricter separation from the world, " as I have written before, needs to be defined with care to prevent such theological nonsense. In Canon Law the term refers to "that which is yet unredeemed and not open to the salvific action of Christ," not least, I would add, that reality within ourselves! (A Handbook on Canons 573-746, "Norms Common to All Institutes of Consecrated Life," Ellen O'Hara, CSJ, p 33.) I have referred in the past here to "the world" as that which promises fulfillment apart from Christ. Neither of these complementary definitions suggests the wholesale renunciation of temporal for mystical, or supports the invalid and simplistic division of reality in such a way. Instead, both look to a certain ambiguity in temporal existence, and look to its perfection and fullness of redemption in Christ; rightly they expect Christians to open the way here. I hope you will look past relevent posts up --- especially re the notion that the world is something we carry within us, and not something we can simply or naively close the hermitage door on!

Again, I am reminded of several passages from Thomas Merton in regard to this last issue,

"When 'the world' is hypostatized [regarded as a distinct reality] (and it inevitably is), it becomes another of those dangerous and destructive fictions with which we are trying vainly to grapple.

or again,

And for anyone who has seriously entered into the medieval Christian. . . conception of contemptus mundi [hatred for or of the world],. . .it will be evident that this means not the rejection of a reality, but the unmasking of an illusion. The world as pure object is not there. it is not a reality outside us for which we exist. . . It is only in assuming full responsibility for our world, for our lives, and for ourselves that we can be said to live really for God."

as well as,

"The way to find the real 'world' is not merely to measure and observe what is outside us, but to discover our own inner ground. For that is where the world is, first of all: in my deepest self.. . . This 'ground', this 'world' where I am mysteriously present at once to my own self and to the freedoms of all other men, is not a visible, objective and determined structure with fixed laws and demands. It is a living and self-creating mystery of which I am myself a part, to which I am myself my own unique door. When I find the world in my own ground, it is impossible for me to be alienated by it. . ." (The Inner Ground of Love)

or again:

"There remains a profound wisdom in the traditional Christian approach to the world as an object of choice. But we have to admit that the mechanical and habitual compulsions of a certain limited type of Christian thought have falsified the true value-perspective in which the world can be discovered and chosen as it is. To treat the world merely as an agglomeration of material goods and objects outside ourselves, and to reject these goods and objects in order to seek others which are "interior" or "spiritual" is in fact to miss the whole point of the challenging confrontation of the world and Christ. Do we really choose between the world and Christ as between two conflicting realities absolutely opposed? Or do we choose Christ by choosing the world as it really is in him, that is to say, redeemed by him, and encountered in the ground of our own personal freedom and love?" (The Inner Ground of Love, Emphasis added)

And finally (I have quoted this before):

"Do we really renounce ourselves and the world in order to find Christ, or do we renounce our own alienation and false selves in order to choose our own deepest truth in choosing both the world and Christ at the same time? If the deepest ground of my being is love, then in that very love and nowhere else will I find myself, the world, and my brother and my sister in Christ. It is not a question of either/or, but of all-in-one. It is not a matter of exclusivity and "purity" but of wholeness, whole-heartedness, unity, and of Meister Eckhart's gleichkeit (equality) which finds the same ground of love in everything."

I think, unfortunately, it is possible to read a lot of medieval mystical theology which is built on a notion of the world and contemptus mundi or a mundo secessu (as used today in Canon 603) that does indeed falsify the situation and makes difficult to see or make the real choice before us Christians. Yes, we must discern whether we are called to contemplative or active life (or to which of these essentially or primarily), to eremitic or even reclusive life or to apostolic or ministerial life, and of course, if God gifts us with mystical prayer, we need to honor that, but again, all this happens in the temporal world and as a gift to that world. In light of the incarnation, and especially in light of our own relational human constitutions as imago dei trinitates and grounded in God who speaks in and through us, that is precisely where God is to be found. Heaven and earth interpenetrate one another in light of the Christ Event and our task is to allow that to be more and more the case in Him. Setting up false, absolute, simplistic, and destructive dichotomies is no help at all.

I hope this helps. As always, if it is unclear or raises further questions, please email me.

The Will of God, Jessica Powers

Time has one song alone. If you are heedful
and concentrate on the sound with all your soul,
you may hear the song of the beautiful will of God,
soft notes or deep sonorous tones that roll
like thunder over time.
Not many have hearing for this music,
and fewer still have sought it as sublime.

Listen, and tell your grief: But God is singing!
God sings through all creation with His will.
Save the negation of sin, all is His music,
even the notes that set their roots in ill
to flower in pity, pardon or sweet humbling.
Evil finds harshness of the rack and rod
in tunes where good finds tenderness and glory.

The saints who have loved have died of this pure music,
and no one enters heaven till he learns
deep in his soul at least, to sing with God.

Sister Miriam of the Holy Spirit (Jessica Powers), 1951

Feast of the Conversion of St Paul

Today (I am writing this on the eve of the 25th) is my feast day, and each year I am surprised at just how appropriate the choice has been (it was initially made in the late 1960's and I have retained it). As a convert to Catholicism, and one who first chose Paule as a confirmation name (since I was female I was not allowed to choose Paul, and added the e to get past this bit of legalism), and later, Paul Maureen as a religious name, the importance of Paul in my life has simply grown over time. When I first began studying theology I was introduced to Paul's theology of the cross, and it has never ceased to draw me in or be compelling to me. As I once said to my Bishop, if I could simply spend time on Paul's theology of the cross, growing to understand it and live it more and more, I would be completely happy. At my profession of perpetual eremitical vows I chose the Pauline saying, "My power is made perfect in weakness" (the second half of the verse beginning, "My grace is sufficient for you,") for the motto engraved on my ring, and no one who has read the vows themselves has missed the strong Pauline flavor they reflect.

Conversion is not a once and for all event, of course. Sometimes we have experiences which throw us off our proverbial horses, or leave us completely helpless and needing to be led or assisted by others. They are experiences of weakness and helplessness, and they are the first part of an experience of genuine conversion. They initiate us into a process, a lifelong process of change and growth where God is able to speak to and through us in whatever way he wishes. It is a process whereby whatever defined us as human before is reliquished for a new kind and way of being human. Paul defined his own humanity and faithfulness to God in terms of Law and covenant marked by the keeping of Law. It allowed him to persecute those he thought betrayed or differed from that vision of humanity and covenant. After his experience on the road to Damascus all this changed. Law was replaced by Gospel and a covenant marked by the external keeping of Law became instead a new way of being in Christ. Persecution gave way to proselytization, to preaching the Gospel of Christ to those once excluded from the Covenant, and covenant was no longer a matter of law but of love --- a passionate and fiery love at that.

