More on the Process of Discernment and Formation of c 603 Hermits

 [[Hi Sister Laurel, I have read some of the things you have written about the discernment and formation of eremitical vocations. You seem to disagree with dioceses that establish time schemata associated with the canonical stages of religious life. Is that accurate and if it is, why do you disagree with it? You stress an approach which depends upon a candidate or hermit writing several different versions of their Rule of Life over time. How does this differ from a set period of candidacy, novitiate, and juniorate? What happens if someone using your approach decides they want to keep on writing new Rules and never come to the place where they need to leave the idea of eremitical life behind?]]

Happy New Year to you, and thanks for your questions. To clarify one point for accuracy, what I disagree with is not dioceses but canonists who write about approaches to implementing c 603 which are strong on canonical time frames, and formal stages, even as they are woefully short on an understanding of eremitical life or the central elements of canon 603 and the ways a person grows in these. As a corollary, I also disagree with the application of time frames which work well in a communal context but are insensitive to how fluid time can and often needs to be in a solitary eremitical context. Finally, I am amazed at canonists who write in ways meant to codify time frames for growth in solitude but show no sense at all that there are different kinds of solitude --- some transitional, some geared toward growth, others fostering a kind of personal decompensation, some escapist, others individualistic, some assisting life in community, and so forth. 

Eremitical solitude is not transitional, nor is it escapist or individualistic. One may need a period of transitional solitude when one leaves a given context or situation (like active ministry or religious life) just as one will need some times of transitional solitude during bereavement, for instance, but whether these will ever grow into eremitical solitude is unlikely or at least uncertain given the rarity of eremitical life itself. One needs to take care with the type of solitude one is dealing with in a candidate and since types or forms can and do overlap and confuse, it can take time to determine what one is dealing with --- more than it takes in community, for example. 

A Process NOT a Program:

What I have written about on this blog is not a program of discernment and formation (which, I think, is what time frames are meant to define) but a process. In the process I have tried to describe, the diocese provides sufficient support for the person discerning a c 603 vocation --- a small discernment and formation team, for instance, composed of the Vicar for Religious, and someone with expertise in formation in contemplative and/or eremitical life along with input from the person's spiritual director, and/or delegate. The process is driven by the "candidate's" own growth and needs. 

These will be reflected by the Rule she writes for herself at any given stage of discernment and formation, and the Rule will serve as a guide for discussions re the presence of an eremitical vocation, readiness for profession, resources required (extended time in monastic silence, lessons in praying the Divine Office or other forms of prayer, assistance with establishing cottage industries, classes in theology, Scripture, instruction in the vows,  etc). There should be a clear difference in the first Rule a would-be-hermit writes and the second, or third, or seventh, or tenth!! The formation team should be able to see progress in the person's lived experience and understanding of canon 603 and its constitutive elements. More, they should see signs that the person is growing in personal wholeness and holiness, that she is thriving in (and toward!) the silence of solitude even in the midst of the struggles it will also bring or involve.

In such a process the canonical stages appropriate to cenobitic life (life in community) simply have less meaning and are less quantifiable or even distinguishable. In any case such "stages" would need to be applied not according to a specific timetable, but according to one's readiness for the responsibilities associated with each stage of the life per se --- and these are not the same as those in coenobitical life. (A hermit is not being prepared to take on varying degrees of canonical responsibility within a congregation, but instead is being prepared to take a representative place in a living eremitical tradition.) It seems to me that the marker of such readiness is the capacity to write a liveable Rule of life after having written several experimental and less adequate Rules reflecting the would-be-hermit's growth in the life. 

On mistaking the inability to write a liveable Rule as a sign of no vocation: 

I have known people desiring to be c 603 hermits who spent several years trying and failing to put together a Rule. This did NOT necessarily mean they were not called to the life, but rather that they had a good deal to learn and especially, a lot to become consciously aware of before they could articulate it in the way a liveable Rule requires. For instance, to write a liveable Rule which concretely reflects a commitment to be open and responsive to God at work in one's life, one needs to cultivate all of those skills which are part and parcel of truly listening to/for God. One needs to know something of Who God is and who they themselves are, how God has been at work in their lives and the ways they have responded most fruitfully or refused to do so and why. Until one reaches some real degree of this level of awareness, they may be a lone individual, but they have not entered into eremitical solitude --- even as a novice hermit --- and they are certainly not ready to write a liveable Rule of Life.

This means the first several years of beginning to live as a hermit may be full of learning entirely new things, developing new skills, becoming aware in ways one was not aware before, and essentially undergoing a unique kind of conversion of mind and heart which is necessary to being a hermit in some "essential way". The process cannot be rushed, nor should it be shoehorned into the canonical time frame that works for religious living in community. And yet, this shoehorn approach is the one most canonists take, and so too, most dioceses that decide to implement c 603. If a person has not written a liveable Rule in the first couple of years after approaching a diocese with a petition for profession under c 603, dioceses are apt to dismiss them as unsuitable candidates for such a profession. 

Partly, I believe this occurs because the diocesan personnel don't have the first clue about how to accompany a budding solitary hermit on their own journey of discernment and formation, and partly it is due to the more fundamental failure to understand the distinction between lone individual and hermit in the first place. Equally foundationally problematical is the fact that diocesan staff, never having tried to do this themselves, often seem to believe writing a liveable Rule is a simple task that anyone should be able to do without assistance or significant preparation. Nothing could be further from the truth. Sometimes candidates are dismissed as unsuitable because the diocese doesn't actually believe in the hermit vocation at all --- though this lack of belief is rarely explicitly admitted; in such instances dioceses will not be able to accompany a candidate in the way needed. After all, if one does not esteem the vocation, one will hardly take the time needed to appropriately regard the process it requires for a candidate to embrace and be able to represent such a vocation! The process I have outlined on this blog serves to assist both the candidate and the diocese in taking solitary eremitical vocations seriously in a way which is organic to the vocation, to canon 603 itself, and therefore, is not unnecessarily onerous to either the candidate or the diocese.

Necessary Time Limits:

Your question about what is equivalent to the "perpetual doctoral student" problem where someone keeps writing and writing on their dissertation but never concludes it is well taken. There must be some time limits --- or at least there must be signs the hermit candidate is moving towards perpetual profession and the wholeness/holiness of an authentic vocation --- if the formation team is to continue working with them effectively. Otherwise, the process breaks down and everyone's time and energy are wasted. On the other end of the scale, there must be minimum time limits as well. A diocese must be clear that formation in religious life, while helpful, is not identical to that of the solitary hermit, nor in the Roman Catholic Church is canon 603 meant to define a "solitary religious" as the Episcopal Church allows in their canon law, but rather a true and solitary hermit (who is also, therefore, a religious). 

For someone leaving religious life in community (especially in active ministry), time for transition from life in community and active ministry, to adult life in a parish environment  (presuming they entered relatively soon after college), to contemplative life (if one really feels called to this), then to contemplative life in solitude (again, if one continues to feel called to this), and then to eremitical life per se must be given and required. This is so because each of these steps (especially in the beginning) can take various vocational forms, and these too must be discerned and established. Again, asking the candidate to write a Rule of Life which reflects her growing (or shifting) sense of these realities in her life can serve as a focus for ongoing discussion, direction, formation, and discernment of readiness to move in a somewhat more formal way from step to step toward profession as a canon 603 hermit. Time frames can serve as guidelines in all of this and for a lot of it, one needs only a good spiritual director. 

