Rule of Life Questions; 24 year old Hermits?

[[Sister Laurel,
I am 24 yo and have lived in solitude for less than a year although I work outside several days a week to support myself. I would like to write a Rule of life for my diocese who might be open to professing me. What should I include?]]

Thanks for your questions. To answer your direct question, I would suggest you look for posts here under the labels related to a Rule of Life. You will find a couple of posts which treat the kinds of things any Rule should contain if a diocese is 1) to discern clearly that you are called to this life, 2) to see that you have the requisite experience which will admit you to public vows, and 3) to be able to pass on (approve) what you have written canonically (by far the easiest of the three)! The posts list not only the areas a Rule should usually include to be complete, but point to the kinds of knowledge and experience one must have to write a livable Rule and be faithful to it. They should help you to achieve a balance between a Rule that is overly detailed and does not inspire, and one which is insufficiently detailed and idealistic but for that very reason not really helpful in concrete ways when one is struggling with the day to day living of the vocation. Even so, the real key to such balance is experience of actually living full time in solitude.

But let me take this in a different direction as well --- because I don't want to encourage you unduly in this venture and even less in the notion that a diocese will admit you to profession if you simply write a Rule, I have to say upfront that I do not know a diocese that would profess as a diocesan hermit someone of your age or degree of life-experience. As I have noted recently, some commentators reflecting on canon 603 vocations suggest that 30 years of age is the absolute minimum age for profession (temporary) under canon 603. This is not a canonical requirement but is one of the things which needs to be determined prudentially. Most regard this vocation as a "second half of life" vocation, and I completely agree except in cases with serious extenuating circumstances. (Examples would be situations where the person is somehow isolated by circumstances, have NO control over those and, a la Jung, have achieved a rare maturity because of them. Chronic illness is the one situation that can work this way that is best known to me.) The related problem you face is one I suggested in the last paragraph: namely, your own experience of solitude may not yet allow you the experience or knowledge (both of self and of the eremitical life) to write a livable Rule of Life much less keep it faithfully or grow in it. Bishops I know believe that 5 years living in solitude prior to temporary profession is also an absolute minimum for a diocesan hermit and this means that one must live the life for some time before being experienced enough to write a Rule which is livable. I tend to agree with this as well.

Consider what would happen if a person entered a community of religious women, were given the congregation's constitutions, a Bible, a brochure of the life these Sisters live, and then was left to her own devices for the next six months. Then, with that limited contact with the congregation's life behind them, the congregation asks her to write a Rule of life which reflected her experience of religious life, of the charism of this congregation, the place of prayer, work, ministry, etc. The person being asked to do this would be at a serious disadvantage, wouldn't she? Consider another analogy: you enter a community and live the life for a year. They ask you to write a Rule and suggest that when that is complete they might be open to professing you as a Sister of ___ for the rest of your life. Is it a prudent decision on their part? Is any part of the way they are treating you prudent? Loving? Careful or full of care for you, for the life of the congregation, or the vocation you MAY one day represent? I would say it is not.

While the axiom "remain in your cell and your cell will teach you everything" is profoundly true in the eremitical life, even the earliest Christian hermits had mentors with whom they lived and from whom they learned. We don't have many resources to provide such mentoring and our culture is vastly different from that of the desert Fathers and Mothers. This means that the diocesan or, better, the solitary eremitical life is even rarer now than it ever was --- and rightly so. Instead, as I have written here before, young persons desiring to explore an eremitical vocation do better to enter a community which stresses solitude, allows for the formation (personal, social, and spiritual) which can usually be gained only in community (or society), and allows one to truly discern with others whether one is called to be a hermit or not.

The one question I must ask you (and I suspect anyone in formation work with your diocese will feel similarly compelled) is "Why?" Why do you want to be a hermit, and why a diocesan hermit at your age? Why are you not exploring congregations if you are interested in solitude and a vowed life? Why do you feel solitude is the right context for living your life? What causes you to say this despite recognizing that solitude is a very uncommon way to human wholeness and holiness? Please don't get me wrong; I love solitude and the life I am called to, but I would never have even considered it at your age! There was too much to learn, and explore, and do at that point --- and too much growing to do in all kinds of ways, even if I didn't always realize that clearly. Of course this doesn't make you wrong and me right, but it does indicate the kinds of questions ANY person with experience in vocation work will want to hear the answers to from you if you approach them about this. You see, not only is solitude ordinarily not the way we come to human wholeness, it is also usually a transitional state --- one which indicates limitations and unfulfilled potentials as well but does so on the way to something else. Anyone looking at you as a candidate will wonder why you feel particularly called to this and will recognize the importance of community in helping form you for solitude as well as in discerning such a vocation.

Since eremitical life is associated with a number of stereotypes (hermits as escapists, social failures, misanthropists, selfish and self-centered persons, eccentrics and lunatics, among others) vocation personnel must be sure they are not professing any one of these --- or anyone with strong strands of these running through them! Further, stereotypes notwithstanding, life in solitude is simply not a "normal" life and, as already noted, eremitism is a very rare vocation. Dioceses with no experience of professing hermits will rightly look for the best qualifications they can find, the strongest and most healthy candidates in order to explore the vocation in their dioceses --- and they may put off people (and rightly so) until they are sure they are not acting precipitously in professing them even temporarily. Those with experience might well be open to professing a somewhat broader range of candidates, but they will also know what age and experience requirements MUST be adhered to generally. Especially, it will need to be clear that they are not doing you (or the vocation of the solitary hermit itself) an injustice in professing you to a life vocation which is rarely the way to human wholeness or holiness.

So, a few more questions I would want to ask you --- not because I expect answers to them, but which I hope you will seriously consider and work through with your director perhaps: If someone else your age came to you and said they wanted to become a diocesan hermit, what questions would you want answered? Realizing the answer may well be "no", are you willing to live as a lay hermit for the next 7-10+ years (that is until you are 31-34+ years old and have lived as a solitary for some time) until your diocese is clear that they should or should not profess you? If not, why not? What deficiencies in your own formation for any form of consecrated life are you aware of and how will you remedy these? (Here I am thinking of the demands in human maturation which anyone your age needs to negotiate to live a disciplined, productive, compassionate, and gospel-centered life.) What deficiencies have you already worked to remedy and how did you become aware of them? How about deficiencies which make waiting for 7-10+ years without a certain answer very difficult or impossible?

More, what personal strengths does solitary life allow you to live well and how have you come to that conclusion? Are there better contexts for living these gifts? Do any of the stereotypes I mentioned earlier apply to you in ANY way whatsoever? How will you remedy this? Is there any reason to think that solitude for you is something which is (or should be) transitional? How do any of these questions tie in to writing a Rule of Life? If you are unsure about how to write a Rule or what should be included, why do you think that is? If you have read the posts I put up which refer to areas which should be included, are there any which you feel unequal to writing about? How will you remedy the situation and how long do you think it might reasonably take?

I expect you found many of these questions, especially when taken as a group, overwhelming and impossible to answer. The reason is many of them take age and experience to be able to answer and clarity about all of them certainly does. Most of them require working with a spiritual director for some time to discover or work out the answers to. Many can only be answered by extended time in solitude, reflection, and serious prayer. While I don't mean to discourage you unduly, I do want you and others to understand why this vocation is often a second half of life vocation and why younger persons approaching eremitical life via eremitical communities is a better approach for everyone involved. I do wish you well and hope you will write occasionally to let me know how things are going. All my best.

How does the Silence of Solitude involve God?

[[Hi Sister Laurel,

I am glad to see you posting. I missed your posts. Probably you have said this already, but when I read that the silence of solitude is the charism of diocesan eremitical life I don't see God in it. Can you explain this to me?]]

Sure, let me try and let me be really brief. Ordinarily solitude is thought of as being alone, being physically alone, and little more. That is one legitimate meaning of the term and it applies to hermits, but it also stops short of being the solitude to which a hermit is called. One of the reasons I refer often to eremitical solitude is because it is not a matter of just being physically alone, but rather being alone with and in God. This means as well that one is profoundly related to all else that is related to God, and in fact, that one lives her life for them as well. But this kind of solitude is not automatic. It requires a continuing practice of prayer, silence, physical solitude, kenosis (self-emptying), and commitment to that foundational relationship with love-in-act which makes us each human. It also implies commitments to community (for instance to the parish community which is one's primary community, or to the handful of good friends with whom one really shares her daily life) because it is a reality stemming from and leading to love. At bottom, eremitical solitude is communal or "dialogical" because it always means communion or dialogue with God who is the source, ground, and very paradigm of solitude.

