God Humbles us by Raising Us Up

[[Dear Sister Laurel, I have a friend who attributes every bad thing that happens to her to the will of God. She claims that God humbles us and that sometimes he "brings us very low indeed" through all kinds of catastrophes, persecutions, and disasters. Somehow this humiliation is supposed to move the person away from sin and even let them make reparation for sin. It helps them to deal with pride and other things, but I admit that I don't really understand it. Surely God is not One who teaches lessons in this way; surely God does not will disasters and catastrophes in our lives! What kind of God would that really be? And yet, what else might be the source of unremitting tragedies and disasters in my friend's life? Is there any way to help her let go of the theology she has embraced? She reads your blog by the way.]]

God Humbles Himself and Raises Us Up:

Thanks for the question. Let me assure and reassure you both of my prayers in this situation then. I will keep both you and your friend in prayer. I admit, I do not believe that God wills catastrophes and disasters. I don't believe God humbles us by bringing us low in pain and torment. I don't accept that evil of any sort is the work or will of God. You see, God has a much more effective way of humbling us and "bringing us low". (Note the difference in the word here; humbling and humiliation are different realities.) He does so by loving us, by reminding us how precious we are to him, how there is nothing we must or even can do to change that. God humbles us by asking us to set aside all of our own preconceptions about God, our own autonomous goals and projects, our own brief forays into the world of power and influence, of status and prestige for God's own Kingdom, God's own Lordship, God's own projects and commissions. In effect God says I love you with an inalienable, exhaustive, and unconditional love; I want the best for you; you will have that by serving me; you will serve me by letting me love you and treat you as infinitely precious. This is a humbling which raises up, not a humiliation which demeans even as it brings torment and catastrophe in its wake.

In yesterday's first reading from Paul's letter to the Philippians we listened to the great Pauline kenotic hymn: God empties himself to create the world; God empties himself even further by taking on sin-stained and broken human existence (flesh) out of love for us and commitment to the coming of the Kingdom. He empties himself by accepting death even death on a cross (that is, sinful, godless death) and he does all of this so that one day all might be redeemed, reconciled, and God might be all in all. In none of this is there a sense that God's work is inadequate or that reparation for sin is something you or I must or even can make. God reveals his very nature in all of these ways, but especially in Christ via the Incarnation, passion, and resurrection. These events are not contrary to God's nature. They are the paradoxical way he exercises his divinity --- not as something to be grasped at but as something lived for and freely given to others so that they might share God's life and he theirs.


Now, it is true that God's victory over sin and death is not complete. We experience relative godlessness in many ways for God is not yet all in all. I wrote about this just recently. Sin and death, chaos and catastrophe are still present and effective in our world but not in the same way they were before or apart from the Christ Event. They have been defeated in an ultimate way and no longer have ultimate power. They will never be the bottom line (or the final word or final silence) in our world or our lives and because they cannot be these things, they have lost much of the power they had to frighten, control, and destroy. God's love has proven more powerful. That is the new bottom line, the new and definitive last word we so needed to hear. God's love has penetrated the deepest darkness imaginable and has raised Jesus to new life; it has subsequently taken humanity into itself in the Ascension. It has entered into the unexpected and even the unacceptable (the literally godless) place and established the truth of the hope that one day the victory of God over sin and death will be complete and God will be all in all.

God's Justice is Neither Distributive nor Retributive

But what we must also hear in all of this is that God's justice is NOT retributive. He does not overcome sin by punishment but by love. He does not demand we pay the price for sin, whether that which besets us or that which we commit as a symptom of the sin that besets us. The price paid for sin is God's own price, the price God himself pays; God gives himself so that things may be set right, so that justice may be accomplished. He quite literally loves death and sin out of existence just as he does with nothingness and chaos in creating all that is. Not least, he does so by taking death within his own life without being destroyed by it, but (when the Christ Event is seen from another perspective) he also does so by transforming godless reality into a sacrament of his presence among us. He does this in the world at large, he does this in our own hearts, he does it in his own heart of hearts. God's love is a love that does justice; it destroys sin and death and the demeaning violence associated with these and replaces them with God's own love and life in abundance. Wherever this happens, and to whatever extent it occurs, the Kingdom of God has arrived and we have a new heaven and a new earth which one day will be a single seamless reality.

Of course, we must allow ourselves to be loved in this way, sinners though we are. We cannot instead make ourselves judge, jury and executioner in this matter. Human beings mainly think of justice in retributive and distributive senses. We think in terms of giving others what they deserve or of exacting (retributive) punishment in the name of "rehabilitation" for instance. We even project such notions of justice onto God so that God becomes the one who punishes us for our sin, demands reparation for it (impossible though that would be -- in this Anselm was surely correct!), gives us only what we truly deserve, etc. The God of Jesus Christ, however, does not think or act in these terms, and for this reason one of the things we must let go of, one of the bits of "dying to self" we must accomplish (so to speak) involves our renunciation of the idea of a God who exacts retribution or reparation from us for sin. Again, it is humbling to think that there is nothing we can do to "make things up" to God. It is humbling to be faced with a love which is eternal,  inalienable, and unconditional. But this is the humility Christianity calls for and it is the foundation for everything else in Christian life.

This is the source of real contrition. When we realize that the only good we do is the result of a grace we can never earn while the evil we do is the result of needing to justify ourselves (which includes the need to punish ourselves or refuse God's free gift of love), we are empowered to repent, to let God be God, to accept God's love even more fully and to hand it on to others who are as helpless to help themselves as we are. The turn from self to God in this matter is the essence of conversion. We let go of the various idols we have created for ourselves (or been given by others): the God of vengeance, of course, but also the God of a justice different than one rooted in unconditional love. We allow our minds and hearts to be remade in the name of THIS merciful God, the God who empties himself and suffers for us so that sin might be healed rather than asking us to suffer in reparation for sin.

The Source of the Catastrophes and Disasters:


I don't know the immediate source of the catastrophes in your friend's life except to point in a general (and less immediate) way to sin and death, which, because of the many ways human beings choose that which is not of God, are powers still at work in our world. As Bonhoeffer pointed out during his struggle with Nazism, and as I have posted here before, [[ Not everything that happens is the will of God, but inevitably nothing that happens does so outside the will of God.]] It becomes crucial that your friend not blame God for things which are destructive or personally harmful. She must understand that there are powers and principalities still at work in this world in which God is not yet all in all. Similarly, she must understand that attributing evil to God, suggesting that God demands retribution or reparation for sin from us, substitutes an idol for the real God revealed in the Christ Event. That way would produce a terribly dark and deadly spiral in a person's life --- a spiral in which the Holy Spirit is actually rendered powerless to redeem the situation. Not only would such a position make of God a kind of Golem, (or, as one friend suggested, a Mafia Godfather kind of figure), but it would make the person who saw God in these terms far less open to the message of the Gospel of unconditional love and mercy. It would also cause the person to be open to attitudes and acts of self-sabotage and other forms of capitulation to or collaboration with the powers of sin and death in the name of a false piety.