It is only once one is transitioning from contemplative life to even greater solitude that one begins discerning eremitical life per se and may reasonably consider and discern consecrated eremitical life under c 603. At this point approaching a diocese is meaningful, but not truly before this. When one approaches a diocese prematurely (especially before one is a hermit in the essential sense I mentioned above) one may merely ensure that one's true vocation is not realized, much less recognized.

On the Problem of Shoehorning "Vocations" into more usual Canonical Timeframes:

While there are a number of benefits to the process I have outlined, one of its real strengths is the fact that it does not ask a person to approach a diocese prematurely but allows a person to work carefully with her director until it is relatively clear that she really has an eremitical calling. At that point the person has already undertaken a significant personal discernment process which she can then share with the diocese and should be relatively ready to discern with her diocese whether or not she is ultimately called to a canon 603 (a solitary diocesan hermit) vocation. If a person approaches the diocese before this (before, that is, the various transitional forms of solitude, etc., have been worked through, for instance), everyone involved may mistake being a lone pious individual, for being a person with a vocation to eremitical solitude. Professing a lone individual who then calls herself a hermit is destructive to the vocation per se and will make canon 603 itself apparently incredible. On the other hand, if one approaches a diocese prematurely, a diocese can err in the opposite direction, and may decide the process is taking too long and simply dismiss the person as unsuitable for c 603 profession. 

The tendency to shoehorn c 603 vocations into the canonical time frames associated with canonical religious life in community makes either of these mistakes likely. In the first instance, the eremitical vocation is demeaned or trivialized, and the diocese may decide not to risk professing anyone under c 603 in the future. In the latter instance, a specific public (canonical) eremitical vocation which is a unique gift of the Holy Spirit, may be lost to the Church even though the individual can continue to live fruitfully as a privately dedicated (non-canonical) hermit. Remember that canon 603 was originally written because a number of vocations to eremitism with long preparation in monastic life had no way to be recognized canonically or lived according to the monastic house's proper law. 

As a result, years lived in solemn vows had to be relinquished, the monastics secularized, and ways to live as hermits explored apart from publicly vowed religious life. The long preparation for such a call was not accidental to discovering a vocation to eremitical solitude, but essential to it. For this reason, canon 603 also requires long preparation even though the diocese is not directly involved in most of it. This cannot and must not be forgotten; it is part of the canon's own history and nature.

Happy New Year!!!

I spent some of today and will continue tomorrow reading through my journals from this year --- so much change, growth, and healing that it is hard to believe.  But then, the grace of God is always hard to believe --- even as (whenever it is experienced) it is impossible to doubt. I love paradoxes like this!! God is just SO good!!! The fruitfulness of grace is especially realized in many small steps of faithfulness. So, I look back at a year of hard and fruitful work even as I look forward to another one of the same. The needs of our parishes, communities, neighborhoods, and country cry out for the grace of God. Each of us is meant to be a temple of that grace, that active presence, and our hearts are meant to bring the newness of eternity into the fragility and temporality of our world. This is the vocation of every person, no matter their state of life, nor their age or station. 

We Christians believe that because (he) is eternal and living our God is the ground and source of genuine newness (kainetes). We believe that he is a God who transfigures all of reality into something hope-filled and meaningful with (his) presence. We believe that in Christ we can and are called to cooperate with God in his creative and redemptive activity as he brings about a world where heaven and earth profoundly interpenetrate one another, and where one day God will be all in all. On this holiday, as so many make lists of goals and resolutions for the New Year, may each of us look to the God who is source of all blessings, and recommit ourselves to a time in which God's own projects in us and in all we know, and love may be brought to fulfillment. May God respond to our deepest needs with a presence that transforms all need into blessing! 

That is my prayer for each and all of us. All good wishes for a wonderful year!

Reflecting on the Feasts Within the Octave of Christmas

When I was an undergraduate at St Mary's College, CA, I worked with friends in campus ministry. One year, we planned the College Christmas Liturgy and, as theological students who were a little full of themselves we pressed the college chaplain to let us choose music that had nothing to do with little babies in mangers, etc. We wanted something less "sentimental", less marked by unhistorical Xmas Stars, angels, adorable lambs, charming shepherds, and so forth. Our instincts might have been good theologically, but to some extent we lacked a strong sense of the liturgies involved in the Church's celebration during the Octave of Christmas and the need to celebrate God now-present in the littlest and least! One of the events we look at during this time is the Feast of the Massacre or Martyrdom of the Holy Innocents --- Matthew's unique narrative which helps contextualize the Feast of the Nativity. Just as Mark's version of the Gospel led him to write "a passion narrative with a long introduction," Matthew's Gospel eased any tendency to sentimentality in the Christmas narrative by reminding us that the Christmas star is accompanied by significant shadow!

But is the story of the massacre about something that really happened? There are good reasons for believing Matt's account is historical and not "just" the Evangelizer's "theologoumenon" (a narrative construct created to convey theological truth). Herod, after all, was known as a cruel, paranoid man driven by a need for power and a strong obsession with conspiracy theories. He had been made "King of the Jews" by the Roman Senate in 40 BC, took over Jerusalem with a Roman army, and then maintained his hold on power by killing anyone who might have seemed the least threat. These people included not only a Hasmonean Prince, but 1 of 10 wives, his Mother-in-Law (also Hasmonean), 3 sons, a brother, 45 Jewish leaders and a handful of Pharisees, 300 military leaders, and any number of other folks Herod felt endangered his position or conspired against him. In general he was hated and after the death of his Sons Caesar Augustus noted, "I would rather be a pig than one of Herod's Sons!" When commentators describe Herod's typical pattern of behavior they would note he became fearful, killed whomever he feared, fell into a depression, and then as a response to this, shifted into a more active mode of "BUILD, BUILD, BUILD!!" All of this makes Herod's response to the birth of Christ and account from the Magi as believable; it does not strain credulity --- though it would also have made a powerful theologoumenon!

There is another reason we can believe in this event, however. Often students are told that because there is not multiple attestation in the other Gospels (this is Matthew's story alone!) and because we find no mention of it in Josephus (an ancient historian) or other extra-canonical sources we can't accept the story is historical; similarly they are taught that the huge numbers of children involved (variously, 3000, 16,000, or 64,000 in different Christian liturgical sources) without recognition by Josephus et. al., argues that such an event never happened. But archeologists now know that Bethlehem and immediate environs probably had a population of only 300 people; by extrapolation this means that the number of boys who were 2 years old or younger at this time was only @ 6-7. In a world where infanticide was accepted (or at least not remarked on!), the death of a handful of children by an established murderer and tyrant might well not occasion comment, much less be seen as historically significant. And finally, we ourselves have come to know how quickly people can become inured to stories of harm coming to the least and littlest in our society. Consider the atrocities in Syria and Yemen, or the cruelty now documented which happens to those seeking asylum from oppression daily on our Southern border by US government officials acting in our name  --- and as the Holy Family celebrated in today's Feast once needed to do as they fled to Egypt from Herod's machinations!

No, the massacre of the Holy Innocents and trek of the Holy Family into Egypt are credible as historical events and we trivialize and sentimentalize them at our peril --- and at the peril of our theology of the Nativity and Incarnation when we fail to appreciate the portrait of our world painted by various feasts of the Octave of Christmas. Today it is not uncommon to hear that our world is not as it should be because it is evolving toward the fulfillment God has willed for it; sin is sometimes left out of the equation altogether. But real as evolution is and hopeful as is the image of a world slowly evolving toward fulfillment as well, there are powers and principalities at work in our world which are evidence of sin --- that is, of the universal ratification of anti-Divine powers and principalities and the need for the intervention of God in our historical reality. I sincerely believe that the Christ Event would have occurred, sin or no, as a definitive step in the evolution of our world, but I also know that sin is real and the cosmic light of the Christmas star is bright in part because it stands against the backdrop of sin's darkness.