Paul is a challenging figure. His conversion was certainly empowered by the Holy Spirit, but it was also unremittingly courageous. It extended throughout his life and was marked above all by his loyalty to the Word of God, to living it, to preaching it, to being challenged by it at every turn. For Paul, Christianity was not simply a social or cultural reality he bought into superficially. It was a reality he lived for and from, and of course, a reality he suffered and died for as well. His discipleship was genuine and profound, not some superficial and comfortable way of fitting into his world or being respectable. For Christians today, especially for first world Christians who describe their countries as "Christian" this remains an important lesson. Citizenship in the US, for instance, is not discipleship. A respectable life, whatever the country, is not necessarily discipleship. One may be completely respectable and never come close to being holy; one may follow the law assiduously and still "crucify Christ" or "stone Stephen", so to speak. My prayer on this day is that Paul may encourage us each to embrace genuine discipleship, and to submit to a process of authentic and ongoing conversion. Afterall, we say that one can live from the Word of God. We say that Christ is Lord. If we believe these things, let us live these things. We know that we are not called simply to be good citizens, but to be holy people who live from and for God IN CHRIST. May Saint Paul assist us in that.

Phyllis McGinley on Simeon Stylites

I borrowed some books from my pastor in preparation for Lent, and he threw in a collection of poetry by Phyllis McGinley, Times Three as a surprise bonus. This collection includes a section on saints with some very funny poems rooted in a unique take on the truth of their lives. One of them is a poem about Simeon Stylites. Now as a hermit who knows hermits are not generally very well understood despite a resurgence of interest in the life, this resonated with me. More, as a hermit for whom Simeon Stylites' life remains personally incomprehensible despite my own reflection on the value of stability (including what is known as "stability of the pillar") it REALLY resonated with me. I wanted to share it here.


On top of a pillar, Simeon sat.
He wore no mantle,
He had no hat,
But bare as a bird
Sat night and day.
And hardly a word
Did Simeon say.

Under the sun of a desert sky
He sat on a pillar
Nine feet high.
When Fool and his brother
Came round to admire,
He raised it another
Nine feet higher.

The seasons circled about his head.
He lived on water
And crusts of bread
(or so one hears)
from pilgrims' store,
For thirty years
And a little more.

And why did Simeon sit like that,
Without a garment,
Without a hat,
In a holy rage
for the world to see?
It puzzles the age,
It puzzles me.
It puzzled many
A Desert Father,
And I think it puzzled the good Lord, rather.

Congratulations to Sister Janet Strong, Erem Dio (or Er Dio)!

Congratulations to Sister Janet Strong, Erem Dio (or Er Dio)!!! On this feast of St Anthony of Egypt (one of the first hermits in the church) Sister Janet, who has been a diocesan hermit for 25 years, was given permission by her Bishop to adopt the post-nomial initials now officially associated with Canon 603 (diocesan) hermits. At Mass this morning Bishop Carlos Sevilla, sj, of the Diocese of Yakima gave a brief homily on the importance of names and noted that Sister Janet would now be known as Sister Janet Strong, Erem Dio (Eremita Dioecesanus).

Permisssion for use of the initials was first given by Bishop Allen Vigneron, Diocese of Oakland, on Sept 2, 2008, and, with their Bishop's permission, have been adopted or are in the process of being adopted by some diocesan hermits in New Zealand, Australia, Germany, Canada, and the US, etc. In particular, the initials point to the unique charism possessed and represented by the diocesan hermit and can also serve to indicate the consecrated state of this solitary hermit in situations where titles are not used (a practice common in some countries, and when a person publishes in certain journals, etc.). Unlike congregational initials which indicate members of an order or institute (OSF, OSB, CSJ, SHF, etc), Erem Dio (or Er Dio), points to the consecrated status of an individual (solitary) Canon 603 hermit who has a unique relationship with her Bishop (her immediate and legitimate superior in whose hands she makes vows) as well as with her own diocese and parish; she lives under her own Rule of Life which she herself has written, and is responsible for her own upkeep, etc. While diocesan (C 603) hermits may come together for mutual support in a Lavra or Laura, they remain solitary hermits with their own Rules, etc.

Postscript: I should also note that on this feast of St Anthony, we celebrate the feast day of the Camaldolese Monastery of St Anthony of Egypt in Rome. A house of Camaldolese nuns, this is also the place where Sister Nazarena lived in strict reclusion until her death in 1990.

Congratulations to Archbishop Allen H Vigneron!!

The news has been out for almost a week and a half and I should have posted sooner, but congratulations are in order to Bishop Allen H Vigneron who has been appointed Archbishop of Detroit by the Holy Father. Bishop Vigneron is a native son of Detroit and his heart is there (though I understand he also leaves a part of it here in Oakland). He will be installed as Archbishop there at the end of this month (Jan 28th).

I personally, am grateful to have gotten to know Bp Vigneron to the extent possible for a diocesan hermit over these past several years. He approved and presided at my own perpetual eremitical profession in 2007, and the warmth, affection, and prayerfulness he added to that occasion was remarked on by many who had not had the chance to see him "in action" up until then. My own initial meeting with him (about an hour long) will always stand out as an instance of marked pastoral presence and providence. It was at that meeting that the prospect of making perpetual vows in his hands first took on a promise of personal meaning I never expected it to have. I have been fortunate indeed to have him as my legitimate superior and will continue to hold him in prayer as he moves on from here. While this move is an affectively mixed one for me personally, I extend my heartfelt congratulations to the (very soon to be) new Archbishop of Detroit!!

Humanity as Covenant reality: "If you See me, you see the Father who sent me"

In today's first reading from the "letter" (it is more a homily) to the Hebrews, as a piece of extolling the fullness of the revelation of God in Christ, the author contrasts this with the "partial" revelations associated with the prophets, with Israel more generally (and even, some commentators suggest, with other religious traditions).

Now revelation is a tricky word. It has a number of meanings including some of progressive depth, extension, and intensity. For instance, it can mean to show or make manifest, to divulge, or lay bare, and is often limited to the idea of telling us about something or someone. A magician may reveal the secret of a signature trick. The last few pages of a mystery novel may (and we hope does!) reveal the killer of the Lord of the Manor. A Catholic catechism may reveal truths about God that some religions simply don't reflect and so, in this sense, be a "fuller revelation" of God than those other traditions. As important as this sense of revelation is (and it is genuinely important!), it is relatively superficial, partial and fragmentary. Discipleship therefore includes this kind of knowing and revelation but is not limited to it.

Another (and related) meaning of the word revelation is to make known. Thus, a child who is loved deeply and effectively by her parents will make that love known in many ways throughout her life. In such a situation we can know about the parents’ love without ever really knowing the parents except as the author of Hebrews describes as partially and in fragmentary ways. A person of faith will make known the effects of God's mercy and grace in her life, and so forth. Revelation in this sense is a matter of witnessing to something WE KNOW, something that is real for us in more than an intellectual or notional sense. It goes beyond divulging information or laying bare secrets, and it goes beyond simply sharing things (like the identity of the murderer in the novel, or even the idea that God is Triune, for instance), but it remains a partial or even fragmentary revelation, and once again, Christian discipleship includes but is not limited to this sense of revelation.