I hope your friend trusts and listens to you, especially to your own knowledge of God because to be honest I  don't believe you will be able to get through to her otherwise. I also expect this to take time and real patience on your part. You are asking her to let go of an entire "theological" vision and to embrace a very different one --- one where she is not a victim and where the meaning in her life does not come from victimhood. Let me be clear, you (or I, in any case) use the name God in a vastly different way than your friend apparently does. You say the same sounds (God, love, justice, dying to self, conversion, humility, etc) but signify antithetically different things by them. Moreover, the God your friend believes in allows her to blame God for things which may truly be her own fault or at least the result of choices she has made which collude with death and chaos.

The degree of humility and self-emptying required of her for letting go of all of this is immense. The grace of God is present seeking to empower and heal her in this, but she seems caught (trapped or bound) in a way which reminds me of what Scripture calls the sin against the Holy Spirit. In that sin the person cannot be forgiven, not because God withholds it (he does not), but because they can no longer hear (or they otherwise refuse to ask for) the graced word of forgiveness God makes present there. When the word justice, for instance, speaks to us of retribution and the demand for personal reparation rather than of a Divine love that is entirely sufficient and sets everything to rights (thus bringing heaven to earth) then the Holy Spirit has been rendered mute and powerless by our own deafness.

Choosing Life, not death: The choice of humility rather than humiliation, victory instead of victimhood:

Unfortunately it is possible to find older theologies of reparation and retribution that support your friend in her victim stance. These tend to be psychologically and theologically discredited today. Today when we read the Scripture about "making up what is lacking in Christ's sufferings/cross" we understand that Paul is referring to allowing God's love and the new life of resurrection and ascension to fill and transform us. That work still needs to be done and if we don't allow it through the grace of God, it will not happen. The Christ Event changed reality; God can now be found in the unexpected and even the unacceptable place --- but knock, call, invite, attempt to seduce us, etc, as God might, if we are really saying yes to a different God, if we are embracing the Golem that accompanies and grounds our ultimate victimhood, then we are rendering God's Word void and making Christ's Cross of no account. It must always be remembered that Christianity is built on a singular victimhood embraced by God so that NONE OF US would EVER have to be victims again!!! Especially, we would never need to be the victims of a vindictive God whose idea of justice is that of human retribution-writ-large!!

The choices before your friend are those of humility versus humiliation or victory instead of victimhood. We are humbled and made victors (raised up to new life) in Christ by a God who loves us without condition or limit as Jesus' Abba does; we are humiliated and made victims (cast down into the depths) by a "God" (Golem) who demands retribution and reparation for our sin and thus sends catastrophes our way regularly. Here is another version of the choice put before us during Lent: Choose life not death!!! Today,  it must be said clearly, victimhood is truly the way of the world, the way of "worldliness" in all its tragedy and distortion; those who reject that which is worldly, and choose instead the Kingdom where God is sovereign, reject victimhood and any false theology that tends to make them victims rather than victors. It is my sincerest prayer that your friend can find the courage to reject the ways of the world and embrace those of the Kingdom and that you might have some small place in helping this occur!

I wish you both God's own peace, hesychia (stillness), quies, shalom!

Questions about Spiritual Direction

[[Dear Sister, you do spiritual direction, don't you? When someone speaks of spiritual accompaniment does this mean the relationship is mutual? What I am asking is if I seek a director to accompany me, does she expect me to accompany her on her spiritual journey? If a person advertises through the parish that they offer spiritual direction as a form of "spiritual friendship" does this mean the relationship is one of peers or is it one of superior to inferior? That's not stated very well I guess but I think you understand what I mean. I would like to be friends with my director. I would like us to accompany one another. I would like to meet for lunch somewhere and talk about spiritual matters like equals. Why shouldn't I want this? Two other questions. My experiences in the spiritual life are kind of unusual. How do I find a director who has also had such experiences? Also, if a director charges for her accompaniment what do I do if I think that is inappropriate?]]

Yes, I do spiritual direction and the word accompaniment is one I use a lot to describe something of the relationship. What it means is that the director accompanies the directee in aspects of her spiritual journey with God. A person comes seeking direction of someone experienced in and a regular practitioner of prayer so that she (the director) may assist the directee in discerning and responding to the movement of the Holy Spirit in her life. The SD relationship is ordinarily a long-term one, is not oriented to problem-solving --- though it will also do this from time to time --- and does not work according to the transference/counter-transference dynamic which drives therapy or counselling relationships. In fact, it eschews letting such a dynamic drive the relationship or the growth which occurs there. For this reason among others it is a relationship which is often misunderstood in a culture so familiar with therapeutic relationships and the dynamics which dominate there.

On Friendships and Soul Friends:

While a Spiritual director may indeed develop a friendship with a directee, especially over a period of years, the term "friend" as in "soul friend" or Anam cara, for instance, does not refer to friendship in the ordinary sense. The director is a friend whose focus is the relationship between the directee and God, a friend whose focus is the directee's heart where this relationship is centered and which is the truest core of the directee. She serves to guide the person's journey into this realm of the heart, that sacred place where God bears witness to Godself, and stands in silence and prayer, watching and listening as the journey takes place. Ordinarily, therefore, the director tries to convey a reverence for the person's self and intimate journey; this implies she maintain some conscious distance, especially in the early stages of the relationship. Friendship in the common sense is not the aim of spiritual direction and it can actually throw off the focus of the work (namely, the much more central  and personally constitutive relationship which exists between the directee and God) if it becomes the aim or even an aim of the relationship.

Personally, I have dealt with a number of persons who expect (or hope) to become close friends, and especially in the beginning of the relationship, wonder why I am not sharing my own story, my own prayer experiences, my own concerns, etc. At this point they really have no sense how profound the sharing of SD actually is, nor how deeply they will be asked to go into their own hearts so that the focus can truly be their relationship with God. This initial expectation or hope is pretty normal, especially in someone who has not participated in a formal SD relationship before. In time they usually come to understand that my refusal to change the dynamics of meetings in this specific way serves to facilitate their own focus on this relationship, and more exclusively on their own growth in prayer and human wholeness and holiness. When the person refuses or is unable to accept that the SD relationship is not one of friendship in the common sense it usually means we will not be able to continue working together. (Whether or not a more usual form of friendship subsequently develops via another avenue is another question.) Similarly, when a person who has come for spiritual direction expects to accompany the director and persists in this expectation, the relationship is destined for failure. People come to a SD for many reasons, some thinking it's a good place to discuss books and ideas or to talk "about God" in a general sense, some in search of a friend and others in place of a needed therapist; none of these, however, is what spiritual direction is really about and a good director will not allow the relationship to be redrawn in these ways.

The Intimacy of Direction:

There is a profound intimacy involved in spiritual direction, and a degree and form of love which is very special, but it may well preclude friendship in the ordinary sense except in certain circumstances. For instance, I have a couple of directees I have worked with for a number of years. They no longer live near here and we meet by skype these days except at regular points when they come to the Bay Area so we can meet face to face. This usually means that we will go to lunch first and talk about what's happening in our lives in a general way. Then we return to the hermitage and meet for spiritual direction per se. Yet, the period of meeting for direction is, by definition, not a period of equal sharing. I am there to listen in a specifically discerning way to both the directee and the Holy Spirit at work in the situation (and in myself), to suggest ways of moving forward, or to offer some resources for prayer based on what I hear. Sometimes I will share part of my own story if I think it can be helpful, but only if it seems it will be illustrative, etc.

