Followup on Hermit Formation

[[Dear Sister, Thank you so very much for your thoughtful and detailed response to my question.(cf., Questions on Formation) I suppose the one thing I fret about the most is my prayer life. I believe I have found a rich but simple way to pray that incorporates lectio and the psalter. It's modelled on the Liturgy of the Hours but is very simple. I find it very life giving. Part of what I like about it is its simplicity, ease of use and flexibility: For example here is what Morning Prayer looks like.... O God, come to my assistance etc. , Psalm 95 (Invitatory) Hymn (Usually the Eastern Orthodox "O Heavenly King" prayer to the Holy Spirit). Three Psalms (I pray 3 psalms, in order, at each office). 1 chapter from the OT and one from the NT. Contemplative/Intercessory Prayer, Our Father, Hail Mary, Benedictus, Closing collect (usually collect of the day from the Missal).  Evening prayer is similar except it has the Examination of conscience, Magnificat etc. I do keep track of feast days and the liturgical seasons as well.  [A reference to Compline was excerpted here]

On "hermit days" (days I can live in total solitude, like Saturdays and Sundays, because I still work in the world) I also pray the Angelus, Rosary and do other spiritual reading and journaling (in addition to exercise and some physical labour). Morning, Evening and night prayer are my foundations no matter what. I also spend long periods of the holidays and summers in solitude (I'm a teacher). As you can see, slowly but surely a rhythm of life is emerging as I experiment with this life and grow in it. I'm sorry if this email is long winded but I was hoping you could answer a few questions for me...

1) Do you think what I've described is an effective way to pray as a hermit (at least formally as your really praying all day)? This has become a very small point of disagreement between me and my director. He keeps saying I should pray the official LOTH. I tell him that I respect it but the mechanics of it drives me nuts. I like praying the full Psalms uninterrupted, I like that my prayer isn't constantly interrupted by flipping and rubrics etc. I like that when I pray I come before The Lord with just my Bible and before an icon of Him and Our Lady I pray in simplicity. I wonder that if God calls me to this life that I'll have to abandon this form of prayer for the LOTH. I know obedience is essential, but do you think that hermits are allowed to pray more freely than diocesan priests and religious? I know many monastic communities have crafted their own version of the office. Thoughts, advice and insights on this are greatly appreciated. ]]

First, I am glad my last post (cf., Questions on Formation) was of assistance to you. Many thanks as well for permission to post your response with its set of questions and especially some of the description of how you are proceeding in embracing the eremitical life more and more. I think they can be helpful to others who are looking for ways to do something similar.

On the Phrase "Still work in the world":

Before I move on to your questions though, allow me one quibble with your use of the term "the world" as in "I still work in the world." There are some "hermitages" (or putative hermitages!) that are every bit as much or more "the world" than the region you are describing. Remember that "the world" in the pejorative sense, the sense that canon law primarily refers to with c 603's,"stricter separation from the world" or the sense monastic mainly mean when they refer to fuga mundi (flight from the world), as well as the meaning of the term in the early Greek and/or Desert Fathers, was not the world as a whole (which they saw as God's good creation), nor even the populated world (which was ambiguous though essentially good), but rather, "that which is resistant to Christ."

I have written about this before, but let me quote from a commentary on John Climacus' Ladder. Climacus is quite strict in his approach to solitude but he can also be misunderstood when read literally and unhistorically. Thus, Vassilios Papavassiliou writes: "In this sense, 'the world' means all those things that are opposed to Christ and to our salvation. The world in the sense of God's creation is good, and we are all (even those living monastic life) a part of it. However remote monasteries or hermitages may be, all monastics lie beneath the same sun and moon, breathe the same air, and share the soil and the fruits of the earth with all humanity . . . There can be no ascetic life, no true spirituality of we are not willing to break with the world in terms of what we hold dear and what constitutes the focus of our lives. .  ." (Thirty Steps to Heaven, The Ladder of Divine Ascent for all Walks of Life, Ancient Faith Publishing, 2013) Canonists reflecting on the canons on religious life say something very similar in the Handbook on Canons 573-746: "'The world' is that which is unredeemed and resistant to Christ."

If you get in the habit of referring to everything outside your own home as "the world" you will be buying into a false dichotomy which idealizes your own physical space and demonizes that which is other while you also neglect the fact that "the world" in the pejorative sense is more primarily a matter of the heart and who has a claim on that than it is a reference to a geographical region. Moreover you will be setting yourself up for a spiritual elitism which is incapable of perceiving the inbreaking of the Kingdom in the unexpected or unacceptable place --- the very thing that happened to the Pharisees and led to Jesus' crucifixion --- or of standing in solidarity with others outside your home.

Similarly you will be viewing a world which is essentially and always potentially sacramental through a lens which prevents us from seeing that clearly. Finally, you will be at least subtly encouraging yourself to refrain from or avoid the conversion necessary to allow God's love to overcome the resistances within your own heart --- the most persistent and dangerous instances of "the world" any of us ever know. While I don't think you are guilty of this (I really can't know this) to shut the door of one's cell and to believe that one has thus effectively shut out "the world" is often merely a pernicious and arrogant deceit --- something that is one of the surest signs of a dangerously destructive worldliness. What is ordinarily much truer is that at best, we shut the door on the world out there so that, through the grace of God, we can do battle with the demons and world within us! Moreover, we do so in order to love our world and all that is precious to God into the wholeness for which it is made.

On the Way you are Praying, Strengths and Weaknesses:

Now, regarding the way you are praying, I think it has significant strengths and some weaknesses as well. At this point I think the strengths far outweigh the weaknesses, but you should be aware that could change in time, especially as your life in solitude matures, and you will need to be open to that. One primary rule in prayer is always to pray as you can, not as you can't and you are doing that. You are creating and living a rhythm which will structure your entire life in time, and you are integrating lectio (or at least you have allowed for the opportunity to integrate lectio) into your prayer. Within your praxis of LOH you are combining psalmody, intercession and contemplative prayer in what will become an effective invitation to transition from one to another in the whole of your life. Finally, you are finding practical ways to center your prayer life on Scripture. My evaluation of all of this is very favorable. You show you have spent time thinking about this and the fact that you are attending to your feelings as well is significant and positive.

The weaknesses I mentioned are the result of the lack of variation in your office. You see, the official LOH re-enacts the rhythm from creation to death to resurrection and recreation. It does this again and again every day, every week, and over the space of the liturgical year. The hymns change, the antiphons do the same so that they can serve to highlight the main themes of the hours and tie them together with the readings and the season as well. The psalms are chosen for their themes and their relation to the time of day, season, etc. Ordinarily the entire psalm is not used at a given hour because the entire psalm tends to reflect different moods, tones, and themes. (There is similar point to the way readings are chosen, not only to highlight a particular theme but to choose a pericope which is conducive to lectio --- something whole chapters may not do or be.)

The purpose of the LOH is not simply to get us through all 150 psalms each day or week as early approaches to the Work of God did in their effort to pray without ceasing and sanctify the day, but to sanctify and celebrate (make prayer of) all of the moments and moods of human life in light of the rhythm of God's history among us as we mark that each day and over longer periods via the liturgical calendar. The emphasis differs. If you continue to pray the stripped down Office you have described without eventually participating more and more in the official LOH (or in a version of that adopted by the Camaldolese, Franciscans, Dominicans, etc which also use several week cycles, varying hymns and antiphons, and include Night prayer which can be sung and memorized easily) you miss many opportunities for making the whole of your life a prayer which resonates with the Church's official prayer. While this is not apt to be a matter of obedience in the narrow sense of someone in authority telling you to do this or refusing to profess you, it is likely to be a matter of obedience in the broader and more profound sense of hearkening to God's voice as it comes to us in the Church's liturgical life.