But in the New Testament revelation has another meaning as well, a meaning which includes, but also deepens, and intensifies both of these other senses of the word while going beyond or transcending them. It is this sense especially that refers to the Christ Event and revelation in its fullness. For revelation in the NT also means to make something (in this case, GOD) real in space and time. By analogy, at some point, for instance, a bud will spring forth as the realization or making real of something which was only potential before. A human being who is deeply loved or known by another will become someone she only had the potential to become apart from this being loved, and will, to some extent, actually become an image of the one who has loved her so. This is similar to revelation in the example of a child loved by parents above, but it goes beyond it as well. What the author of the letter to the Hebrews is concerned with is a spectrum of meanings, but especially this last sense. This form of revelation, this making real, is not merely about knowing God, therefore, but about being known by him in that uniquely intimate Biblical sense of the term "to know", and then living out that reality, that BEING KNOWN so exhaustively that God himself is met in the one so known.

According to the author of the "letter" to the Hebrews, the prophets were revelatory and spoke God's Word into their own situations with power, but this revelation was partial or fragmentary. Sometimes it was merely about God, often it witnessed TO God, and in ways it was God's own word as well, but never was it more than partial. God was not incarnate here, he was not allowed to actually live amongst us fully, nor were the prophets known fully BY God. The Scriptures themselves tell us this about the prophets by making the Word they spoke foreign to them and often spoken in spite of themselves. Similarly the covenant they and their people celebrated was still somewhat external to the Israelites; it was not exhaustively embodied by them, their humanity itself was not a matter of BEING covenant (though it clearly pointed to this and called for it as its own completion and perfection). Again, it was a more partial or fragmentary revelation of God’s presence and power.

Jesus, on the other hand, concerned himself with making God real among us in a way God willed to be, but could not be apart from another's cooperation. Jesus gave his entire life and his entire self to this. He was attentive and responsive to (that is, through the power of the Holy Spirit he ALLOWED HIMSELF TO BE ADDRESSED AND KNOWN BY) the Word of God in a way which put God first and gave him unhampered access to us and to our world. Jesus was human in a way which defined a new and authentic humanity in terms of complete transparency to God and this meant in terms of covenant or communion with God; likewise it defined God similarly --- as Communal or relational, dialogical, and covenantal. He was human, that is, he was one who was KNOWN BY GOD in a way which allowed God to be Emmanuel, someone he had not been before. In the process this BEING KNOWN by God made of Christ a new Creation, the new and everlasting covenant, a new and exhaustively human being which makes God real amongst us in a fresh, authentic, and definitive way.

Jesus' life, death, resurrection, and ascension is the "event" where God is allowed to assume a human face, speak with a TRULY human voice, love and heal and support those he loves with human hands, provide a hearing for those needing it with human ears and a human heart. More, he is implicated into the realm of human sin and death, places he could never go himself (by definition these are literally godless places apart from Christ); he is made real as God-With-Us even there and transforms and defeats them with his presence. It is the place where human and divine destinies are inextricably wed and made one. And all because Jesus, in the power of the Holy Spirit, was exhaustively responsive to the Word of God and embodied or becomes the COMMUNION which is true humanity and (the sacrament of) true divinity all at one time.

In today’s Gospel this fullness of revelation with its call to discipleship, this call to become "fishers of men," is a call to this kind of humanity: a humanity constituted as covenant life where the very nature of both humanity and divinity, different as they are from one another, are revealed as Communion with one another, not as some form of solitary splendor or autonomy; humanity here is defined in terms therefore of knowing and BEING KNOWN BY GOD, not as an activity we engage in (as, for instance, might be true of a prayer period during our day), but as someone we ARE. To be human and to become fishers of men in this sense is not merely to let others know about God, or to bring others to a new religion with doctrines they have never heard; more, it is to bring them to a new humanity, a humanity which is defined as communion with God, and means embodying the Word of God as exhaustively as we are capable of in the power of the Spirit.

It is an immense challenge and vocation, one we share with Christ and only achieve in Him and his unique incarnation of the God who would be God-with-us. This is a humanity where God in Christ will be allowed to walk where he could not walk otherwise, where he is made real where otherwise he would and could not be (the Greek notion of omnipresence notwithstanding!). It is a humanity which itself is a sacramental reality and where --- if, and to the extent, we live out this vocation fully by becoming disciples in THIS sense --- God in Christ turns a human face to the world and that face is our very own.

Balancing the Cenobitical (Communal) and Solitary dimensions of Diocesan (and Camaldolese) Eremitical Life

[[Dear Sister Laurel, how is it you balance the two aspects of Camaldolese life? I am asking in light of the goals or resolutions you wrote about yesterday. Doesn't your Rule simply tell you what you may and may not do? Thanks.]]

Speaking as a diocesan (solitary canonical) hermit who is also Camaldolese (an oblate), let me begin by saying that discerning what is necessary and what is unnecessary, or what is the apropriate balance between cenobitical and strictly solitary dimensions is first of all, not always easy to achieve. (I read recently that one young monk at a Camaldolese house pronounced it an impossible task!), Also, it is not a solution which is set in stone for all time. That is to say, it is a "balance" which is fluid and dynamic and what works for some time may not work at other periods. Bearing this in mind, I suppose there are two basic approaches one might adopt: the first is to begin with the communal demands and dimensions of one's life and then be sure to build in lots of solitude to counterbalance it. This would be the approach taken by those who treat "solitary life" as a part-time vocation, something married folks could undertake, for instance. More legitimately to my mind, it would also be the basic approach taken by apostolic or active religious in insuring that ministry does not swallow up an inner life. In my own experience however, helpful as this may be in some situations, it does not result in essentially solitary or eremitical life and is not the way to go (for the hermit, that is) except as one needs to intensify the more strictly solitary dimension of one's life because solitude itself calls one to this. (How cenobites should or do approach these matters is another question.)

The second basic approach is to begin with what is called by many hermits, "custody of the cell" and faithfulness to that, modifying it with the communal demands and dimensions necessary for a healthy psycho-spiritual life, as well as to those which one's Rule binds one in obedience (ideally these are largely synonymous). Personally I think this is the better approach since it demands faithfulness to an essentially solitary life, but respects the ways in which that must be modified because of 1) external demands (parish, community, limited ministry, directives of superiors, etc), and 2) internal demands the hermit herself requires either for well-being or as a natural outgrowth of solitude. This latter point (internal demands) is an important one, however, because I think it is the internal demands which must ultimately govern the external ones. What I mean by this is that one cannot really just do a quick (or even complex) calculation of solitary vs communal demands and give 60% (or 75% or 50%) to one and 40% (or 25% or 50%) to the other, for instance. Instead one must look at the reality that defines one primarily (in the life of a hermit it will always be faithfulness to, or perserverence in cell with all that implies re personal encounter with God and personal growth, growth work, etc), and then work out the ways one is called BECAUSE OF THAT FIDELITY, to communal expression and sharing of the fruit of one's solitude.

