Hermits24, A Misrepresentation??

A couple of weeks ago another diocesan hermit and I discovered a website which we both have concerns about and which I personally want to gently caution readers about. It is called "Hermits24" and is linked to the Google search term "Catholic Hermits online" along with some sort of "Foundation of Bishop Hugh" (the title is in Polish as is their Facebook page and all the information about the "Foundation." The reference to Bishop Hugh is apparently a reference to Hugh who was linked to the Carthusians, so this may also be linked to a generally lay group of Hermits of St Bruno.

At the top of the page are tabs which link to various continents, regions, or countries. When you click on the tabs you are taken to a list of several hermits (at least some of which are diocesan and perpetually professed). Each name is linked to  text which is taken from that hermit's website or blog. It SEEMS to be a list of Catholic Hermits who have online presences. It is from these hermits that the site seems to have garnered its name. So, what is the problem? What are our concerns?

First, each of the pages, including the pages with text from each hermit's website, have a paypal button at the bottom and each one asks for contributions to "us." My own name and a link to this blog are included but no one got my permission for this, for instance, despite the fact that it looks as though I am a party to this appeal for money/financial support. Secondly, no where on the website do we learn who "us" is. It APPEARS to be the diocesan (and lay) hermits who are listed here as part of the "Foundation" in whose name the site is established or part of "Hermits24", but this is simply not true. No diocesan hermit I know on this list is receiving anything financial from this foundation or even knew about its existence. Third, the "Foundation" does indeed note a bank account,  but does not indicate whether this is a legitimate foundation with ecclesiastical and civil credentials (it should have both to be a true charity for hermits).  Though it is supposed to exist in Warsaw no diocese is noted, no way of contacting anyone for clarification is given (there is an email address in other Google search findings),. Fourthly, the site asks for one to join and login, but the login leads nowhere and it appears that the only button that actually works besides the one leading to the registration form is the paypal button.

The website has been up less than six months, so perhaps it is unfinished. (Addendum: NB, I visited today, 20 Nov. and temporary text was there when it had not been before so this seems very likely.) However, the Paypal account and linkage is certainly finished and the impression that contributions assist those of us listed there is certainly very real. It is very hard to shake off the impression that this is a site which takes advantage of real diocesan hermits' standing and ostensible poverty and need. Because of this I am asking folks who might consider contributing to this site to refrain from doing so at least for the time being. Whomever benefits from this, it is not the hermits listed. If you wish to contribute to diocesan hermits go to the various hermits' websites and contact them to see if they are open to such contributions. (Some of us will be; some of us will not.) If folks who read this blog are connected to this website in some official way and believe you have been misrepresented here, please contact me and clarify things. I would be MORE than happy to speak with you about it and correct anything here which is in error.

Sister Simone Campbell Meets with President Obama

STATEMENT BY NETWORK EXECUTIVE DIRECTOR SR. SIMONE CAMPBELL ON MEETING BETWEEN PRESIDENT OBAMA & CIVIC & FAITH LEADERS CONCERNING FISCAL DEBATE

Sister Simone Campbell released the following statement today regarding President Obama’s Friday meeting with civic and faith leaders about ongoing fiscal negotiations:

“I was honored to meet with President Obama yesterday and discuss the need for reasonable revenue for responsible programs that protect American families. I talked to the president about the many effective programs I encountered during the “Nuns on the Bus” tours, and we supported his effort to immediately end the Bush tax cuts for the top 2 percent and prevent a massive tax hike for the working poor and the middle class."

“I spoke strongly about how effective and accountable social service programs are, and told him that all departments of the government -- including the Pentagon – must be held to high standards. In tough economic times we need to make sure everyone contributes their fair share. That includes powerful special interests and the wealthiest among us.”

“While President Obama’s rhetoric centers on the middle class, he understands cuts to Medicaid, Medicare, Social Security, and the safety net endanger seniors, children and working poor families. He knows that the faith community is committed to ensuring that the plight of the working poor stays at the heart of these negotiations. Congress needs to work in good faith with the President to find a responsible way forward that honors the values of the American people.”

On the Appropriateness of the term Formation

[[Dear Sister, when you write about formation or ongoing formation very little of it involves formal instruction etc. Instead you begin with "custody of the cell" and most of your ongoing formation seems to be by yourself. Is the term formation appropriate since no one is forming you? Does formation for the hermit differ from that of other monastics? Is one more manipulative than the other?]]

I suppose the term formation does give the impression of formal classes and a kind of coercive shaping by others into a monk or nun or hermit. But formation really means being socialized in a way which, over time, forms us into persons of prayer, silence, solitude, community, and so forth. It is the case that when one enters a given congregation certain values will predominate so that one is socialized with the charism of a Franciscan or Dominican or Carthusian, etc. Still, today this process of being formed is not manipulative, nor is it coercive. It is instead a process of gradually shaping  or conforming one's heart, mind, habits, sensibilities, and so forth to a model one sees all around oneself. While one measures one's behavior, activities, and attitudes according to a Rule and horarium, even more important is the presence of community members who embody the Rule in a pervasive way. Some persons reject the term "formation" --- usually on the inadequate basis of older programs in religious life which have generally been replaced today --- but it seems to me that it is an appropriate term just as it is appropriate for the pitcher into which the potter is shaping or forming the clay or perhaps for the sculpture which Michelangelo perceived he actually freed from the stone in which it was imprisoned without form or identity.

Formation for hermits has always been something achieved with the help of an elder or mentor. Sometimes this has been through modeling and sometimes it has been more demanding and directly instructive or even punitive. For those who suggest this process was never coercive, etc, I would remind them of the story of Romuald who went to learn his hermiting from an elder. They would sit together and Romuald would read or recite. When he made a mistake the elder hermit would whack him on the ear with a rod. Eventually Romuald made a mistake and, before his master could strike him yet again on that ear, Romuald asked him to use the other ear as, he reported, he was almost deaf in the first ear. While the desert Fathers and Mothers seem to have been less heavy handed in their direction, I suspect there is no reason to think that this kind of practice was not fairly common and acceptable, not only around 1000 AD, but earlier on in the history of monastic life.

But even with this bit of history, eremitical formation certainly differs in some ways from highly structured cenobitic models. One is called to the silence of solitude and it takes silence and solitude, prayer and penance to contribute to it as the essential environment of the hermitage and further to reach it as a goal. When I spoke of custody of the cell I meant keeping the rhythm and customs which allow the hermitage to be a place where one can be "socialized" in this particular way of prayer, peace, and holiness. Rather than learning to live in community or being formed in the specific values which mark a religious belonging to a particular Order or religious family the solitary hermit learns the community of solitude and is formed in the compassion which attends knowing the truth of oneself more and more profoundly.  Meanwhile, one grows in the graced capacity for a gentle and loving self-discipline and self-direction and one certainly develops the capacities for solitary study, lectio, contemplative prayer, writing or other expressions, and so forth. The important thing to remember is that in any hermitage, God is the primary "formator" while others merely assist in the process. This really tends to be true in monasteries as well.

In the silent solitude of the hermitage two truths predominate: the fragility and weakness of the hermit and the unconditional love of God which marks the hermit as precious and gifted beyond reckoning. Together these two result in a growing humility, a more and more authentic and honest identity rooted in  the God of truth, which allows the hermit to love not only God and herself, but others as well. This will also entail letting go of much that was contrary to such an identity and healing past woundednesses. Again, I think it is appropriate to call all of this specific socialization "formation" though it is not in the least manipulative.  Of course, I would argue that contemporary monastic formation in general is not manipulative or coercive either.