It is true the LOH is not easy to learn, especially on one's own. A large part of learning to pray it has to do with aural memory and an inculcation of its various rhythms (sound, gesture, etc) all of which are best experienced in choir and in community. Though I regularly sing Office I miss praying it in community and am still reminded of that every time I pray it. Even so its complexities are indicative of its richness and its ability to speak to, console, challenge, and convert us in every moment and mood of our life. I suspect your director knows this and may be coming from this POV rather than another more superficial one.

At this point in time you do not necessarily need to change the way you are praying, but I would seriously suggest you find a 1 volume copy of the Office (a book called Christian Prayer which has very little flipping back and forth) to supplement your current praxis. (If and when you decide to do this your director can assist you in doing so in a way which respects both your preferences and the important diversity and richness of the LOH. In learning the use of the LOH you may find it challenges temperamental tendencies or strengths within you so be aware that your preferences may be rooted both in your response to God as well as in your personal insecurities and resistance to the movement of the Holy Spirit.) Remember that the diocesan hermit's prayer is not only personal but ecclesial and a participation in the Church's own prayer. The LOH is a formative reality, that is, it is one of the major ways the Church forms herself as a People at prayer by forming individuals in the rhythms and themes of her liturgical and Christocentric life.

That said though, let me point out that only priests are canonically required to pray the LOH. Religious (who are not clerics) are canonically obliged to pray the LOH according to proper law, that is according to the constitutions of their congregation (or in the hermit's case, the Rule approved by her Bishop). Some hermits I know (I know one presently) do not pray the Office at all (though I admit I do not personally understand how this can be the case). Others, myself included, use the Office book of a specific congregation. I use the Camaldolese office book (consisting mainly of Lauds and Vespers, though it also has Compline); I do so because it is entirely geared to singing the hours and the psalm tones used are both simple and musically interesting (unlike something like the Mundelein office book which I tried a few years ago and found musically tedious). For Vigils, however, I use the four volume LOH, as I do for Scripture readings. Others use Franciscan office books or those of some other tradition. They may supplement their Office book with collections of readings for Vigils like those books (Augustinian Press I think) used by the Camaldolese, etc.

Becoming a Hermit, some Nuts and Bolts:

[[(2) Is this how a rule is crafted and the embrace of this life takes place? I think that it would be very hard to go cold turkey and become a hermit overnight. I'm finding that my immersion into this life and the crafting of a rule is gradual process. Slowly I'm spending more days alone in prayer. I'm not being weird about it. I still have life giving friendships and I'm involved with my family and my parish but the putting on of this life is happening slowly. I'm 38 years old and I imagine as I discern more and more and live this life that there will come a time where I naturally embrace this life full time. I already see it happening by ensuring my weekends and holidays are "hermit days".

From this I see a rhythm emerging. I like to keep my prayer life/devotional life very simple (hence my simple prayer office). I think it was St. Benedict who lauded short and simple prayer. Is this how a rule is developed? And is this how the call to eremitic life discerned? More insights, thoughts and advice are greatly appreciated. Thank you so very much for your help. Your insights are gold as I try to figure out this thing the Lord may be calling me to. ]]

Yes, I think generally this is how a Rule comes to be crafted. Over time we pay attention to the things which are lifegiving for us, the ways in which God comes to us, the ways in which we truly give ourselves and allow our hearts to be opened and formed in the love of Christ, etc as well as to those things which are traditionally part of the eremitical life; we build those into our life or otherwise make provision for them in ways which are most advantageous for our growth and an integral obedience to God. As you probably already know, a Rule is not merely a list of do's and don'ts, nor a system of abstract principles or values. It is, in the language of canon 603, a Plan of Life, a plan for the way we can best live our God-given, God-willed lives in the fullest and most integral way possible. You seem to me to be approaching this in just the right way no matter what form of life it leads you to or eventually best expresses (the more definitive Rule or plan of life you eventually write --- for you will probably write several in the next years --- may or may not be an eremitical one).

At this point I would not say you are discerning an eremitical vocation so much as you are discerning the place of prayer and some (perhaps a significant amount of) solitude and silence in your life. Your "hermit" days are what are usually called "desert days" or "days of recollection" and active religious will also take such days. However, at  some point you may well make a relatively complete break with the life you live now and embrace one of the silence of solitude. But whether this is as a hermit or a contemplative religious or monastic, a dedicated lay person who enjoys the kind of non-eremitical solitude so many older and retired adults live today, etc, is still unclear, undecided, and untried. While it may be hard to go "cold turkey" and while one can and will certainly grow into this vocation, until one is living fulltime silence and solitude and has undertaken the renunciations and, to some extent, the obligations associated with an eremitical life, until, that is, one has spent time testing the true extent to which solitude has opened the door to one as a way to be one's truest and best self, I don't think one can speak of discerning an eremitical vocation per se.

You may have noticed the post on the new Lifetime series, "The Sisterhood". It has been billed as being about women discerning religious life. In actual fact they are discerning WHETHER to enter a congregation and mutually discern such a vocation with them. While one can see to what extent one feels immediately drawn to or repulsed by such a life by such experiences, until one actually enters the life, one is discerning something other than the life itself.  Until one risks losing oneself in a radical way on this solitary (or any other vocational) path neither will one be able to discover if it is what God is calling one to and thus, to 'find oneself' there. As you well know yourself, one can take education courses, work as a classroom aide and even substitute teach from time to time but unless and until one takes a fulltime job teaching for both discernment and critical formation, one does not know if one is truly called to it. Eventually one has to put it all on the line and take that job to see. Still,  I do think you are preparing and preparing well for eventually embracing the more radical break and risk required to enter into that particular discernment process at some point in time.

Overall then, I believe you are proceeding in just the right way and in the way you need to do for now. I am impressed with the way you are working on your prayer and penitential life and coming to know yourself (prayer, journaling, creation of a simple version of the LOH, commitment to spiritual direction, etc). More, I am very grateful that you would share this part of your journey here and allow me to comment on it. Thank you again.

The Sisterhood

Tonight on Lifetime TV a new series begins which purports to be the story of five young women discerning religious life. A number of Sisters and other friends who support Sisters and Nuns from all over the country began a conversation about the program more than a week ago and are now looking forward to seeing the first episode. I think that everyone who has participated in this conversation is at least concerned about the "unreality" of the show and a number are downright cynical. After all, the women "discerning" are really actresses.

But most also see this as a real opportunity to open the world of religious life up to those to whom it is entirely mysterious and allow comments and questions to be fielded by real religious; especially it will be an opportunity to gain more insight into the whole process of discerning a religious vocation --- a process most of us consider lifelong, sacred, and immensely more demanding and complex than most realize. (Sister Marie Therese says in the clip below that she has been trying to be a Carmelite for thirty-four years and has found nothing better so she will keep on trying! Discernment is a matter of listening and prayerfully coming to the best response possible to the humanity to which we are each called. We never cease discerning.) To that end a number of Sisters from various congregations will be participating in chats, tweeting during and after the show, and so forth.

Others of us will be posting blog pieces reviewing the show and contributing to the discussion in that way. If you are interested in some of these possibilities please check out A Nun's Life Ministry for a number of links and opportunities including to #TheSisterhood. An ongoing discussion can be found on Facebook in the I Support Catholic Sisters and Nuns group. A few clips from the show are included below. From my limited experience of Sisters Mark, Marie Therese, and Cyril in these clips, it looks like the show will be reflective of religious life to the limited extent they can make that clear in this format. That is encouraging when other things (e.g., the use of actresses as candidates and the bizarre unreality of "reality" TV) might not be.

The Faces of Gratitude

Which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent?  If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! (Matthew 7:9-11) 

I have written here recently about gratitude and also spoken about it in my parish in connection with recent daily readings. Sometimes it is hard to remember that, as Br David Steindl-Rast teaches so well, gratitude is the heart of prayer but I will bet that the images of gratitude in the following video will be hard to forget!