Similarly, silence is ordinarily thought to be the absence of sound --- and today, merely a relative absence of noise since our culture's way of covering or distracting us from noise is to add more sound to the mix! But silence is multidimensional and more than just the absence of sound. If you have ever sat in church next to someone who is making no sound but is jiggling their legs, you know this. If you have ever walked into a quiet room of people waiting for you to speak and felt terrified or anxious, you know it. If you have ever been lying in the dark before sleep and felt driven to the kitchen by a desire for chocolate, compelled by thoughts which are obsessive, or struck with a terrible feeling of emptiness or failure, you know that silence is not merely the absence of sound. Instead it has to do with being at peace, with being comfortable with who one is in God, with not having to prove oneself and with letting what comes come in its own time. (I have to remind everyone including myself that this "silence of solitude" is a goal of eremitical life and its realization only comes over time, even when it is present in degrees throughout that life.)

So, the silence of solitude is the silence, and better, the quies which results from being alone in and with God. It refers to the life of wholeness and security of one who knows how profoundly loved she is and who is able to live within and from that love for the sake of others. It involves physical silence, of course, but it is much more and richer than that. What is at its root is God and one's relationship with God and all those whom God holds as precious. It does not exist otherwise.

I hope this helps.

Jesus Raises me up to service in and for "the silence of solitude"

I was struck differently today by the healing of Peter's Mother-in-Law than I have been in the past. In the past I was probably a little put out that Peter's MIL was healed only to immediately be raised up to serve. But today the story was a terrific joy to me for I understand the two movements of this Mother in Law's story differently than I once might have. After all, the ability to serve one's God, one's church, other people in the community, and one's family is a joy --- especially after a time of not being able to do so due to illness. There is no doubt that for one who has suffered the oppression of illness, whether chronic or acute and knows the apparent inability to be the person they have been gifted to be because of it that the simple image of Jesus taking Peter's MIL by the hand, raising her up to a new life where she is free to give back, to share, to participate in communal life again is a powerful symbol.

In the past two months I have been struggling to write (actually writing is always a struggle for me!). Not only do I have a book I have been working on slowly for some time now, but I have a couple of articles which I need to get published due to some urgency. These articles focus on the "silence of solitude" as the interpretive key to canon 603 --- and that means it is the key to the discernment of a diocesan eremitical vocation, to living the life well in dialogue with the modern world and the desert and hesychastic traditions, as well for Chancery personnel at every level who assist in the discernment process, and supervise those living the vocation in their dioceses. These people need to understand the difference between pious lone individuals and hermits; they also need something which anchors canon 603 in the desert and hesychastic traditions, and can signal when it is appropriate to expect a hermit candidate to be able to write a livable Rule of life --- as well as what to look for in such a Rule which signals an authentic vocation. The silence of solitude is the single element of the canon which serves in these ways. Finally, and most importantly, I think, it is the interpretive Key to the canon because it is the charism or gift which this vocation is to church and world and as such, serves as the depth dimension of the other elements in the canon which establishes them as essentially eremitical --- including the often-neglected central and non-negotiable element: "for the praise of God and the salvation of the world."

While only some of this is truly new to me the project is important to me because I came to it through my own long struggle with chronic illness which involved my move from attempts to validate my isolation to the actual redemption of that and its transfiguration into genuine solitude. It came to me through an experience of solitude which allowed me to understand the peace, the hesychia or quies which it involves when my own life was transformed from a scream of anguish into a song of silent joy. It came to me through a prayer experience in which celibacy was transformed from a negative experience (I would never be a mother, never be a wife, etc) into a form of love where I was completed as a woman by Christ's own love for me. It was that same experience in which solitude was transformed from a synonym for separation and apartness to a symbol of belonging at the heart of reality in dialogue with God. When I reflected on all of those who were isolated in our world and anguished that their lives were meaningless, it was genuine solitude in and with God that was the word of hope I concluded they needed to hear. Moreover, it came to me as I examined the occasional instances of the misapplication and failure to adequately esteem the gift/charism of canon 603 by a few Bishops and others over the past 28 years which trivialized the vocation and allowed professions which made it incredible. All of these events and others, especially perpetual profession as a diocesan hermit more than 4 years ago now and all that has involved, led me to understand first hand what canon 603 calls, "the silence of solitude."

At Christmas time when we were hearing all the stories of women in the OT and NT who had come from barrenness to fruitfulness, sometimes through the birth of a child, sometimes through a word only they could speak, I had reason to identify with those women because I looked at years of a life marked and marred by chronic illness which were relatively barren and I had come to a place where I understood this dimension of canon 603 life clearly. I therefore also had been given a word of grace to speak from out of my own relative barrenness, and more, from out of its redemption when indeed Jesus extended a hand to me and lifted me up to a wholeness and to the word which made sense out of my entire life. That word is, "the silence of solitude." This word points to that place in each of us where human brokenness and Divine holiness and healing come together and we become truly whole and still. It is the state of union which stands irrevocably at the root of our being and which we are called to allow to pervade every moment and mood of our lives. For hermits, it is the loving reality they wish above all to allow their lives to witness to.

We are blessed when our lives comes together in a way which allows them to be summed up in such a simple but rich symbol. We are even more blessed when that symbol can serve to lift up others and transform their lives as well. So, while the writing has been difficult despite all I have blogged about this topic in the past several years, I recognize that the term "the silence of solitude" reflects the hand Jesus reached out to me to lift me up and the spirit with which he healed me precisely so that I could serve my church and world as a whole and contemplative individual --- indeed, as an authentic hermit. After all, it is so very painful not to be able to give back, not to be able to share what is deepest in oneself, and certainly, not to have a unique word of your own to speak to those in similar situations.

So, yes, I heard today's Gospel rather differently than I have in the past and I am grateful for Jesus' tenderness in "lifting me up" to new and incredibly meaningful life. But I am also grateful to Peter's MIL who reminds us all of the joy of service which flows from being lifted up in such a way. After all, as we also are reminded, "My word shall not return to me void!" My own life is one of learning to trust that promise --- just as the pre-Christmas stories and today's Gospel also invite us all to.

Followup to "Eremitical Life sans Monastic Formation?"

[[Thank you very much for your response. . . .You are right when you say that it would be dishonest to join a community in order to someday leave it to be a diocesan hermit; that being said there are now communities that are open to the hermit vocation (i.e. Trappists and some Benedictine communities). Do you feel that there is a difference between the eremitical life lived by say a Trappist on the grounds of his/her community and that of a diocesan hermit? If so, what do you think would be the difference? I'm thinking there would be a huge convergance between the two ways of life, but perhaps the need to support oneself for the diocesan hermit would put a different spin on the life. I would also imagine that a hermit who belongs to a religious order would also be deeply influenced by the charism of their community more than a diocesan hermit who would unattached to a particular contemplative charism.]]

Great questions! While I believe there are great similarities between any authentic form of eremitical life I do think there are some significant differences between the diocesan or c 603 vocation and that of someone living as a hermit though part of a congregation like the Carmelites or Carthusians or Cistercians.

I have written about this a fair bit here so let me just outline some of the differences at this point. The fact that a c 603 hermit is self-supporting and part of a parish definitely changes the nature of the vocation and allows it to be a gift to people who find themselves isolated and questioning the meaning of their lives. It allows eremitical life to speak to such persons in ways someone living within a monastic base with its inherent security, regularity, freedom from many everyday chores and concerns, and its well-established regard will never do. C 603 hermits living solitude in urban and suburban contexts witness to the possibility of the transfiguration of isolation into true and meaningful solitude, and they do so without withdrawing into a monastery but rather with the same support provided any person by a parish community. They achieve human individuation which contrasts vividly with the individualism of the world which actually discounts their lives --- and they say that others living in the midst of the world can do the same with the grace of God. I think this is the real charism of diocesan eremitical life; in the canon it is best described as "the silence of solitude" lived "for the praise of God and the salvation of the world" and is therefore something our world desperately needs.

Another huge difference of course is that the diocesan hermit has, as her primary community, her parish. I mentioned this implicitly just above. The hermit lives and prays in its midst. She worships there and serves in whatever ways suits her life. She allows her life to touch those of others in the parish as would rarely happen with a monastery or hermitage of a number of hermits, and of course those others touch her life as well --- sometimes quite profoundly. For me personally this tends to lead to an emphasis on the dialogical or communal dimension of solitude which has its origin in the relationship with God a person actually is. This exists for every hermit, but I think it is drawn out in sharper relief for the diocesan hermit.