Regarding mutual accompaniment: when two people are both mature in the spiritual life and have worked for some time with directors on their own, as well as done some direction themselves, mutual accompaniment can be something which is helpful and wonderfully enriching. The skills required are those one learns in accompanying and being accompanied over a period of years. Otherwise, however, the directee must remember (as I would remind you to remember) that the director is already working with a SD and often (at least occasionally) a supervisor as well. She already has someone accompanying her as Anam cara and is not looking for a directee to come in and take his/her place! If you, for instance, are looking for friends with whom you can discuss spirituality or theology, then there are other ways of seeking such persons out. It is more than a little presumptuous to contact a spiritual director for SD while expecting her to entrust her heart to you in the very same way --- even if you are an experienced and skilled director yourself. Neither, then will a director expect or encourage a directee to function as an accompanist to herself.

While I understand your difficulty with terms here (it is indeed hard to characterize the inequality along with the equality of the relationship without thinking in terms of superior and inferior polarities); but I think we must find ways to do this. The direction relationship is one between persons relating to one another in two different roles. The director and directee are equals in Christ and the director serves Christ and the directee with her time, her commitment, her prayer and her expertise. At the same time, she necessarily sets her own story, desires, and needs aside (including the desire or need for friendship in the usual sense if it exists) for the benefit of the directee and her relationship with Christ. Everything that occurs in SD must serve Christ and his desire to love and be loved by the directee and it must do so in a focused  and self-deferential way.

While some directees may want the relationship to be more like two violins playing the Bach double together, the work of direction makes the relationship more like that of a solo violin accompanied in her attempt to play Bach's A minor concerto with passion and integrity. In this situation the accompanist serves both the soloist and composer and/or the composition by stepping back. Her work requires a strong sense of what Bach wrote and what the soloist desires the music to be to reveal that fully. As accompanist she also needs technical virtuosity (and a psychological capacity) of a different kind than required in solo work; she may be a soloist in her own right, but in this situation she is there to facilitate the expression of a kind of union between artist and composer and/or composition. Her role is indispensable but unless she is able to work skillfully as an accompanist rather than someone playing a principal part of a duet, the entire theological dramaturgy will be damaged and the revelation that was meant to occur will be prevented or at least significantly impeded. Most directees come to understand such limitations on the director's part are part and parcel of a significant form of reverence and love.

On Unusual Experiences and Spiritual Direction:


The idea that a director needs to have had the very same experiences you have had, especially when these are unusual, in order to direct you is a common misconception. It is true that the director must be experienced in prayer, she must pray regularly, be under spiritual direction herself, and be open to meeting with a supervisor should something in her work with directees trouble her or trigger something in her. She should be experienced in a wide variety of forms of prayer including contemplative prayer, lectio divina, Divine Office, knowledgeable re Scripture, etc. She should be skilled in human psychology, knowledgeable regarding mystical prayer, and be able to gauge or discern whether something is of God or not, as well as skilled in finding ways to help facilitate the movement of the Holy Spirit in those situations which are, for the most part, not of God. She will also work to help and encourage the directee to draw wisdom from extraordinary experiences which are of God. In  every case she must be patient and grounded in the sense that God as Love-in Act is profoundly and, to some extent, inalienably present within the directee; she must be aware that this presence takes time to grow and reveal itself ---  just as a tiny mustard seed 1) is present despite its near invisibility (or similarity to other seeds) and 2) takes time to grow.


She must trust in the God who is profoundly present in the ordinary events of daily life, and be able to hear and respond to that presence; only then will she be able to assist a directee to do the same. Above all, she must be a person of hope who trusts in the grace of God whose power/love is made perfect in human weakness. She does NOT need to have had visions or other extraordinary experiences, nor does she need to have experienced serious or chronic illness (for instance) to listen with both compassion and empathy to the way these condition a person's spiritual life, but she does need to understand both the potential and the drawbacks of these realities in a spiritual life. While she should be open to the surprising ways God manifests Godself, she will be sensitive to the fruits of God's presence and activity and she will discern the nature of a directee's experiences on the basis of the fruit associated with them. Always she will seek to enhance the good fruit of prayer and find ways to allow the inauthentic to drop away or be rendered less compelling. Ordinarily the latter will happen as the former is facilitated.

On Payment for Direction:

If you have a problem with a director being paid on a fee-for-service basis I would suggest you speak to her and see why it is she accepts fees. You and others need to understand that SD in the Western Church, especially, is a ministry which requires training, education, supervision and regular work with a director; this means that even when it is carried on by religious it is often the primary way the individual helps support her extended religious family with many retired Sisters. Some religious communities will subsidize Sisters who do SD but this is less prevalent today than it once was. It is wonderful when a person can accept clients and work with them gratis --- I suspect most directors would love to be in this position --- but it is simply not possible for many spiritual directors today. Even so, most work on a sliding scale and accept at least some clients who cannot pay. Some of us even accept some form of barter, for instance. So long as the fees are reasonable, the scales can be worked out between director and directee and revised when the need arises, and the directee is assured of the director's care, competence, and experience, then the Scripture that should be kept in mind is probably, "The laborer is worthy of (her) hire."

Go Giants!!

[[Hi Sister Laurel, I just wondered if you are a baseball fan and if so, are you rooting for the Giants! Do you pray for them?]]

Well,  this is a new question! Unfortunately, I am not much of a baseball fan, though I like the game. But like most folks in the SF Bay Area I do root for home teams during important series. Given that tonight is the last (and seventh!) game of the World Series I am indeed rooting for the Giants (and may even watch the game), but, to be embarrassingly honest, I was not even sure when the World Series began. Had it not been for a friend in orchestra (who IS a big fan) and the fact that the Safeway sales clerks were wearing Giants' shirts this past week and more, I might still be ignorant of this.  Do I pray for the Giants? Well, no, not really and certainly not that they might win games or series. No. On the other hand, GO GIANTS!!

On Natural and Unnatural Deserts

[[Dear Sister Laurel, in your own life when you refer to "the desert" you are not referring to a geographical place then are you? I understand that Thomas Merton wrote about the unnatural solitudes of the slums. You have referred to that here several times. Did Thomas Merton also mean the desert of chronic illness? Is this a valid extrapolation from the Desert Fathers' and Mothers' flight to the physical or geographical desert? Shouldn't hermits be living in physical wildernesses like these hermits or like John the Baptist, Elijah, and others?]]

No, you are correct that I am not ordinarily referring to a geographical place when I speak of deserts though I must say that the geographical places we call deserts are wonderful symbols or paradigms of the internal realities associated with desert spirituality. Further, while I don't think Thomas Merton was referring to the desert of chronic illness with his comment about city slums, neither do I think he was necessarily excluding it. I am not sure he considered it directly. Merton's concern was the isolation brought about by poverty and the harsh landscape poverty created in terms of human potential, the need for distraction, and the yearning for meaning and a sense that one's life was of some real worth or value. He was concerned with contemporary environments which lead to boredom and futility (as well as enhancing our fear of these) and he was concerned with situating the hermit's life and witness in a central place where the terrors of desert existence defined in terms of these specific contemporary realities could be effectively dealt with. Chronic illness is one of those "desert experiences" which calls out in all of the ways any desert experience does. I don't recall Merton addressing this directly but I have no doubt he would have included it in his reference to the unnatural solitudes associated with urban slums and other settings as well had he considered it at all.