The story is this: A young boy desires a tablet for his birthday. His mom decides to prank him and wraps a cutting board up to make him think he got the tablet. Despite his disappointment (which he tries to hide), he shows gratitude for the present. Next he is given a shoebox and while shoes might be cool, they are not a tablet.

Or are they?  In line with David Steindl-Rast's comments, Abraham Heschel once wrote that "prayer is our humble response to the inconceivable surprise of living". The boy's response (I wish I knew his name!) is a wonderful picture of gratitude and a terrific image of the attitude of prayer we are to have for (and express with) the gift of our lives.

Pro Orantibus Day (Reprise from 2013)

Today is the Feast of the Presentation of Mary and also "pro orantibus" (i.e., "for those who pray") day --- the occasion on which the Church especially recognizes and honors the vocations of contemplative and cloistered religious. In light of that I am putting up the video of last year's visit by Pope Francis to the Camaldolese nuns on the Aventine in Rome where they sang Vespers and spent some time in silent prayer. Francis also toured the monastery and the cell of Sister Nazarena (cf, Pope to visit Camaldolese Nuns).



The Camaldolese chant (the music is Camaldolese as is that of the psalms) sung at the beginning of Evening Prayer is well-known to all Camaldolese in the US (though we sing it in English); typically it is sung at the beginning of Sunday or Festal Vespers. We pray that our prayer may rise to God like incense. The cantor appropriately raises her arms to God in the Traditional symbol of prayer within the Church as she sings, "Like incense, let my prayer come before you O God, the lifting of my arms like an evening oblation."

The above feed includes a period of silent adoration following Vespers accompanied by Benediction. I invite you to take the time to truly enter into the silence (the organ music will signal the end of this period so you will hear when it is time to bring this part of your prayer to an end); allow yourself to be accompanied into that silence by the prayers of contemplatives everywhere. This is, after all, the essence of our lives and the gift we bring to the Church and world.

CELEBRATION OF VESPERS WITH THE CAMALDOLESE BENEDICTINE COMMUNITY

ADDRESS OF POPE FRANCIS

TO THE CAMALDOLESE BENEDICTINE NUNS

Monastery of St Anthony the Abbot - Rome

Thursday, 21 November 2013 

Let us contemplate the one who knew and loved Jesus like no other creature. The Gospel that we heard reveals the fundamental way Mary expressed her love for Jesus: by doing the will of God. “For whoever does the will of my Father in heaven is my brother, and sister, and mother” (Mt 12:50). With these words Jesus leaves us an important message: the will of God is the supreme law which establishes true belonging to him. That is how Mary established a bond of kinship with Jesus even before giving birth to him. She becomes both disciple and mother to the Son at the moment she receives the words of the Angel and says: “Behold, I am the handmaid of the Lord; let it be done to me according to your word” (Lk 1:38). This “let it be” is not only acceptance, but also a trustful openness to the future. This “let it be” is hope!

Mary is the mother of hope, the icon that most fully expresses Christian hope. The whole of her life is a series of episodes of hope, beginning with her “yes” at the moment of the Annunciation. Mary did not know how she could become a mother, but she entrusted herself totally to the mystery that was about to be fulfilled, and she became the woman of expectation and of hope. Then we see her in Bethlehem, where the One proclaimed to her as the Saviour of Israel and as the Messiah is born into poverty. Later, while she was in Jerusalem to present him in the Temple amid the joy of the elderly Simeon and Anna, a promise is also made that a sword will pierce her heart and a prophecy foretells that he will be a sign of contradiction. She realizes that the mission and the very identity of this Son surpasses her own motherhood. We then come to the episode of Jesus who is lost in Jerusalem and is then called back: “Son, why have you treated us so?” (Lk 2:48), and to Jesus’ reply that takes away her motherly anxiety and turns to the things of the Heavenly Father.

Yet in the face of all these difficulties and surprises in God’s plan, the Virgin’s hope is never shaken! The woman of hope. This tells us that hope is nourished by listening, contemplation and patience until the time of the Lord is ripe. Again at the wedding in Cana, Mary is the mother of hope, which makes her attentive and solicitous to human affairs. With the start of his public ministry, Jesus becomes the Teacher and the Messiah: Our Lady looks upon the mission of the Son with exultation but also with apprehension, because Jesus becomes ever more that sign of contradiction foretold by the elderly Simeon. At the foot of the Cross, she is at once the woman of sorrow and of watchful expectation of a mystery far greater than sorrow which is about to be fulfilled. It seemed that everything had come to an end; every hope could be said to have been extinguished. She too, at that moment, remembering the promises of the Annunciation could have said: they did not come true, I was deceived. But she did not say this. And so she who was blessed because she believed, sees blossom from her faith a new future and awaits God’s tomorrow with expectation.

At times I think: do we know how to wait for God’s tomorrow? Or do we want it today? For her the tomorrow of God is the dawn of Easter morning, the dawn of the first day of the week. It would do us good to think, in contemplation, of the embrace of mother and son. The single lamp lit at the tomb of Jesus is the hope of the mother, which in that moment is the hope of all humanity. I ask myself and I ask you: is this lamp still alight in monasteries? In your monasteries are you waiting for God’s tomorrow?

We owe so much to this Mother! She is present at every moment in the history of salvation, and in her we see a firm witness to hope. She, the mother of hope, sustains us in times of darkness, difficulty, discouragement, of seeming defeat or true human defeat. May Mary, our hope, help us to make of our lives a pleasing offering to the Heavenly Father, and a joyful gift for our brothers and sisters, in an attitude that always looks forward to tomorrow.

Questions on Formation of the Hermit

[[Apart from having a good spiritual director, study and of course prayer; how else can one learn the eremitic way? Do you suggest that someone discerning such a vocation put themselves under the tutelage of a professed hermit (this seemed to be the norm in the early Church and  Middle Ages. There are many stories of young anchorites being guided by holy women in their vocation) or perhaps spend time with a solid hermit community, like the Monastic Family of Bethlehem or the Carmelite Hermits in Texas, to learn this vocation?

As you've noted, Vatican 2 and the new Code of Canon Law revived this  vocation. While the hermit life is ancient, those reviving it are also pioneers in that they are at the forefront of reviving this call. My concern is that without being properly formed one could run into m[an]y (sic?) mental and spiritual difficulties. How do I learn to live this life? I'm trying to discern this and apart from reading, study and most of all prayer, frequenting the sacraments and solitude I have no idea if I'm doing any of this right. Are there support groups or something for those in discernment? What do you advise?]]

Hi there and thanks for writing again. First, the idea of being guided in this vocation by a perpetually professed hermit (largely today's equivalent of the elders and mentors of old) is a good one. It is traditionally the way most folks came to eremitical life and is ideal. However, opportunities for going to live with an eremitical community apart from seriously discerning a vocation with such a group do not really exist today. What I mean is that today a person cannot generally determine they are called to life under canon 603 (life as a solitary hermit) and also go off to live with a community like those you have mentioned. One can ordinarily do one or the other but not both (though one might, with one's diocese's help, arrange to stay occasionally for a number of weeks at a monastery or hermitage to experience certain values and realities which are a daily reality there -- not least the rhythm and balance of the life and the pervasive silence and attitudes of attentiveness that accompany everything one does; this differs from what you have described I think).