As for the spirituality attached to particular congregations, most (or at least many!) diocesan hermits do affiliate in some way with a particular form of this even if it is not official. They are still professed as diocesan and may not (i.e., are not allowed to) make vows in another way but they may affiliate more casually with a particular tradition. I am an oblate with the Camaldolese, for instance, and thus, this imparts a particular flavor and set of values to my own embodiment of the eremitical life which differs from that of another diocesan hermit --- someone with a Franciscan spirit for instance. On the other hand diocesan hermits are free to try on various spiritualities to find which serves them and both their charism and mission best. For me Trappist also seems to fit my life very well as does a lot of Eastern (Christian) spirituality. The difference is that I am diocesan and therefore primarily live the charism of that life even if I do so with the assistance of the Camaldolese triple good (community, solitude, evangelism or witness), for instance.

Eremitical Life sans Monastic Formation?

[[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 that 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 that 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.

Feast of the Conversion of Paul (Reprise)

Today is the feast of the Conversion of St Paul, and my own feastday as well. We know Paul's story well. A good Jew, indeed, a scholar of the Law who saw the early Church as a distortion and danger to orthodoxy; he was one who understood that a crucified person was godless and shameful and could in no way be a faithful Jew or prophet, much less God's anointed one, persecuted the Church in the name of orthodoxy and for the glory of God. In sincere faithfulness to the covenant Paul hounded men, women and children, many of whom were his own neighbors. He sent them to prison and thence to their deaths. He, at least technically And according to Luke's version of things), colluded in the stoning of Stephen and sought to wipe Christians from the face of the earth.

While on a campaign to Damascus to root out and destroy more "apostates" Paul had a dramatic vision and heard someone call out to him, "Saul, Saul, why do you persecute me?" Paul inquired who this voice was and was told, "I am Jesus whom you persecuteth." In that moment everything Paul knew, believed, and practiced, was turned upside down. God had vindicated the One whom Paul knew to be godless acording to the Law. He was alive rather than eternally dead, risen through the power of God as the Christians had claimed. For Paul nothing would ever be the same again. So it is with conversions.


Perhaps it is a matter of faulty perception on my part, and if so, I apologize, but it seems to me that conversion is not something most Catholics regard as pertinent to their lives. Conversion is something non-Catholics do when they become Catholics (or vice versa!). It is a onetime event that those "born into the faith" don't (it is thought) need to worry about! Those "born Catholic" may think in terms of "growing in their faith" or "becoming a better Catholic" (and there is certainly nothing wrong with thinking this way!) but "conversion" (metanoia) seems to be a word that is simply little-used for these processes. Somehow (perhaps because of the story of Paul!) conversion is too dramatic and messy a process it seems. It disrupts and is marked by difficult and abrupt discontinuities and conflicts or tensions. It demands a spiritual praxis which sets one apart from the norm, a prayer life which is central, engagement with the Word of God which is profound and more extensive than usual -- not minimal or nominal, and a faith life which does not tolerate compartmentalization. Growth, becoming, etc, are safer words --- demanding, yes, but somehow less total and more socially acceptable than references to "conversion."

In monastic life, and especially in Benedictine monastic life the primary vow is to conversion of life. This vow includes those ordinarily made in religious life, the vows of poverty and chastity. One commits oneself to continually allow God to remake one into the image of Christ (and into one's truest self). There is a sense that such conversion is a gradual and lifelong process of growth and maturation, yes, but there is also an openness to conversion as dramatic and all-consuming. Here conversion is something which does not allow monastics to divide their lives into sacred and profane or to compartmentalize them into the spiritual and the non-spiritual. Here the Word of God is expected and allowed to convict, challenge, transform, and empower. Here the Spirit of God is accepted as the spirit which moves within us enlivening, edifying, consolidating, and purifying --- the Spirit which humanizes and sanctifies us into the covenant reality we are most truly. It is a pattern which should be true of every Christian.

Paul's initial conversion experience was dramatic by any standards, but drama aside, it did for Paul what encounter and engagement with the Word of God is meant to do to any of us. It caused him to see his entire world and life in terms of the risen and Crucified Christ. It put law completely at the service of love and made compassion the way to accomplish justice. It made human weakness the counterpart of divine strength, mercy and forgiveness the way God's will is accomplished, and in every other way turned the values of this world on their head. May each of us open ourselves to the kind of conversion of life we celebrate today.

Benedict XVI on Silence and Word: Path to Evangelization

Well, it is unusual for me to post complete texts by others, even if they are the Pope, but Benedict XVI's message on the relationship of Silence and Word and their place in evangelization is right down this blog's alley! Enjoy!!

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE 46th WORLD COMMUNICATIONS DAY

Silence and Word: Path of Evangelization

[Sunday, 20 May 2012]

Dear Brothers and Sisters,

As we draw near to World Communications Day 2012, I would like to share with you some reflections concerning an aspect of the human process of communication which, despite its importance, is often overlooked and which, at the present time, it would seem especially necessary to recall. It concerns the relationship between silence and word: two aspects of communication which need to be kept in balance, to alternate and to be integrated with one another if authentic dialogue and deep closeness between people are to be achieved. When word and silence become mutually exclusive, communication breaks down, either because it gives rise to confusion or because, on the contrary, it creates an atmosphere of coldness; when they complement one another, however, communication acquires value and meaning.

Silence is an integral element of communication; in its absence, words rich in content cannot exist. In silence, we are better able to listen to and understand ourselves; ideas come to birth and acquire depth; we understand with greater clarity what it is we want to say and what we expect from others; and we choose how to express ourselves. By remaining silent we allow the other person to speak, to express him or herself; and we avoid being tied simply to our own words and ideas without them being adequately tested. In this way, space is created for mutual listening, and deeper human relationships become possible. It is often in silence, for example, that we observe the most authentic communication taking place between people who are in love: gestures, facial expressions and body language are signs by which they reveal themselves to each other. Joy, anxiety, and suffering can all be communicated in silence – indeed it provides them with a particularly powerful mode of expression. Silence, then, gives rise to even more active communication, requiring sensitivity and a capacity to listen that often makes manifest the true measure and nature of the relationships involved. When messages and information are plentiful, silence becomes essential if we are to distinguish what is important from what is insignificant or secondary. Deeper reflection helps us to discover the links between events that at first sight seem unconnected, to make evaluations, to analyze messages; this makes it possible to share thoughtful and relevant opinions, giving rise to an authentic body of shared knowledge. For this to happen, it is necessary to develop an appropriate environment, a kind of ‘eco-system’ that maintains a just equilibrium between silence, words, images and sounds.

The process of communication nowadays is largely fuelled by questions in search of answers. Search engines and social networks have become the starting point of communication for many people who are seeking advice, ideas, information and answers. In our time, the internet is becoming ever more a forum for questions and answers – indeed, people today are frequently bombarded with answers to questions they have never asked and to needs of which they were unaware. If we are to recognize and focus upon the truly important questions, then silence is a precious commodity that enables us to exercise proper discernment in the face of the surcharge of stimuli and data that we receive. Amid the complexity and diversity of the world of communications, however, many people find themselves confronted with the ultimate questions of human existence: Who am I? What can I know? What ought I to do? What may I hope? It is important to affirm those who ask these questions, and to open up the possibility of a profound dialogue, by means of words and interchange, but also through the call to silent reflection, something that is often more eloquent than a hasty answer and permits seekers to reach into the depths of their being and open themselves to the path towards knowledge that God has inscribed in human hearts.

Ultimately, this constant flow of questions demonstrates the restlessness of human beings, ceaselessly searching for truths, of greater or lesser import, that can offer meaning and hope to their lives. Men and women cannot rest content with a superficial and unquestioning exchange of skeptical opinions and experiences of life – all of us are in search of truth and we share this profound yearning today more than ever: “When people exchange information, they are already sharing themselves, their view of the world, their hopes, their ideals” (Message for the 2011 World Day of Communications).

Attention should be paid to the various types of websites, applications and social networks which can help people today to find time for reflection and authentic questioning, as well as making space for silence and occasions for prayer, meditation or sharing of the word of God. In concise phrases, often no longer than a verse from the Bible, profound thoughts can be communicated, as long as those taking part in the conversation do not neglect to cultivate their own inner lives. It is hardly surprising that different religious traditions consider solitude and silence as privileged states which help people to rediscover themselves and that Truth which gives meaning to all things. The God of biblical revelation speaks also without words: “As the Cross of Christ demonstrates, God also speaks by his silence. The silence of God, the experience of the distance of the almighty Father, is a decisive stage in the earthly journey of the Son of God, the incarnate Word …. God’s silence prolongs his earlier words. In these moments of darkness, he speaks through the mystery of his silence” (Verbum Domini, 21). The eloquence of God’s love, lived to the point of the supreme gift, speaks in the silence of the Cross. After Christ’s death there is a great silence over the earth, and on Holy Saturday, when “the King sleeps and God slept in the flesh and raised up those who were sleeping from the ages” (cf. Office of Readings, Holy Saturday), God’s voice resounds, filled with love for humanity.