Your question about a valid extrapolation asks if it is alright to understand desert in this non-geographical way. This objection is one that some hermits today make regarding those of us who live in urban areas and not in a physical wilderness. There is some validity to their objection because the physical silence and external solitude of the physical desert is so very different from the relative solitude of an urban hermitage. When one visits the desert both the physical silence and external solitude are palpable realities. There is a depth to them which one can almost touch and taste and smell. They press on one's skin and call to one's heart seeking a response, an answering embrace of sorts. They constitute a living presence which is undisputed and awesome in and of itself. Further, these interlocking pieces of desert wilderness form a reality which only seems to deepen in the face of the odd noise, movement, or other distraction --- a characteristic which makes it not only awesome but terrifying to us. I can completely understand the objection of hermits who contend the unnatural solitudes of an urban area are discontinuous with the awesome natural solitudes of the desert. Still, I cannot completely agree with them, especially when they begin to argue urban hermits are not real hermits, or the unnatural solitudes of urban life and chronic illness, for instance are not real solitudes.

Because I have written about the nature of wilderness in the Scriptures I am going to refer you to one of those posts Hermits are desert Dwellers with the request that you check it and others under the label "desert spirituality".  In these posts I have pointed out that the real importance of the desert is as a place of meeting between a person whose poverty is writ large and the God whose merciful love transforms that poverty into the richness of adopted Sonship and Daughterhood. It is the place where one does battle with the demons of one's own heart and the world as well, the place where one consolidates the truth of one's identity in and for Love-in-Act --- or loses it entirely, whether in death or the various absurdities and insanities associated with human isolation.  If this understanding of wilderness or desert is the heart of the Scriptural understanding, and I have no doubt that it is, then geographical setting, while not unimportant, is not critical to our definition of "desert dweller". More important by far is the potential for meeting God created by an intense and profound experience of human poverty and impotence.

So, my answer to your last question is no, not necessarily. While physical solitude can help get us in touch with a sense of our smallness and need for God there are other situations and contexts which are every bit as huge and intransigent, every bit as humbling and existentially challenging, every bit as much authentic "deserts" as those the desert Fathers and Mothers fled to in order to really live an authentic  and edifying Christian life. In every case the stories of hermits' lives remind us that an external situation can allow and call for a response to the God who brings life out of death and meaning out of absurdity, but of itself it does not make one a hermit. Sometimes human poverty remains merely that. Sometimes the proffered grace of God remains unaccepted, unembraced, and rendered powerless to transform or make fruitful. Sometimes the desert crushes the would-be hermit and instead of an eremite we get a personally desiccated casualty of human weakness and the desert's inexorable power. Again, it is the heart of the notion of the eremite that they be desert flowers blooming in the midst of life's harshest realities through the grace of God. Wherever this happens we have authentic hermits and authentic desert spirituality.

I hope this is helpful.

On Making the Transition from Lone Person to Hermit and then Diocesan Hermit

[[Dear Sister, I have the impression that you did not choose the circumstances that eventually led you to become a hermit. I also get the impression that you stress that those circumstances weren't enough to make you a hermit or to discern a call to eremitical life. What was it that made the difference for you personally? Did your circumstances change? How did you make the transition from being a lone person to being a hermit "in some essential sense," as you put it, and then, a diocesan (Catholic) hermit who embraced not only an individual vocation but a place in fostering the eremitical vocation in the Church? Is this typical of diocesan hermits?]]

Wow, I am impressed! You have managed to summarize so much important stuff in a few sentences, some of it stuff I have not really written about directly here. Your impressions are spot on too. Add to that your questions are good ones and I have to give you kudos across the board! Thanks! But that being said, the question about making the transition from being a lone person to becoming a hermit in some essential sense is not an easy one to answer. That is true because it is not about any one thing that was helpful, but about a number of things which all came together to confirm a call to eremitical solitude. Anyway, great questions. Let me give them a shot!

No, I did not choose the circumstances which eventually led me to become a hermit. As an adult (and while still a Franciscan) I developed or manifested an adult form of  mixed seizure disorder (Epilepsy) which later proved to be both medically and surgically intractable. Coupled with that, probably because of injuries that occurred during seizures, I developed chronic pain, eventually diagnosed as Reflex Sympathetic Dystrophy or (the preferred term these days) Complex Regional Pain Syndrome. Both conditions isolated me from others (including from Mass attendance, or contributions to parish and diocesan life), prevented me from pursuing the career I had been educated and trained for (mainly teaching systematic theology but some clinical pastoral work as well), and caused me some serious and extended questioning about the meaning and value of my life more generally. Today the seizure disorder is better controlled for several separate but mutually contributory reasons (including physical solitude and silence!) while the chronic pain remains a daily reality which requires medications and adjunct therapy "to keep the fire down." While this was enough to isolate me from others, including from the local faith community and most friends, you are correct that it was no where near enough to conclude, 1) I was actually called to become a hermit, nor (much less!) 2) that I was actually a hermit in some essential sense! A transition was required!

Making the Transition from Lone Person to Eremite:

The first real shift occurred in my prayer. Over time I began to develop a more contemplative prayer life and I began to trust that more and more. By the early 80's besides my own doctors who continued to try to control both the seizures and the pain, I was working regularly with a spiritual director and was developing the tools I needed to work through the various bits of healing required by having my life sidetracked by illness and injury. At the same time she helped me begin to trust the various ways God was working in my life and I began to imagine this thing called eremitical life as a result of reading canon 603, which had been published in October of 1983, and then Merton's Contemplation in a World of Action and LeClerq's Alone With the Alone. Merton's work especially fired my imagination here. More and more my work with my director had to do with essential wholeness in the face of disability and my work with doctors became less about control of seizures and more about dealing with disability. While I continued medications, etc, for the medical stuff, the work I was doing with my director became far more important in freeing me to embrace life and become open to seeing the good God would bring out of the situation.

I had begun to experiment with living as a hermit in a conscious way and it began to be the focus of reading, discernment, research, and so forth. Early on in this process I began to write for publication (mainly Review for Religious) so it became clear that as a context for my life eremitism of some sort was truly fruitful in these terms and would lead me to contribute to the life of others and to that of the Church more generally.