To ease this difficulty a little at least, members of the Network of Diocesan Hermits** (perpetually professed diocesan hermits) will consider working with an individual if their diocese requests it. (While we may work informally with others, the fact is there are relatively few of us and none of us has the time to mentor every person who writes or contacts us about becoming a hermit; some initial discerning needs to be done by dioceses!) Ordinarily this means that someone who has lived solitude for a time, who is considered by a diocese to be, potentially at least, a candidate for canon 603 profession, and who is working with a spiritual director and meeting with diocesan personnel regularly, can also talk regularly with someone from the Network to be sure they understand what it means to be living an eremitical life (as opposed to an individualistic life of physical isolation), are able to discern whether or not they are well suited to it, and are growing in this without getting stuck on relative trivialities or superficialities, etc. The Network also has a group/website set up for aspirants which gives them a chance to share with one another -- though at the present time no one is part of that group.

Remain in your Cell and Your Cell Will teach you Everything:

Even so,  these possible pieces of assistance aside, it is important to remember that the main teacher of any hermit is going to be God in and through the silence of solitude itself. The desert Fathers' and Mothers' wisdom about dwelling or remaining in your cell and your cell teaching you everything remains essentially as true today as it was in the 4-6th centuries. Add to this the main elements of canon 603, which define a life of assiduous prayer and penance, stricter separation from the world, the silence of solitude, the evangelical counsels all lived for the praise of God and the salvation of the world, and you will find set before you a way of living a profoundly Christian life in solitude which you and God together will live out in your own way. As you move more and more deeply into this life with the help of your director (who, it seems to me, functions as the desert mentors of old once did), you will find either it truly resonates with you or does not; you will also find that it is a means to abundant and mature life in Christ for you or is not. If this way of living leads you to abundant life in Christ, if in fact it makes you more loving, patient, longsuffering, compassionate, honest (humble), etc, then it itself is right for you and your response to God is, at least generally, also as it should be.

The question about "doing it right" for the hermit is at its heart, always really a question about what God is calling us to in solitude and how integral and generous our response to this call has been or is coming more and more to be. For instance, as part of praying my life I pray in several different ways each day; these forms of prayer allow me to respond to God with all parts of myself (heart, mind, body, etc). Over the years I have dropped certain ways of praying or adopted others, always in response to God's own call to be fully alive and fully myself in and as a response to God's summons and love. No one says I must pray in this way or that. Assiduous prayer and penance is the goal and means to living this life but no one spells out what this means in detail. Over a period of several years you will try all the forms of prayer which are central to a life of prayer and determine which of these are best for you at this time. Over a period of more years you will discern which ones are important for you during times of illness, which ones are especially helpful in getting you through periods of stress or tedium, which ones almost invariably speak to your heart or kindle the fires of your mind, or are most difficult for you or console you in loss and grief. Even more importantly you will come to know the ways God calls you to wholeness and in responding you will become God's own prayer in the world.


The same is true of penance and the other central elements of the canon. There are certain building blocks for a life of assiduous prayer and penance. One explores these and, in response to God's call to, life, truth, beauty, integrity, wholeness, holiness, justice, love, compassion, etc, discerns which of these building blocks lead one more and more to become an expression of these dimensions of God's own life. Of course, it is not merely a matter of learning to be a hermit but rather of discerning whether or not one is CALLED to be one. If one is, then the central elements of canon 603 will lead to greater and greater personal wholeness and holiness with all these entail. If not, then no amount of teaching can help a person embrace this life or move from external silence and physical solitude to the silence of solitude which is a matter of the heart. As I have written before while citing Thomas Merton, Solitude herself must open the door to the hermit. If she does not, then no degree of teaching, tutoring, direction, or supervision, etc, will help.

On the other hand, if one is truly called to this life (whether as a lay hermit or a consecrated hermit), then provided one has a good spiritual director with whom one meets regularly and is assiduous in keeping her vows and other commitments (including to the personal work which stems from direction), the chance of making serious mistakes is truly minimal. There WILL be difficulties to negotiate; that is part and parcel of any vocation leading to true growth in authenticity. Formation is an ongoing reality and for the hermit, unless she enters a community of hermits, even "initial" formation takes a period of many years (and certainly more than canon law calls for for those in formation with a community). The point is, however, the heart of this vocation is a solitary relationship with God in which one responds to God's love and mercy in all that one is and does. There is no cookie cutter pattern of what this looks like nor of what formation entails but to the extent it is authentic it all goes by the name "the silence of solitude" and one knows it when one sees it. (What I mean here is that the fruits of such growth in authenticity will be plain for all to see.) Neither does one reach a point at which one can say "I'm done with formation!" Instead the fundamental Rule, again, is to remain in one's cell and one's cell will teach one everything. (By the way, among other things, this can mean for one called to solitude that the cell will become a place in which new life is fostered and incredible growth nurtured; for one not called to solitude, life in cell will torment the unfortunate aspirant and leave them in misery, personal disintegration, and pain. God is not absent in such circumstances but he calls the aspirant to fullness of life elsewhere.)

Committing to a Spirituality of Discernment:

Because this is true all one can really do is commit to a spirituality of discernment which requires spiritual direction and regular frank discussion with others who accompany one in one way and another. (One's pastor, confessor, Vicar or Bishop --- if one is working with a diocese --- good friends who are honest with us, etc.) At every point one attends to the way life in solitude affects one and acts accordingly. Is one growing? Is one profoundly happy in Christ? Is suffering --- to whatever degree it is real, a subtext of one's life, not the main theme? Is one able to use the gifts God gives them and does one love better and more deeply in real concrete situations with real persons? Is the call of solitude herself something one experiences or does it seem that one has embraced an ascetical discipline which is merely external to oneself? I should note here, one's goal must not be to become a diocesan hermit but rather to be a hermit (a desert dweller) living the silence of solitude day in and day out. I cannot stress this enough. Over time one MAY find that one is called to be a diocesan hermit professed and consecrated under canon 603, but even if one does not find this to be the case, one has lived each day well as God called one to do. That is and always will be the measure of "success" for any hermit, whether lay or consecrated; for that matter, it is similarly the measure of success of any Christian and any human being. In approaching questions of success and failure, or fears regarding serious mistakes, this is far and away the most important thing.

It occurs to me that perhaps you have questions about specific mistakes which I might address more particularly. If that is the case, please let me know what kinds of things you are thinking of; that would be helpful to me as well. In the meantime, all good wishes.

**The NDH is not currently active (2024). Instead, we have an informal network of c 603 hermits who may come together in small groups. For assistance with discernment and formation of c 603 hermits, please contact Sister Laurel O'Neal, Er Dio, at SRLAUREL@aol.com and we can discuss diocesan and candidate needs. Depending on your location, there may be a c 603 hermit I can refer you to, or I may be able to help you myself. Please indicate "c 603 Discernment and Formation" in the subject line. Thanks!

Pope Francis Will Visit the United States in 2015

VATICAN CITY — Pope Francis on Monday officially announced that he will visit the U.S. in September 2015, including a visit to the World Meeting of Families in Philadelphia and New York City.

“I wish to confirm, if God wills it, that in September of 2015 I will go to Philadelphia for the Eighth World Meeting of Families.” he announced at Vatican City’s Synod Hall Nov. 17 during his remarks at an international colloquium on the complementarity of man and woman.

The Philadelphia World Meeting of Families will take place from Sept. 22-27. Even before the Pope’s announcement, the meeting was expected to draw tens of thousands of people. Archbishop Charles Chaput of Philadelphia had told a gathering of Catholic bishops last week that a papal visit would likely result in crowds of about 1 million.

A global Catholic event, the world meeting seeks to support and strengthen families. St. John Paul II founded the event in 1994, and it takes place every three years.

Archbishop Chaput had previously hinted that Pope Francis would attend the 2015 meeting, although he cautioned that the visit had not been officially confirmed. In March 2014, a Pennsylvania delegation including Pennsylvania Gov. Tom Corbett and Philadelphia mayor Michael Nutter visited the Vatican to help encourage the Pope to visit the U.S.