On Battling Demons, St Anthony's Temptation, and the Importance of Myths

[[Dear Sister Laurel, you have written about demons in the past. Do you really believe in demons? How about powers at work from outside us? When I read the desert Fathers a lot of what they say is incredible to me because there is so much reference to demons. The story of Anthony and all the hideous noise that occurred as he battled demons while people passing by heard the fighting is part of that. I just can't buy it. Is there a way to understand this that is not so primitive or mythological?]]

St Anthony'sTemptation by Bosch

Thanks for the questions. The desert is known in two integrally related ways. It is first the place where we are closest to God and may know and be known by him most intimately, and secondly it is the place where people meet demons face to face and battle with them in order to come to terms with their own humanity and claim it more fully. A desert vocation, that is the vocation of the hermit, is especially therefore, a vocation where one does battle with demons and comes to terms with and claims her humanity more fully through the grace of God. But we need to know what the desert Fathers and Mothers were talking about when they spoke of demons and the place of the desert in all of this. Whenever I have written about this I have spoken mainly of doing battle with the demons inside my own heart --- because for me that is the primary struggle that goes on in my life. While there may have been more of a tendency to personify these demons at the time of the desert Fathers and Mothers, I think this is mainly what they were speaking of and secondly of the powers and principalities in our world which are also at work within and upon us.

Consider what the desert (or any wilderness) is like. You are there, God is there, and often, with the exception of wild animals and a barren landscape, that is pretty much all there is. At every moment you are thrown back upon yourself and God (though you may not realize God's presence at this point and may not have yet begun to seek him). To survive with the (perhaps unknown) grace of God you must find the resources within yourself to hunt, find water, create shelter, protect yourself from predators, stave off weather, hunger, boredom, hopelessness, and tedium; you must manage bodily needs, take care of injuries and illness, etc etc. This will mean dealing to some extent with your own insecurities, your own fears, prejudices, ignorance, and allergy to failure on a daily, even hourly basis. You will not survive otherwise. Further, you must deal with the loneliness, the isolation, the loss of all those things (role, position, money, relationships) that made your life valuable in worldly terms. There are no books, no electric lights, no TV's, no computers or internet, no musical instruments or iPods, nothing to distract you from yourself and the God who summons you to your truest self. Even while one is working quietly, one's mind is churning and one's heart is often in turmoil.

And perhaps you will begin to seek out God. If so, the heart that is in turmoil is the place you will enter now in a more concerted way. If you thought the region outside you was wild and threatening, wait until you enter your own heart. It is, after all, at times like these we begin to meet the darker or "shadow" parts of our selves as well as the giftedness and virtuous dimensions. In trying to feed and shelter ourselves we dealt to some extent with fears, insecurities, prejudices, ignorance, etc but now we face them full on --- now when there is nothing to distract us from looking into our own hearts. And besides these demons are so many more! Greed, arrogance, envy, pride, rampant ambition, perfectionism, laziness or a failure of will, a selfishness that rules out compassion, resentment, a tendency to manipulate others or the world around us in order to be loved or appreciated, evasiveness or outright dishonesty. The list goes on and on. If one has not been loved as one ought to have been there may be hatred and a really fearful rage and despair as well. And then there are the roots of these things --- for they do not come from no where! Thus, there are the "demons" which occupy our memories as well! They too must be exorcised in their own way.

One thing must be emphasized, however, especially given the focus of this question and answer. Our looking at the darknesses of our own hearts in such a situation is dependent upon the light and love of God (as well as upon our memory of all those who have loved us throughout our lives). It is the one who is loved and knows herself to be loved as only God loves who can look at her own sins against love and the darknesses of her own personality fully and honestly. But the process of coming to know God's love AND coming to see and deal with one's darker aspects is often a long and messy process. The desert Fathers and Mothers rightly described it in terms of a struggle which was fraught with temptation and which could even be described in the terms Anthony's battle was described. Like Jacob wrestling with an angel and coming away limping,  or Anthony coming out torn and haggard, we do not come away unmarked from our own battles with our demons --- even when God is fully victorious. This is true even when we are ministered to by angels and eventually come to (or usually dwell in!) a place of peace and light.

So, yes, there are certainly ways to make sense of the stories of Anthony's struggle or those of the other desert Fathers and Mothers which are less "primitive or mythological". Today we use Jungian psychology among other things to speak about the shadow side of ourselves, etc. But let's also be clear just how powerful those myths are. They tell us a story whose profound truth we can each recognize on some level, whether we are hermits or not. Imagine for a moment what it would feel like to have someone threaten to make a secret part of your life known to others at a business meeting. If you can feel this, even a little, then you know the truth of the fact that the revelation of the demons which inhabit our lives can be a terrifying proposition. Imagine instead unpacking a container full of secrets and private darknesses in front of someone who doesn't much like you or these things about you (the way some of us feel about ourselves, for instance, especially if we have not really known God's love).

Imagine doing this with someone who loves you profoundly. Still probably not very easy to undertake. But also imagine that these things you are trying to unpack LIKE the darkness, hate the light and that as you reach for each one it fights your efforts to reveal it and set it aside. Imagine it battles you and the God you seek as a betrayer of critical secrets and a threat to its very life. Or, imagine that once you have looked at the demon, even obliquely, you simply cannot get it out of your sight or mind.  If you are dealing with impatience (or an inability to resist being critical, or some form of inordinate desire etc.), impatience (etc) then becomes a howling animal struggling to insinuate and assert itself in every situation. Now imagine these things reside in your very heart and you are entering there instead to try to confront and deal with them. One's heart, precisely because it is by definition the place where God witnesses to Godself, is not always going to be the most placid of places; when we are battling its demons this is even truer. Images like these help us to see at least part of what we are all really up against in growing in intimacy with God. Stories like that of Anthony help us see what eremitical life (or life stripped of distractions and luxuries, what we call desert living) can involve. I would argue these stories are really quite sophisticated conveyors of profound truth, especially when seen as dramatizations of our inner lives, or externalizations of the hidden dynamics and struggles hermits and others live in order to come to healing and holiness.

It is easy to think that we do not carry within us some really dark and awful depths with the power to distort, disrupt, and destroy, or that these only come from outside us; this is especially so when they seem to take control of our lives and literally dehumanize us. I am not denying that forces outside us exist and influence our world (e.g, what Paul called powers and principalities), but on the whole I think this is a fuller picture of the reality of spiritual struggle and growth both now and in the days of the desert Fathers and Mothers.

I hope this is helpful.

Question on Diocese Shopping

[[Dear Sister Laurel, How do I find a diocese professing lay Catholics under canon 603?]]

Generally, I do not recommend diocese-shopping for such purposes. I don't know any dioceses which would not be pretty cautious, suspicious, and even outright rejecting of someone engaging in such diocese-shopping. Similarly, since the eremitical vocation has a strong component of stability, shopping around for a diocese that will profess you might well cause doubt about any possible vocation. There are few situations which would make such a solution necessary

I have written a more detailed response to a similar question. Please see the label "Diocese-shopping" for that post. That main response is dated 26. March.2011; another post speaks a bit about such diocese-shopping as I recall. It is dated 4.December.2011. Please be aware that in order to be taken seriously by such a diocese you will need to have lived as a hermit for some time under competent spiritual direction and be able to demonstrate a good track record of stability in your parish or diocesan commitments. By this I am referring to the monastic value of stability which (risking serious over-simplification) is mainly a commitment to grow wherever you find yourself. If a diocese you move to is to take you seriously as a potential candidate for admission to profession you will likely need to have either tried to have entered a discernment process with your diocese and have been treated in bad faith, or perhaps have belonged to a diocese/province which has refused across the board to profess or consecrate anyone under canon 603. The only other situation I can think of off hand which might allow a second diocese to seriously consider you for c 603 profession would be if years ago you tried to be accepted and were deemed unready but now, despite your own growth in the vocation, the diocese will not reevaluate the matter.