Within this context then several things happened. Among them, I embraced a contemplative prayer life marked out by monastic regularity and liturgy, I undertook the lifelong work of regular spiritual direction in a focused way which led to my own increasing and essential wellness in spite of disability, I began to understand the importance of a vocation to be ill within the Church as potentially a way of proclaiming the Gospel of God (whose power is made perfect in weakness!) with a special vividness. This meant that I had begun to see my life and prayer as an important opportunity to make God manifest to others where in the past I would not have seen disability as anything other than an obstacle to a life of such significance.  In time I began to consider and write about Chronic illness as vocation and, for some relative few, as a potential call to eremitical life. Additionally then, I began to understand the main focus of my prayer as being there for God's own sake; solitude took on a distinctly communal hue, the silence of solitude assumed a more Eastern and Desert Elders cast of quies or hesychasm, while ministry to others seemed the natural expression of the compassion empowered by the silence of solitude. Thus, over time I also came to understand the terms of canon 603 radically differently than I had in 1983. All of this growth and integration was spurred by reflection on the eremitical life outlined in Canon 603 and expanded on in other texts.

Throughout these years (@1983-1995+) then, my life shifted from being mainly about myself and my own disability along with the lost opportunities or potential associated with disability and grew in this new perspective. The focus on the illness, and all it brought in its wake had been necessary for a time but now it needed to become more of a subtext in my life -- even as it continued to bring a degree of pathos and gravitas to my life. That is the shift that occurred during this period.) It became very clear that whether I eventually lived my life as a lay hermit or continued pursuing perpetual profession as a diocesan hermit,  eremitism was truly the vocational path which made my own life fruitful and other-centered. Thus, I continued to reflect on and research canon 603; I did so within a Camaldolese context now because I understood the threefold good of the Camaldolese (community, solitude, outreach or evangelization) to be a dynamic expression of the very best that eremitical life could be, not only for hermits but for the whole Church and world-at-large as well.

In other words, eremitical life began to be not only the context of a life of essential wholeness and communion with God which embraced disability and transformed it into an opportunity to proclaim the Gospel with my life, but it was the vocational pathway which made essential wholeness as well as real generosity and concern for others possible. It drove my reading and my theology to some extent (though my theology, which centered on the cross in Paul and Mark, supported this vocational pathway at every point), and it challenged me physically and spiritually to become both more truly solitary (in an eremitical sense) and contemplative as well as more open to community. In short, it engaged me on every level in a constructive way; it made me more compassionate and capable of love, more genuinely dependent on the grace of God for the meaning and shape of my life, and, while it did not bring physical healing, it deprived illness of the power to define, fragment, and dominate my life and over time would even make a gift of disability and limitations. It is what allowed me to eventually write here:

[[In the power of the Spirit and from the perspective of the Kingdom --- it is all of a piece:  Mountaintop experiences and years in the desert; a power made perfect in weakness; a  bit of human brokenness and poverty made a gift to others by the whole-making grace of God; mute isolation  transfigured into the rich communion and communicative silence of solitude; a life redeemed and enriched by love. It is all of a piece ---  epilepsy and ecstasy. I am grateful to have learned that. In fact, I am grateful to have needed and been called to learn that!]] Ecstasy and Epilepsy: It is all of a Piece

When I look back at the main stages this journey required it involved (in a pretty simplified form) movement from 1) being a lone or isolated person who merely imagined what being a hermit might mean to 2) being a hermit as the Church herself understands the term, and finally to 3) being a hermit who lives the life in the name of the Church. Each stage was either preceded or accompanied by significant and entirely necessary theological preparation and spiritual formation. This process has taken 31 years so far and exploring the last stage, both in terms of communion with God and the ecclesial implications of the vocation as I continue to grow personally, will no doubt occupy the rest of my life. I am grateful to God for what (he) has done; God is indeed a master story teller who, from the perspective of absolute futurity, weaves amazingly coherent tapestries with the most inadequate and broken threads!

Transition to Diocesan Eremitical Life:

The last question you ask has to do with the last piece of transition, namely embracing canon 603 life in a way which allowed me to be concerned not only with my own vocation, but with the eremitical tradition itself and diocesan eremitical life as a piece of that living reality. I pursued canon 603 profession beginning in 1985 or so and continued doing so right through perpetual profession in 2007; this is a complicated story and there is no reason to detail it here or now. What is important is that until a few years prior to admission to perpetual profession in 2007 and the years immediately after that, I did not have a particularly strong sense that I was part of a living eremitical tradition, much less that I would have some (small but very real) place in handing on or nurturing that tradition.

Oblature with the Camaldolese certainly was important here but I found that with perpetual canonical profession one comes to know that one has been gifted with rights and obligations beyond baptism; this sense developed especially as people asked questions about the difference between private and public vows or between personal dedication to God and public consecration by God. The difference between validating one's isolation and allowing God to redeem it so that it is transfigured into eremitical solitude was another huge piece of my developing sense of the gift and obligation held in my own eremitical life. It also developed for me as I became more sure I not only understood canon 603 but embodied it in my own way.

Something similar happened with regard to the Camaldolese charism as I moved from understanding it intellectually to having the sense I was a living expression of it and the dynamic within the threefold good which is so characteristic of it. (My life in my parish during the past 8 years contributed greatly to this bit of internalization and integration; in fact it would be hard to overstate its importance here.) A final piece of all this, and one which is not yet solidified within me has to do with my own Franciscanism and where that actually fits. You see, St Francis lived as a hermit for a time and wrote a Rule for hermits which is pretty different from the monastic approaches to eremitical life. I have the sense that my own Franciscanism is stronger than I realized and I am freer to explore that now that I have not only understood but internalized the Camaldolese charism in a foundational way.

I don't know how this Franciscan piece of things will actually shake out but it is part of my own history and life which I am currently examining more closely; in one way or another it will be another piece of becoming responsible for the living tradition we call eremitical life in the Church. It seems to me this concern with the vitality of the tradition itself is really a normal culmination of the movement in my adult life. I moved from an active and largely other-centered life of ministry and preparation for ministry, to a life isolated by chronic illness and concerned with making sense of itself; from there my life shifted again to a solitary and contemplative one which, through the context of eremitical life, was empowered to be lived for God and others in the silence of solitude. Next my life shifted to one which consciously embraced and reflected the place of the Camaldolese charism in achieving this movement, and finally, it involved canonically and publicly embracing eremitical life more generally as a gift of the Holy Spirit to the entire Church and world. Many things mediated the grace of God and brought me to embrace eremitical life; it is this vital if rare and fragile tradition which has made a gift of my life. I am responsible for it both morally and legitimately (in law) --- a responsibility I accept with real joy and not a little awe.

Is this Typical of Diocesan Hermits?

To be honest I don't know if there is a "typical story" for diocesan hermits. I do know that a number of us contend with disability and chronic illness of various types and severity. I also know that none of those with whom I am acquainted believe it is enough to be chronically ill or disabled and isolated in the way this can bring about to conclude one has a vocation to eremitical life! Still, over time each of us discerned that eremitical life created the potential for significantly meaningful and fruitful lives when our illnesses militated against that. We each recognize that eremitical life allows us to live an authentic religious life which is not self-centered even while it requires signifcant physical solitude. Moreover my sense is that each of us has come to an essential wholeness and even holiness in which illness is deprived of its capacity to define and dominate our lives despite the symptoms that trouble us every single day. (This is one of the reasons I personally have very little tolerance for self-labeled "Catholic hermits" for whom eremitical life is little more than an opportunity to justify and wax endlessly about their own "God-willed" isolation and unrelenting physical problems.) Here as in everything in Christian life the truth is, "By their fruits ye shall know them!" --- that reflection of what God has done in one's life in the desert is, perhaps, the only really typical (and compelling!) piece of any genuine hermit's story!