On Thursday, Archbishop Bernardito Auza, the head of the Holy See’s permanent observer mission to the United Nations, told the Associated Press “if he comes to Philadelphia, he will come to New York.” The 70th anniversary of the U.N.’s founding would be “the ideal time” for a papal visit, the archbishop said Nov. 13. Next year also marks the 50th anniversary of Pope Paul VI’s 1965 visit to the U.N., the first such visit from a Pope.

In August, on his return flight from South Korea, Pope Francis said he wanted to visit the U.S. in 2015 for the Philadelphia gathering. He also noted that he had received invitations from President Barack Obama, Congress and U.N. Secretary-General Ban Ki Moon, as well as from Mexico.

However, despite the anticipation of the Pope’s possible visit to New York and Washington while in the U.S., Vatican spokesman Jesuit Father Federico Lombardi told journalists shortly after the announcement that as of now nothing else is confirmed.

The Pope, he explained, “didn’t say anything about any other steps or moments in his trip to America. He guaranteed his presence to the organizers of the World Day for Families, but as for the rest, I have no concrete information.”

Pope Francis has visited the Holy Land and Albania as well as South Korea. He will visit France and Turkey in November, and Sri Lanka and the Philippines in January 2015. He will return to France for a longer visit in 2015. In June, the Pope accepted an invitation to visit Mexico, though a date for the visit was not announced. 

The World Meeting of Families will take place shortly before the October 2015 meeting of the Synod of Bishops on the Family, which will discuss the mission of the family in the Church and in the world. At the last World Meeting of Families in Milan, Italy, in 2012, more than 1 million people representing 153 nations attended a papal Mass with Pope Benedict XVI.

The 2015 meeting’s theme is “Love is Our Mission: The Family Fully Alive.” The meeting will include many speakers and breakout sessions. Keynote speakers include Cardinal Seán O’Malley of Boston, Cardinal Luis Antonio Tagle of the Philippines, Cardinal Robert Sarah, Professor Helen Alvaré, and Dr. Juan Francisco de la Guardia Brin and Gabriela N. de la Guardia.

The Philadelphia meeting will mark the first time that the event will be held in the United States. Registration for the 2015 World Meeting of Families began on Nov. 10.

On the Commonality of Eremitical Experiences

[[Sister Laurel, I was reading about online hermits and I came upon the following comment. [[I yearn to read about the experiences of other hermits; but so much of what is written is about hermits not by hermits, or is so coated in Christian mythology that the experience itself is inaccessible to a non-believer (though i believe the experiences, as hermits, of hermits of all beliefs is approximately the same. ]] You have posted about anchorites from other traditions before so I know you consider them real hermits and see some commonality between yourself and them. Do you think the experience of hermits of all religions (or no religion) is about the same?]]

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Well, this is a really interesting comment! Also your's is an interesting question and I am torn regarding the answer to it. On the one hand, it seems to me that while the external characteristics of hermits' lives tend to be similar, I don't believe the experience of a Christian Hermit can be divided up (compartmentalized) in terms of external and interior so easily as all that.

You see, they are Christian hermits and their experience is of Christ and Christianity --- though mediated by and within eremitical solitude and silence. It is true that the experience of the Christian hermit is probably somewhat inaccessible to someone who does not believe at all, but it is not true that this is because their experience is "coated" in Christian Mythology. (Never mind for the moment that if the author is using the term "Mythology" in the common rather than technical (theological) sense the characterization is rather offensive.) It is because the experience of Christian eremitical solitude is an integral one which is empowered by and focused on God in Christ. As I have said so many times here, eremitical solitude for the diocesan hermit (that is, the solitary Catholic hermit) is not simply a matter of being alone, but rather it is a matter of being alone with God (in Christ) for the sake of others. One cannot take away any of these elements and have the same reality nor be speaking of the same experience. They are not so much a bit of icing on the cake as they are like the egg or the oil in the batter. They cannot be teased apart.

People go off into solitude for many different reasons. When they do so their lives may look similar to one another, especially to the degree they embrace silence and stricter separation from the world (meaning here the world of activity, commerce, media, family, society, etc). There is physical isolation and silence, physical or manual labor, intellectual labor, recreation, other chores, etc. But these are not the heart of the eremitical vocation for the diocesan (that is, the solitary Catholic) hermit. The heart of the life for the diocesan hermit is "the silence of solitude" which is essentially an inner experience of communion with God sought in service of God and all those precious to God; it is largely the fruit of prayer (the conscious act of letting God be actively and effectively present within us) in all of its forms. A misanthrope might well do many of the things I do all day, but the motivation for her life would differ radically and so would the nature of her eremitical experience. So too the person who is agoraphobic, the introvert merely desiring time for herself apart from others, or the artist seeking a space and time to do her painting, composing, or writing, for instance. We might all be hermits but the eremitical experience is radically different (that is, it differs at the roots and so too at the "branches" and "tips") for each of us.

For me the "clothes" or "coating" of my life, at least to some extent, are the externals. The heart is precisely the Christianity I live through and within those. While I don't mean to suggest these externals are unimportant or peripheral (they are not!), it is the heart of my life which conditions and transforms the externals making them prayer and transforming them into mediators of the Good News. When I do chores it is with a mindfulness attentive to the gift of these things; it is intended to glorify God (that is to allow God to reveal Godself in and through my entire life), to express both the gift of my life and to celebrate the giver.

When I study, the same dynamic is at play -- though in a way dependent on my own curiosity, intellectual excitement, patience, and profound searching. At prayer I am aware of being at God's service, of waiting on and for him, allowing him to love me as he desires to, of delighting him, of being a part of the completion of God's will to be all in all and to love his world into wholeness. At meals I celebrate a God who nourishes us in unceasing, ordinary, everyday ways which are also, by their very nature, extraordinary. When I am ill or otherwise struggling and unable to do chores or sing psalms or concentrate on a page of theology or a bit of exegesis, I trust (and feel) that my weakness is transformed by the powerful Love of God into something of ineffable and inestimable worth. In sleep I celebrate a God who "gives to his beloved (in) sleep", who saves me from annihilation in death and pierces the darknesses of my life with his light. These experiences which each and all proclaim that God alone is sufficient for us are the very essence of my eremitical life, not trappings in which the life is "coated" or clothed. Again, I can no more tease the Christian apart from the eremitical than I can separate my body from my soul and remain a person.

On the Commonalities of all Hermit Lives:

On the other hand it must be clearly stated that God who is the ground, source, and goal of all meaningful existence goes by many names and that there are more partial experiences of God which are universally accessible, especially in solitude. We are all more and less human and yearn for that which fulfills, perfects, and completes us. We seek authenticity. We are in touch with our own weakness and smallness even as we sense the dignity we each possess or else, I suspect, we could not dwell in solitude without the supports and distractions of ordinary life. Discovering one's true self and personal integrity are high values for each of us, I think --- at least for hermits who are not using solitude as an escape.  Getting in touch with a higher or deeper reality which grounds us and the meaning of our existences I think is a common experience and even goal for hermits of all stripes  (this would include the artist, author, or composer, of course whose quest is also similar to the religious hermit's) --- with the exception, again, of those for whom solitude is escapist.  And yet, even when this is not a hermit's goal, I suspect that the horizon of life in solitude raises the question in a particularly acute way for each of us. (cf Anchoritism is not only Christian for an example of a Buddhist solitary whose quest and heart are similar to a Christian hermit's.) Similarly, I think most hermits find solitude healing; it is a way to let go of the various impersonations and insanities that we have assumed in our lives apart from solitude.