Regarding your question more specifically, as far as I know, there is no list of dioceses with diocesan hermits although I understand that last year the Vatican started keeping statistics on us for the first time. Fewer (perhaps far fewer) than 1/4th of dioceses in the US have diocesan hermits, however. The only way to find out if a diocese MIGHT be open in time to professing you if you were to move there would be to call the chancery and speak to the Vicar for Religious or Consecrated life. Again though, no one is likely to be more than seriously reserved in responding to such a query because allowing you to move to a diocese cannot be done with even a suggestion that you might one day be professed as a diocesan hermit. The most they could and would probably tell you is whether they have diocesan hermits presently and are/or are open to professing suitable candidates.

Prayer for the Election

We pray for our nation this week,

That we move beyond our fears and concerns

To discern what will serve the common good

for all members of our society.

We pray that we may respond to the call of solidarity

Rather than the call of separate interests.

May we be more concerned with successful community

Than with individual success.

We pray that we consider ways

Through difficult economic problems

That are compassionate and just

For all who struggle for their daily bread.

We pray that we dwell deeply on the call

To serve those in poverty

And recognize that all humans

Have the right to life with dignity

And with the basic services to promote human flourishing.

We pray that we take seriously

The call to be peacemakers,

Despite the complexities

In our local, national, and global conflicts.

We pray that we honor

Our responsibilities as citizens

Without resorting to the polarization

That limits our listening.

Guide us in the coming weeks in our process of discernment So we serve you Through our choices and

Our concern for the common good.

by Jane Deren educationforjustice.org

This prayer was taken from my parish bulletin. I am proud to share it here. It does not transgress the USCCB guidelines of Faithful Citizenship, nor does it increase the polarization in our church and world. It is a model of what Catholic engagement in the political process should look like and the principles it should be guided by.

On Disappointment with Bishops, Hypocrisy regarding Religious Liberty, and the Theology of Conscience in Voting

I heard today about at least one parish in a diocese in North Carolina which is putting out bumperstickers which say "I am Catholic and I vote". Well and good; we all should vote our consciences. The problem? On a table next to these are Romney bumper stickers. Does anyone REALLY need to be told that this is a violation of the USCCB Guidelines and document on faithful citizenship? (It would not have mattered if they had been Obama bumper stickers; the violation is the same and serious.) Do they really need to be told that it is a violation of the statutes which govern a Church's tax exempt status? Do they really want to claim the government is subtly violating the right to religious freedom while at the same time such parishes/dioceses are flagrantly violating the laws of the land regarding separation of Church and State which this Country uses to PRESERVE religious liberty? Is this really the tit for tat matter it seems? Is it a case where some are saying "If the government can violate our rights, then to heck with the laws of the land?" Does the word hypocrisy have any real meaning for these folks?  How about arrogance or short-sightedness then?

I find myself terribly disappointed with the Bishops who have become spokespersons for the Republican party in this election. (I would say the same for those speaking for Democratic candidates or a party platform, but I have not seen this myself.) They have quite literally sold their Offices and jeopardized the very thing they claim the government is transgressing --- the freedom of religion with its corresponding freedom and primacy of conscience. Had the USCCB as a whole restated the Catholic teaching on conscience and especially on primacy of conscience, and done so accurately while also saying, "Go with the help of the Holy Spirit and vote your consciences" the entire election process would have been so much more edifying. We would, as a Church, be FAR better off.  Instead we have a Church divided on the basis of false teaching on conscience, the specifics of the Health Care bill and complicity in objective evil, lies about what Nuns on the Bus members actually believe and proclaim, Bishops actually allowing or even encouraging their flocks to electioneer on Church property, and Episcopal scare tactics regarding endangering one's soul, going to hell, etc, because one votes one's conscience. All of this reminds me that the literal meaning of diabolic is that which throws apart, from dia (apart) and balein (to throw). It is a tremendously sad situation, I think.

The Cave of the Heart

So, since a couple of people have asked me about voting (they actually asked about how I am voting but I am not going there) let me restate 1) the pertinent part of the Church's teaching on the nature and primacy of conscience, and 2) Benedict XVI's analysis of elections which involve, for instance, the issues of abortion and contraception when neither candidate or party platform is really completely acceptable to Catholics.

First, we are to inform and form our consciences to the best of our ability. This means we are not only to learn as much as we can about  the issue at hand including church teaching, medical and scientific information, sociological data, theological data, and so forth (this is part of the way to an informed conscience), but we are to do all we can to be sure we have the capacity to make a conscience judgment and act on it. This means we must develop the capacity to discern all the values and disvalues present in a given situation, preference them appropriately, and then determine or make a conscience judgment regarding how we must act. Finally we must act on the conscience or prudential judgment that we have come to. (This latter capacity which reasons morally about all the information is what is called a well-formed conscience. A badly formed conscience is one which is incapable of reasoning morally, discerning the values and disvalues present, preferencing these, and making a judgment on how one must act in such a situation. Note well, that those who merely "do as authority tells them" may not have a well-formed conscience informed though they may be regarding what the Church teaches in a general way!)

There are No Shortcuts, No Ways to Free ourselves from the Complexity or the Risk of this Process and Responsibility:

There is no short cut to this process of informing and forming our consciences. No one can discern or decide for us, not even Bishops and Popes. They can provide information, but we must look at ALL the values and disvalues in the SPECIFIC situation and come to a conscientious judgment ourselves. The human conscience is inviolable, the inner sanctum where God speaks to each of us alone. It ALWAYS has primacy. Of course we may err in our conscience judgment, but if we 1) fail to act to adequately inform and form our consciences, or 2) act in a way which is contrary to our own conscience judgment we are more likely guilty of sin (this is  actually certain in the latter case). If we act in good faith, we are NEVER guilty of sin --- though we may act wrongly and have to bear the consequences of that action. If we err, the matter is neutral at worst and could even still involve great virtue. If we act in bad faith, we ALWAYS sin, and often quite seriously, for to act against a conscience judgment is to act against the very voice of God as heard in our heart of hearts.

And what about conscience judgments which are not in accord with Church teaching (or in this case, with what some Bishops are saying)? I have written about this before but it bears repeating. Remember that at Vatican II the minority group approached the theological commission with a proposal to edit a text on conscience. The text spoke about the nature of a well-formed conscience. The redaction the minority proposed was that the text should read, "A well-formed conscience is one formed in accord (or to accord) with Church teaching." The theological commission rejected this redaction as too rigid and reminded the Fathers that they had already clearly taught what the church had always held on conscience. And yet today we hear all the time from various places, including some Bishops, that if one's conscience judgment is not in accord with Church teaching the conscience is necessarily not well-formed. But this is not Church teaching --- not the teaching articulated by Thomas Aquinas or Innocent III, for instance, who counseled people that they MUST follow their consciences even if that meant bearing with excommunication.