If God speaks to us even in silence, we in turn discover in silence the possibility of speaking with God and about God. “We need that silence which becomes contemplation, which introduces us into God’s silence and brings us to the point where the Word, the redeeming Word, is born” (Homily, Eucharistic Celebration with Members of the International Theological Commission, 6 October 2006). In speaking of God’s grandeur, our language will always prove inadequate and must make space for silent contemplation. Out of such contemplation springs forth, with all its inner power, the urgent sense of mission, the compelling obligation “to communicate that which we have seen and heard” so that all may be in communion with God (1 Jn 1:3). Silent contemplation immerses us in the source of that Love who directs us towards our neighbours so that we may feel their suffering and offer them the light of Christ, his message of life and his saving gift of the fullness of love.

In silent contemplation, then, the eternal Word, through whom the world was created, becomes ever more powerfully present and we become aware of the plan of salvation that God is accomplishing throughout our history by word and deed. As the Second Vatican Council reminds us, divine revelation is fulfilled by “deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them” (Dei Verbum, 2). This plan of salvation culminates in the person of Jesus of Nazareth, the mediator and the fullness of all revelation. He has made known to us the true face of God the Father and by his Cross and Resurrection has brought us from the slavery of sin and death to the freedom of the children of God. The fundamental question of the meaning of human existence finds in the mystery of Christ an answer capable of bringing peace to the restless human heart. The Church’s mission springs from this mystery; and it is this mystery which impels Christians to become heralds of hope and salvation, witnesses of that love which promotes human dignity and builds justice and peace.

Word and silence: learning to communicate is learning to listen and contemplate as well as speak. This is especially important for those engaged in the task of evangelization: both silence and word are essential elements, integral to the Church’s work of communication for the sake of a renewed proclamation of Christ in today’s world. To Mary, whose silence “listens to the Word and causes it to blossom” (Private Prayer at the Holy House, Loreto, 1 September 2007), I entrust all the work of evangelization which the Church undertakes through the means of social communication.

From the Vatican, 24 January 2012, Feast of Saint Francis de Sales.

BENEDICTUS XVI

© Copyright 2012 - Libreria Editrice Vaticana

We are People of the Cross

I received a notice of a new book by Joan Chittester today. It began with the following quotation: [[Christians are not people of the cross. Christians are people of the empty tomb who know that every step on the way to light is Light.]]

Now, I greatly respect Sister Joan Chittester's work and life. I also think I understand what she is trying to say here; had she not said, "Christians are not people of the cross," I would simply agree with her comment and move on. But the assertion that Christians are not people of the Cross is wrong. Just as one does not have a sound theology of the cross without resurrection, neither does one have a sound theology of resurrection without the continuing presence of and focus on the cross. As Paul once rightly said, "I want to know Christ crucified and only Christ crucified."

There is an approach to Jesus' death and resurrection which divides the two events and treats resurrection as the undoing of what happened on the cross. It as though the cross was ONLY some sort of tragedy and not also revelatory of God and authentic human existence. What I have written here before is a second approach to the cross. It says that resurrection makes eternally valid what was revealed on the cross and that is something we must always bear in mind. Unfortunately, despite the fact that this is only a partial quote, Sister Joan's bald statement makes me think she has missed this basic point. Ours is assuredly a God which darkness cannot overcome, and one who regularly transforms darkness into light. We know this because darkness has indeed been transfigured in our own lives. Even so, as yet unredeemed darkness is also real in our world.

Therefore we are people of the cross; it is simply that we are people of the paradoxical cross of triumph as well as that of tragedy. We are people of the cross because it is the cross which reveals who we are in light of sin: we are the ones who, if our own autonomy or honor is threatened, will do whatever we can to destroy life, castigate innocence, and profane the sacred. We are people of the cross because the cross reveals that authentic humanity depends totally on God, even in the face of the worst injustice, shame, and horror we might experience. The cross makes this kind of humanity real in space and time, and baptism initiates us into THIS particular death and the new life it revealed (made known and real). But we are also people of the cross because it is the cross that reveals (again, makes known and real) the fact that our God is one who enters into the deepest, darkest, most godless places in our lives and world; he is a God who refuses to allow anything separate us from him.

Had the crucifixion remained the last word, it is true that we would not be people of the cross. But the empty tomb allows the cross to say that death did not and will never have the last word. Still, it is precisely for this reason that we cannot allow the cross to simply fade into the past as a terrible accident or a tragedy which God corrected and expunged with resurrection. In light of the resurrection the cross is capable of revealing us to ourselves --- both the horrors we become under the sway of sin and the saints we become under the sway of grace. An empty tomb does not and cannot do this. The cross is similarly capable of saying that godless death does not have the last word; God's love does. An empty tomb may merely speak of the righteous (or the messianic!) and the fact that God rescues them from death. The cross, however, reveals not only that sin and godlessness are powerful realities, but that our God loves all of us in spite of our participation in these realities and died for us while we were yet sinful, godless people.

God forbid that we become pseudo Christians somehow subtly enamored with the horror, blood, criminality, torture, shame and suffering of the cross. Pseudo-mystical misery is not what we or the cross is about. Self-proclaimed and self-absorbed "Victim souls" who, it seems, cannot begin to imagine the real degree of suffering existing in the lives of their neighbors and who seem to believe the cross was ineffective in dealing with sin, may be "into" this kind of thing, but Christians are not. While it is possible to find instances of people even today offering to suffer so that God might save someone else from cancer or other serious illnesses, such a God and such bargaining with God is contrary to the revelation of the cross itself. The empty tomb certainly helps remind us we are not people of the cross in these distorted senses. Yet, the authentic cross is the symbol of a God who will not abandon us and instead will enter exhaustively into our lives and world to redeem and recreate them. In forgiveness and mercy his justice-creating love will bring life out of death, meaning out of meaninglessness, triumph out of tragedy, honor out of shame, and vindication out of failure. In this sense we are indeed people of the cross and therefore of the empty tomb.

Women and Spirit Exhibit comes to Sacramento, January 24th through June 3rd 2012

Honored by both the American Catholic History Association and the US House of Representatives (who honored the women this exhibit memorializes), Women and Spirit, the exhibit on the history of Catholic Sisters in the United States, is coming to Sacramento --- its last stop on a tour of regions of the US over the past three years. The exhibit opens the eve of the 24th January and remains until June 3rd. There will be a special concentration on Sisters in California in this particular incarnation of the exhibit. The website devoted to the exhibit reads, in part:

[["WOMEN & SPIRIT: Catholic Sisters in America" is a traveling exhibit sponsored by the Leadership Conference of Women Religious (LCWR) in association with Cincinnati Museum Center. It reveals the mystery behind a small group of innovative American women who helped shape the nation’s social and cultural landscape.

Meet women who corresponded with President Thomas Jefferson, talked down bandits and roughnecks, lugged pianos into the wilderness, and provided the nation’s first health insurance to Midwestern loggers. Discover sisters’ courage during the Civil War, the Gold Rush, the San Francisco Earthquake, the Influenza Epidemic, the Civil Rights Movement, and Hurricane Katrina.]]

or again,

[["Women & Spirit" offers history museums across the country an opportunity to display artifacts and images that have rarely been seen by the general public. With a balanced approach that draws upon first-hand narratives, visitors will discover an untold story in American history.

The exhibit is fully-funded for a three-year tour and includes supporting education materials as well as retail items. A comprehensive sales and marketing program will boost attendance in each venue, drawing upon significant contacts within the Catholic community. Public programming opportunities include volunteer docents, film and speaker series.