Let me give you an example of what I mean. In my own life I can draw up a balance sheet between the things which occur outside of the hermitage and the things which occur within it. (In fact, this can come in handy when someone objects that you spend a lot of time outside the hermitage, but when statistically it really adds up to a day or two out of each month. I recently resorted to this as the result of one person's objections to the degree of contact I SEEMED to her to have with others. it put things into new perspective nicely.) But this is only helpful to this very limited degree, and is not a method I ordinarily use. Thus, a few months ago when I decided to take one week per month of strict reclusion, and then eventually changed that (experimentally and temporarily) to ten days per month, it was not a matter of adding up the hours spent in and out of the hermitage and tinkering with those that assisted me. Instead, solitude itself was demanding more time alone with God; my prayer life was demanding it; my time with others and capacity for loving them was demanding it and these demands had to be accommodated.

Similarly, as my life in the parish changes and intensifies, I am faced with various choices (not given in any order of preference but merely to indicate some of the major choices I would need to consider): 1) Do I drop or further limit direction clients in order to meet the challenges coming from the parish ? 2) do I drop other major activities (orchestra, quartets), or 3) Do I cut back on my involvement in the parish or refuse further (more extensive and intensive) involvement? Alternately, do I continue as I am or, do I increase this where asked and/or appropriate? 4) Do I enlist parishioners' aid in meeting needs which take me outside the hermitage regularly, and if so, how often and to what extent? How would I determine such things since most of these activities in varying degrees and ways, are life-giving to me and tend to involve personal commitments which are significant? (I admit having friends/parishioners run errands for me because this is a somewhat difficult part of my life is attractive, but for that very reason, I am not apt to request it unless it is clear this is done BECAUSE the combination of solitude AND life in the parish requires it.)

It seems to me that the way to discern what steps should be taken therefore involve first, being sure that I am completely faithful to "the discipline of the cell" (custody of the cell) apart from these things, and then, determining which of these, and in what way and degree contribute to that, flow from it, or mitigate and disrupt it, etc. Discernment would ALSO include a look at the various ways each of these things challenges and enriches me since it would be possible to choose to drop one thing simply because it was more challenging personally, or more uncomfortable, or simply more difficult to harmonize with some merely exterior idea of eremitical life. While that last criterion might be a telling and genuinely significant one, it also might cause me to let go of something which would be the occasion of greater growth rather than less, so discernment is necessary. (And of course, these are not the only questions I ask in discernment, but they are two of the basic thrusts of my questions.) One of the things which is assumed but not explained here in any depth is the notion of custody of the cell. I can say more about that at another point if you wish. For now let me merely point out that as an instance of Benedictine stability it is not simply about place and commitment to place, but about love of God (and those he cherishes) and obedience to him within the context of this place. In its own way it is as much an interpersonal term as is Benedictine stability.)

As for your second question, I wrote here in the recent past that a Rule was not a list of things to do and not do, and that while such a document is legislative (that is, while it has the force of law), it is more essentially inspirational. Thus the short answer is that generally, no, my Rule does NOT SIMPLY tell me what I must or must not do (especially the latter!) in detailed ways. The above considerations relate directly to this observation. Part of maintaining "balance", as your first question put it, involves reflecting on my Rule and what it calls for, but in discerning what my Rule allows and what I am called to do in regard to it beyond the general requirements of liturgical prayer, lectio, and the like, it is in rereading the sections of it (and by reading I mean lectio or prayerful reading!!) which describe the essence of solitary life for me, and especially the Scriptures or other texts which moved me to embrace this life in the first place that are most helpful.

For instance, it is in reflecting anew on the story of Jesus' post-baptismal sojourn in the desert, what occured there, what led there, and where that led him subsequently that assists me in determining where God is calling me at this point in terms of the two poles of Camaldolese life. Remembering that the Spirit lead him to the desert where he worked to consolidate his baptismal experience and new appreciation of Sonship, and only thereafter moved back into community to minister from this new vantage point is really helpful to me. Likewise, remembering that in all things he was obedient to the Spirit, including in his ministry to others and his returns to solitude, is really helpful. It is not that it tells me precisely what to do in a given situation, but rather it inspires me that the pattern and priorities of my life represent authentic eremitical life and encourages me always to put Daughtership in Christ and growth in that personal identity/being first. Thus, this story is a fundamental and primary part of my Rule of Life, and it functions far better for me than a list of "can's" and "can't's" ever could.

Other parts of my Rule (theology of the eremitical life, place of silence, theology of the vows, etc) function similarly despite there being very few statements of what is or is not allowed me. (This is not to say that a few can's and can't's are not helpful, but only that my own Rule is not generally composed in that way, and functions more to inspire rather than to legislate. There are sections which include concrete guidelines and goals, but again, not lists of things which cannot be done. I think this is a fairly good rule of thumb for all Rules of Life. Constitutions and Statutes, which are necessary for congregations but not for solitary hermits, are a different matter.)

In the same way St Romuald's brief Rule becomes more and more important to me as well, not as a legislative text (though I recognize and respect this dimension of it), but because it is clear Romuald has captured the very essence of eremitical life in this short passage, and that to the degree I am doing what he advises here, discerning what else is legitimate and spirit-driven for me will be much easier. What I am saying here is that St Romuald, despite the fact that he mainly did not LOOK like most people's idea of a hermit for much of his life, lived this Rule profoundly and thus was able to discern what the Spirit wanted from him which flowed FROM this Rule, even if it SEEMED to conflict with it. I trust this Rule and it inspires me (empowers me with a vision of who I am called to be) more than it sets up a legislative calculus of some sort. (See below for a copy of Romuald's Brief Rule.)

One thing I must say about discernment in this matter of balance is that one of the the most basic things I can say about the eremitical life is that it is one of love, love first of all for God, and secondly and integrally, for all that he cherishes. For some it is possible to love God mainly (though not only) through loving others. For the hermit, the truth is the other way around: one loves God first and foremost and to the degree one does this (and allows him to really love us), this love will, in one way and another, spill over to others, demand others and service to them, be called by others, etc. If these demands lead away from the hermitage (and here, assuming a definitive commitment and vocation to eremitical life, I mean more than occasionally and in a way which doesn't lead right BACK to the hermitage as well), or from "custody of the cell" with its personal and interpersonal demands for growth, then something has gone seriously awry and one has made a mistake somewhere along the line. Perhaps then, "balance" is not the best way of describing this matter (though I have used the term myself a number of times). It is perhaps not so much a matter of balance as a creative and dynamic tension between two dimensions which mutually reinforce and call for one another. If one dimension dies, so, perforce, will the other.

You may want a more concrete answer to parts of your questions. Please let me know if this is the case, or if what I have written is less than helpful to you. Meanwhile, here is Romuald's Brief Rule:

Sit in your cell as in paradise.
Put the whole world behind you and forget it.
Watch your thoughts like a good fisherman watching for fish.
The path you must follow is the psalms --- never leave it.
If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the psalms in your heart and to understand them with your mind.