Christmas is a season of Joy not because there is no darkness, no sin, no oppression and death, but because it reminds us that God has made of our humanity a sacrament of (his) own life and light. History has become the sanctuary of the Transcendent and eternal God. Our God is now Emmanuel (God-with-us) and we, the littlest and the least have been ennobled beyond anything we might otherwise have imagined; in and through Christ we too are called to be Emmanuel for our world, in and through the Christ Event we are each made to be temples of the Holy Spirit. As Advent reminded us, we live in "in-between" times, a time of already but not-yet. There is work to be done, and suffering still to experience. But the light and joy of Christmas is real and something which will inspire and empower all that still needs to be done: caring for, loving (!) the least and littlest so they truly know they are the dwelling places of God; opposing the Herods of this world in whatever effective way we can so the Kingdom of God may be more fully realized by divine grace through time; allowing the joy and potential of the Christ's nativity in our world and ourselves to grow to fullness of grace and stature as we embrace authentic humanity and holiness.

My very best wishes to all on this Feast of the Holy Family and my special thanks to the Sisters of the Holy Family (Fremont, CA) for the charism embodied by the members of their congregation. As they mark the renewal of their vows on this feast we celebrate that they have been and remain a light to the littlest and the least amongst us, to the lost, abandoned, and rejected, the homeless or those who are otherwise without families, and to all those who have found in them a compassionate Presence capable in Christ of healing the wounds occasioned by sin and death. I personally locate them at the crossroads of Mercy and Grace and I am sure I am not alone in this. 

Advent Decisions: In Which Story Will We Stand?

(Revised as Reflection for Parish Masses, IV Advent) 

Awhile back I lost a friend I first came to know back in the early 1980’s. We met at a small local retreat house and came together regularly for workshops, retreat, spiritual direction, and occasional dinners as well as outings together to SF, etc. Years later, when she developed Alzheimer’s, Margaret continued to remember those times at the center as a watershed period of her life. It was a complete joy for both of us to step back into that time and share our memories. It was the retelling of these stories especially that allowed her to remain hopeful and faithful in the face of continuing loss and increasing limitation. She rested in these stories and retained a sense of the meaning of her life in this way. Stories can do this. During Advent, as we begin retelling our faith’s foundational cycle of stories once again, is a good time to reflect on the importance and power of story in our lives.

It wouldn’t be too strong an assertion to say that we are made for story. Weaving stories and allowing others to weave us into their stories is not just a significant need, but a profound drive within us affecting everything we are and do. Everything that is meaningful in our lives is mediated by story – so much so that scientists have concluded we are hard-wired for story. Neuroscientists have even located a part of the brain which is dedicated to spinning stories. It is linked to our ability to imagine ourselves in relation to the world around us, but it also functions to “console” us, to make sense of reality and to compensate us for the loss of personal story in some brain disorders, for instance. Sometimes I heard this at work in my friend as she filled in holes in her own memory so her own story could move forward.

Evidence that we are made for story is everywhere. Whenever we run into something we don’t understand or cannot control, something we need to hold together in a way which makes sense, we invariably weave a story around it. Whenever we yearn to move into a larger world, whenever we imagine and anticipate such a move, again we weave a story around it. Children do it with their dolls, stuffed animals, crayons, and toys of all sorts. Imagine a child explaining what has happened and whispering reassurance to her doll or stuffed animal after a natural disaster puts the whole family in an arena shelter. Watch too as she listens as that special friend cuddles her back and rehearses bits of the story the child needs to hear as it reminds her, “you are not alone, and you will not be alone”. Such stories help this child to negotiate the challenges and uncertainties of the present and move into a more viable future.

Fiction authors weave stories that change our lives in a similar way. We love to dwell in the worlds they create, especially when our everyday lives are stressful, but in entering these stories psychologists note that we also grow in real world abilities: empathy, the skills we need to tolerate being alone, and we become better at relationships and dealing with uncertainty as well. Such stories help widen our own sense of self and let us confront the “real world” with a sense of confidence and  even adventure. Physicians weave stories more subtly, maybe, when they use a patient’s symptoms to determine diagnoses, treatment plans, and prognoses. Historians use story to explain the significance of events and allow us to engage with the past, present and future when they do this well. Scientists and theologians do something similar when they spin very different but complementary and deeply true stories to explain the nature of reality.

At their very best, hearing and telling stories helps create a sacred space and healing dynamic where we can truly be ourselves and stand authentically with others in the present. When someone we love dies it is natural that we come together to tell stories, including those of Christ and the way he lived, died, and was raised. Doing so helps to knit the broken threads of our stories into something new and promising --- a new and hopeful narrative which eases grief and leads to a future marked by promise and hard-won wisdom. Couples deciding to have a new baby, families who choose to adopt are making the tremendous choice to allow the breaking open and reshaping of their stories as they give these children a name and place to stand in their lives and even in the greater world. Therapists, priests, and spiritual directors help us to hear, claim, and tell our truest stories, especially when they are difficult or overwhelming, unworthy of us, or (at least so far) unable to have been fully processed. Especially healing is the way these “pastoral ministers of personal story” allow us to be deeply heard and to find rest in acceptance, forgiveness, and new beginnings.

So profoundly human and humanizing is our capacity and need for story that the Church’s greatest acts of worship take the form of story. Our liturgy of the Word is, of course, made up of stories that challenge, console, and inspire us as only the Word of God can do. And listen today as we recite the Creed together. It is not composed of a series of disparate beliefs or dogmas but is a coherent story in which we find meaning, hope, and peace together as a single People of God. Even the act of Consecration is accomplished by the recounting of a story we embrace and let embrace us in our great Amen of faith: “On the night before he died, Jesus took bread, blessed and broke it saying, ‘This is my body. . .’ Then he took the cup, blessed it saying, this is the cup of my blood, the blood of the new and everlasting covenant. . .’” We are asked then to reenact or retell this story with our lives, and to do so in memory of Him. In these mysterious and sacred acts of storytelling and our reception of them, the most profound potential of story is made real among us: viz., our deepest hungers and needs are met and we are made truly human as we accept a central place in God’s own life and allow God a place in ours. In so many ways our capacity for story is a blessing.

But not always! Sometimes we do get caught up in or substitute stories that are unworthy of us and therefore of God as well. When we do, we are deeply diminished. For instance, when young people opt to join a gang, they are telling themselves and their world a story of status, power, community and belonging rather than the story of relative powerlessness and emptiness they feel caught in. Or consider the kinds of stories adults who choose to have affairs tell themselves --- stories our world colludes in in every way possible, stories about a selfish notion of “Freedom” and love, eternal youth, the importance of physical attractiveness and immediate gratification.

At the same time, think about the realities these folks must deny or suppress --- things like genuine faithfulness, sacrifice, and humility, the importance of patience, generosity, and service --- and all of the other dimensions that are part of the abundant life God wills for and offers us in Christ. Substituting (or as happens in instances of abuse and neglect, being caught up and enmeshed in) partial and inadequate or distorted stories can skew our own lives and prevent us from becoming the persons God calls us to be.