Benedict XVI's Analysis:

Now then, what about Benedict XVI's analysis of voting in situations of ambiguity where, for instance, one party supports abortion but is deemed more consistently pro-life otherwise? What happens when this situation is sharpened by an opposing party who claims to be anti-abortion but has done nothing concrete to stop it? MUST a Catholic vote for the anti-abortion party or be guilty of endangering their immortal souls? Will they necessarily become complicit in intrinsic evil if they vote for the candidate or party which supports abortion? The answer is no. Here is what Benedict XVI said: If a person is trying to decide for or against a particular candidate and determines that one candidate's party is more consistently pro-life than the other party, even though that first party supports abortion or contraception, the voter may vote in good conscience for that first candidate and party SO LONG AS they do not do so BECAUSE of the candidate's position on abortion or contraception.

In other words, in such a situation abortion is not the single overarching issue which ALWAYS decides the case. One CAN act in good faith and vote for a candidate or party which seems to support life as a seamless garment better than another party, even if that candidate or party does not oppose abortion. One cannot vote FOR intrinsic evil, of course, but one can vote for all sorts of goods which are clearly Gospel imperatives and still not be considered complicit in intrinsic evil. By the way, this is NOT the same thing as doing evil in order that good may result!! Benedict XVI's analysis is less simplistic than some characterizations I have heard recently; theologically it seems to me to be far more cogent and nuanced than these, and it is one Bishops who are supposed to be in union with him when they teach as the ordinary Magisterium should certainly strongly reconsider and learn from.

In Thanksgiving for my own Parish:

Meanwhile, I want to take this opportunity to say how very grateful I am for my parish. We stand together around one Table; we share one Word; we drink from one Cup. We are very different from one another politically, theologically, economically, and so forth --- and we are all aware of it. Yet we trust one another to vote their consciences and pray that the will of God will be done. We do NOT allow differences in politics to divide us in a literally diabolical way. We may not agree on a specific issue or candidate, but we recognize the Church's theology of conscience allows that and respect one another in our disagreements. Thus, we continue to worship together and grow together in Christ. As the USCCB's  1999 document, "Faithful Citizenship" reminds us, "Our moral framework does not easily fit the categories of right or left, Democrat or Republican. Sometimes it seems few candidates and no party fully reflect our values. We must challenge all parties and every candidate to defend human life and dignity, to pursue greater justice and peace, to uphold family life, and to advance the common good." I find that in my parish at least, we are generally Christians first and trust one another to be that to the best of their ability. In this time especially, that is a very great gift and precisely what the Universal Church should be as a sign to the world!   

Followup Questions on Illness and Horarium Changes.

[[Dear Sister Laurel,
       Do you have to notify your Bishop when you are ill and need to change your horarium? How about his delegate? What if the change is not temporary? Do you stop being a hermit? Thank you.]]

The simple answer is no. That is especially true in the short term. I do ordinarily let my delegate know if I am not well, but that is more to inform and to reassure her that all is pretty well nonetheless. As for the changes in horarium what is more fundamental is to continue living the elements of the canon the best way I can in spite of illness. Everyone expects that and they expect me to be able to do that or to ask for assistance if I need it. The horarium, though not unimportant, is actually less important (and more flexible) than the Rule itself and the values it embodies from Canon 603.

In Cases of Serious Illness

In cases of serious illness, then yes, everyone is notified --- not so much regarding the change in horarium as in regard to the seriousness of the situation. Pastor, Bishop, delegate or director, friends, family, are all notified. If the change in the horarium needs to be long-term then no, I don't cease being a hermit. I simply have to accommodate the new circumstances as best as I am able. Again, it is the elements of  Canon 603 that have to be lived out no matter the situation. That may mean that someone comes in to assist me with chores a couple of times a week, or helps me shop, or brings over an occasional meal, for instance, but I don't cease being a hermit in such a situation. It may also mean meeting more frequently with my delegate or director for assistance in living well with the situation.

The horarium I keep at present is designed to serve me in living an eremitical life. It is not forced on me by someone else, nor did I copy it from someone. It is an expression of both my own strengths and weaknesses as well as the things that keeps my prayer life and capacity to minister to others in good shape; should these things change then the horarium also can and will change. I suppose I am saying it is not the horarium per se that makes the hermit; it is the hermit and her lived experience that makes the horarium. Thus, if an illness was to be long term that would mean changes in the  schedule and also in commitments to others (my parish, clients, etc), but I would remain a hermit nonetheless. Nothing necessarily changes in my relationship with God or the essential way in which I am made whole in the silence of solitude.

The More Important Questions of Formation Implicit in Your Question

You may not have been completely aware of this but your question bears on the posts that have been put up recently on the importance of formation and ongoing formation of the hermit. Eremitical life, like all forms of religious life, has stages and one needs to be able to negotiate these changes while living out the central values of one's life. The capacity to negotiate changes in this way is one of the things that marks the person as an authentic hermit. I remember being asked once by an aspirant for canon 603 profession about how they should deal with the difficulty of balancing hermit things vs worldly things. The essential problem was that this person had not made a significant break with her prior life, and was not a hermit in any essential way. Thus, she considered certain things (praying, lectio, etc) as hermit things and things like dishes, laundry, housecleaning, etc as worldly things. The answer to her question was that everything she did within the hermitage was to be done as a hermit. (For that matter, everything she did outside the hermitage was to be done as a hermit.)

The same principle applies here. When a hermit is ill, they will "pray" their illness and it will become a special expression of the silence of solitude --- perhaps more difficult to live without assistance and more painful than what was lived prior to this --- but it will be an eremitical reality because and to the extent the one who is ill is a hermit herself. The horarium may be more flexible, but it remains an eremitical horarium. Thus, again, the importance of a sufficient formation and ongoing formation. One must be able to embody the central elements of the Canon and especially to live the charism of the vocation without some of the external tools and protection required at another stage of the life. During illness most of us regress some and if the illness is serious that may be more true, For this reason it is important that the hermit be adequately formed so that they continue to live the mature eremitical life they are called to live in even more demanding circumstances.

Sister DK

Let me give you an example of what I mean. This Summer our parish put up a wall of faith in memory of those women in our lives who have inspired us. I put up a picture and description of a Sister I met when I was in initial formation. When I met Sister D. she had brilliant blue eyes and was bent over sideways due to scoliosis; she was also almost completely blind (and was completely blind within the year).

Once a great reader and even now always interested in the life of the community (she loved any chance to share news!), Sister still came to all community prayer and meals and spent the remainder of her day sitting in a straight chair in her room praying. To be honest, though I was tremendously impressed by her, what had happened to her terrified me then, and in some ways still does frighten me. However, she lived profoundly the silence of solitude in community and I feel her with me today. She reminds me of what it means to be a hermit at the end of one's life, and when one is ill and cannot do what one once did. Was this easy for her? No. Could she have lived this way without the ongoing formation of a faithfully lived religious life? I don't think so. My hope, of course, is that inspired by Sister D. and many others, I will live the truth of that  as well as I am called to do as a diocesan hermit. This is another piece of what perpetual vows mean.

What do you do When you are Ill and need to change your horarium?

Several times I have been asked what I do when I am sick and cannot keep my usual schedule (horarium) with regard to prayer and work, etc. Recently it was asked again because of comments I made about "hermits" using hours of TV to distract from their illness. I have not written about this mainly because I don't want to focus on my own illness, but there are some reasons to deal with these questions since everyone has periods when they feel really punk and just need to deal with the illness and do so prayerfully. One conversation on a Carthusian list came up in the past day regarding pain and what one does when one is in pain. From there the discussion moved to the place of music in dealing with pain. In any case it all raised the question for me regarding what I do when I am unable to keep my usual horarium.