And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more.

Realize above all that you are in the presence of God, and stand there with the attitude of one who stands before the emperor.
Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his Mother brings him.

News From Transfiguration Monastery!

Sister Donald Corcoran, OSB Cam sent out the Christmas newsletter for Transfiguration monastery recently and the news is generally wonderful and, I think, exciting! First, our postulant (Swannee Edwards) will become a novice in February, while another new Sister has joined the community and is exploring a transfer from a monastery in France. She is Sister Sheila Long, an American Benedictine nun who has spent the last 20 years at the Abbey of Maumont. Both are making a considerable contribution to life at Transfiguration.

Secondly, there have been physical changes around the monastery. In the Fall a new hermitage was constructed. This 14' X 30', simple and beautiful monastic cottage is a piece of a masterplan meant to make the two poles (cenobitical and eremitical) of Camaldolese life and spirituality clear at Transfiguration Monastery. It is the first of several new hermitages planned to match the growth of the community as well as a couple of others for guests and long-term retreatants. A second hermitage may be built in 2009, and other plans include the expansion of the meeting area (present day refectory), additional bathroom facilities and a proper ground level entrance.

Upcoming events at Transfiguration include some short term courses and talks open to the public given by Sister Donald, as well as a visit in the Spring from Sister Pascalina, the superior of the Camaldolese Benedictine house in Dar Es Salaam, Tanzania. The hope is this will be the first of a series of periodic visits of African Sisters of our congregation. (Swannee Edwards was able to spend some time at the house in Dar Es Salaam during a trip to Africa this year herself.)

And finally, the sad news (I may have posted on this already): in July a co-founder of Transfiguration Monastery, Sister Mary Placid Deliard, OSB Cam, died here in California after a long struggle with illness. Despite the keen loss, Sister Donald writes that Transfiguration already feels the support of her prayers and intercession.

The entire community, asks that you remember Transfiguration in your prayers. It looks to be an exciting time ahead. Sister Donald asks that you check out the website, especially the photo gallery section which (I believe) has been updated. Pictures of the new hermitage, etc, will be forthcoming here as well as soon as those are available. Hopefully I can get a picture in February of the new novice as well! Those of you who are able to get to Transfiguration in Windsor, NY easily, please do check out the schedules of courses and talks Sister Donald will be giving. She is really fine in these with a depth and breadth of knowledge which are impressive. If you can take one or two of these offerings, I hope you will. Also, as I have encouraged before, do consider making a retreat there once the Winter respite is over.

Happy New Year!!

Of course our new year began with Advent, but this is a good time to reflect on what the year has and has not been for us, and in what ways we have met the goals we set or the resolutions we made last January 1st. What God does in each of our hearts bit by bit is astounding. For the hermit it is always the small faithfulnesses which become the really amazing accomplishments. I suspect it is this way with each of us. Everyday "yesses", apparently minor acquiescences to the Spirit of God when we might as easily say yes to something else which may seem every bit as important. The daily ordering of priorities in a way which shapes our hearts, minds, and bodies over time. These are what make us into true Daughters and Sons of the living God, the One who would be incarnate in us.

My own goals this year are similar to those I wrote about last year. They are a continuation of those. My focus is on eremitical stability, what is sometimes called "custody of the cell" and also stability in my parish. Benedictine stability, as I have written before, is an interpersonal term. While it does mean perservering silently in one's cell (or one's monastery), it also implies a commitment to one's community. More about people than simply place, stability is a commitment to love in the circumstances one finds oneself, whether that involves the more solitary communion of the cell, or the love of sisters and brothers one is called to outside as well as within it. These two poles are not always easily balanced (nor are they completely separable!) and I am finding that faithfulness to the first aids in the accomplishment of the second. A second goal or resolution is to do more writing, not only about eremitism, but a bit more systematic theology and Scripture reflection. This will involve this blog, but also other publications.

May our new year be one of genuine peace and fruitfulness. Like Mary in today's Gospel we spend time pondering things in our hearts. What God does there and through us is, as already noted, truly awesome. Out of the barrenness of lives lived from our own strength and wisdom he brings new life, a new creation even, full of infinite possibilities. Sara, Mary, Elizabeth, all of them are models for us in this. We need merely believe and make those small everyday affirmations the Spirit prompts and empowers us to. At the end of another year we will be surprised at the goodness and bounty that has sprung from and within us.

Please forgive me if I reprise the prayer I made last year at this time. I find it especially "timely" (pun intended) given the events in my parish community during the last weeks:

May the God who brings life out of death, meaning out of the senseless, healing out of brokenness, light out of darkness, hope out of despair, and belonging out of lostness, touch our lives this coming year in the ways we each need. May he love us into fullness of existence and transform us into authentic and truly passionate lovers in (and of) Christ. May he bless the time we each have (by) turning chronos to kairos and bringing everything to fullness and perfection in himself. May we be attentive to him in all the times and ways we need to be, allowing the ordinary moments of everyday life to be recognized for what they are in him ---opportunities for the triumph of grace in our world. And may God bless each of us who journey together and touch one another in such diverse ways, whether within our familes, monasteries and congregations, parishes and dioceses, or via internet connections like blogs and message boards!


Peace and all good wishes for the new year from Stillsong Hermitage!!!
Laurel M O'Neal, erem dio.

Christmas at Stillsong

Christmas Morning (1:00 am, 2007 picture) prior to Vigils (Office). I love the way the picture picks up the reflections in the picture glass.




Christmas Night, also prior to Vigils.

In Memoriam, Tom Malanca b: Jan 8, 1940; d: Dec 24, 2008

In the above picture, taken after Christmas eve Mass, 2007, Tom (above) is on the left with his wife Aggie, Sons (John and Robert) and Daughter in Law (Autumn). Today, just one year later, Tom Malanca died of a heart attack after a long and truly courageous struggle with illness. He had just returned from the hospital yesterday and was happy to be home. To say how much St Perpetua parish will miss Tom is impossible. Our celebration of Christmas is bittersweet and we trust that he is celebrating his own truest homecoming during this feast of light. We celebrate with him despite our sadness, for his faith was honest and profound, and he was a man of generosity and integrity of whom, in this season focusing on the Incarnation and our own vocations to incarnate the Word of God, I personally believe God is proud. Echoing the statement at Jesus' baptism, I can easily hear him summing up Tom's life, "This is my beloved Son in whom I am well-pleased!" Picture Above right: Tom at Son, Rob's, and Daughter in Law, Autumn's, wedding. Picture taken by family.

Singing with the choir at rehearsal, Christmas Eve, 2007, Tom is on the right. Singing was one of the things he truly loved, and as our pastor announced tonight, we trust that now he is singing with the choirs of heaven.

I especially ask that you keep Aggie and the rest of Tom's family in your prayers this Christmas season.