And of course, today we find ourselves dealing with more than one pandemic. The first one is about COVID-19; the second one is about story-telling-gone-awry. In some ways, this is even more deadly than the first pandemic. There are all sorts of stories being told, and I am sure you have heard them ---from the notion that President Biden is a malfunctioning robot disguised to appear human, to the notion that Lizard People control our politics and feed off our emotions to the idea that our planet is controlled by an evil cult that engages in child trafficking and on and on. A tendency to conspiracy theories, false narratives, a need to blame others, and an allergy to objective truth in a world under threat seem to have nudged that part of the brain I mentioned earlier into outright lunacy in these cases. We want to shake our heads and laugh at these stories, but they are dangerous. Yet, because we are made for story, when our lives seem empty, powerless, and without hope, we will latch onto stories which feed even the worst tendencies within us at the expense of others which are more worthy of us.

It shouldn’t surprise us then that the Genesis account of humanity’s “fall from Grace” centers around the fact that, at evil’s urging, Adam and Eve swap the story they experience as they walk intimately with God --- the story about themselves, their world, and God’s place in it with them -- for another view of reality they prefer to believe. In THIS story eating from the tree of knowledge of good and evil (rather than knowing just the truly Good) will supposedly not bring death. In THIS story God is portrayed as petty and a liar. In this story human maturity and responsibility is exchanged for self-consciousness, fear, and a blame game that we recognize replaying in one form and another every evening on some versions of the “news.” To choose a false narrative or to be caught up by such a story in this way is the very essence of sin. It separates us from the very source of life and light, it cripples our relationships, and it weakens and even destroys our capacity for truth. Sometimes the stories we embrace and hand on as truth are a curse.

If the fact that we are hard-wired for story is both blessing and curse, then it is also the way home. You see, it is not just that we are hard-wired for story; it is that we are made, hard-wired even, for God's own story. The cycle of stories we began just 4 weeks ago says that in our lostness, God comes to us in Christ and in Christ, God works to free us from sin – the state where we miss the mark of our true humanity --- and gives us a new home – a new narrative in which we can be our real selves. Jesus frees us from the distorted, inadequate, and unworthy scripts and stories we live by. One of the ways he does this is with the powerful and uniquely engaging stories we call parables. In telling us these stories he offers us a place to stand in God’s own story, God’s own reign, as he makes our own stories his.

The word parable is made up of two Greek words, "para" (alongside of, as in parallel lines, parallel parking, paralegals, and paramedics --- lines running equidistant alongside one another and legal and medical professionals who work alongside attorneys and physicians). The second word is "balein" (to throw down).

What Jesus typically does in his parables is to throw down one set of values, a single perspective, one story or situation his hearers know well and identify with personally. They will begin spinning the story as soon as Jesus, speaking with a wholly unique authority, says The Kingdom of God is like, and follows it with something even as brief as “A man had two sons” or “Ten lepers were coming along the road”. In this way the story (and its storyteller!) draws us in and engages our hearts and minds (and so, probably some prejudices as well!). And then, just as his hearers have settled down comfortably in this well-known story Jesus throws down a second perspective or set of values (viz., those of the Kingdom of God) which clearly clashes with the first. Because we are firmly planted in the first set of values, the first script or story, the resulting clash disorients us and throws us off balance. Being off-footed in this way means Jesus’ parables help free us from our embeddedness or enmeshment in other narratives; it creates a moment of “KRISIS” (crisis) or decision; it summons us to choose in which reality we will stand firmly, which story we will make our own. This is what Advent asks us to consider, the question that stands behind Isaiah’s invitation that we Prepare the way of the Lord

In today’s Gospel, two women, one only 12 yo and on the cusp of marriage and motherhood -- and the other beyond childbearing age and barren, have allowed their own stories to be broken open by the unfathomable mercy of God. In a culture where especially the most “pious” or religious will ostracize, ridicule, and disbelieve them, they were thrown off balance by their unexpected experience of a God who ALWAYS surprises and have regained a new balance by saying yes to allowing (him) to do something qualitatively new in and for our world. Their courage – and God-given fruitfulness makes our world resonate with a new hope and promise. Like Mary and Elizabeth, and like my friend Margaret (even in her limitations and loss) -- none of us is too young nor do we ever need to be too old to similarly accept a new and deeper place in God’s story. After all, it is the story we are made and most hunger for, the story which makes us true and whole, the Divine and ultimately, the truest Human Story we are hard-wired for --- the story in which nothing is ever lost or forgotten. This is the great conversion Advent prepares the way for – if only we can bring ourselves to say a whole-hearted "yes!" to making God’s story our own. What greater gift can we imagine or be given?

"What did you come to see?" Letting the deep Questions Surface Within Us

As I look forward to the service for Friday (we will have a  Liturgy of the Word with Communion service) I am reflecting on the readings of the day and the last  blog piece I reposted here on "play", for one of the things I think we need consider during Advent as we prepare our minds and hearts for the new thing God will do among us. Last week the Gospel reading on Friday asked two blind men if they believed that Jesus could heal their blindness. This week the question being asked is implicit but it begins Matthew 11 and continues into the pericope we read on Friday, namely, [[What did you come to see?]]

Both JBap and Jesus have been rejected by the Jewish leadership; they clearly believe these two are unsuitable to be considered the chosen Ones of God, either as prophet or as Messiah. The question posed to them at the beginning of the chapter, [[What did you come to see?]] was also answered in two ways, focusing on two possibilities, "A reed shaking in the wind?]] --- were you looking for the expected thing when traveling out in the desert wadis, or [[A man dressed in fine clothes?]] (were you looking for the unexpected thing when you went traveling in or to desert wadi's --- and even then, were you truly open to the unexpected)? The chapter begins with the situation that neither the expected nor the unexpected the pilgrims imagined resolved their deepest hungers or needs. They were not really open to the Prophet of Prophets whom we know as John the Baptizer. And Jesus? He definitely didn't fit their expectations. Apparently they were not ready to repent or seriously coming to see God sending anyone at all.

When Jesus speaks to them in Friday's readings then, he compares them to children playing in the market square with their playmates; they refuse to enter into the games. Some children play the flute for their playmates but they refuse to dance and, when the first set of children wail (taking on the adult role of professional mourner), they refuse to grieve.  Ostensibly, nothing will satisfy them. Nothing, from joy to grief seems to touch them deeply. They are closed, disobedient, or hardened of heart, and refuse to give God the attentive response God calls for.  Further down the chapter this refusal is underscored as Jesus compares the Jewish leadership of Corazon and Bethsaida to Sodom and finds them in even worse shape. So what can we take from these readings?

Advent is a time of preparation, a time when we ready ourselves to see God acting in our world in a new, special, and surprising way --- a way that comes to us from beyond anything we have ever imagined. Friday's Gospel reading encourages us to pay attention and do so in a way which allows a response which is truly worthy of us and the God who comes to us in smallness, powerlessness, and homelessness. What I have said about this before is: . . . it occurs to me that the people of  "this" generation to whom Jesus spoke were seen as incapable of or entirely resistant to being themselves in response to whatever "tune" God plays or sings. It is an almost inconceivably tragic portrait of who we have become when the best analogy to that is of children who themselves resist or have actually become incapable of play! In light of this, I want to make two suggestions folks might practice in this preparation time for the celebration of Jesus' nativity. 