Prostration prior to perpetual profession

Here is where a Rule is particularly helpful because a Rule reminds us of the values we must live and the things which are most important for living a healthy eremitical life. Optimally Rules are not about lists of things one must do so much as they are about who one is and what inspires and enables one to be that. Thus, the elements of the life remain how ever one is feeling: stricter separation from the world, assiduous prayer and penance, the silence of solitude, the vows, and (I'll include) whatever work one undertakes in the hermitage. Notice though that these elements are not defined in terms of specific things to do. They also have more to do with the person one is: a person of prayer, a person living the silence of solitude, a person more strictly separated from the world, bound by vows and committed to living this life for the salvation of others. So how does this help when one is ill, and what specifically do I do when I am not feeling well?

The first thing is that I take care of whatever physical needs I have. Medicines, fluids, food, and sleep (especially sleep) figure big time in caring for illness. I maintain my periods of quiet prayer usually (though not necessarily at 4:00am), but Office (for which I wear my cowl over my pajamas) is usually abbreviated to a single psalm prayed slowly. The canticle is usually added with a CD or iPod version, and I try to be sure to pray for people in my parish, those who have requested prayers. I may add another song I can listen to on iPod, etc. This works for all hours. Communion (for which I also wear my cowl over my pajamas) is similar except after a brief penitential rite, I read the Gospel out loud slowly, pray the Lord's Prayer and receive Communion. I will sometimes end this service with another hymn on my iPod or CD player and sometimes simply follow it with a period of quiet prayer.

Work periods vary. Usually I will simply journal or do some blogging. This is especially helpful for times I am in pain and waiting for meds to kick in (It is also one of the reasons posts get put up in the middle of the night here!) If I feel up to writing then I will do that, but I tend not to meet with clients during these times. Chores around the hermitage tend to go by the wayside for the time being. For the majority of the time I will read and sleep. (Reading may be some light spiritual reading but it also includes books by writers like Laurie King, Naomi Novik, Anne Perry, etc.) As for errands, depending on the situation I may run simple quick errands myself but for more than this I will accept help from people in my parish (shopping, dropping off a meal, trips to the doctor.)

And what happens when it seems just too difficult to pray or when I can't focus enough to work, etc. One thing I like to do is listen to liturgical music --- old favorites a lot, but also Taize. Taize is especially nice because of its repetitiveness as well as its multi-layered musical interest. I use these for prayer periods, not for long periods of just listening. Meanwhile I bring whatever I am feeling to God during the Taize. Otherwise I like to simply to rest in the silence, simply rest in my knowledge of God's presence and the fact that I am in his care. These periods may be relatively brief and interspersed with reading or journaling or sleeping, but they are very important. Another form of prayer I do is the Jesus Prayer using a small bracelet of beads I wear around my wrist --- usually in conjunction with prayer for people in my parish, etc. Ordinarily I reserve this for when I am traveling or on a train but it is helpful in times of illness as well. One activity I like to do when I am not really able to do much else but want to maintain silence or listen occasionally to music is to set up a large jigsaw puzzle; this kind of activity allows for a lot of  less formal prayer or reflection and is physically undemanding and restful as well. I have drunk a lot of hot tea while working on puzzles like this --- and also had some significant prayer experiences.

The question of TV comes up in some of the questions and the answer is yes, sometimes when I am sick I will watch TV --- but I really have to be pretty sick. I also have to be especially careful about this practice since as it helps to distract from how one is feeling, it can also keep a person from being aware of feeling well enough to get up and do something else. But yes, with caution and within limits, I sometimes watch TV when I am not feeling well. There are so many things about what TV does to me spiritually that I really don't like it ---- but it is fine for a movie or special program here or there. Otherwise I find it destructive of attentiveness and recollection. (I must say that as I learn more and more to "pray the situation" TV is especially dangerous to one's ability to do this!)

I hope this helps. I think that many could be helped by trying some of these things when they are not feeling well. The point is that one is as capable of praying when one is ill as when one is well, but that one may well need to change some things to do that. The main point is to be who you are, with all the limitations that are your own and to be this person WITH God.

Rethinking Perpetual Profession as "Graduation": More on Ongoing Formation

[[Dear Sister O'Neal, I had always thought of perpetual profession as a kind of graduation. Maybe that is silly but it is how I thought of it. When you write about it being analogous to an advanced degree which says one is educated enough to continue learning on their own that changes things for me. In a  way you are saying that perpetual profession is a kind of commitment to life-long formation though. Is that right? I guess I thought that after perpetual vows one was pretty free to go their own way but that is not quite true is it?]]

Exactly right. Remember that in monastic life one of the vows is conversatio morum, or the conversion of life. This vow is usually thought to include religious poverty and celibate love (chastity), so monks and nuns often make the vows of conversatio morum, obedience, and stability. Canon 603 requires the vows of poverty, chastity (celibate love), and obedience, but the life to which one is committing in either case is the same --- a life of continuing, thoroughgoing conversion which requires ongoing formation.

Perpetual Profession is not the same as graduation. Instead it is more like the end of an apprenticeship and the beginning of one's life as a journeyman. One is no longer under the watchful eye of a novice master or novice director nor even the director of the juniorate, (or in the case of a diocesan hermit, the semi-watchful eyes of Vicars for Religious, etc from the diocese) and one is free to follow the impulses of the Holy Spirit pretty much where one discerns he is calling, but this is not an absolute freedom. One still must answer to God, to the Diocese (both chancery personnel and the people of the diocese), to oneself and one's Rule, and also to one's delegate and director --- though in differing ways. But let me give you an idea of how this works out practically since there is usually no one around saying either, "You must do x" or "you may not do y."

Depending upon one's training, education, etc, over time a hermit is presented with a number of opportunities to minister in a limited way outside the hermitage. Generally, one's Rule provides one with the requirements one needs to live a healthy eremitical life, but some of these opportunities can be accommodated as well without difficulty. One prays about these, determines how they do or don't fit into one's life, what is needed in terms of time, preparation, etc, and also how this will benefit the individual's eremitical life. After this one will discuss the matter with one's director and/or delegate.

Occasionally the hermit may not have done sufficient discernment on the matter and will get themselves in trouble if they are not lucky! Still, they are not in this all alone and delegates and directors do help in determining what will be helpful and what will not --- even though they rarely if ever simply say, "Yes you may or no you may not!" (My own delegate almost NEVER directs me to do x or not do y, but she is keen to hear how I have discerned matters! Thus, I remember once mentioning a project I was considering doing to her and her response was a quiet, "I will be interested in hearing your discernment on this." At that moment the response that flew into my head was, "BUSTED!" In fact, I had NOT discerned this well and we both knew it! Needless to say, the proposed project was dropped and we never had much of a conversation about it either. At the same time I have not repeated such idiocy and learned from the exchange.)

I hope you heard the humor in this. I laughed when that incident happened and I still laugh at it today --- not only at my own silliness but at the marvelous way God works. What my delegate did was FAR more effective than a simple permission (or prohibition) might have been. She reminded me clearly of my own responsibility as perpetually professed, but also that I am responsible in direct ways to people who will assist me in my own decisions and growth. The freedom of the person who is perpetually professed is a freedom within limits or constraints --- a responsible freedom --- and for that reason, one does not stop growing so long as one lives the life. Thus, I meet regularly with my delegate and/or director to be sure that that growth continues and that my own discernment is not allowed to slip into carelessness or complacency, nor that my decisions become the fruit of mere impulsiveness.