SURPRISE! Christmas Eve Day 2008

(Artist unknown. Credit will be given as possible.)

This evening on Christmas we celebrate the response to God's Word Jesus is and will grow in grace and stature to become. (Remember that Christmas is the Feast of the Nativity and that Incarnation involves the whole of Jesus' life and death.) We should be clear that our own capacity for incarnation is similar to that of Jesus'.

Each of us is called to become an incarnation of the Word of God, though not in the precise sense as Jesus. Each of us is called to be Daughter or Son, a response to the One who calls us to authentic humanity and to be heirs of his own Kingdom, though again, not in a way which obviates Jesus' uniqueness as Incarnate Word. The need to hold together both parts of this paradox is one of the most serious in theology, and one of the most difficult.

It is interesting to consider "what if" questions from time to time, and the question regarding Jesus' gender is one of these. If we cannot at least understand that the Word of God COULD have been definitively incarnated in a woman, if we cannot understand the humor (and seriousness!) of the above cartoon, but instead become offended by it, perhaps we have yet missed the point of Christmas and a God who TRULY comes to us in the unexpected way and place.

Week # 4, Advent 2008

A Little Child Shall Lead Us (Penance Service Reflection)

(Part of the following will be familiar to some readers. I reused a story from the beginning of Advent for my parish's Advent Penance Service. It seemed important to share it there as well as here!)


In Advent we rehearse all the promises of God. It is a time of hope for us, and therefore, also a time of repentance as we get in touch with the hope that lives within us, but which we have often betrayed as well. In particular because of tonight’s readings (Isaiah 11:1-10, Luke 10:21-24) it is a time to look at the ways we have bought into false notions of adulthood and rejected our very best and most childlike selves.

The language we hear from Isaiah, the language of promise and hope is ordinarily the language of power and mighty deeds, breaking the bonds of slavery and returning us from exile, coming to us in powerful and unexpected ways with a love which is stronger than all of the other powers which mark and mar our world. But as we prepare for Christmas we especially mark the paradoxical way in which this occurs: namely in the birth of an infant, the coming of a child who, precisely his weakness and powerlessness, his lack of worldly stature or wisdom, is the hope of the world. Now this is not the way things ordinarily work in the “real” world, some tell us. For this reason today’s readings stress the idea of becoming truly childlike.

It is a childlikeness which involves growth in grace and stature --- as we hear about Jesus’ own growth later in the season. This maturity is what Isaiah is referring to when he says the spirit of the Lord will rest upon this child, a Spirit of Wisdom and understanding, Counsel and Strength. It is what Luke refers to when he contrasts the wisdom of the world with the wisdom of the child. But we must be clear. In growing in grace and stature Jesus does not relinquish his childlikeness, he allows it to develop even further as he becomes the Son his Father needs him to be living here among us. He lives FOR others in the power of his Father's love. He is a person of character (STATURE), of deep and true humanity. In his dependence upon God he embodies a Sonship , a childlikeness which is a model and challenge to us.

After all, as Luke reminds us, we too are each to become as little children, persons who are wise in the ways of God and loving in the way of Christ so that we too may guide our church and world in the ways of true peace and holiness. But this is actually not an easy thing to achieve sometimes. Our culture often encourages us to let go of and betray our childlikeness which is at the heart of who we really are. It encourages us to grasp at something else --- a worldy wisdom that often passes for growing up, but which has nothing whatever to do with growth in grace and stature Christians expect of themselves. And quite often we buy into this --- literally!!

Let me give you a picture of what this BETRAYAL of the hope and call which lives in us might look like. On one TV series I saw earlier this year 15 year olds embodied the very worst characteristics of what sometime passes for adulthood in our society: unbridled greed, undisciplined affluence, unmitigated self-centeredness, arrogance, and unrestrained consumerism --- (among other things).

In the segment I saw, an adolescent girl was, as the name and subject of the show itself indicates, being given a Sweet sixteen party. The whole shebang cost literally hundreds of thousands of dollars as parents rented a huge venue, limousines, hundreds of guests, etc. In preparing for the party the girl had a designer come in with a selection of clothes to show her. And she RAGED at him: “How DARE you show such clothes to me! Who do you THINK you ARE? WHO DO YOU THINK I AM???? I wouldn’t be caught DEAD in such rags!! Later she went to look at cars. She chose the most expensive agency and car she could find and sat in it posturing for the photographer, looking in the various mirrors, etc: She then exclaims, “I LOOK GOOD in this; if I say I want it, my Mother will buy it for me!”

As far as I can tell, the whole series uses kids like this and models a set of values which distort young people into something hardly recognizable as either childhood OR true adulthood ---- and it is something which is actually repellent, for it is a betrayal of genuine childlikeness and maturity. (For that matter, it doesn’t do much to model genuine parenthood either, does it??)

In particular, the notion that these young people are to be gifts to our world has never even occurred to them. Instead everything is there to serve and gift THEM, and nothing is either sufficient or good enough. They are like adolescent infants sucking hungrily on a bottle marked "SELFISHNESS, GREED, AND INGRATITUDE" and then expecting everyone else to change the diapers they still wear for them and to love doing it.

I am pretty sure the young people on this show are not the kind of young people Isaiah had in mind when he said "a little child marked with the Spirit of Wisdom and Understanding, Strength and Counsel will guide us" in the way of peace and freedom. They are certainly not the kind of young persons Luke was speaking of who give hope to our world. Just the opposite in fact. I found this portrait of affluent teenage really sad and discouraging. No growth in grace or stature here! No hope for the world here from a Child who will give herself for others in a life of love and genuine maturity!

But those who ARE the hope of the world do exist, and as we all know, they exist right here in our own parish. While at Mass and giving out Communion a couple of weeks ago, a little girl approached me with her Father. She was too young to receive Communion so I bent down to greet and bless her. As I did, she slipped a small folded square of paper into my hand. . .when I had time to look at it what I found was the name Jesus on the outside and a drawing of this little girl with a big smile on her face and her arms wide offering Jesus a hug. This young girl, without status in our world, and not even old enough to receive Communion yet brought herself to God’s altar as a gift. She has already grown in grace and the kind of stature Luke wants from each of us. On that day at least, she was the embodiment of Christmas and Advent for me. She was the hope of our parish, our church, and our world.




As I said in the beginning, Advent is a time of hope. But it rests on the tension between already and not yet. Christ has come to us already and we will celebrate this at Christmas, but to “come again”, he needs we who are part of his own BODY to truly embody him ourselves. That is, we are to become true daughters and sons of God and everything we are and do is to reflect (on) him.

Tonight we pause on the journey to repent not only of the times when we have failed to hope, but for all those times and ways we have failed to be the signs of hope our families, friends, church, and our world need so badly. We pause to attend to the places of darkness (greed, selfishness, ingratitude, etc) within us as we journey to the feast of Light --- i.e., the times we have truly betrayed and rejected the child within us, the adult child we are truly called to become. We pause to recommit ourselves to the unique growth in grace and stature that Jesus models for us and the world calls foolish and rejects.