I speak of all of these things in Christian terms because Christianity reflects the  most acute form of these questions and their answers that I know. It allows me to plumb the depths of the question I am and the answer God is in the rarefied environment of solitude, and to do so with an ultimate assurance I think is necessary for such a radical exploration and quest. However I can, to some extent, also speak of these things in philosophical or non-religious terms, and perhaps this is what the person you cited was yearning for; perhaps it is the lack of this that she was bemoaning. For me it is a less adequate way to deal with my own eremitical experience; it is incomplete and to some extent, too abstract. Even so, while I assert that my Christian experience is the heart of my eremitical experience I believe that all authentic hermits who are not merely seeking to escape life and its questions and challenges experience a similar searching and finding as noted in the paragraph above.

By the way, I do agree with the person you quoted about so much stuff about hermits being written by non-hermits. Today it is often a word used to describe anyone who maintains an essential privacy or who is alienated in some significant way. It is also adopted by folks as a kind of "cool" description despite the fact that they know nothing of silence, solitude and most certainly "the silence of solitude." I regularly search the internet for blogs by and about hermits. Very few are written by real hermits -- of whatever stripe. Most are associated with wannabe's or those who think the reference is a kind of good joke on their readers. Many of the rest are by hermits of various religious and non-religious stripes who are still trying to validate isolation and a failure to love neighbor or even self and God. Only a handful are written by hermits for whom the silence of solitude is a divine call -- whether that issues in an explicitly religious eremitism or not.

Thanks again for the quote and for your question. They are things I will be thinking about for some time to come and this means they will be a source of life and nourishment for me in approaching this vocation of mine. I am very grateful.

Idolatry is Both Unavoidable and Must be Avoided!

[[Hi Sister Laurel! You wrote that "idolatry is a temptation and reality none of us [can avoid]. It strikes all of us." I don't think I have ever committed idolatry so could you say more about this? Oh, I wanted to say I am sorry about your computer. I hope you are getting it fixed! Thank you!]]

Important questions and objections! I am glad you asked. You may remember that I once gave an Advent homily: In What Story Will we Stand?. It referred to the capacity for story which is part and parcel of being human. More specifically it spoke of a place in our brains which is responsible for spinning stories. We are in search of meaning and are terrified by absurdity and chaos; a central piece of having a meaningful life or appreciating the meaningfulness of reality involves context. Most of the time the contexts we supply to events are forms of narrative or story. Stories are the way we supply the context which combats absurdity and chaos. They are the way we give ourselves a place to stand in a universe which might otherwise be frustrating, terrifying, and even a source of desolation or despair for us.

Human Beings as Storymaking and Storytelling Animals:

When a doctor makes a diagnosis, for instance, she will tell (or rehearse!) a story which wraps the symptoms up or makes sense of them in a neat and coherent way; it will be a story of anatomy and physiology, how x is working with y, how z has ceased to respond to w, how t has gone off on his own and is creating chaos, or v is entrapped by the inflammation of q, etc. But it will also have personal dimensions: "When patient x experienced y, the reason was z and she responded by doing a, b, and c --- only to find these were not helpful. Together we have to find a better approach to y." When a cosmologist or astrophysicist discovers a new particle or something like dark matter, they will invariably begin to work out a narrative or story of how this fits in the universe's own story. Theories are, in fact, good stories which fit the facts as we know them; they are most effective when they have room for the developments called for by new discoveries. No matter who we are or what field is involved we try without ceasing to make sense of things. In part this "making sense of things" is an act of discovery but in part it will also involve us in the creative act of story-telling as a part of this discovery process. Often it is in the process of working out the story that the discoveries are really made.

Theology is no different here. Moreover our religious quest for an ultimate meaning, our quest for a God who will make sense of everything and in whom everything will cohere (hold together) is simply a deeper form of the process described above for the physician or the cosmologist. (Insofar as cosmologists are in search of a grand unifying theory they echo the work of theologians who believe God is the ultimate reality which cosmologists pursue.) In any case, we are constantly taking the bits of revelation we have and spinning stories about God which, we sincerely hope, provide a theological context for what has been revealed. Similarly, we spin stories about ourselves, our universe, the nature of hope, justice, and any number of other things which lead to a more or less consistent worldview glimpsed through the lens of this revelation. Systematic theologians do this in a formal, educated, and conscious way by relating the pieces of revelation (and thus, of the faith) to one another as they search for and formulate a consistent framework in which all of the partial and disparate pieces of theological knowledge can mutually illuminate and make sense of one another. Moreover, we do this with our eyes on the Christ Event where we believe the fullest revelation of both divinity and humanity was made real among us. This event/person is the norm which challenges, contests, or confirms every piece of the theological narrative we create.

But, whether we have studied systematics or not we all do theology! We can't help it!! We do it every day whenever we draw conclusions about God or explain why something in our lives ultimately does or does not make sense. Agnostics do it when they question the consistency of religious beliefs or try to measure these against "objective reality". Atheists do it when they deny the existence of God! (That God does not exist is a theological assertion and atheism is a religious position.) There is no such thing as a naked, uncontextualized, uninterpreted, or completely anomalous  experience in our lives. We simply cannot leave things that way. It is too uncomfortable and anxiety provoking. We NEED to understand and that means we need interpretive contexts which make sense of things, first smaller or more immediate ones, and gradually more and more ultimate ones. If I am in pain, for instance, I immediately explain it (" Ah, must be tension; it's a passing thing. No problem!) and determine how to stop it; less immediately, especially if the pain returns or is not eased, I try to find answers and solutions from professionals. Especially my concern here is what I can do to avoid or minimize the pain in the future, what can I do to function normally and live fully? Eventually with ongoing or chronic pain my questions become more ultimate ones: I wonder what it says about me, how it will affect my life; I want to know why this has happened to me, what has God to do with it, is it the way things are meant to be and if not why are they this way, etc etc. Bit by bit, in my ongoing grappling with this problem or experience, I build a personal theology of suffering, a theodicy if you will.

Similarly, if something good happens to us we spin a narrative explaining that. Our "story" will reflect on the universe, on our worthiness or unworthiness for this good thing, on the place of God in this good thing, etc, etc. Wherever there are gaps in our understanding, wherever we are restless and feel incomplete, we will search for answers AND we will spin stories (e.g., theories, hypotheses, theologies, philosophies) to provide meaning, understanding, and intellectual and emotional rest. This does not mean there are no answers and we have to make them up; it does not mean that these explanations or narratives are necessarily fictions (much less complete ones!) or some sort of "opiate" for the merely insecure. It means rather that we open ourselves to the One who is the ultimate answer via these stories. We hold these stories lightly allowing God to change and expand them as they need to be changed and expanded. They are vehicles through which we pose the question of our existence and attend to the answer to that question. When these explanations harden into certainties which cannot be changed by new more ultimate revelations of Godself, certainties we grasp at in spite of these revelations, then we are in trouble. It is here that idolatry becomes particularly problematical.

The Place of Idolatry in all of this:

Our own incompleteness, our yearning for an ultimate story in which we can rest, an ultimate narrative in which everything in our lives is rendered meaningful and coherent coupled with our innate tendency to spin stories which give us temporary rest even as we search for something more final is the source of both our openness to God's own revelation of Godself, and our daily acts of idolatry. There is the additional fact that everything we say and think about God is entirely inadequate, always partial, and often downright wrong. Theologians know they are on the verge of committing heresy and betraying the very God they so love and serve with every word they write, every theological conclusion they come to, and so forth.

When I was first studying theology as an undergraduate I had a professor who allowed us to take a theological position and explore it by arguing for it as fully and convincingly as we could. He did this again and again through the years I studied with him (I also did most of my MA work under him). We held a position until we clearly saw its defects (usually because of the counter position someone else assumed) and then we took up another one --- often one which exaggerated its move away from the distortion or defects in the earlier one just like all heresies tend to do --- and the same process occurred. What my teacher was doing was a kind of recapitulation of the history of heresy and of theological and doctrinal development. We would fall into an heretical position until we understood it from the inside out and then, in correcting the heresy, innocently fall into another one and so forth. Over time we adopted more and less sound theological positions which made pastoral sense but were measured against the norms (and especially the norma normans non normata) of theology as well. We came to understand the history of theological thought, the development of doctrine and dogma, and the nature of heresy as well as specific heresies per se pretty well in all of this.