From the time the Ursulines arrived in New Orleans in 1727 up to today, women religious have made an incalculable contribution to this nation. Running schools, hospitals and orphanages from America's earliest days, these women helped foster a culture of social service that has permeated our society. Over the centuries these courageous women overcame many obstacles--both physical and cultural--to bring their civilizing and caring influence to every corner of the country. Understanding and celebrating the history of women religious is essential to understanding and celebrating the history of America.]] Cokie Roberts, news analyst and author

The exhibit is touted not as a feminist or feminine exhibit, but a significant historical exhibit which anyone with an interest in American History should be enthralled by. Sponsored by the Leadership Conference of Women Religious, those unable to attend in person should consider buying a DVD of the exhibit. (Actually, I suspect a lot of us who ARE able to attend will do the same anyway!) The significant contributions made by women religious to the culture and history of the US is incredibly rich, and also incredibly underrepresented in history texts or common knowledge. At a time when we hear all too often about "Sisters in Crisis" or the supposed disintegration of religious life in the US, attention to the remarkable diversity, and rich intellectual and faith history through the past 225 + years can help us see clearly the courage, contemporaneity, and prophetic character of these women and the life they represented --- and of course, still represent!!

Personally, I am interested in seeing a bit more about the history of religious life during the late 1700's and early to mid 1800's. I had a great, great, great, great, great, . . . aunt (on my Mother's side of the family) who was a Sister of Loretto, not only in Kentucky (Motherhouse), but in a number of frontier missions. She taught German and music and was known for her fine singing voice. As a convert to Catholicism, I had been unaware of any Catholics at all for a number of generations; I heard about Sister (Isabella) for the first time about 14 years ago from a cousin I also had not known. I only just learned she was a musician about 3 years ago! It was astounding the kinship I immediately felt to her, and how important she became to me. To discover a pioneer like this on one's own family tree is a powerful experience --- especially in terms of religious life! After all, in my own admittedly humble way, I too am a pioneer of sorts with regard to canon 603 and contemporary eremitical life. (Of course, as Sister Simone Campbell, SSS reminds us, "Catholic Sisters are always pioneers. We don't set out to be pioneers. What we set out to do is to meet the needs that surround us.") Anyway, I hope to see a bit of Sister's personal world when I attend this exhibit; what it would be like to be a Sister on the US frontier in the 19th century is hard to imagine.

Congratulations to Father Robert Hale, OSB Camaldolese, new Prior

Congratulations are due Father Robert Hale. Dom Robert was elected to serve as the new Prior of the New Camaldoli Hermitage in Big Sur on January 20th. He will be installed on Wednesday, January 25th (Feast of the Conversion of St Paul). Dom Robert succeeds Father Raniero Hoffman in this role. He had also been Prior from 1988-1999 and was succeeded by Father Raniero in 2000. Fr Raniero chose not to stand for re-election at this time. Brother Bede Healey will serve as vice-prior. Unlike some congregations, the OSB Camaldolese do not have Abbots. For those oblates and friends of the hermitage who would like to attend the installation, you are welcome. Mass is at 11:00 am and there will be a simple lunch available afterwards.

Readers who would like an introduction to Dom Robert might take a look at his book, Love on a Mountain: The Chronicle Journal of a Camaldolese Monk. It provides a good look at the nature of this congregation and the way they live their lives. There is wisdom and wry humor, gentle criticism, astute insights on the roots of monastic life, and surprises all the way through for those whose notion of monks is rather stereotypical. However, what was most striking for me when I first read this book was how deeply rooted in Scripture is each day of these monks' lives, and how each life is one not merely of prayer, but is a kind of extended lectio. The lives of the Desert Fathers and Mothers is echoed throughout --- as well they should be! In an entry from this journal dated January 26th, Dom Robert cites Rilke. It is a passionate contemplative sentiment I (personally) believe he carries with him into Office:

Extinguish both my eyes: I see you still;
Slam about my ears: I can still hear you talking;
Without my mouth I can implore your will
And without feet towards you I keep walking.
Break off my arms: I shall still hold you tight;
My heart will yet embrace you all the same,
Suppress my heart: my brain knows no deterrent;
and if at last you set my brain aflame
I carry you still in my bloodstream's flow.

My gratitude to Father Raniero for his service over the past 12 years! Dom Raniero will spend some time travelling to various Camaldolese houses in India, Brazil, Tanzania, and Italy over the next six months. My own prayers are with Frs Robert, Raniero, Brother Bede and all of the Camaldolese family today and each day, but will especially accompany you on the 25th, the Feast of the Conversion of St Paul -- and my own feast day as well!

I'm BAAAAACCCK ---- at least almost!

Thanks to those who wrote asking if I was okay (or had abandoned my blog), etc! All is well; have no fear! I have been working on some of the ideas that have surfaced here over the past 5 years. The most important of these is "the silence of solitude as interpretive key to canon 603." As I have written here before, it is the silence of solitude which is not only the environment in which the hermit lives, it is the element of canon 603 which serves as the depth dimension of the other elements and establishes them as "eremitical," it constitutes the goal of the vocation, and finally, it is the gift or charism of solitary eremitical life to both church and world. So, I am spending time writing about all of that. However, I will try to get back to the blog as well in the next few days. (I have a concert this weekend so it will probably be after that!) Again, thanks to those who wrote.

National Vocation Awareness Week, January 9-14

National Vocation Awareness Week, January 9-14
Vocation awareness week
(Taken from the Blog of the Sisters of the Holy Family)

The Feast of the Baptism of the Lord marks Jesus’ initiation into public ministry. At his baptism Jesus is named the Beloved Son of God. With this celebration we recommit ourselves to follow in the footsteps of Jesus.Initiated through our baptism we too are commissioned to proclaim Good News with our lives. The observance of National Vocation Awareness Week (NVAW) began in 1976 when the National Conference of Catholic Bishops designated the 28th Sunday of the year as the beginning of NVAW. In 1997 this celebration was moved to coincide with the Feast of the Baptism of the Lord.The USA Council of Serra International promotes all Catholic Church vocations. This NVAW kit is designed to assist preachers, teachers, catechists, and other ministers. By fostering a culture of vocations, the Church is strengthened in its universal call to holiness. May this resource meet your particular needs and enhance your local celebration.

From the USCCB:

WASHINGTON—The Catholic Church in the United States will celebrate National Vocation Awareness Week (NVAW), January 9-14. The celebration heralds a week dedicated to promoting vocations to the priesthood, diaconate and consecrated life through prayer and education.

This distinctive week gives Catholics an opportunity to renew prayers and support for those who are considering one of these particular vocations.

“It is our responsibility to help children and young people develop a prayerful relationship with Jesus Christ so they will know their vocation,” said Archbishop Robert Carlson of St. Louis, chairman of the bishops’ Committee on Clergy, Consecrated Life and Vocations. “Through a culture of vocation in families, parishes, schools and dioceses Catholics can nurture an environment of discipleship, commitment to daily prayer, spiritual conversion, growth in virtue, participation in the sacraments, and service in community. Without this environment, promoting vocations becomes simply recruitment. We believe we have much more to offer our young people.”

People can visit the U.S. Conference of Catholic Bishops’ Facebook page (http://www.facebook.com/usccb) during the week to see examples of clergy and religious. They also can view reflections under the Vocation Retreat Tab where each day a scripture passage, reflection and prayer will be posted.Resources for promoting National Vocations Awareness Week, such as prayer cards, Holy Hour materials, prayers of the faithful and bulletin-ready quotes, are available on the USCCB vocations webpage at http://www.usccb.org/beliefs-and-teachings/vocations.

National Vocation Awareness Week began in 1976 when the U.S. bishops designated the 28th Sunday of the year for NVAW. In 1997, this celebration was moved to coincide with the Feast of the Baptism of the Lord, which falls on January 9 in 2012.

Feast of the Baptism Of Jesus (Reprised with More Tweaks)

Of all the feasts we celebrate, the baptism of Jesus is the most difficult for us to understand. We are used to thinking of Baptism as a solution to original sin instead of the means of our initiation into the death and resurrection of Jesus, or our adoption as daughters and sons of God and heirs to his Kingdom, or again, as a consecration to God's very life and service. When viewed this way, and especially when we recall that John's baptism was one of repentance for sin, how do we make sense of a sinless Jesus submitting to it?

I think two points need to be made here. First, Jesus grew into his vocation. His Sonship was real and completely unique but not completely developed or historically embodied from the moment of his conception; rather it was something he embraced more and more fully over his lifetime. Secondly, his Sonship was the expression of solidarity with us and his fulfillment of the will of his Father to be God-with-us. Jesus will incarnate the Logos of God definitively in space and time, but this event we call the incarnation encompasses and is only realized fully in his life, death, and resurrection -- not in his nativity. Only in allowing himself to be completely transparent to this Word, only in "dying to self," and definitively setting aside all other possible destinies does Jesus come to fully embody and express the Logos of God in a way which expresses his solidarity with us as well.