Approaching the Rest of Advent:

First, take time to play --- take time for serious play in something both easy and absorbing. Jesus' example of children who are incapable of playing in ways that prepare them for adult roles in the Kingdom is a devastating one. Again, there is nothing more tragic than children who cannot play, who cannot enter into the games their playmates begin and encourage them in. The Jewish theologian Martin Buber once called play "the exaltation of the possible." Adults often have had the capacity for play bred right out of themselves and this has serious consequences for their capacity to be surprised by a God who is the ground and source of the (unimaginably) possible. We have been so conditioned to work incessantly (even at recreation) and to have the answer to everything (or to Google it immediately!), that we are often incapable of the play which allows the deep questions of our lives to surface. Therefore, the first thing we need to allow ourselves the freedom to do is play in a way, perhaps, we have not done in a while. Perhaps you paint or color, or love jigsaw puzzles; maybe you used to do photography. If so, time to take these up again --- gently, not obsessively, but with a quiet focus that increases attentiveness and openness to the new and unexpected. Play!! It's important and serious work!

Secondly, while at play (and anytime the question surfaces naturally) ask yourself the question associated with this Friday's Gospel and one of those associated with Advent in general, namely, [[What am I looking for?]] (This would be a wonderful question to raise while peering at the world through the lens of a camera, for instance. We are so apt to become aware of the unexpected and hitherto unseen at these times.) God is coming to dwell amongst us, even within us, so what are we looking for? What are we yearning for, dreaming of? What do we need this Christmas to be in light of Christ's birth amongst us?? We have taken the time to travel into the "desert" of play (and yes, it is a desert where we ourselves, God, and demons may be met!), we have relinquished control and allowed our the eyes of our hearts to open gently and wide in this way. It is a perfect time to consciously "live the question" as Rainer Marie Rilke once reminded a young poet. We must allow ourselves to stop and explore the question, [[what did you come to see?]] Was it merely the expected or was it the unexpected? And how will we respond if and when the God of surprises comes? Allowing the serious yet joyful living of such questions seems to me to be part of the very essence of play.

May we each open ourselves this Advent to become people who exalt in the possible, people who play and dream, and in this way are readied to partner with God in God's unimaginable enterprise of love!

Looking to Friday's Service: On the Importance of Play in Contemplative Life (Reprise)

[[Dear Sister O'Neal, I wrote you recently about justifying the inner work you have undertaken in the last couple of years. I thought it pretty atypical of hermits and wondered if you weren't fooling yourself, though I did not put it that bluntly. Now I see you posting about coloring pictures in "adult" coloring books. Are you serious? This is kid's stuff!! Play time!! When I think of eremitical life I think of it as the pinnacle of monastic life and perhaps the most sober expression of religious or consecrated life we know. The Church charges hermits with the ministry of prayer and expects hermits to be a sign of the call to "pray always". The Church charged YOU with this ministry and responsibility! How can your director allow this kind of frivolous time wasting? I am not really surprised but I am concerned that what you do passes for either prayer or contemplative life. Surely it is far from the life of real hermits! Does your bishop know about the way you spend your time?]]

Thanks for your observations.  I had hoped the comments I made on the drawings/colorings I shared contextualized why I do what I do --- at least partly. Your comments remind me that I forgot to specifically mention the importance of play in the contemplative life, indeed, in any truly Christian life --- so let me start there! In the post you reference, I spoke of becoming absorbed in various activities as an aid to growing in contemplative prayer; I also spoke of attentiveness and listening, but I did not speak about a very special form of simply being ourselves without pretense or posturing; I did not speak about play. Play, however, is one of the primary places we assume such a position vis-a-vis reality. We play without self-consciousness; in play we quite literally lay aside many of the attitudes we ordinarily let define us --- even as we also learn to embrace those attitudes which are necessary for living full and loving adult lives. What happens in play is something like what happens when we get drawn into Jesus' parables and unburden ourselves of much of the baggage defining our usual existence in order to be drawn actively into the Kingdom story.

In "play" we are simply our truest selves and grow into ourselves in an unplanned, spontaneous way rooted in true obedience (hearkening) to our hearts --- and thus, to the God who dwells there and grounds our Being. When I was a child two forms of play in particular allowed this kind of absorption and "self-emptying": violin (from age 9) --- mainly in the form of improvisation --- and coloring or painting (well before age 9). These also opened me to the experience of transcendence and community (orchestra especially did this latter).

For reasons that are not important here, I left coloring/painting behind while still fairly young and certainly before I was ready. In doing so, I lost not only a personal gift, but a privileged way of playing, creating, and even praying --- and thus of being myself (and vice versa). It was natural in undertaking the inner work I have done over the past couple of years to pick up coloring again as an effective form of play which was aesthetically, intellectually, and emotionally challenging, expressive, and supportive. I had prayed this way as a child (because prayer and play can be interchangeable -- especially for children!), and, some of the time, when things became  particularly difficult with the work I had undertaken, I prayed in this way in the present as well. By the grace of God, this play was a way to personal healing, reconciliation, and communion with God. Not to be too obvious or heavy-handed about this reference, but you will recall that Jesus said, "Unless you become as little children, you shall not enter the Kingdom of Heaven." I think play, the most characteristic form of the utter seriousness (and joy!) of the child, is a symbol of heaven --- of participation in God's own life.

My director knows all this, I think. About 27 years ago she referred to the importance of play; a good friend of hers was reflecting on the reality of play at the time and Sister Marietta mentioned this. We didn't pursue the topic but what she did say struck me and I remembered it. It was only a couple of months ago when, because of the limitations imposed by my broken wrist, I was reflecting with Marietta on my current inability to improvise music on the violin, I came to understand the place improvisation had in being myself in the midst of trauma that militated against this. In the conversation we had that day I described  what "playing violin" meant to me and then, with my own growing awareness of what I was actually saying, I emphasized I also meant "playing" in the more general sense children mean the term when they become absorbed in their blocks, crayons, dolls, action figures, or make-believe worlds.  By extension, and rooted in my own experience, I thus only very recently came to understand conceptually and theologically the potential and meaning of play itself. (In some ways I might not have seen it as clearly as I do now had it not been for your objections about the utter childishness of play and its supposed antipathy to eremitical life!)

But please understand, play is deadly serious stuff! Again, it is the most characteristic form of the utter seriousness (and joy!) of children. Yesterday we heard the Gospel reading where Jesus says, [[“To what shall I compare the people of this generation? What are they like? They are like children who sit in the marketplace and call to one another, ‘We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.’]] When I reflect on that in light of what I have come to know and said here, it occurs to me that the people of  "this" generation to whom Jesus spoke were seen as incapable of or entirely resistant to being themselves in response to whatever "tune" God plays or sings. It is an almost inconceivably tragic portrait of who we have become when the best analogy to that is of children who themselves resist or have actually become incapable of play!

Martin Buber once called play "the exaltation of the possible." The people Jesus was speaking to were incapable of "play," of freedom and spontaneity, of genuine obedience, selflessness, and the kenosis typical of children at play. They could neither dance with the abandon nor give themselves over to grief in the whole-hearted,  unself-conscious way children at play are capable of. Because of their own religious and other baggage they could not put aside their partisanship or their concern for what others thought in order to embrace the new, the possible, the future God desired to create; they could not (let themselves) be the compassionate persons God called them to be in responding to Jesus (or John the Baptist) and the Kingdom messages (kerygma) they proclaimed.

One more story, a story I have told before and recently I think, might also be helpful here. Around 1993 I was working with a young violinist on the Bach Double Violin Concerto. (She had helped me with Scottish Fiddle and was now working with me on Classical violin!) During this time we had a conversation regarding improvisation because both she and I loved to do that (no, not on the Bach Double). In explaining her own experience Laura described seeing "a river of music moving throughout the universe." When she improvised, she said,  she experienced/thought of it as "tapping into that river of music." I told her I knew the same experience except that I called that river "God"! It was while I was sharing this story with my director that I came to understand how "playing" (improvising on) violin, was a way of truly being myself, a way of being open to God, a way of praying. I came to see it had always been a contemplative way of being. In fact, it was the most natural way I knew of doing that --- and I was only seeing this clearly as I dealt with the prospect and pain of perhaps having lost it due to injury. Coloring is a little like that --- as is the absorption of "hobbies" I described in my last post more generally. No pretense, no posturing, just worship -- liturgy -- because yes, I think play is a form of liturgy --- the work/worship/liturgy of Children of God.