But we also came to understand very clearly that every position a theologian adopts and argues is inadequate to a transcendent and ineffable God. That simply cannot be avoided. Our language is inadequate, our categories of thought and our understanding is inadequate, even our sense of the questions which human beings pose (and are), the questions which give rise to theology and the articulation of the ultimate answer which is God are partial and more or less inadequate. The images of God we draw or conceive are, to one degree or another, idols. This is always and everywhere true. They must always be submitted to the norm which is the Christ Event for correction, and they must be held lightly in a way which is open to clarification or restatement, correction, challenge, and purification. God is always greater than anything we can conceive. The prayer of the theologian is always, "God forgive us our theology, perhaps our theology most of all!"

What is true of trained theologians is even truer of the rest of us who naturally and often unthinkingly carve out theologies every day of our lives. Is someone we know suffering? We spin a story, a theology in fact (the technical word for this kind of theology is theodicy), which explains and makes sense of it. Is our world chaotic? We spin a theological answer to explain it. Does something happen which seems unfair? Again, the reason we tell ourselves to explain the presence of injustice is a theological narrative, whether that is explicit or merely implicit. Are we aware of good things happening to us each day which are entirely undeserved? Once again the explanation we conceive is a theology (or at least a theological one). We may borrow bits of theology from those who lived before us, we may make these theologies up out of whole cloth (mistakenly thinking we have come up with something new!), but how ever we do it, we are idol-making factories because we are in search of and made for meaning. We are meant to be completed by and rest in the Ground of Being and Meaning we call God and until we do, we naturally work to make it true. This is the source of sin and to the extent it causes us to theologize endlessly about a God we can never truly comprehend, it is also the source of idolatry.

The Forms Idolatry Can Take:

Thus, I am not necessarily speaking of idolatry as adopting or making golden calves we can worship. Usually idolatry is much more subtle (and so, more dangerous) than that! Anything in our lives which pretends to offer us a sense of rest and completion apart from God, any image of God which falls short of the whole truth but which we embrace with an ultimate concern, anything at all which takes the place of the real God in our lives is, at least potentially, an idol.

In the post I put up about a week ago I was thinking about a situation in which some truths about God had been distorted by human ideas of justice and perhaps more so by a tremendous need for meaning and yearning for a life of true significance. Our God is a God of justice; in loving us and our world he recreates these in his image, he perfects them, completes them, and raises them to new and abundant life, significant life. He loves them into wholeness and makes them to be all they are meant to be. This is the very nature of Divine justice. To substitute distributive or retributive justice for the love that does justice by freely and mercifully recreating things is a serious theological error which substitutes an idol for the real God. Similarly, to take a theology of divine sovereignty and conclude that God wills us to be miserable or live less than fully human lives, to suggest or affirm that God authors or is the architect of the misfortune and tragedy in our lives. is to believe in an idol. Moreover, to adopt a piety which calls sadism love and cruelty justice may make one unable to hear the Gospel message of gratuitous love. When this occurs the enmeshment involved may rise to the level of unforgiveable sin, again, not because God will not forgive this, but because he has been shut out and made incapable of effectively forgiving (healing) it.


While idolatry is unavoidable it must be avoided (or, better said, perhaps, since we can't avoid it we must be rescued from it). That only occurs when we allow God to be God within our lives, when we let the God of life and love reveal Godself on his own terms and to do so again and again every single day! Our faith involves knowing but even more it involves being known. The cure for idolatry is a faith which is really an openness to being grasped and shaken by the eternal and always new and surprising God. This will involve us in attending to the spirits at work in our own lives. Do they make us deeply and truly happy, whole, and alive? Then they are good spirits even if they cause a bit of discomfort in the process. Do they make us miserable, less open to love, more concerned about the preciousness and meaningfulness of our own lives? Do they lead us to partial images of God which speak of his justice as retributive or distributive for instance? Then they are "bad spirits".

The dynamic of theology is one of searching and openness --- we are open to having our theologies informed and changed by the real God, our certainties made uncertain and questionable by God's own truth. We keep our eyes on the cross of Christ because it is there that the deepest truth of ourselves, our capacity for idolatry and the cruelty, intolerance, homicide and Deicide associated with our incompleteness and terrible insecurity (as well as our idolatry!) are revealed. Similarly it is here that our capacity for sacrificial love and real obedience to God are most clearly revealed. Of course, it is also the events of the Cross which reveal the humbling depth of God's unconditional, gratuitous Love, and so, the very nature of God as Love-in-Act. God's own Self and presence is the only sure solution to idolatry. God must be allowed to bring us to rest in Godself. When that occurs our searching is really at an end, and so too is any grasping at false (or partial) gods, any profound unhappiness, any incapacity to love others, any fear that our lives are wasted or senseless, etc. These are also part of what we call the fullness of redemption.

Thinking About (the) Sin Against the Holy Spirit

In my post on God humbling us by raising us up I said that the situation in which a person's friend found herself reminded me of what Scripture calls the Sin against the Holy Spirit or the Unforgivable Sin. Because I don't want to leave any reader with the sense that I was describing a single personal act of sin on that person's part but rather, a situation of enmeshment and bondage involving a piety so paradoxical and destructive that the real God could not get a hearing, I want to clarify some.

I have been thinking about this situation since I first read about it and I am feeling somewhat awed (in the sense of being appalled) by the bind this person was described as being in. It is one thing to think of someone who has repeatedly chosen and chosen again something which is anti-God in a blatant way. We can understand how a person doing that might empty themselves of the capacity to respond to love (and ultimately to that Love-in Act we identify as God) and thus be in a state of unpardonable sin or alienation from (the REAL) God. But it is very hard to think of someone embracing a form of piety which is replete with references to God and who does so desiring on some level at least to embrace God, but who is really only embracing an idol in the process. The upshot of this choice is what I described as an incredible downward spiral, a situation of enmeshment and self-will which God may not be able to effectively penetrate and redeem --- at least not this side of death.

I never thought I would hear myself say those words: a situation. . .which God may not be able to effectively penetrate and redeem this side of death --- at least not about someone embracing some form of piety or religion. But then neither had I thought enough about the importance of the commandment against idolatry understood in terms of distorted forms of piety. Neither had I reflected sufficiently on the fact that when we believe in an idol our hearts are formed similarly. We take on the characteristics of that in which we believe. The hardening of one's heart can occur in many ways but essentially it is always caused by giving our hearts over to something which is other than God or to attitudes which are not of God (e.g., ingratitude, fear, or bitterness, for instance). But, as I think about the situation of idolatry what is really terrifying for me is the fact that the name "God" is given to the idol and to accompanying attitudes or ways of seeing, and that these are likewise said to be "divine" or "of God, " when in fact they are not.

The idolater yearns for God; that yearning is innate because God is present as a constitutive part of our being and makes us "meant for" and capable of union with God. No idol can meet this yearning or complete the person in a foundational communion but it (falsely) PROMISES to do so. When one puts one's trust in THIS false god and this empty promise, idolatry can also effectively close the person to the real God who is vastly different than the person imagines or has "bought into". What happens then is understandable but truly terrifying: when one speaks of a God of absolute futurity, of a love that does justice, of an unceasing love which is exercised in mercy, to a person who has come to think of God as One who causes suffering "in reparation for sin" or whose justice is distributive or retributive, for instance, the message may not be heard. The God proclaimed may be rejected, not out of spite, but because the person really cannot "hear" this proclamation.