To that end I encourage you to let THIS little child in the second story guide you in the ways of Christ. Let her be your model of true adulthood, of what one becomes when there is real maturity. She has certainly been my guide this Advent. Now, in doing this you and I will likely never get to star in a TV program, but we will be gifts to the world and stars in the Kingdom of God --- perhaps the very gifts and stars that are synonymous with hope and which lead others to the place where Jesus is to be found.

Canon 603 as Male Counterpart of Canon 604?

[[Hi Sister O'Neal. Is it the case that Canon 603 is the male counterpart of Canon 604? I read recently that that was the case, but you are professed under Canon 603, right? So, how can that be? Are males admitted to consecration under Canon 604? Is there a male option similar to Canon 604 if they are not?]]

Hi there. I read the same thing about a year ago in a newspaper article about the consecration of virgins citing an associate professor of religious studies at a Catholic college. The passage read: [[While men wishing to affirm their vows of celibacy cannot be consecrated virgins, they can become diocesan hermits, a lay group of men similar to the consecrated virgins said (name), associate professor of theology. The archbishop has the power to deny this sacrament from candidates who he may not deem mature or independent enough. . .(name), said.]]

Assuming the paper is citing accurately (and I am not sure they are), it is an astounding mistake (or series of mistakes!) to make, not only because Canon 603 is used to profess AND CONSECRATE hermitesses or female hermits, but also because the life governed by Canon 603 is vastly different than that of Canon 604 (Consecrated virginity). I suppose there are some stereotypes about hermits that suggest they are male, but history disproves this from the very first years of the Desert Fathers and MOTHERS. So, the notion that men become hermits and women become consecrated virgins is just silly. Also, calling this consecration (Canon 604) a Sacrament is misleading and just plain wrong. So is referring to canon 603 men as lay hermits when they are consecrated hermits and so, no longer lay in the vocational sense of that word. (These particular errors convince me that the paper is not citing accurately here for the professor associated with the comments is knowledgeable about consecrated life and would not, I don't think, make such egregious errors!)

As for Canon 604 itself, no, men cannot be admitted to this consecration. Perhaps that seems unfair, but the canon represents a recovery of the very ancient Order of Virgins from the first years of the Church (men were generally called ascetics) and at this point the Church, despite discussing doing so has not opened this or a similar vocation to men. Today also, Canon 604 is for women in the world despite the fact that a version of the Rite is for nuns at solemn profession who are called to a strictly contemplative life; CV's living in the world (saeculum) may be drawn to contemplative prayer, but generally their entire lives as such are not separated from the world (meaning mainly that which is resistant to Christ and only secondarily to the saeculum and God's good creation) and involve direct apostolic service to the church and to the world to a much greater degree than a hermit's can ever do; nor are they therefore strictly contemplative.

Further, their vocation, no matter the tenor and intensity of their prayer lives, is not primarily characterized canonically as the hermit life is by stricter separation from the world, the silence of solitude, assiduous prayer and penance. What I mean is these are NOT the defining characteristics of the life of the consecrated virgin living in the world per se. Instead, what defines their lives is a consecration by God and a commissioning to serve God and his Church in the things of the spirit and the things of the world as paradigms of the Church as eschatological Bride of Christ. Neither do consecrated virgins make vows (chastity as a commitment is affirmed in the Rite of consecration itself but is not a vow), nor do they necessarily live according to a Rule of Life they write as do diocesan hermits.

Finally, as relatively uncommon as it still is today and will probably always be, consecrated virginity is much less rare a vocation than the eremitical call. Setting the two off against each other as male and female counterparts --- especially since there are female hermits --- completely neglects this reality. The comments cited above make it sound as if any male who wishes to consecrate his virginity in the service of God and his Church simply needs to approach a diocese about consecration and profession under Canon 603, never mind all the distinctions between the two calls. I suppose that is what is most frustrating about the comments cited. They show no sense at all that these two vocations are different in character and charism. It is for this reason the Church needs both --- not because they are male and female counterparts of one another, but because they are distinct vocations witnessing to different realities.

Diocesan Hermits and Lay Hermits, Once Again

[[ Are diocesan hermits lay hermits? I read recently that they were.]]

Hi, thanks for the question. I have answered it (at least indirectly) several times here, and will do so briefly again. Do check other posts on this matter (see the tags at the bottom of the post). Also, I hope that I can include a bit of new information which explains how confusion can arise. The short answer though is no, they are not.

The longer answer goes a little like this. By diocesan hermits I am referring to those who have been perpetually professed under Canon 603 and consecrated in that rite of profession. Consecration in such circumstances initiates one into or "raises one" to the consecrated state (again apologies, but this use of raises is the verb most often used; I prefer initiates one into, but this is something I am trying on for size and there may be a better term without the elitist conntations of "raised"). As the Church affirms in the 1983 Code of Canon Law, the consecrated state is per se, neither clerical nor lay even though some members may ALSO be clerics. Now it is true that other and earlier church documents (especially from Vatican II) use a different schema: clerical or lay. Using THIS schema religious life is lay life because it is not clerical. However, since 1983 the schema we are using recognizes the consecrated state as neither lay nor clerical, and this means that all forms of consecrated life [religious, eremitical (Canon 603), consecrated virginity (Canon 604)] are not lay.

Eremitical life may therefore be lay or consecrated. That is, one may make private vows (or other commitments) and live one's eremitical life as a lay person, or one may make public vows and be subject to the ecclesial consecration associated with the consecrated state. There are positive and negative aspects to either arrangement, and despite huge overlaps in the life's nature ( a life of greater separation from the world, silence, solitude, prayer and penance), there are differences in witness, accountability, expectations, and charism. Diocesan hermits, however, are not laity or "lay hermits," but instances and representatives of the consecrated state of life. At the same time, diocesan hermits are not religious in the sense that they are not vowed within a community even if they come together to support one another in a Laura or Lavra. (Canonists call them religious however, and note that this word now applies to those without a link to a community or congregation. cf Handbook on Canons 573-746). Thus, it seems to me that it would be a mistake to call them lay hermits simply because they are not religious in the former sense (or clerics usually). I suspect that what you read was a statement by someone using the older or alternate schema instead of the one represented in the 1983 revised Code of Canon Law.

Hope this helps.

Renunciation and Trust

[[You wrote that at bottom renunciation is really about trust. Can you say more about that please?]]

Sure, I am glad to, though I don't time to answer more than briefly. If you consider the context of my comments you know that I was talking about letting go of distractions, things that draw our attention away from the Word of God that sounds in the depths of our own being, and from the various feelings and sensations which rise up in our hearts when we are truly silent and refuse to distract ourselves in all the ways our culture offers us. (Distractions can anesthetize as well as merely diverting our attention from.) I was speaking about renouncing the kinds of things which prevent an experience in the desert from being a true desert experience, that is, an experience of being vulnerable and completely dependent upon God for the meaning and security of our lives.