I hope these answers are helpful. It is unlikely I will write about some parts of this again very soon. Still, if I have been unclear or raised additional questions, I hope you will get back to me with those.

Paul to the Ephesians: Remember Who you Really Are!

In tomorrow's first reading from Paul's letter to the Ephesians, one of the "prison letters," Paul refers first to himself as a prisoner for Christ. He does this so that, paradoxically we can understand that Paul and we ourselves -- who share the same call as Paul -- enjoy a much deeper, more profound freedom in Christ, namely the freedom Baptism in Christ empowers; it is the power to be the persons we are called to be, the freedom to be the persons God himself needs us to be so that he might be all in all.

In each of our lives there are significant constraints and limits of all sorts. Illness, age and physical limitations. material limits and constraints with regard to temperament and character, as well as the limitations and obligations imposed by the relationships which mark us as friends, parents, teachers, mentors, directors, superiors, pastors, and most importantly, as sisters and brothers in Christ.  These all remind us, on the one hand, that, like Paul, we do not have the liberty to simply do whatever we want. And yet, also like Paul, we share in a deeper freedom. a deeper hope, a call to a more profound identity in the power of the Gospel.

God has won the initial victory over death, but death is still real, still influential, still capable of making us insecure and anxious. We still carry it in our own bodies, we build it into our institutions and relationships, we choose it in its many forms and moods whenever we fail to remember and live up to the deep identity and call of God which is our truest nature. So Paul asks us to get in touch with that deeper freedom, that deeper identity and call to unity which is the basis of all our hope.

When we do that we act not out of insecurity or anxiety, much less out of fear, but instead with patience, gentleness, peace, and humility --- that loving honesty about ourselves and others which true freedom makes possible. And to get us in touch with that deeper freedom he reminds us of who we are, namely, we are those who share one Lord, one faith, and one baptism; we are a new creation, enlivened through faith by the grace of a prodigally merciful God who in Christ is victorious over the godlessness which divides us. It is this shared identity in Christ which transcends our differences and makes us brothers and sisters in Christ.

What Paul asks the Ephesian Church to do is to remember who they really are and to act as their Lord did and does yet act among us. Last week in Prayer Lessons Learned on a Bike Path  I spoke of maintaining a human perspective, taking the long view with Christ as our focus instead of the law he fulfills; it was, I suggested, the heart of a truly spiritual life. In tomorrow's first lection Paul gives essentially the same advice: remember who you really are and act accordingly; keep your eye on the fact that you are a new creation with one Lord, one faith, and one baptism; act not out of anxious concern for the imprisoning limits and constraints which mark your life, not out of a defensiveness driven by the reality of death, but in authentic freedom grounded in God's own eternal life and (his) victory over death. This is God's greatest gift to us. Paul asks that we honor it in all we do and are to one another.

Meanwhile, in tomorrow's Gospel lection Luke reminds us that the choice before us, the choice between life and death, between inauthentic and authentic existence, the choice for Christ is an urgent one. Luke's reading underscores the fact that opportunity can become judgment; a summons to embrace the Kingdom or reign of God can be rejected and lead to disaster. In both Paul and Luke the decision placed before us is to further embrace the persons we are in Christ. In that way God's will to be all in all will one day be realized in our world and we truly serve God and one another with our lives.

Mutual Discernment and "Niggling Questions"

[[ Dear Sister, I appreciate your answer to my question about a Bishop desiring a person to seek profession even if they felt it was wrong for them. At the end you said something interesting about if your profession had been based in the Archbishop's desire or yours it actually would have raised questions for you but that questions were quieted or resolved at profession. You offered to say more about this and I would really like to ask you to do that. What questions would have been raised for you? What ones "melted away" with profession and consecration?]]

I am glad you asked the question; I hope the answer was helpful and that you looked under the labels mentioned to find the earlier post. For those who have not read the recent post, the passage you are referring to read:  Finally I don't think he did something he did not desire to do in this, but at the same time, I don't usually think in terms of what Archbishop Vigneron desired or did not desire. This is important because if my eremitical life is a matter of discernment then many niggling questions and problems melt away with profession and consecration. If it had merely been something my Bishop (and I!) desired, then it actually raises questions, creates difficulties, and certainly it would heighten the niggling questions that would have remained on the day of profession. Let me know if you want me to say more about this.

The questions that were based in desire rather than genuine discernment would include questions about whether or not I was really called to this, whether I was fooling myself and allowing ego to get in the way of the will of God (such an easy thing to do!), whether my gifts for things like theology, music, writing, teaching, etc were really going to be wasted here and wouldn't that be like burying my talents, whether my tendency to sometimes withdraw for negative reasons rather than for the challenge of prayer and God's summons to wholeness and holiness was the defining motive in all of this. It included questions like whether or not I could persevere in this life, whether the difficulties that would naturally occur were signs I had missed my vocation, whether one day I would need to ask to be dispensed as I sought my true vocation (that is, what God had really willed for me!), etc. For all of these questions and more to drop away one has to be certain that the Church and they themselves carried out a sound discernment process; one has to know that as far as everyone involved can tell (conclusions based in thought, prayer, conversations, recommendations, evaluations, etc), God is truly calling one to this. Personal preferences will not be sufficient in such a situation.

Further, my Bishop said during his homily that I would be exploring what it meant to be a hermit in the 21C. Exploration requires one break away from stereotypes and templates and be oneself in a given situation. Among other things it requires integrity and courage and a strong sense of confidence that you and God are in this together --- not something that is particularly likely if you have the sense you are in this vocation  not because of discernment but because of mere desire. When that desire is someone else's and your own heart is really not in this calling (or is actually "sickened" by it) chances are almost 100% that you will fail in this commission. In any case it is hard to believe the witness one gives to others in such circumstances will be suffused with a joy no one can miss or mistake! Today when I am asked or have the desire, for instance, to do some active ministry or consider taking on another spiritual direction client (something I presently do, but that I consider with care to be sure that I can accompany the person in the long term), to go back to school for another degree or some certification or updating that would be helpful in some way, take a teaching job, or even something which otherwise would be relatively trivial like choosing to just watch a little TV some evenings and wake a little later in the morning, it is important that I know why I am doing what I am doing and that at bottom this life of the silence of solitude is God's will not only for me but as a gift to the Church and world!


There is simply no way I could continue in this vocation if I was not certain in my heart of hearts that this was my call. It would be selfish and irresponsible to do so. This kind of relative certainty required the Church not only to say she believed this to be the case, but also to mediate this call to me in a public liturgical and juridical act. After all, there are many ways to pray, many ways to serve God and God's People, and we each have many talents and resources which would allow us to do that in numerous ways.  It is not merely that there may be easier ways but much more importantly, that God, in fact, might well will it for the sake of the Kingdom! In all of this personal desire or attraction are important but they are insufficient and require one engage in serious discernment with others who are also discerning the case.