Such a person may speak of God incessantly, explain the events in her life in terms of this "god", pray often (in the sense of crying out to God), and even have what seem to be extraordinary religious experiences of some sort, but, unless there is genuine growth in love, in human wholeness, compassion, and the ability to see others with the eyes of God, that is, unless the person truly grows in the dynamic presence of Love-in-Act, then all of this is empty. I believe this is a piece of what Jesus meant when he said, "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?'"And then I will declare to them, 'I never knew you; depart from me you who practice lawlessness!"' (The Law of love, the Law which Jesus fulfills and is the incarnation of, the law which is truly written on our hearts is what is being referred to here.)

This blindness or deafness to the real God, this inability to accept a God of unmerited love and mercy coupled with a person's own need to justify themselves with their own accomplishments (even when these are paradoxically spelled out in terms of victimhood and failure) constitute a blindness and deafness the Lord may not be able to effectively penetrate this side of death. In effect they may represent a degree of enmeshment in something which is not of God which is so substantial as to be considered the sin against the Holy Spirit. Whether the choices for the idol were driven by fear or personal woundedness or the bitterness which attached to circumstances in life through which this woundedness occurred, they have resulted in a state of bondage in which the person finds it impossible to accept the gratuitous, unmerited, and life-giving love-in-act which is the God of Jesus Christ.

It is the fact that this state of bondage is caused and exacerbated by numerous choices for an idol which matches what the person already calls justice or mirrors her own woundedness, and further, that this is supposedly done in the name of various partial or even outright heretical pictures of God found throughout the history of Christianity which makes it so truly terrifying I think. One can say to such a person, "The God of Jesus Christ NEVER wills the suffering, much less the personal decompensation of those he loves," and in response she can point to the literature which insists God punishes us as an instance of tough love or something similar. One can say that God's love always results in greater human wholeness, profound happiness and stillness (shalom, hesychia), and never in despair or profound depression, and the response might then be, "But God gives both consolation and desolation; St Ignatius says as much" ---inaccurate as is this interpretation of what St Ignatius supposedly teaches!

 (N.B., One problem in this case, besides the assertion that God gives us desolations --- desolation is the work of "bad spirits" not of God --- is the fact that St Ignatius taught that consolations (like the pain sometimes associated with healing) may be associated with a somewhat uncomfortable experience so long as they bring us closer to God and thus increase our capacity for love and our growth in human wholeness; a desolation, on the other hand, was associated with anything that leads us away from God --- even if it is or was a relatively blissful experience. The measure in each of these is not the affective quality of the experience per se so much as it is the degree to which it makes us greater lovers and truly holy in the manner of the God who is Love-in-Act. It would be hard to argue, in such a case, that God causes experiences which are made to move us away from Him. It would similarly make discernment impossible if both consolations and desolations were from God; how would we discern what was right and best for us if misery, selfishness, and personal deterioration were as authentically Divine as growth in human wholeness, the capacity for love, and profound  and genuine happiness?)

Idolatry is, of course, a temptation and reality which strikes each of us. None of us escape it. Our hearts are the places where God bears witness to Godself and this is the defining reality of what it means to be human. But our hearts are ALSO the places where a battle for ourselves goes on as we create idols to console and sustain us only to turn to the real God more fully and exhaustively as these fail us again and again. I have written here before that a vacant house is a perilous place and that a heart not given over entirely to God will be given over to that which is not God. When this ongoing battle is given over not to money or materialism or other "simpler" forms of idolatry but instead to a distorted piety which reshapes one's entire personal reality, both inner and outer, then one's heart is indeed "hardened". As a result our enmeshment in this distorted idolatry may prevent the Holy Spirit from truly empowering us or shaping our hearts in God's own image. When this is true we may well be dealing with a form of the Sin against the Holy Spirit. Again, it is not so much a single act as it is a state of enmeshment or bondage which keeps us estranged from God despite our yearning for communion with God.

Recommendations for Reading: Beale, GK,  We Become What We Worship: A Biblical Theology of Idolatry, Meadors, Edward P, Idolatry and the Hardening of the Heart: A Study in Biblical Theology

Ransomware Strikes Stillsong!!

It is probably not the common lot of hermits to be struck by Eastern European terrorists but this week it happened here at Stillsong. On Tuesday my laptop became infected with a virus known as CryptoWall 2.0, a form of malware known as "ransomware." That means that all of my files (documents, pictures, music, etc) have been encrypted with a two part code key. One key was left on my computer but to unlock or decrypt the files takes the second key as well. One is required to PAY the terrorists to get this second key --- though of course there is no guarantee that a key would truly be forthcoming much less that it would not unlock and unleash some other virus or Trojan horse, etc! (Besides, one DOES have to HAVE the money, which I do not! Neither do I have the inclination to pay, however.) What I see on my computer when I try to open documents is a clear list of the documents in whichever folder I open (100's of them!); they show up fine and the list is pristine and promising. But when I click on a file Word tells me the file is unreadable. If I persist beyond this error message Word opens the document window with editing tool icons, lists of recent documents, etc, but the main window in the frame, the window where the document should be is grey. Nothing shows up there at all. Meanwhile my access to dropbox, etc is blocked so files there are inaccessible on this same computer. (The contents of storage options like Dropbox are accessible from other computers and the files are apparently fine --- though I have read there is danger in the virus taking over such storage options too.)

So here is the deal. . . after speaking to a technician at a company that does virus removal and disinfection and unsuccessfully trying one of the Spyware solutions they use for a computer in safe mode the files that were infected are a complete loss! The computer itself can be saved, the HD reformatted, the OS and other programs reinstalled but everything else on that computer is lost. Of course, many of those files are backed up, either on an external HD or in cloud storage. While I may have lost some recent writing (or, more likely, some from a couple of years ago) I am not apt to have lost a whole book, for instance, nor the work from my Rule (done over a period of years) or even many of the articles I have written. I am relatively okay in all of this, relatively unscathed. But really, at this point I don't know how much writing has been lost, nor how much other stuff either. That part of things makes my stomach go a little queasy with the uncertainty.

And, though I am relatively okay in all of this, I am also angry! You see, I am careful in my use of the computer. I do NOT click on unknown links or download suspicious materials. I have clicked on popups representing themselves as Java or Adobe for instance and announcing it is time to upgrade or that an upgrade is available; as far as I can tell, that is how my computer got infected. (That means I will not do that any more; instead I will check with the program's creators directly on their own website and see if it is time for an upgrade.) The anti-virus computer technician I spoke to said that one family had been away on vacation and when they returned their computer was ruined! The point is one does not need to be doing anything dangerous or reckless, or even anything at all for this virus to gain entry and, in a short time, ravage through your system. Similarly I use well-known anti-virus software which I trust but this virus apparently can sneak in under the radar. Even in safe mode an anti-virus program may be prevented from doing its work (as was the case with my own computer today).

How people can do such a thing is beyond me. Greed, of course; it's all about money but the level of sociopathy required is startling. I heard several stories from the technician about lost libraries of music, years of writing, etc as he spoke of cyber warfare and this new war which is worse than the "cold war".  All of that work still exists. It has not been changed or corrupted but the key to unlock/decrypt and look at it or play it is in some criminal's hands in Russia or Eastern Europe and will stay there until the desired ransom is extorted by those same thieves. Of course the lesson is a simple one: BACKUP everything! Do it regularly. flash drives, external hard drives, cloud storage, whatever it takes! Corollaries exist too: always check before clicking on a link or popup, even if you have clicked on the same (?) popup before. Use the websites instead if you can. This particular virus is a really nasty one (I have been told a number of times by people fighting it!).

One interesting thing all this occasioned for me was my first ever "report to the FBI"! I did indeed report the infection and how I thought it had been contracted and though I don't expect a response beyond the acknowledgement the complaint was received, it was still kind of "cool" as well as not-so-cool to be contacting the FBI with something like this.