You may not agree with all (or any of) this, of course, but I know its truth as do those who share some responsibility for my vocation. My life as a hermit not only makes play possible; it makes it necessary. As Dom Robert Hale, OSB Cam told me a dozen years ago when he looked at the Rule I was submitting before perpetual profession, "Please make sure to build in enough time for recreation (play) and rest!" He was so right!!

Proclaiming the Feast of Christ the King: On Becoming the persons we are Called to Be

 Every year when we reach this last feast of the liturgical year I ask myself if Christ is more sovereign in my life than in past years. Have I grown in my openness to allowing Christ to be King or Ruler in my own life? Have I let go of the practices and attitudes that resist Jesus' sovereignty or the holy-making power of the mercy and love of the God Jesus calls Abba? A few years ago (about 5 and 1/2 years actually) I began writing about a process of inner growth and healing, a process of personal formation I had begun with my own director and I have commented on that a few times during these last years. The past year has been intense and of a somewhat different quality than the previous 4+ years; in October it was marked by a miracle --- yes, a literal miracle (there is no hyperbole or figurative language involved in that label) --- and throughout the year I experienced Jesus' presence in other ways that changed me, healed me, and too, challenged me to grow and mature in his love and friendship. The work I had undertaken proved to be powerful, and powerfully fruitful, and while the process continues (as a Sister friend recently reminded me, formation never ends!), its natural rhythm has led rather "neatly" (not that I really find anything about this work "neat") to this year's celebration of the feast of Christ the King, and a new liturgical year focusing on new beginnings, new life, and especially on a God who brings life out of barrenness!

One of the things I write about a lot in this blog is the way the phrase "stricter separation from the world" does not mean simply closing the hermitage door on the world around us. Instead it means changing one's heart, allowing our hearts to be loved into a wholeness that sees the world around us with the eyes of God rather than with the eyes of neediness, greed, acquisitiveness, and fear. To enter a hermitage or convent, for instance, without undergoing a significant metanoia of our own heart, is to make of the hermitage or convent an outpost of that world we shut the door on; to shut the door on "the world" in this way is to shut it up inside ourselves -- potentially a truly miserable-making situation for a hermit living physical solitude and external silence!! If our hearts are full of the woundedness and delusions regarding what is true, and which "the world" can cause, to live in silence and solitude within a hermitage can (will!) allow the screams of anguish one has distracted oneself from (or that one has become!), to come up freshly with increasing intensity and dominate one's personal reality. (Folks will know something of this experience because of the COVID-19 pandemic's need for social distancing and even outright "lockdown.")

But the world of the hermitage also provides the graced place and freedom to work with and in Christ to heal one's woundedness and to do battle (!) with the demons of one's own heart. This is the struggle to achieve what canon 603 calls "the silence of solitude" and requires of our lives as the charism and goal of diocesan eremitical life; it is also the gift a hermit will bring to her community whenever her vocation is lived rightly and well. I was very fortunate, the last few years especially, to have a director who either travelled to my hermitage every week or met with me by ZOOM so that we could work together with the frequency and personal accompaniment the work demanded. (It was a gift simply to find we could do this work via ZOOM!!!) 

I was aware that when the Church professed me under c.603 I had been given permission, indeed I had been commissioned to work with God in Christ to become the person he had made and called me to become! What other vocation allows for the space and time to attend to a call to holiness/wholeness in quite the same way as eremitical life? So, while I had never really anticipated doing the work I was doing, and despite some real risk that it could even mean I would need to consider leaving eremitical life for something else, the effectiveness of this work actually underscored my vocation rather than contradicting it. This year that means that I have come to a place where "stricter separation from the world'' means "greater adherence to the incredible life and potential of a God-given Self." It means "allowing God to empower and complete me" so I can be entirely myself and thus too, a clear expression of "God with us." 

And so, this year, as I review what has been during this past year, I am looking at a card my pastor gave me more than a year ago for my birthday. On the front it has a quote from e. e. cummings: [[It takes courage to grow up and become who you really are.]] And that is certainly true; I have looked at that card several times a day this last 15 months, and been reminded of its deep truth. The world apart from God misshapes and distorts us each in all kinds of ways and still we are called to mature into the ones only God can fully envision, create, and complete. He is the potter, after all, and empowered by God's Spirit of Holiness we must find ways to allow ourselves to be clay --- God's own clay. This kind of growth and healing takes the grace of God in Christ who summons, accompanies, heals, transforms, and perfects us with his love and presence; often mediated by others who work diligently with us, it is this that empowers us to become the persons we are called to be. Letting the deepest, God-given truth in us --- the imago dei/imago Christi we are most truly --- live as abundantly as God wills it to is the work of a lifetime --- and the work of the God in Christ we are called to allow to be sovereign.

In some ways this piece feels to me like it is "all over the place" --- probably because there is so much to say in a brief space, along with the need to be discreet (and especially reverent) about some of it. But I need to return to writing regularly on this blog; I am hoping this is an opening piece which will allow me to do that. Sharing the spirit of this day then, I sincerely invite readers to regard your own lives and ask yourselves if Jesus is more truly King or Ruler in/of your life on this Feast day than he was at the beginning of Advent last year? Are you more fully alive? More true? More fruitful? Do you regard "the world" around you as something to be despised,  or do you view it more rightly as something to be loved because you see it with the eyes of God and engage creatively with it according to your calling? 

Human perfection is a matter of being in the process of coming to committed maturity (or responsible freedom!!) and fullness of life; it is about being on the path to that. Are you more perfect today than you were last year?  More complete or whole (because this truly indicates the sovereignty of God in your life)? Do you know (and so, accept) your own innate poverty and the mercy of God more fully? Are you more yourself, more moved by truth, generosity, courage, and compassion? Are you less tolerant of untruth in all of its various, subtle and not-so-subtle forms even as you love better those somehow wed to untruth? If, and to the extent you are any of these things, you know what it is to acclaim -- and proclaim with your life -- Christ as King/Ruler of creation. Alleluia, Alleluia! Let us celebrate this truth together!!

Beatitudes of the Bishop

Pope Francis published a text entitled "Beatitudes of the Bishop and gave cards with these printed on them to Bishops attending a plenary meeting of Italian bishops today. Most of these fit any pastor and anyone ministering will find themselves challenged by them as well, but our bishops are especially well-served by their instruction and challenge.

In Matthew's beatitudes, the first word of each is often translated as "happy" but another word used in some good translations is "flourishing". For the one who lives their vocation in these ways is flourishing in the life of God they mediate to others.

1. Blessed is the bishop who makes poverty and sharing his lifestyle because with his witness he is building the kingdom of heaven.

2. Blessed is the bishop who does not fear to water his face with tears, so that in them can be mirrored the sorrows of the people, the labors and fatigue of the priests, and who finds in the embrace of the one who suffers the consolation of God.

3. Blessed is the bishop who considers his ministry a service and not a power, making meekness his strength, giving to all the right of citizenship in his own heart, so as to inhabit the land promised to the meek.

4. Blessed is the bishop who does not close himself in the palaces of government, who does not become a bureaucrat more attentive to statistics than to faces, to procedures than to [people’s] stories, who seeks to fight at the side of people for the dream of the justice of God because the Lord, encountered in the silence of daily prayer, will be his nourishment.