It is probably the image of Baptism-as-consecration then which is most helpful to us in understanding Jesus' submission to John's baptism. Here the man Jesus is set apart as the one in whom God will truly "hallow his name". Here, in an act of manifest commitment, Jesus' humanity is placed completely at the service of the living God and of those to whom God is committed. Here his experience as one set apart for God establishes him as completely united with us and our human condition. This solidarity is reflected in his statement to John that together they must fulfill the will of God. And here too Jesus anticipates the death and resurrection he will suffer for the sake of both human and Divine destinies which, in him, will be reconciled and inextricably wed to one another. His baptism establishes the pattern not only of HIS humanity, but that of all authentic humanity. So too does it reveal the nature of true divinity, for our's is a God who becomes completely subject to our sinful reality in order to free us for his own entirely holy one.

I suspect that even at the end of the Christmas season we are still scandalized by the incarnation. We still stumble over the intelligibility of this baptism, and the propriety of it especially. Our inability to fathom Jesus' baptism, and our tendency to be shocked by it, just as JohnBp was probably shocked, says we are not comfortable, even now, with a God who enters exhaustively into our reality. We remain uncomfortable with a Jesus who is tempted like us in ALL THINGS, and matures into his identity as God's only begotten Son. We are puzzled by one who is holy as God is holy and, as the creed affirms, "true God from true God" and who, evenso, is consecrated to and by the one he calls Abba and to the service of his Kingdom and people. A God who comes to us in smallness, weakness, submission, and self-emptying is really not a God we are comfortable with --- despite three weeks of Christmas celebrations and reflections, and a prior four weeks of preparation -- is it? In fact, none of this was comfortable for early Christians either. They were embarrassed by Jesus' baptism by John --- as Matt's added explanation of the reasons for it in vv 14-15 indicate. They were concerned that perhaps it indicated Jesus inferiority to John the Baptist and they wondered if perhaps it meant that Jesus had sinned prior to his baptism. And perhaps this is as it should be. Perhaps the scandal attached signals to us we are getting this right theologically.

After all, today's feast tells us that Jesus' public ministry begins with a consecration and commissioning by God which is somewhat similar to our own baptismal consecration. The difference is that Jesus' accepts life under the sway of sin in his baptism. The story of his temptation or testing which follows underscores this acceptance. His public life begins with an event that prefigures his end as well. There is a real dying to self involved here, not because Jesus has a false self which must die -- as each of us has --- but because his life is placed completely at the disposal of his God, his Abba, in solidarity with us. Loving another, affirming the being of another in a way which subordinates one's own being to theirs --- putting one's own life at their disposal and surrendering all other life-possibilities always entails a death of sorts -- and a kind of rising to new life as well. The dynamics present on the cross are present here too -- complete and obedient (that is open and responsive) submission to the will of God, and an unfathomable subjection to that which sin makes necessary so that God's love may conquer precisely here as well.

Hodie Christus Natus Est!! (Reprised with Revisions)

The scandal of the incarnation is one of the themes we neglect at Christmastime or, at best, allude to only indirectly. Nor is there anything wrong with that. We live through the struggles of our lives in light of the moments of hope and joy our faith provides and there is nothing wrong with focusing on the wonder and joy of the birth of our savior. There is nothing wrong with sentimentality nor with all the light and glitter and sound of our Christmas preparations and celebrations. For a brief time we allow the joy of the mystery of Christmas to predominate. We focus on the gift God has given, and the gift we ourselves are meant to become in light of this very special nativity.

Among other things we look closely in the week prior to Christmas at the series of "yesses" that were required for this birth to come to realization, the barreness that was brought to fruitfulness in the power of the Holy Spirit. We add to this Zechariah's muteness which culminates in a word of prophecy and a canticle of praise, along with the book of Hebrews' summary of all the partial ways God has spoken himself to us; we then set all of these off against the Prologue to John's Gospel with its majestic affirmation of the Word made flesh and God revealed exhaustively to US. The humbleness of the birth is a piece of all this, of course, but the scandal, the offense of such humbleness in the creator God's revelation of self is something we neglect, not least because we see all this with eyes of faith --- eyes which suspend the disbelief of rationality temporarily so that we can see instead the beauty and wonder which are also there. The real challenge of course is to hold both truths, scandal and beauty, together in a sacramental paradox.

And so I have tried to do in this symbol of the season. This year my Christmas tree combines both the wonder and the scandal of the incarnation, the humbleness of Jesus' estate in human terms, and the beauty of a world transformed with the eyes of love. Through the coming week the readings are serious (Steven's martyrdom and the massacre of the holy innocents, a warning about choosing "the world," and so forth) for darkness is still very real and resents and seeks to threaten our joy. Yet, all this is contextualized within the Christmas proclamation that darkness has been unable to quench the divine light that has come into our world, and the inarticulate groaning which often marks this existence has been brought to a new and joy-filled articulateness in the incarnate Word. Everything, we believe, can become sacramental; everything a symbol of God's light and life amongst us; everything a song of joy and meaning! And so too with this fragile "Charlie Brown" tree.

All good wishes for a wonderful Christmastide for all who read here, and to all of your families. Today the heavens are not silent. Today they sing: Alleluia, Alleluia!! Hodie Christus Natus Est! Alleluia!

Annunciations

I wonder what the annunciation of Jesus' conception was really like factually, what the angel's message (that is, God's own message) sounded like and how it came to Mary. I imagine the months that would have passed without Mary having a period and her anxiety about what might be wrong, and then a subtle sign here, an ambiguous symptom there, and eventually the full realization of the inexplicable fact that she was pregnant! That would have been a shock, of course, but even then it would have taken some time for the bone deep fear to register: "I have not been intimate with a man! I can be killed for this!" while only over more time comes the even deeper sense that God had overshadowed her and that she need not be afraid. God was doing something completely new and would stand by Mary just as he promised when he revealed himself originally to Moses as: "I will be who I will be," --- and "I will be present to you, never leaving you bereft or barren."

In the work I do with people in spiritual direction, one of the tools I ask clients to use sometimes is dialogue. The idea is to externalize and make explicit in writing the disparate voices we carry within us: it may be a conversation between the voice of reason and the voice of fear, or the voice of stubbornness or that of impulsivity and our wiser, more flexible selves who speak to and with one another at these times so that this existence may have a future marked by wholeness, holiness, and new life. As individuals become adept at doing these dialogues, they may even discover themselves echoing or revealing at one moment the very voice of God which dwells in the deepest, most real, parts of their heart as they simultaneously bring their most profound needs and fears to the conversation. Almost invariably these kinds of dialogues bring strength and healing, integration and faith. When I hear today's Gospel story I hear it as this kind of internal dialogue between the frightened, bewildered Mary and the deepest, truest, part of herself which is God's Word and Spirit calling her beyond all she has known before but in harmony with her people's covenant traditions and promises.

This is the way faith comes to most of us, the way we come to know and hear the voice of God in our lives. For most of us the Word of God dwells within us and only gradually steps out of the background in response to our fears, confusion, and needs as we ponder them in our hearts --- just as Mary did her entire life, but especially at times like this. In the midst of turmoil, of events which turn life plans on their heads and shatter dreams, there in our midst will be the God of Moses and Mary and Jesus reminding us, "I will overshadow you; depend on me, say yes to this, open yourself to my promise and perspective and we will bring life and meaning out of this; together we will make a gift of this tragedy for you and for the whole world! We will bring to birth a Word the world needs so desperately to hear: Be not afraid for I am with you."

Annunciations happen to us every day: small moments that signal the advent of a new opportunity to embody Christ and gift him to others. Perhaps many are missed and fewer are heeded as Mary heeded her own and gave her fiat to the change which would make something entirely new of her life, her tradition, and her world. But Mary's story is very much our own story as well, and the coming Feast of Christ's nativity is meant to refer to his being born of us as well. The world into which he will be brought will not love him really --- not if he is the Jesus our Scriptures and our creeds proclaim. But our own fiat will be accompanied by the reassuring voice of God: "I will overshadow you and accompany you. Our stories are joined now, inextricably wed as I say yes to you and you say yes to me. Together we create the future. Salvation will be born from this union. Be not afraid!"