At the end of a year I will meet with my Bishop to let him know how things are going, what is going especially well, what difficulties I have had in the past year, and how I am working things out. He may have suggestions or concerns which he then has a chance to express. A followup visit with my delegate may or may not be be necessary in light of the meeting with the Bishop, and a meeting between my delegate and the Bishop might also be helpful. Whatever needs doing will be done.

If one were to read through the past five years of this blog I think they would see someone who has grown in her vocation because of perpetual profession (not in spite of it). It is true that I am no longer an apprentice or novice in the eremitical life, but it has taken time for me to grow into a person who is concerned not with only my own vocation and profession, but into one who is concerned with the nature and future of this vocation itself. Perpetual profession granted a kind of freedom to explore the vocation, to reflect on it more widely than I had been able to do before this. It has freed me to allow my life to be one of prayer and other limited ministry precisely because I am sure of my eremitical identity. I think that particular freedom is akin to what you were thinking of when you referred to perpetual profession as graduation.

But what perpetual profession really means is that one assumes (and is canonically entrusted with) the role of inheritor and missioner of a tradition. With perpetual profession one becomes, for instance, a Religious living out the charism and mission of a particular congregation --- including carrying within her the tradition and history of all of those who have done so before. One knows or comes to know herself in this way where before she really did not. It was a role she was preparing to be entrusted with more and more. She is part of a larger story than her own quest to become a Dominican (etc). Instead, she IS a Dominican or a diocesan hermit or whatever it is and accepts a place in the living tradition of the vocation. Still, it is a living tradition --- one which others will be drawn to and live out; her life is one which, for good or ill, will be a model and inspiration for others who may desire to become part of this story and responsible for its continued telling. When considered this way thinking of perpetual profession as graduation hardly works --- not at least when we think of graduation as achieving the end of formal education, schooling, learning, and training! For the perpetually professed these things do not really end.

Benedictine Sisters of Mary, Queen of Apostles: New CD!!!

There is a hidden part of my life which may surprise some regular readers. I do a lot of singing from about 4:00am through about 10:00pm. It is something I do alone (except for the little we do at the daily parish Masses, and the Sunday Mass of course), but it is an important part of my life. This video speaks to this piece of things for me and of the rich nature of monastic life more generally.

The video marks the release of a new CD by these Benedictine nuns from the Priory of Our Lady of Ephesus I hope you will check it out. The CD, "Advent at Ephesus" comes out around 20.November.2012. As a point of information, the Priory was originally sponsored by the Priestly Fraternity of St Peter and uses the 1962 Latin Mass. Still, it is when one looks at the Benedictine life they live that many differences with other Benedictines disappear completely.

Followup Question on Ongoing Formation for the Diocesan Hermit

[[Dear Sister, is ongoing formation really necessary once one has been professed? If a person spends almost 10 or more years becoming a diocesan hermit, why should more formation be required?]]

I think too often the sense we all have of "formation" is of the initial making of the person into a nun, or priest, or monk,  or hermit. It is as though once we have reached perpetual profession or ordination then ongoing formation isn't at all necessary. But remember that a vocation, important as definitive  (perpetual or solemn vow) commitments are, is not something one answers once upon a time and then just sails along in. Instead a call is something that comes to us each day and the response we give is one which is renewed and both extended and intensified day by day as well --- at least that will be true if we are growing in this vocation. In my own life I hear this call variously but I describe it as God calling me by name to be more completely his in the state of life to which I have been called. I can't imagine God ceasing to call me by name --- and of course the Scriptures affirm that this is the case (Isaiah 43), nor can I actually imagine a time when I will not have some further response, some part of myself to give more completely or some way in which I need to grow more authentically human.

Ongoing formation is meant to allow this process to continue. It takes cognizance of the needs and deficiencies one has at various stages of life, and of course it honors the gifts and strengths which are evident at different points along the way. Diocesan hermits, like all religious at the point of perpetual profession, are admitted to definitive commitment because they have been determined to have a life vocation; they have been entrusted with a responsible role in that vocation's future with all that implies. In a sense such admission is a bit like an advanced degree; such degrees don't say the person has learned all they need to learn, but rather that they have achieved a level of education and growth which allows them to be trusted with the responsibility of securing their own continuing education and of sharing what they know in a new way. In a sense such degrees mark the person as a competent and responsible learner (rightly approached, one of the significant ways we continue to learn is through teaching others). Perpetual profession does something similar but with a tradition of prayer, spirituality, and faith; it is often only with perpetual profession that we begin to really claim as our very own a particular tradition --- especially as it is a promise to others. It certainly marks the event which makes us fully responsible for that tradition.


There are depths in any vocation which open to the person only over time. There are aspects of the history of eremitical life which may not have seemed too interesting or pertinent the first time one read or heard about them; and yet as the hermit claims this vocation and becomes responsible both for the eremitical Tradition and for the contemporary world's redemption these aspects may assume a new prominence for her.  Note well that this is not merely an academic matter but one which demands the hermit be sensitive to the needs of the world around her and become more and more capable of addressing these by applying some piece or dimension of the charisma (gift) eremitical life is meant to be to the contemporary world. The more deeply she comes to live the charism of diocesan eremitical life, and the more attentive she is to the needs of those around her, the more fruitful her life will be.

I hope this is helpful. If it confuses or raises more questions, please get back to me.

Ongoing Formation of the Diocesan Hermit

[[Dear Sister Laurel, What does ongoing formation for the diocesan hermit consist of? How would a diocese ensure that the hermit is achieving the level of ongoing formation she or he requires?]]

Wow, brand new question for me! Excellent as well! In some ways I think this is uncharted territory, at least in the formal sense. Let me suggest some of the things I do to continue my formation as a diocesan hermit and also some things which might be especially helpful to the diocese and hermit together in what is a mutual or collaborative responsibility. It is this latter area where I think we are mainly in uncharted territory and in a general sense could do better for diocesan hermits and their Bishops and delegates.

Things the Hermit does to Ensure Ongoing Formation:

The first thing necessary is anything coming under the rubric, "custody of the cell." What I mean by this is anything necessary to living the silence of solitude in the hermitage. For the most part this means living one's Rule of Life (including every spiritual and other regular practice), reflecting on this in light of one's prayer and journaling (inner work), spiritual direction, and further, in light of one's reading and reflection on the eremitical tradition and the contemporary world. Over some time one will reflect on one's life in the hermitage, one's life and role in the parish, the place of friendships and other relationships in one's life, one's physical, intellectual, and emotional needs, and the demands on one's gifts which all of these make. One then makes whatever changes are necessary to ensure continuing growth in the eremitical life and the essential elements of canon 603. At the same time one will make decisions about needed education (usually online but not always), reading trajectories (if this is applicable to personal work or one's professional competencies), writing projects (or whatever form of work one does), greater reclusion, periods of retreat beyond an annual retreat, and so forth.

Parts of all this will include then, regular spiritual direction and meetings with one's delegate, regular reflection on one's Rule and vows, regular desert days, at least occasional periods of reclusion, and annual retreat. It may require time away from the hermitage at a monastery beyond what is required for retreat itself. In general all of these things are parts of the hermit's own Rule because, after all, the life itself is formative and living it with integrity is the major piece of actual formation --- no matter whether that is initial or ongoing. Still, the evaluative part of things is usually not treated in one's Rule and it may well be that this should be worked out in the section on ongoing formation. For instance, one might well determine that once a year (or less frequently) a meeting with one's delegate which is dedicated simply to looking at one's needs for ongoing formation for the following year (or several years) will occur. While very little of the hermit's day-to-day life might change as a result and while one might simply continue on as one has, such a meeting could still be invaluable.