While there is no way to be absolutely certain one has gotten this vocation stuff exactly right, one really has to listen to God and look carefully for the wisdom and fruitfulness of one's discernment (and one's life!) in all ways possible. In ecclesial vocations that means listening to the mutual discernment of Vicars, Bishops, Vocation directors and other superiors in one's life, as well as spiritual directors, psychologists, physicians, et. al., when these latter persons' input seems particularly pertinent. Otherwise one will be plagued by a sense that, with every difficulty or competing desire, one has substituted one's own ego for the will of God.

What is LOH?

[[Hi Sister Laurel, in your next to last post you referred to LOH along with liturgy of the Word with Communion. What is LOH? Do only hermits do it?]]

Oops, my bad! I should have written it out! LOH is an abbreviation for Liturgy of the Hours. This is also called Divine Office, Office, the Hours,  and the Work of God in the Benedictine tradition. The Office is a series of 7 "hours" (referring to the hours of the day the prayer is done, not to the length of the Office) where psalms, readings, canticles, etc are prayed to sanctify the entire day. The LOH (Liturgy of the Hours) is actually the official prayer of the Church and the Church encourages everyone whether priest, religious, or lay person to pray the Office each day as a means of praying WITH the whole Church. After all, the Church is meant always to be the Church at prayer and one symbol of the Church is the person with upraised arms.

The number of hours one undertakes (there are 7 total) depends upon a number of factors including state of life, time available, personal preference in prayer types or forms, and so forth. Priests are required canonically to say their Office and most religious do some portion of the office each day. Laity are encouraged to do at least morning prayer (MP) and Evening Prayer (EP) and Compline or night prayer if they can. I find most lay persons can manage MP and NP more easily than they can EP. Compline, considered a "minor hour", is also the least variable of the hours as well as the simplest and can be incredibly comforting and calming before bed. It is the hour where we commend our spirits to God in preparation for sleep and for death. Lauds and Evening Prayer, along with the Office of Readings (OOR) or (sometimes still called) Matins are known as the major hours. Besides these there are three other "minor hours" which puctuate the day of work, etc so one may reconsecrate the day and make the whole of it prayer.

Monastics tend to pray at least five of the hours each day and many do all seven. I tend to do 3 or 4 of the hours during the Spring and Summer months and 5 during the Winter months when I am inside even more. (I also do more of the hours when I am ill, for instance because I do less of other forms of prayer or lectio, etc.) Otherwise, I find praying more of the Office fragments my day more than it assists it to be prayer. My personal favorite hour is Compline (which comes from the Latin for "complete" or completion). If someone is just starting to pray Office I tend to suggest they start with Morning Prayer (Lauds) and end their day with Compline. As one gets used to doing this one can add other prayer periods. This enables one to get used to really praying an hour before jumping into more of them and also to accommodate the other parts of one's schedule that are still quite demanding.

Some parishes include Morning Prayer or Lauds as a daily thing. Some do Vespers (EP) at least once or twice weekly. Some use this prayer only on major feasts or during Holy Week, Easter, and Christmas. It is great when this can happen -- to whatever extent. Some parishes and dioceses use a version of Morning Prayer with Communion for days when there is no priest. This also seems to work well. In any case since Office is the official prayer of the Church everyone in the Church who can reasonably do so is encouraged to pray at least some portion of the seven hours because it is not a private prayer but communal which unites one with the praying community everywhere. It is a consideration of this prayer, especially its dialogical portions like, "Dominus vobiscum" ("The Lord be with you"), which, because they were also prayed by hermits in physical solitude, caused Peter Damian to think and speak of the hermit as an ecclesiola and profoundly related (and responsible for remaining profoundly related) to the rest of the Church. The Divine Office helped ensure this for the hermit by instilling a truly communal sensibility.

Reminder: Questions and Comments are Welcome and Valued

I just wanted to remind folks that questions, suggestions, (polite!) criticisms, and so forth are more than welcome here. Oftentimes the questions I get help me to consider aspects of my own life and this vocation more deeply or to see things in a completely new light. I write about what is important to me, or what strikes me in something I have read, etc., and while I didn't originally envision this as a question-answer format blog, more often it is the questions I receive that shape the posts I put up here.

One caveat: I do not always answer some questions immediately (though I will email you a quick reply nonetheless), Sometimes I will hold them with others of the same tenor and post them all together in a single composite "question." If you need an immediate answer please indicate that, and of course, if the question you ask is a confidential one that is not meant for this blog please indicate that. (You may find your own question here at another time in another form. Please understand that that is because it related generally to the subject at hand and was asked by others as well as yourself!)

One of the beauties of having a blog is, as I have written before here, it is very much like the anchorite's window on the world which allowed folks to approach her and talk. For the most part I, like most anchorites, keep the curtain drawn on my life here in Stillsong only opening it at certain times to reveal what is pertinent to the questions or topic at hand, but like the anchorite who lived in the midst of her town my choice of having a public blog means that folks have a right to approach me; that is, you are able to read me, question me, object to what I say and hear my response, and so forth. I sincerely hope readers will continue to do this; your questions, comments, etc. are of immense value to me and I have grown in my understanding and appreciation of Canon 603 and this vocation as a result of them.

While I have disabled comments on the blog itself (it makes the boundaries between things too porous and would intrude on my solitude) anything you would like to say or ask me about should be emailed to SRLAUREL@aol.com. Thanks again.

Diocesan Hermits and Community, part 2

In On Community and the Hermit I began an answer to a questioner asking about friendships and the shape of community in the hermit's life.  In one way and another I have been dealing with that question for the past several weeks --- even prior to receiving the question. It may have been that fact that prompted the reader's question in the first place! In any case, the first part of my explicit answer I focused on those friendships and relationships which were essential to the well-being of my vocation because they fulfilled my own needs. In this second part I want to say something about the shape of community in my life because of the diocesan hermit's responsibility that her solitude be a fruitful reality and a gift to the Church and world.

Diocese and Parish as Ordinary Community of the Solitary Hermit

For any diocesan (c 603) hermit the diocese and parish within which they finds themselves, and from which they have actually been called to live the silence of solitude is ordinarily their primary faith community. It is usually here they celebrate or receive the Sacraments, here they are nourished on the proclaimed Word of God, here they meet the people they are praying for and with, and here they come to understand the complex challenges which are currently facing those living life outside the rarefied environment of the hermitage. I meet truly holy persons here whenever I come for liturgy. It is also here though, that the hermit witnesses to the contemplative and eremitical life and the gift (charism) of the silence of solitude lived in their midst! Personally I find it a significant, if complex, relationship and presence in my life. I am sure that my presence and involvement in the parish is both somewhat other than straightforward and yet fruitful as well!

You see, I cannot take on the responsibilities or ministry that a ministerial Sister can and does ordinarily take on. While I am actually part of the parish staff (pastoral assistant) I do not generally attend Staff meetings nor retreats, nor do they look to me to fill staff roles at parish events. They know I cannot do that and that my real ministry is contemplative life and prayer in solitude. I do minister otherwise in a limited way when I attend Mass (I rotate in as Sacristan, cantor, lector, EEM, etc), and I lead Communion services when we have no priest. Occasionally too I will write a reflection on the day's readings, do a presentation for Lent or Advent or for the school kids (on prayer and being a hermit).