The reasons we hang onto things seems to me to be about security, comfort, status, and meaning, as well as the distraction they provide from the struggles and difficult emotional dimensions of life. The latest electronic gadget may say that we "have arrived," whether in our careers, or just in keeping up with the Joneses or with advances in technology ("I need to be at the forefront here; it says I am knowlegeable and technologically savvy. I have important needs which these things symbolize and serve, and which other people don't really have --- and, after all, I can afford these where some cannot!" is one set of reasons, often unarticulated which we use to justify the latest acquisition). Similarly, we may need the larger and newer TV set or iPod, or whatever because media use distracts us from the demands and call of our own inner lives. We may keep UPS delivery folks busy with our purchases from Amazon despite the fact that we have not read what we already have because we are insecure, or bored, or struggling with depression and a new book (or anything else) relieves the symptoms temporarily. The same may be true with any shopping compulsion, the constant need for new clothes and the like. These are just a few of the kinds of things I was referring to in my earlier post.

Possessions become extensions of ourselves. They become sophisticated security blankets except that they also say that we are important or educated or affluent where childhood security blankets do not. They make us a little less naked it seems to us, a little less poor, a little less vulnerable because they comfort us, and a little less empty if, and to the extent, our hearts and lives are devoid of ultimate love and meaning. But as we heard in today's first reading, the inability to bear the anxiety and vulnerability of being naked selves gets us into all kinds of trouble. In today's passage from Genesis Adam realizes he is naked and becomes self-conscious. As a result, he hides from God and sins in the attempt to be more than he actually is. His heart is filled with anxiety and thoughts of himself and he no longer walks with God in the simple trust he was created for. For all of us this option is fundamental: we can either stand naked before God and trust in his love for us, or, because of anxiety and self-consciousness, we can cover ourselves with fig leaves (and all the more sophisticated contemporary equivalents in material possessions, status, etc.) and hide from him and ourselves.

If we can let go of the things we ordinarily cling to to comfort us and mitigate our "nakedness" and vulnerability we will need to turn to God instead. We will need to trust him and the sense his love makes of our lives. We will be challenged to come to terms with the emptinesses and wounds which afflict our hearts, and allow God to comfort and heal us as he wills. We will need, that is, as this season says so well, to learn to wait on him with open hands and hearts dependent and childlike. Renunciation itself signals our willingness to trust all things to God. It allows us to stand before him in all of our human poverty and discover where out true wealth lies. This was what I was referring to in my original posts on desert experiences, retreats, etc. So, a very brief outline of the dynamics of possession and renunciation which I hope explains why I suggested renunciation was, at bottom, a matter of trust. As always, please let me know if this raises more questions or leaves something obvious unaddressed.

Second Sunday of Advent, 2008

iPods, Technology, Retreat, and desert Experiences

[[Is it wrong for a person to have iPods and other technological conveniences? How about taking them on retreat? Is that wrong?]]



No, there is nothing wrong with iPods, laptops, or other conveniences in themselves. I hope I didn't give that impression in the posts I wrote on desert experiences! Someone else kidded me about something similar after reading them. Neither is it wrong to bring them on retreat depending on the use one makes of them of course. It is not even wrong to have these things as a hermit, and they can add greatly to the richness of one's prayer life. In the scenarios I drew a post or two ago (assuming your questions come from reading those) I somewhat overstated the differences between the two scenarios. I could have pointed out that the woman in the second scenario had an iPod with her as well, and used it at various points to assist with her prayer for instance. She has Morning and Evening Prayer settings from various artists and monasteries, a number of recordings of psalms and other liturgical or Christian music, and she uses these as appropriate to enhance prayer, but NOT to distract from the silence or from the feelings and sensations that rise up within her in solitude.

For instance, if she uses a laptop for journaling routinely, then that too is completely acceptable and CAN help enhance the desert experience, but if she is linking up to the internet, reading email, shopping on Amazon, etc, then that is another matter entirely. The same is true with a cell phone: it is good to have for emergencies, but otherwise should be left unused or even turned off. I think you understand what I am trying to describe here, right?

Retreats are meant to allow a person to have a desert experience. They are ordinarily designed to let a person sink into the silence and solitude and to listen to all that their hearts give voice to in such an environment. If anxiety and tension occur, bits of "cabin fever," boredom, and the like surface, then retreats invite a person to deal with these in prayer and in other ways one is not really used to (for instance, a quiet walk around the grounds instead of a trip to the mall, or without turning to the usual distractions), as well as to get some spiritual direction if that seems appropriate. Silence and the relative solitude of the retreat are lifegiving realities, as are the ordered days, the time away from ordinary responsibilities, etc. One should simply take advantage of all this as best one can. However, doing so may also mean sleeping a bit more than one is ordinarily able to, reading a bit of fiction here and there, listening to a bit of music, etc. One simply needs to discern what really serves one best here, that is, what allows the retreat to be what one's heart, mind, and body need at the time (and what one needs is what God wills for one, by the way)!

Personally, I would draw the line at bringing along a TV set (I am mainly kidding here since I doubt anyone actually would, but the example in my story included an RV with a TV set, so I am mentioning that -- and no movies on CD either for viewing on laptops!!) The rules for retreat are pretty general and simple. Take what you need to be comfortable and travel light. Trust that the retreat house or center generally has what you need (reading material, CD's, etc), and try to believe that God really does provide. Ordinarily that means he provides himself, and retreats are times and spaces set aside so that God may really have access to you he does not get otherwise. He is always knocking, always calling, but ordinarily there is simply too much noise, whether internal or external, for us to listen well. So the general rules of retreat "stuff" basically boil down to, "whatever helps you hearken (listen and respond)" in all the ways you are called.

Again, the scenarios I drew in the last posts were not meant to condemn modern conveniences or technology. However, there is no doubt that these things can and often do mitigate desert experiences. Hence, I will ask directees to put the iPod away more even if they are using it to listen to Christian music. I do the same thing myself and what I see and hear is vastly different when I am listening to an iPod while taking a walk, than when I am not listening to music. Desert experiences come in a variety of depths and intensities. So long as one is doing the will of God (again, taking care of our truest needs), and being sensitive to the retreat environment for others, limited use of technology can enhance the experience rather than detract and distract from it. One caveat however, since it is easy to rationalize and fool ourselves in this matter, one would do better to err on the side of caution and forego whatever one can.

At bottom desert experiences are about taking time with God to consolidate and deepen our identities as daughters and sons --- just as Jesus did, and, in becoming the People of God, just as Israel did in their extended time there. We do this by attending to God and our relationship with him in a way which makes us heirs and prophets of HIS Kingdom instead of the others at hand. If technology assists in this to some limited extent, then well and good. Otherwise, leave it at home! (The very fact that you do this is an act of renunciation and trust (because that is really what renunciation is about at bottom) which will help initiate you into a true desert experience long before you arrive on retreat.)