Others' Roles in Ensuring Ongoing Formation:

While responsibility for ongoing formation is mainly the hermit's own, her Spiritual Director and diocesan delegate play major roles in helping her grow in holiness and assisting her to articulate regularly how she has grown, where she sees God taking her in terms of eremitical life, how it is the parish and diocese assist (or could well assist) her in this and how that may be improved upon. The delegate might well discuss some of these things with the Bishop if they seem to be something the diocese should assist with. That is especially true if she and the hermit meet for a regular meeting dedicated to ongoing formation needs mentioned above.

This, of course, suggests that the Bishop also has a part to play in ensuring the hermit's ongoing formation in this life. While this role should not be surprising it is an underdeveloped and under-appreciated aspect of the situation set up by Canon 603. Canon 603 outlines a solitary eremitical life of the silence of solitude, stricter separation from the world, assiduous prayer and penance, the evangelical counsels, all lived according to a Rule the hermit herself writes and is faithful to under the supervision of the diocesan Bishop. While the hermit does not receive any financial assistance or remuneration from the diocese, there is no reason to believe the Bishop cannot or should not assist her in locating or helping make available selected and occasional diocesan or other resources which contribute to ongoing formation in her vocation. Hermits tend to meet with their Bishops once a year. That meeting usually serves to fill the Bishop in on how things are going, how the hermit lives her life, what is most important to her in all of this, and what needs she has run into and how she has managed to meet these. Occasionally (every three to five years or so), an important part of such a meeting might  be a discussion of the ways in which the hermit has revised or proposes to revise her Rule before submitting it to the Bishop for formal approval.

With regard to ongoing formation what I would like to suggest is that if necessary and if the Bishop is willing (and I have to say my sense is most would be very willing given their concern with the issue of eremitical formation), an additional meeting with the hermit's delegate might also take place for the specific purpose of discussing specific needs and concerns. With the Bishop's permission, this could free the delegate up to line up (or help the hermit to line up) the resources necessary here or formulate a plan for meeting those needs and concerns. For instance, if the hermit truly needs additional time away in a monastery, or could benefit significantly from a workshop on Scripture or prayer or spiritual direction (etc), a Bishop (or the delegate acting in his stead) might be able to arrange for something which meets the limited resources the hermit has available and at little or no expense for the diocese.

The point is that the hermit vocation is fragile and vital; for this reason the diocese, especially in the persons of the Bishop (legitimate superior) and delegate (quasi-superior), should work with the hermit in helping ensure her needs for ongoing formation are met. At this point the hermit's relationship with her Bishop is a little-addressed and less-understood element of the canon. Hermits and Bishops work to find their way in this matter, sometimes with little sense of what is actually being accomplished (or is meant to be accomplished) by their meetings. A focus or partial focus on ongoing formation and a collaborative relationship with the hermit's delegate in meeting the hermit's needs here might be just what is needed periodically. (For the most part meetings with one's Bishop are not agenda-driven. They are a chance for both persons to get to know one another and to learn about eremitical life lived out in a contemporary context; they are typically fairly relaxed and informative and should be allowed to be this unless there is something specific either party needs to discuss).

The hermit's pastor may also fill a role in the hermit's ongoing formation. It is certainly true for me that my own pastor plays a very large if informal role here and I think that is both fortunate and a very great gift. For instance he affords me opportunities to use my own gifts in the parish --- always with an accepting eye towards my own fidelity to my contemplative and eremitical vocation. As a result, however, my own regular grappling with Scripture has become more central and fruitful. My pastor has given me opportunities to do Communion Services (Services of the Word with Communion) on days when the parish has no priest available, to write written reflections on the Scriptures or on theological themes, to give or assist with occasional workshops to the parish (Advent, Lenten, Anniversary of Vatican II), to speak to the school children or teen faith formation once in a while (once a semester or year) about prayer, living as a hermit, religious life, etc, and he has made it possible for me to attend a continuing education workshop several times in the area of Scripture.

One of the most helpful features of this relationship with my pastor and parish has been my own discernment of how to negotiate the demands of my vocation to the silence of solitude while sharing the fruits of that vocation and my own gifts. It isn't always easy nor is it always neat, but it is a dynamic which is an integral part of the eremitical (and especially the Camaldolese eremitical) tradition so it is a dynamic which, in all likelihood, is not going to go away. My pastor's respect and concern for my eremitical vocation (not to mention his patience with my own sometimes-awkward efforts to negotiate things) are as helpful as the opportunities he affords me. While this situation may not be typical, I think most diocesan hermits could work out at least a similar situation with their pastors and parishes.


I should also mention the role of friends and other religious in the hermit's ongoing formation. Though more casual there is no doubt that friends, especially when they are Religious, play a significant part here in my own ongoing formation. In the latter case we discuss prayer, reading, Scripture, the Church, spiritual direction, daily struggles and joys, the requirements of  personal ongoing formation, and just generally do what friends do for one another in encouraging faithfulness to God's call. I have coffee with one Sister every Sunday I can and we go out very occasionally at other times as well (e.g., once a movie and dinner, once a museum exhibit, etc). Beyond that I have spent a week the last two Spring breaks with her at her congregation's vacation house in what is a fairly relaxed period of shared solitude. Because of this relationship and others I have grown as a human bring and as a hermit. I am also more tuned into the Church, to trends in religious life, and have met other contemplatives I would never have had the chance to meet otherwise. I have been challenged, empowered, and consoled by this and other friendships (especially those I enjoy with a handful of parishioners), for instance, and have to consider these an asset to ongoing formation.

Assessing Ongoing Formation:

If the silence of solitude is the charism of the diocesan hermit's life and the single element which can be used to mea-sure the quality of all other parts of the hermit's life (and I argue strongly that it is), then the degree to which the hermit is growing in living this reality is the key to assessing the quality of her ongoing formation, or her needs for the same. If it seems that she is distracted or unhappy in solitude, if the opportunities that come her way through the parish detract from her ability to easily step back into the hermitage, or if they are not natural spillovers of her life there, then they are probably not helpful to ongoing formation as a hermit. If her life begins to be disorderly or unfaithful in small and bigger things, then something needs to be addressed. If solitude begins to devolve into mere isolation, then problems requiring a solution exist. The "silence of solitude" is the key here just as it is in initial discernment and formation. Only the hermit, her director, her delegate, and to a lesser degree her Bishop can really discern or determine how well she is progressing in her ongoing response to God's call, but they definitely need to collaborate to ensure this is as God wills and the Church needs.

Appreciating the Charism of Diocesan Eremitical Life

[[Dear Sister, I can see why Bishops might choose to profess an individual who is not really a hermit and ask questions like, "Besides, who will it hurt?" Isn't it more important to deal pastorally with the individual than to be concerned with an abstract idea of a vocation? If a person wants to serve God and do it as a "hermit", why shouldn't he be allowed to do this? I really don't see who it would hurt. After all hermits don't minister to people and are shut away from contact. Isn't this up to Bishops to decide?]]

Thanks for your questions. I am linking this post to another one on the charism of the diocesan hermit and the relation of the life to the exaggerated individualism and narcissism of our culture. I don't want to repeat everything I have already said there so please click on the title of this post to be taken to that one for further reading. 