Misunderstandings of the origins and Nature of Canon 603 (yet again)

[[Dear Sister, I have been reading online about Catholic Hermits. This morning I read the following passage and was confused by it. I have read what you have written on the origins of canon 603 and that is very different from this. This is from a Catholic hermit who is quoting a canon lawyer:

The Canon lawyer discussed Canon 603, of 1983 and explained it was a revision of the 1917 Canon regarding eremitic life. He said that laws are created due to abuses and also because of desire by some to have "official stamp" of approval. Perhaps there have been those, he pointed out, who said they were going to live a life of stricter separation from the world or in prayer and fasting, but did not. The law provides for the Bishop to step in and correct the abuses, if the hermit has been publicly avowed, and those vows received by the Bishop. . . .He said it is a legality, of publicly approving the hermit in the name of the Church, of it being of public record, regardless of how many were actually at the profession of vows. He said that may be just the hermit and the Bishop. But it is done in the name of the Church, with the Bishop saying he receives the vows on behalf of the Church. . . . Next he spoke of private vows. He said what has been written and repeated: that the privately avowed hermit is also consecrated, also approved, and in keeping with the Church's allowance of this form as well. This type of hermit is approved, but the vows have not been received in the name of the Church by the Ordinary of the Diocese. It is not under Canon Law 603.

How accurate is this? Does it cause you to amend what you have written?]]

Well, there is truth (or accuracy) and untruth (inaccuracy) in this account. Since it is a third party reporting a conversation with an unknown canonist, and since some of it is not included, even in your question, let me be clear that my comment refers only to what is reported. Also, one can report various facts but mislead in import, and I think that is one thing that has happened in the reporting of this conversation. (That is, I think perhaps the canonist may have been misunderstood or inaccurately interpreted in some things.)

So, what is true or accurate here?

1) the notion that public vows do not have to do with notoriety or the number of people at the profession, but instead with the nature of the commitment is true. A public profession and/or consecration binds the person publicly to live out their vocation in the name of the Church. The Church accepts her commitment officially, and commissions her to live it out in her name. The Church as a whole has the necessary right to certain expectations of one in public vows because they no longer live their lives as a private person, but a public one. So too does the world at large have the right to certain expectations in this person's regard if they wear a habit and or use a title in public. They have private lives, of course, but may be called on when out and about by those for whom the title or habit are signs of availability.

2) public vows are received by a legitimate superior in the name of the Church. Private vows are witnessed but not received or made in the name of the Church. The canonist is, of course, completely correct in alluding to all of this.

3) certainly laws can be legislated or turned to because of abuses. The canonist (or his reporter) is entirely correct in this, but emphatically not in attributing the existence of Canon 603 to this situation.

And, so, what is not accurate?

1) Canon 603 was not formulated or promulgated as a revision of the 1917 Code. As I have noted before, it is an entirely new canon which recognizes solitary hermits for the very first time in universal law. The 1917 Code had no canon referring to hermits, and I am surprised a canonist would make such an error. In any case, Religious hermits and religious who desire to be hermits within their own communities are generally covered by the proper law of their congregations. For these no canon is necessary; it is when proper law does not allow for eremitical life that something more is necessary.

2) Canon 603 was not formulated to correct abuses, nor, as a completely new canon rather than a revision could it have been meant to do this. Instead it was written and promulgated because there were hermits who had been religious or monastics for many years and had therefore been solemnly professed for some time, but who, in order to live out a call to eremitical solitude they had experienced years after Solemn profession, had been required to seek dispensation of their vows and secularization. This was necessary because their congregations did not have proper law allowing such a life. A number of these formed a colony of hermits in British Columbia. Bishop De Roo and others begged the Fathers at Vatican II to recognize the eremitical life as a state of perfection. Canon 603 is the eventual result. Of course, it is true that a Bishop who found a regular pattern of infidelity to one's vows could require the canonically professed hermit to submit to discipline including dispensation from vows, but I have to say, this is something which is VERY far from most hermits' minds or concern. The place of law in their lives is both far more positive and also more marginal than this. (For a more detailed account of Bishop De Roo's arguments to the Fathers at the Council, please see  Bishop De Roo's arguments under "The Heart of the Matter".)

Further, though, I think this view of the place of law in a diocesan hermit's life, and certainly of the creation of Canon 603, has things backwards --- especially since this is an entirely new canon recognizing a new form of consecrated life. The notion that the Church would create a canon for obscure, almost wholly unknown lay hermits who were not living their vocations, or admit one to public vows because they need some kind of policing seems ludicrous to me. As noted, religious hermits would be covered already under both canon law and the proper law of their congregations. No new canon is necessary for these hermits, whether to correct "abuses" or to maintain the discipline of their lives.

The point is that no one is going to admit someone to public profession because that person needs policing, or because the Bishop requires a way to correct a badly lived private eremitical life.  After all, in such a situation one also has to ask, "In the absence of a canonical commitment with canonical obligations and rights, what is being abused? What is being abused when there are no norms to govern this life, and no legal obligations one has committed by vow or other sacred bond to fulfill?" In such a case, an instance where some sort of weirdness or irregularity was present, the person would never be admitted to public vows,  nor to the consecration and commissioning associated with these given the public rights and responsibilities entailed. The Church would never initiate one into a public vocation in order to correct irregularities (at least not in a situation where the vocation is rare and abuses few and far between). One needs a proven track record of living as a lay hermit or religious living in solitude before the Church admits one to public eremitical vows under canon 603. For those who have a contrary track record, allowing them to remain unrecognized in the relative obscurity of a private eremitical life is a far more effective and prudent way to deal with their badly lived eremitical life.

At the same time, it is true that the fact that a commitment is public and binding in law does indeed assist the hermit to be true to that commitment when it is tempting to "do as one wishes" instead ---- for whatever reason that occurs. Still, this is at best secondary to the primary reason for legal standing and public commitment and consecration, namely, the fact that the Holy Spirit is working in this way in the Church and has called the Church to mediate God's call to this vocation and recognize it as a state of perfection for the salvation of the World. Diocesan eremitical life is a gift of God to the Church and canon 603 is the way this vocation is regarded, governed, and nurtured.

3) With the exception of the term "consecrated", every discrete fact in the last paragraph is mainly accurate. It is when they are put together that I have real problems with what they convey. As I have written several times now, it is more appropriate to refer to lay hermits as dedicated than consecrated. This may be especially true if they have made private vows, but consecration, despite the common use of the term, is something only God can do ---- usually via the mediation of the Church as she acts officially in the name of God. However, the emphasis of the paragraph as a whole seems a bit off to me. Lay hermits as individuals are not explicitly approved by the Church. The vocation of lay hermit itself is certainly accepted and a lay person may pursue the vocation as she feels called, but her own vocation is not per se either discerned or "approved" by the Church in the same way that happens for one entering the consecrated state. The entire emphasis here seems to be part of an attempt to say diocesan hermits are "technically," "formally," or "legally" hermits so that the Bishop may correct abuses or because the hermit "needs this formality as a matter of pride", but that otherwise there is no difference between them and lay hermits. If this is so then I would take exception to its accuracy for it is way off base.

4) While Canon 603 profession is a matter of law, I don't think I would call it a legality anymore than I would allow it to be considered a mere formality, at least not as I understand these words. For me "legality" sounds like a contraction of "legal technicality." But law ordinarily follows life and in this matter law has recognized and affirmed the way the Holy Spirit is working in the Church. It has also specified the essential elements of the solitary eremitical vocation, and these are not mere legalities or legal technicalities. To be bound by public vows issues in a number of rights and responsibilities; they are indeed matters of law, but they are not simply "legalities."

5) While it is true that profession under canon 603 makes this person's specific commitment and commission to live this vocation a matter of public record, the matter goes much further. As noted, a public vow allows the public to have necessary expectations of the person so professed. It also allows the hermit to have specific expectations of the institutional church and vice versa. In short, the fact that one is publicly professed sets up an entire constellation of relationships, legal and otherwise, that did not exist before, whether or not the person was living as a hermit up until this point.

The Catholic theology of profession recognizes that vows are a matter of performative language. Something new comes to be that did not exist before. In terms of public vows per se, this happens especially in the hermit's very speaking of the vows and the Bishop's praying of the prayer of consecration. Specifically, the person enters or is initiated into a new and stable state of life. God's grace is experienced in a new way as well, and the person assumes new public rights and obligations while, as already mentioned, those who look to her have their own legitimate expectations. Law both recognizes and allows for this, but it is not, I don't think, appropriate to call all this a legality or a mere "formality" either.

So, to answer your last question, no this series of comments by a canonist does not change what I have written before about any of this; if the reporter is accurate, the canon lawyer is mistaken in several fundamental ways and also correct in others which I have written in agreement about.