So, I am present and active and certainly personally integral to the parish. People actually miss and pray for me when I am spending more time in solitude and cannot be at daily or Sunday Mass, but at the same time this means there are very real limitations which my parish generally understands (or tries to understand!) and respects! (One small but telling way they show me they understand and regard my vocation, for instance, occurs when they quietly slip a small note with a particular prayer request into my hand because somehow they know it will go into a handmade bowl near the Tabernacle in my hermitage where it will be held in prayer. That the story of the "prayer bowl" has gotten around the parish and to members I don't really know yet suggests, I think, that my presence is discussed and valued.) When I speak of a diocesan hermit belonging to a parish it is this integral yet "eremitically" limited relationship I am speaking of.

On Being a Bit of a Mystery

I suppose for many in my parish I am a bit of a mystery and of course, that is okay! If my presence sparks questions or real curiosity then that is well and good! If people admit they don't understand what a hermit is or how there can be such a thing as a hermit in the 21C. much less right here in this relatively well-to-do suburban parish, then also well and good. (If they ask me about these things directly and we have an opportunity to get to know one another a little and (among other things) dispel a few stereotypes or misperceptions, then even better!) If our school kids hear me cantor or lector and wonder about me singing and reading Scripture even at home, if they have questions about my habit or cowl, if they ask their teachers what the heck it means to be a contemplative or pray all day, if they ask me to come to talk to them about all that occasionally or sometimes also slip me notes with their most urgent prayers on them, and if they can see that I am a pretty joyful person who likes to laugh even while I am also pretty serious (humor can be serious business!), then I think my presence is an effective one and over time will bear real fruit in addition to that which already comes from prayer itself.

Am I "like" these folks? Well, no, in many, many ways I am not; but in some much more fundamental ways I am VERY like them; my sense of that fundamental sameness is a grace that I thank God for almost every day! The bottom line here though is that I belong to this community because we are a Christian faith Community. (cf Belonging vs Fitting In) Different as most of our lives are, I truly love them and they love me as well. We make it work because that's what Catholics living in and for Christ do; love transcends differences and builds community! It is significant, I think, that our parish motto is "All are welcome." So long as I allow it to be so, that is true even (and, I think, especially) for a hermit! 

A Slight Detour and Return

I remember when I was in Graduate School in Theology. The Catholic students and faculty (which meant a LOT of religious, priests, theologians, liturgists, and ministers from all over the Diocese were converging on "Holy Hill" on Sunday mornings and celebrating some of the most fantastic liturgies I have ever attended. The St Louis Jesuits were "in residence" at that time (they were also students, but attending JSTB) and every Catholic theological school had some group that sang during the week for their school's Mass and came together as part of this more general Mass on Sundays. The assembly naturally participated fully, were knowledgeable and were inspired by this Sunday liturgy. But there was also something wrong with this picture! It was elitist in a certain way but more to the point, it deprived all the parishes in the Diocese of Oakland of the liturgists, theologians, homilists, musicians, religious, and priests those parishes could have used as resources so their own liturgies and the music, homilies, and other aspects there were equally participative and  perhaps more genuinely inspiring. So, Bishop John Cummins decided to let us all know that he wanted us in those parishes so that the liturgical and faith life everywhere might be enhanced and he closed the Sunday morning GTU Mass down!

Originally I was disappointed by this action but over time it is the wisdom of what John Cummins did that has stayed with me. Vatican II renewed the importance of the local community, first diocese and then parish! Every Catholic is related to the local Church in some way and that means that every hermit is as well. As has been said many times in the history of eremitical life, Catholic hermits live our lives of solitude in the heart of the Church; each hermit is an "ecclesiola" --- but not in some form of independent solitary splendor. In other words, we live eremitical solitude in real, concrete circumstances within the heart of real, concrete faith communities. We may be seen but rarely; our lives may not be understood, nor may we even "fit in" (or seem to "fit in") all that well in some things, but I, for instance, know without question that the profound questions that drive my life and quest for union with God are the very same questions the rest of the people in my diocese/parish pose with their lives and this means to the extent we hermits are in touch with these and the God who grounds us all, we are more the same than we are different!  That too is an important witness the hermit can give to those who focus more on differences than on what unites us or what we hold in common.

In conscience, but also theologically and spiritually I believe it is both right and necessary for the hermit whose vocation is ecclesial to find ways to be a gift to her parish --- even and especially if a large part of that gift is the silence of solitude so many seem to fear and resist (but which we all need to learn to embrace as we age and come up against other liminal experiences in our lives)! The paradox is that to do so we have to belong! (cf Belonging vs Fitting In) In any case, in my own eremitical life, I have to belong in this way, limited though it is, or I cut myself off not only from one of the main ways my life of solitude bears fruit, but from one of the main sources of Divine presence and spurs to personal growth in holiness and authentic solitude in my life. All the diocesan hermits I know or know of live in eremitical solitude and "stricter separation" but that means they do so in relation to (and relationship with!) a parish or monastery or other religious community. Eremitical solitude, once again, is not isolation. As I noted in earlier posts from last week, even actual reclusion requires we be profoundly and mutually related to a faith community of some sort. Thus it is with ecclesial vocations!

Ways to Assist the Dominican Sisters in Iraq

Recently I was asked by a regular reader here how she might assist the Iraqi Dominican Sisters both in their lives and in their ministries. I inquired of a number of Sisters on a listserve I belong to and got responses from three members of different Dominican congregations. If you are looking to help the Dominican Sisters of Catherine of Siena financially or otherwise (suggestions are included below) here is how you do it!

1) On the Dominican Sisters Conference [DSC] webpage - there is a link where you can download a document with several options. It is on the RESOURCE page http://dominicansistersconference.org/DSCresources.html click on the last icon on the very top.

2) There are three ways you can get funds directly to our Dominican sisters in Iraq to start saving lives and reliving suffering right now:

1. Donate online at https://www.adriandominicans.org/Donate/index.htmlClick “Other” and designate “Iraq.”

2. You may also mail a check marked "Iraq" to Adrian Dominican Sisters, 1257 East Siena Heights Drive, Adrian, Michigan 49221

3. Catholic Relief Services provides an online means of offering through their relief efforts via: http://emergencies.crs.org/iraq-crs-caritas-reach-displace…/

You may also help by contacting your elected leaders in Congress and urging them to make sure that every action taken by the US regarding Iraq considers these basic principles of human rights:

· Includes the protection of human rights and religious freedom in Iraq

· Provides maximum humanitarian assistance to Christians, Muslims, and other minorities displaced by the Islamic State and those who have remained displaced since the war

· Rejects more U. S. military intervention and convenes a conference to establish a comprehensive arms embargo to Iraq and the region

· Brings the threat posed by the Islamic State to the UN Security Council and seek a united global response that identifies the group as an international terrorist threat to peace and security

· Considers actions that need to be taken to speed the resettlement of Iraq’s persecuted minorities in the U.S. and provides adequate funding to meet the needs of those refugees upon their arrival.