The Charism of Solitary Eremitical Life

In attempting to clarify why I am not speaking about a mere abstraction but rather concrete circumstances where the eremitical vocation is particularly effective and redemptive perhaps I should restate what the charism or gift quality of the solitary diocesan hermit is to her parish, diocese, and the church and world at large. I tend to point to the canon 603 essential element, "the silence of solitude" as that unique gift. There are a couple of reasons for that. First, we in the first world live in a culture of exaggerated individualism and narcissism. While people living in community combat this problem by their accent on community life and its importance in authentic humanity, hermits participate in this "battle" in their own way, namely by living a life of "the silence of solitude." Eremitical solitude is not about living alone, but living alone WITH God and FOR others. It emphasizes and reveals that human beings are not made to live individualistic or narcissistic lives but instead are completed by God and called to give their lives FOR others. Eremitical solitude is a paradoxical reality and a gift to a world disintegrating under the influence of individualism, narcissism, and a notion of freedom which really means the license to do anything one wants without regard to (or for) others.

Secondly, we live in a world where people live longer, where consumerism and productivity are the major markers of the supposed meaningfulness and value of one's life. Often then people in such a culture have lost (or never had) a sense of the meaningfulness of their lives apart from work, family, etc. Some are bereaved, some are chronically ill, some are isolated elderly, some are prisoners, etc. Hermits do not buy into the consumerist, productivity-as-measure-of value perspectives. At the same time they are physically as isolated as any of the people mentioned above. What is different is that they say with their lives that meaningfulness is a function of one's relation to God and that they are infinitely precious because God holds them to be precious. Through the grace of God the hermit's life takes physical isolation and transforms it into solitude ---- a communal or dialogical reality measured in terms of relationship with God. The experience of eremitical solitude is the experience of meaning, completion, and authentic humanity which is capable of giving to others. Not least, hermits say to people that the redemption of isolation is possible and that even those who cannot compete as consumers or "producers" can live incredibly meaningful and generous lives which contribute to the well-being of society.

Thirdly we live in a world of unrelenting, ubiquitous noise. People not only don't know what silence is, they fear it, think it unnatural, and avoid it at all costs. Most people believe that silence means turning off the TV while listening to an iPod or something similar. Businesses deal with noise by overlaying it with another layer of noise; office buildings pipe in music meant to soothe and distract from silence but also to distract from the constant noise. The problem with this, however, is that unless we have silence in our lives we never learn to truly listen --- especially to the voice of God in our hearts. Articulate speech requires silence, music requires silence if it is not to be mere noise, and human beings require silence if they are to come to the full articulation of selfhood. Hermits attest to the fullness of silence and the silence of solitude.

As I have written before, [[As a hermit I am not silent (or solitary) for instance, because woundedness and pain have rendered me mute and cut off from others, but because silence and solitude are the accompaniment and context for profound speech and articulateness. Silence is part of the music of being loved completely by God; it is a piece of allowing the separate notes of one's life to sound fully, but also to be connected to one another so that noise is transformed into a composition worthy of being heard and powerful and true enough to be inspiring to others. It is an empowered silence and solitude, the silence of solitude, which finds its source in God's love and reflects relatedness to God and others at its very core. Something similar could be said of all of the elements which comprise the life described in Canon 603. The eremitical life, especially in its freedom, is one of relatedness and love in all of its dimensions.]]

Hermits know all of this because, by the grace of God, they live it daily. They live the physical solitude of eremitical life without significant  distraction. They live the silence of others' absence, for instance, and discover it leads to a world of amazing presence --- the presence of God in the ordinary and in their own hearts. They say with their own lives that each person is infinitely valuable, that life is hopeful, no matter the stage or conditions which mark or mar it. Thus, hermits commit to living their vowed lives of stricter separation from the world, assiduous prayer and penance, and the silence of solitude under the supervision of the diocesan Bishop and those he appoints as delegates precisely as a significant gift (charisma) God has given to his Church and world. Unless one sees the gift this life is, they will not appreciate it or live it with integrity.

Professing Individuals Who are not Hermits and Will not live Eremitical Life

However, if one DOES understand the gift this life is, they will not profess those who  are not called to live this precise gift. Everyone can learn to tolerate and many even to love silence, but very few are called on to live the gift of eremitical "silence of solitude." To profess those who are not called to this is to short-circuit their own true vocations --- the paths they are summoned to embrace to become fully and authentically human. Eremitical solitude is especially dangerous here since so few are called to authentic humanity in this way.  Those who may be newly bereaved, or yet significantly psychologically wounded, or chronically ill and still needing to deal effectively with this reality will find that eremitical solitude demands more than they are capable of giving at this particular time. Solitude is often needed in all of these situations but ordinarily it is solitude as transitional reality, solitude preparing the way for a reinvigorated or reinvented way of relating to others in more ordinary community. Again, to profess such persons prematurely and with inadequate time and discernment will not serve them well and could be damaging. In any case, I would dispute that there is anything truly pastoral about doing so.

And of course professing those without an authentic call to eremitical solitude means professing those whose lives will not be able to witness effectively to the gift which the silence of solitude really is to the isolated and marginalized of our world. There are such inauthentic vocations today: "hermits" who watch hours of TV in order to distract themselves from illness and isolation; "hermits" who really want to be living in community and ministering full time and whose "solitude" and life of "assiduous prayer and penance" is lived out mainly with a desert day per week; and so forth. To whom do these lives effectively speak? Certainly not to the persons mentioned in the section above this one. It is arrogance and presumption to think that such lives can be called "eremitical". Professing inauthentic vocations may well involve the person professed in a life of hypocrisy, failure, and even therefore, significant sin. More, far from serving God, it is a disservice --- to God, to the vocation itself, and to those who need the gift of the "silence of solitude" because they live full time lives of isolation --- to call such vocations "eremitical." In an individualistic and narcissistic world such professions only extend and intensify the reign of individualism and narcissism within the very vocation meant to stand clearly against them. In short it is a betrayal of God, of God's own gift to the Church and world and, at least potentially, it hurts many people! This is hardly a pastoral approach to the matter nor to the person seeking to be admitted to profession.

The Ministry of the Hermit

While it is true that diocesan hermits do only some limited ministry outside the hermitage (if they do any at all), their lives are a ministry. Eremitical ministry is not so much about what one does as who one is in and with and through God in the silence of solitude. It is not true to suggest that professing people without an authentic vocation will not matter much because hermits are shut away. To the degree they are separated from others physically their lives MUST still speak to others effectively and faithfully --- especially to those who are themselves isolated in some way. This is an integral part of a vocation: God calls, we answer with our profession and lives, and God through his Church commissions us to minister in his name and the name of the Church.

Are Bishops the ones who ultimately determine the matter of who is professed in their dioceses? Yes, but they do so within the constraints of the Canon (603), and the eremitical tradition --- which includes the life experience of contemporary hermits who truly help clarify the nature and establish the limits of the vocation in our contemporary world. Bishops are required to listen carefully to these, to discern carefully with regard to an individual seeking profession under canon 603, to have a clear sense of the gift or charisma this vocation is and to whom, and only then to make decisions which respect all of these elements. Bishops especially cannot disregard any of these elements and simply use the canon as a stopgap means to profess an individual who cannot be professed in any other way, who simply desires it for inadequate reasons (wearing a habit, being a Religious, using a title, validating a failed or merely isolated life, etc), or who wishes to use this profession as an entrance into consecrated life so s/he can then do something else with that life (like founding a community, gaining access to ministries she might not have had access to otherwise, etc). Allowing such professions would actually be a betrayal of the Bishop's own commission to seek out, protect, and nurture new forms of consecrated life --- at least if new means something more than novel, transitory, and disedifying.

I  hope this helps.