5. Blessed is the bishop who has a heart for the misery of the world, who does not fear dirtying his hands with the mud of the human soul in order to find there the gold of God, who is not scandalized by the sin and fragility of the other because he is conscious of his own misery, because the look of the Risen Crucified One will be for him the seal of infinite pardon.

6. Blessed is the bishop who wards off duplicity of heart, who avoids every ambiguous dynamic, who dreams good even in the midst of evil, because he will be able to enjoy the face of God, tracking it down in every puddle of the city of people.

7. Blessed is the bishop that works for peace, who accompanies the paths of reconciliation, who sows in the heart of the presbyterate the seed of communion, who accompanies a divided society on the pathway of reconciliation, who takes by hand every man and every woman of good will in order to build fraternity: God will recognize him as his son.

8. Blessed is the bishop who for the Gospel does not fear to go against the tide, making his face “hard” like that of Christ heading to Jerusalem, without letting himself be held back by misunderstandings and by obstacles because he knows that the Kingdom of God advances in contradiction to the world.

Eremitical Life Without Monastic Formation and Experience?

[[Hi Sister I was looking for a post you wrote on becoming a hermit without formation as a monk or nun but couldn't locate it. Could you repost it for me or provide the link? ]] Sure, here is the original post --- at least I think it is. There is also a follow up post in February 2012 which you also might have been thinking of.

[[Dear Sister, I had a quick question regarding the hermit vocation and discernment. From what I have read, the monastic tradition often sees the hermit vocation as the ultimate expression of monastic life. In his Rule, St. Benedict holds the hermit life in the highest regard. However, he was very clear that such a vocation should be under taken only after years of formation and testing in the monastic community. This seems to be very prudent advice as the hermit life can be very difficult.

As such, isn’t it imprudent that many people today are interested in becoming diocesan hermits without the formation and testing that a proper monastic formation affords? I am having great difficulty understanding how one could discern a calling to the hermit life without being properly formed in the basics of monasticism. I would welcome your insights on how one discerns a vocation to the solitary life without the benefit of living the monastic life in the midst of a monastic community. Even under the guidance of a good priest and the support of a bishop, few in a diocese would understand the monastic life in its deepest sense. As such, few would be able to guide a person living as a hermit.

Could it not be argued that people who want to live the hermit life without the proper formation and testing are at great risk for spiritual self-deception? Could it not be argued that there is real risk of “throwing someone into the deep end of the pool” before they are prepared? Would be fair to say that someone who wants to skip living in a monastery MIGHT be displaying a type of pridefullness and individualism that is contrary to the monastic vocation? Would it not be better for one to join a contemplative order first (even one with hermits…like the Carmelite Hermits in Texas or Carthusians) so that they can be properly supported in their calling? I would appreciate your insights. Thank you.]]

Hi there,
your questions are good ones and essentially right on. Yes, it is dangerous in the ways you say and others as well. Still, while it is important that individuals have all the formation they can get before entering into solitude, and while it is important that we generally treat diocesan eremitical life as a second-half-of-life vocation, there are cases where the solitary eremitical life is a good one for individuals who are younger (one document on c 603 suggests 30 years of age is the very bottom limit for admission even to temporary vows) or have not had the benefit of a monastic formation. However, these are very rare, and so, one thing chanceries need to keep in mind is the rarity of the vocation, both relatively and absolutely.

Even so, it remains true that such persons must somehow get solid foundations in prayer, theology, spirituality, etc., and be good at self-discipline and taking initiative before they are accepted for even temporary profession as a diocesan hermit. Extended stays in a monastery during the period of initial discernment could be VERY helpful here and I personally suggest it should be required of aspirants to diocesan eremitical life without a background in religious or monastic life. This is true because most people today have very little sense of living in silence or solitude (much less the silence OF solitude demanded by canon 603), and they also need an extended period of living a daily horarium which is balanced between prayer, work, study, and lectio. All of this assists discernment and formation both.

One of the things I have written about recently is the fact that our culture is highly individualistic, even narcissistic, and the upsurge in interest in eremitical life is often an expression of this rather than a true call to the generous and other-centered life which is authentically eremitical. There are good spiritual directors who may not be monastics but can wisely direct individuals moving towards eremitical life, and equally, there are directors who are not well-equipped. It is not usually a matter of whether they are monastic but instead whether they are competent directors or not. A director (one skilled at listening) familiar with contemplative prayer and a balanced approach to life, along with a sense that God is found in the ordinary activities of life, and indeed, in the heart of one's own being, is far more important than that the director be a priest or monastic, I think.

Also problematical is the fact that relatively few Bishops, Vicars, or vocation directors really understand the eremitical life and therefore sometimes treat it as merely equivalent to a pious person who lives alone. It is, you can imagine, a good deal more and other than this. (cf post from Dec 9, 2011) While there are many stereotypes of the eremitical life which influence chanceries, this particular misunderstanding is more prevalent and widespread. It is a main contributor to the failure of aspirants who mistakenly think they are called to eremitical solitude. Unfortunately, in such cases, it is not quite the same as "being thrown into the deep end" because in such cases such aspirants never actually reach the deep end. They paddle about in the shallows and think this is eremitical life. The result is an implicit disparagement of this life which makes it both trivial and incredible.

I regularly recommend that younger persons who think they may be interested in eremitical life enter a community which is semi-eremitical not only for proper formation, but for the needed life experience and mutual discernment necessary. It seems completely unfair and imprudent to me to do otherwise. The life is simply too difficult for someone who has little life experience, training, education, etc. However, I do not recommend that anyone do this with the idea that one day they will become a diocesan hermit. The two vocations are different from one another and one does not make vows (especially that of monastic stability) within a community with the idea that one day one will leave it. That would make the vow invalid and be a betrayal of its very meaning.

I hope this is helpful.

A bit of this and that and, No, I haven't abandoned this blog!!

Well, contrary to popular opinion (or rumor) I have not abandoned this blog or forgotten my readers here. All is well with me, but I have been busier than at some times in my life. One of the things that has kept me busy is a new Scripture class on the Gospel of Matthew. We began back in the middle of September, are just finishing in the next couple of classes the first "module" or section concluding with the "Sermon" on the Mount (it's not really a sermon!!) and will take the entire school year to do the whole Gospel. I think I have that "under control" now and will be able to spend more time writing and on a couple of other projects. 

These include a proposal for the discernment and formation of diocesan hermits drawn from the requirements of c 603 alone. I have plans for submitting this proposal so it can be helpful to dioceses and candidates dealing with these issues, but more about that when it is ready to go. And secondly, I am working on a project focusing on the theology of Holy Saturday; in particular, I am exploring how it is this theology can be helpful to survivors of trauma who are dealing with the long-term process of healing and growth this often requires. The linkage between this theology and trauma recovery is seeing new interest these days; it is interesting to see this now when there is incredible growth in the field of treating trauma, and when the theology of Holy Saturday itself is often neglected almost entirely even in our liturgical celebrations. When our theology moves directly from death on the cross to resurrection without the pause of Holy Saturday, theologically speaking we may not be able to cope adequately with situations of long-term recovery where Easter seems very far off indeed!

What if my Diocese Won't Profess Me? What Should I do?