Living Alone vs Eremitical Solitude

[[Dear Sister,
you said something interesting in your post from December 7th. You distinguished an eremitical life of the silence of solitude from that of people living a merely pious life alone. To be honest I thought that a hermit life WAS the pious life of someone living alone. Can you explain what you mean to me?]]

Yes, it is a really important distinction and one that is rarely sufficiently understood whether by aspirants and some candidates for canon 603 profession, by chanceries who are responsible for the mutual discernment and profession of these candidates, or by the usual person on the street. Your own description, [[ a pious life of someone living alone]] is not quite the same as what I said, [[ some... mistake living a relatively pious life alone for an eremitical life of the silence of solitude. . ]]. Lots of people live alone; lots of these are relatively pious, and some are downright holy --- holier than many hermits. Very, very few of these are hermits in the sense canon 603 defines. I am reminded of a friend (a very funny and generous friend) in my parish who sometimes jokes to people she introduces me to that there is nothing really different from her life and mine --- though she thinks she owns more shoes than I do! (In that I think she is right!) She is a faithful Catholic, spends her life in direct service of the church and parish, and she lives alone; she sees me as doing the same. I suspect there are many people who think something similar and believe canon 603 is meant to profess more than usually religious people who simply live alone.

But these opinions, despite elements of truth, are generally mistaken. While it is certainly necessary to have a regular spiritual praxis and to live alone in relative silence, there is something more involved. It is summarized in canon 603 with the term, "the silence of solitude." One of the things I have noted about this phrase is that it refers not just to the physical environment of the eremitical life, but to its goal, and gift quality or charism as well. The silence of solitude is an immensely rich symbol, then, and hard to define precisely; it refers first of all to God's own life, for God is the abyss of this kind of silence and solitude. It refers then to a continuing dialogue with God usually carried out in and constituting one's own heart, but also in the prayer and other activities undertaken in the hermitage which are expressions and explicitations of this inner dialogue.

It refers to the communion which comes to be between two freedoms (cf Wencel, Cornelius, Er Cam, The Eremitic Life), the freedom which is God and the freedom which is the hermit, a communion which we are each made for but often forget, ignore, or dismiss for any number of reasons. Finally it also refers to the redemption of isolation, alienation, and emptiness, the healing of sin and the effects of sin. It requires external silence and physical aloneness but is much much more than this. The hermit's life is devoted to "the silence of solitude"; it is lived out within it, in light of it, and for it because this "silence of solitude" is something the world is made and hungers for. It is, insofar as it involves a heart-deep dialogue and communion, something both God and the hermit herself yearn for. Living alone is one thing; living alone with and for God and for all that is precious to God is very different indeed.

Although canon 603 does not explicitly preference this element over assiduous prayer and penance and the other non-negotiable elements of eremitical life, I think the hermit must --- though only in a way which allows the other elements to inform and qualify it. Truly, none of the elements of the canon and the life (a vowed life of stricter separation from the world, assiduous prayer and penance, the silence of solitude, lived for the praise of God and the salvation of the world) can be separated off from the others. As interrelated they form a complex and dynamic whole which constitutes eremitical life as something far more than just living alone --- even in physical silence or separation. Still, "the silence of solitude" is the truly distinguishing or definitive element of the canon, I think; it represents the depth dimension or inner heart and purpose of the other elements in the canon.

Dioceses and chancery officials and personnel must also preference this element in this way, I think; it is critical to discerning what kind of vocation one has before one. When I have written in the past that a candidate for profession under canon 603 must have become a hermit in some essential sense before a diocese can consider her seriously for even temporary profession this is what I was referring to: she must know the silence of solitude (in the above senses) personally, existentially, and she must have made at least some of the choices and sacrifices necessary to make this the defining reality and goal of her life while demonstrating a faithfulness and commitment to go wherever this gift of God takes her.

Eremitism or Exaggerated Individualism?

Recently I was asked to consider whether there was a new resurgence in interest in the eremitical life, and, more importantly, what was driving that if I thought it was demonstrable. I happen to agree there is considerable interest in this vocation, but I am afraid I did not come away from the question of motivation with the most positive of answers. Similarly another questioner wrote:

[[Sister O'Neal, I have read that there is a resurgence in interest in the hermit life. At the same time I have heard that Bishops are reluctant to profess hermits. If the resurgence is of the Holy Spirit then why are Bishops unwilling to profess individuals in this way? I know you have written this is not a numbers game but if large numbers of people are interested in the vocation shouldn't Bishops be pressed to profess/consecrate them?]]

While there is a clear resurgence of interest, I don't think the actual incidence of the vocation has generally increased (except that the Church (meaning here the Western or Latin Church) now recognizes some very small percentage of these and admits them to profession and consecration; this has led, for instance, to a number of vocations among the disabled and chronically ill which would never have been recognized otherwise). In general however, what I am afraid is happening is that this interest is more a symptom of our individualistic and even narcissistic society and culture than it is a response to the impulse of the Holy Spirit. Further, I suspect that the failure to understand or to esteem the vocation profoundly enough leads some Bishops to profess individuals when this actually fosters an individualism (whether exaggerated or not) which is "worldly" in the most blatant sense possible.

So many of the things which pass for eremitical life, and which I have written about in the past several years, come together here and are definitely not inspired as truly eremitical. These include: 1) individuals who choose canon 603 on their way to community life (or community foundation) because it is supposedly the easy way to be professed; 2) individuals who mistake living a relatively pious life alone for an eremitical life of the silence of solitude; 3) those who wish to escape the complex and demanding life of ordinary social contacts or who have failed at life and seek to validate that failure; 4) those who see eremitical life as a part time activity and therefore seek to "have their cake and eat it too" by being recognized as a hermit while living just as they have always done in terms of work, recreation, relationships, and the like (this applies to those in #2 above as well); 5) married "hermits" or 6) those who work full time outside the hermitage, especially in highly social jobs while living a more or less prayerful life alone (some, as I have noted before, set aside one day a week for contemplative prayer and mistakenly consider this an eremitical life meeting the terms of the canon); 7) misanthropes looking for an escape and 8) folks seeking a sinecure who simply desire a way to validate their need for space to pursue their hobbies and avocations --- artistic, literary, etc --- but desire the church's stamp of approval on that. Note how easy it is to mistake these for authentic eremitical life which, when viewed only in terms of external characteristics or stereotypes, certainly seems to share some of these attributes.

But what is missing from them all is a sense that eremitical life is one of self-emptying and compassionate generosity for God's own sake, and the sake of those precious to God. What is lacking in these instances is a commitment to the silence of solitude and all that signifies. I don't suggest here that distinguishing between authentic diocesan or solitary eremitical vocations and these forms of hyper-individualism is always easy or completely straightforward; it is not. It takes time and serious discernment on the part of the candidates, their Bishops, directors, Vicars, etc. But it is a real problem today and one we cannot refuse to see as a threat to the eremitical vocation. Personally, I think the incidence of this kind of thing is very high while the incidence of authentic eremitical vocations is still as relatively rare as it has always been.

Thus, Bishops are right to be cautious in admitting aspirants to profession under canon 603. They are right to demand relatively longer terms of (personal) formation and probation of aspirants --- though at the same time these should be supervised and not inordinately prolonged. They are right to test candidates to see how committed to ongoing formation and how generously motivated they are. Where they are mistaken, I think, is in dismissing the vocation per se --- as though it is impossible to live, could have no really suitable candidates, or is without concrete value in our Church and world. (And again, it should be underscored that an understanding of and attention to the nature of "the silence of solitude" which constitutes the charism of this vocation is a significant if partial solution to such a problem.) In any case, presuming a higher instance of interest in this vocation, I think Bishops should take great care in discerning these vocations and should not be pressed unduly to profess diocesan hermits simply because a person demonstrates an interest in it. Given the individualism prevalent in our world today many candidates will not have vocations to eremitical life and of those that do, semi-eremitical or religious (communal) eremitical life on the one hand, or lay eremitical life on the other will often be the better option or context for living the life.

A Note on terminology: I have often used the terms aspirant, candidate, or even novice in my posts regarding diocesan eremitical life. Please understand that Canon 603 does not call or allow for an actual formal aspirancy or candidacy (postulancy). Neither is there such a thing as a formal novitiate. My use of such terms in this blog is entirely informal referring to someone who 1) literally aspires to profession and consecration, 2) who is accepted to participate in a process of mutual discernment by a diocese to see if perhaps they have such a vocation, or 3) who is relatively new to the life or who feels they are new and a beginner (something I suspect never really goes away; from what I have heard we all feel like novices even after decades of living eremitical life).