[[Sister Laurel, what do I do if my diocese just won't profess me as a diocesan hermit? Do I have any recourse?? It just doesn't seem fair that they can prevent me from being professed and consecrated when I am sure about my call!! I have lived as a hermit for two years; I've worked with my director and we have discerned this vocation carefully. Now I have been reading about a priest (Fr David Nix) in Colorado who has been professed and he doesn't even seem to have discerned this vocation! It looks to me like his bishop allowed him to be professed just to get him out of his hair. Is there anything I can do? I don't want to move to another diocese, but it really doesn't seem right that some bishops accept this vocation and others don't do that at all. Can you intervene in some way to recommend me maybe?]]

Thanks for your questions. First, let me affirm that I understand your frustration. It took my own diocese more than 25 years to accept diocesan hermits at all; it was 23 years from the time I first knocked on the chancery door with my petition until I was perpetually professed as a diocesan hermit under c 603. During some of this (@5 years) I worked regularly with the Vicar for Religious at the time until it became clear the bishop was not open to professing anyone under c 603. (Unfortunately, he did not let his Vicar know this decision.) While painful in some ways, much of that time was very valuable to me and I am grateful for it, but some of it was excessive and I regret it took my diocese so long to decide to profess anyone as a diocesan hermit!

Because this vocation is discerned and implemented (that is, the hermit is professed and consecrated) at the diocesan level, it has always been the case that some dioceses have been open to the directive of canon 605 (bishops are to be open to new vocations to the consecrated state of life) while others have not. This has been the case since canon 603 was promulgated in October 1983 --- almost 4 decades ago. Sometimes dioceses have been appropriately cautious (or careful), sometimes not nearly cautious (or careful) enough --- and in these latter cases, these dioceses often ended up paying the price with vocations that were problematical, sometimes required dispensation of their vows, etc. I have written about all this and related issues before but it has been some years so perhaps it is a good idea to revisit some of the issues your email raises.

One of the most difficult dimensions of the Roman Catholic theology of public ecclesial vocations for folks to grasp is the mutuality of discernment required. As I have sometimes said, this specific eremitical vocation belongs first of all to the Church herself and only secondarily to the hermit (though it is entirely hers when she embraces it on behalf of the Church). For this reason, when an individual comes to a diocesan chancery claiming to have discerned such a vocation, the diocese has both the right and the obligation to mutually discern the nature and quality of the vocation that may exist. Unless and until a diocese agrees with the individual's discernment and then agrees to profess and (with perpetual profession) to consecrate the individual, one cannot say one has discerned such a vocation. Let me be clear here. With the requisite time, prayer, and supervision, one may have discerned an eremitical vocation which can be lived out in any state of life (except the married state), but one has not yet discerned an ecclesial eremitical vocation like that of c 603.

Think of it this way. I may believe I have a vocation to be a nun, and when I approach this Order or that congregation or house, I can certainly tell them the steps I have taken, and the conclusions I have reached based on the experiences I have had in prayer, direction, and so forth, but I can't simply announce to them that I have discerned this vocation and therefore they should accept me and admit me to profession just like that. A community has both a unique character and charism and I am asking to test my vocation to see not only whether I am called to be a religious, but also whether I am meant to live out my life in this specific communal context with its own unique character and charism or not. Once upon a time we didn't think of there being much difference between communities, but we know well now that they are not simply interchangeable. While candidates for profession under c 603 are not looking at communities, they are looking at a vocation with a specific charism and ecclesial quality. It is a vocation with specific public rights, obligations, and appropriate correlative expectations on the part of the entire church and society.

As I say, this idea of mutual discernment is difficult for people to get sometimes. We live in a culture very much taken with individual rights and freedom which does not always understand that while we speak of "my vocation" we are speaking first of all of a share in the church's own patrimony and mission; thus, the church as institution is responsible for discerning and mediating this call to individuals who feel called in this way. When one has considered their heart affirms this vocation it is hard to hear diocesan officials and others do not agree, but when one proposes and petitions to be professed to live an ecclesial vocation this is always a possibility. Consider that you are seeking to live eremitical life in the name of the Church, and thus you were petitioning the Church to allow you to do that. While our entire lives will be marked with our own names, I think you can appreciate what a weighty thing it is to live a specific vocational path in the name of the Church.

Time Frames and Other General Considerations:

Of course, I don't know why your diocese rejected your petition, whether they suggested you live in eremitical solitude for some time and then re-approach them after several years, whether your diocese has ever professed anyone under c 603 before considering your petition or what their experiences with cc 603-605 have been over the past 38 years, and so forth. Sometimes bad experiences will make dioceses wary of professing subsequent candidates without more discernment than they formerly assured; sometimes good experiences can cut towards more liberal use of c 603, but these can also help a diocese to firm up their expectations of what is involved in such a vocation and make them more demanding. I would certainly encourage you to get a complete assessment from the Vicar for Religious or whomever you met with regularly regarding the decision. Be honest, ask the questions you need answered about your own situation and diocese. They cannot answer questions regarding other professions carried out, nor can they usually explain the policies of other dioceses. However, they owe you frank and honest summaries of their findings in your own case and what options are open to you in the future.

Ordinarily, in my experience dioceses will not profess anyone after only two years of personal discernment. They might not even accept such a person for serious mutual discernment. Even those moving from religious life in community to profession under c 603 will ordinarily require more than two years to transition sufficiently and test this new vocation unless they specifically left life in community because of a sense of a call to greater solitude. Even then one needs to discern what form of eremitical life to which one feels called: semi-eremitical, life in a laura, solitary eremitical, and consecrated or non-canonical. Some bishops will not consider professing anyone under c 603 with fewer than five years living in solitude under regular spiritual direction and discernment. I generally tend to agree with them, though individual cases differ. If the person has a strong contemplative background in vowed life they may be admitted to perpetual profession at that point. If not --- and if the diocese believes the person is called to consecrated eremitical life, they are likely to be admitted to temporary profession for 2-3 years before admission to perpetual profession and consecration.

Your diocese may well desire you to secure more formation and experience in eremitical solitude before they are open to admitting you to profession of any sort. They may have other concerns which can be resolved with the assistance of spiritual direction, counseling, or greater levels of lived experience. (Eremitical life is ordinarily seen as a second half of life vocation and candidates are expected to have lived well and in some fullness before seeking to pursue this vocation.) They might wish you to get some more education which includes some sound theology, Scripture studies. The only way you can know this, however, is to talk about it fully with whomever you met with regularly at the chancery.

Recommendations, etc.

While you are not the first person to ask this, and while it is gratifying that you would do so, I really cannot recommend you (nor would anyone listen to such a "recommendation" from me in your regard); after all,  I don't know you, nor your diocese, nor what their decision actually was or was based upon. You are likely already to have discovered that your diocese will  require recommendations from your director, pastor(s), and, sometimes, others who have worked with you re: discernment and formation. (Mine asked for recommendations from past Vicars for Religious, for instance because they knew me and had known me for some time under other bishops.) Dioceses are also apt to seek additional information from doctors, psychologists, etc. 

You asked me what you should do. I have given you some suggestions throughout but let me list them in a more summary fashion: 1) find out if your diocese is open to using canon 603 at all. If they are then 2) ask for a frank and constructive summary of their decision in your regard and their reasons for that decision, 3) Clarify whether they are open to reviewing this decision in several years time. If they are, and you decide to pursue this further, then continue to live as a lay hermit and work to get further formation, etc., in the meantime. If they are not, work with your director and discern what next steps you need to make, if any. If you  are called to be a hermit (whether canonical or non-canonical and whatever form) no time you spend in any of this will be wasted. If you are not called to eremitical life (of whatever form), you will discover that with time and again, you will come to know yourself better, will have developed a stronger spirituality, and will likely find the time to have been well-spent.