The Meaning of "Other Sacred Bonds" in Canon 603

[[Dear Sister Laurel, What sort of "other sacred bonds" are there - other than vows - to express a "definitive dedication of self." I don't remember you ever using this phrase before, and I think others might also be interested in hearing you elaborate upon that.]]

LOL! A good reason I haven't said much about this sort of obscure part of canon 603 is that I haven't been able to find out much about it myself! I have only heard of one diocese using this option or at least inquiring about it from a canonist I know, and unfortunately, she didn't go into detail on that (we were discussing something else really). What I do understand it to mean, however, is that in some way one dedicates oneself definitively to live an eremitical life according to c 603, and thus to do so in a publicly (legally) responsible way ("in the name of the Church"), and this dedication is accepted in the name of the Church by the local ordinary. Once this occurs a bond exists, in fact, a sacred bond which is public in character --- just as when two persons consent to marriage during a marriage rite a bond is established then and there.

In the Catholic theology of marriage the existence of this bond does not depend upon the quality of the relationship; it is the result of the exchange of consent to marry (I take you, etc); it is an example of what is called "performative language where something, in this case a bond, comes to be in the very speaking of the words. Thus, in regard to c 603, it seems to me that one might promise to live one's Rule with fidelity and integrity, for instance, and to do so under the direction of legitimate superiors for the rest of one's life. If such a promise is made in the hands of a legitimate superior a sacred bond then exists. Some sort of oath ("I swear here before all. . . that I . . .") may be acceptable here too. (In the case of a c. 603 commitment to live a Rule with fidelity and integrity, the hermit and diocese would need to be very clear the constitutive elements of the canon were adequately understood and reflected in the text of the Rule itself. Thus, the evangelical counsels and what they call for in concrete terms would need to be clearly articulated.) In either of these cases, the person is not making vows of the evangelical counsels to God, but they are giving themselves entirely to God in the eremitical life in the name of the Church, and they are being initiated into the consecrated state of life --- which means this is a profession in the canonical sense.

This is part of the reason Sandra Schneiders, IHM, as you may well know, distinguishes between profession and vows per se.(cf., Schneiders, Selling All,  "Commitment and Profession" pp. 78-116). It is also one of the reasons I focus on the canonical relationships that obtain in profession. Profession of any sort creates new bonds and/or new relationships in law. It is also the reason I ordinarily distinguish between the meanings of "witnessing vows" and "receiving vows". The first creates no real bond between the one making the vows and the one witnessing them (assuming s/he is only witnessing); the second creates a true, and even sacred bond between these persons (say, a hermit and her Bishop/diocese and the larger Church, for instance) and those others the person receiving the vows represents (the Universal Church, the diocese, and the Bishop's successors in this case). When we speak of profession leading to initiation into a "stable state of life" we are speaking, at least partly, of these significant and enduring bonds and relationships and the structure and law that regulates, governs, and supports them.

As you also well know, in associateship with the IHM's or congregations like the Sisters of the Holy Family associate members promise or covenant certain things and the congregation receives and adds their own consent to this covenant. Vows are not made here, nor is there initiation into a new state of life (profession), but the bonds are undoubtedly sacred. In oblature with the Benedictines or Camaldolese, etc, there is an exchange of promises or consent. In this case these are not vows to God either, nor do they constitute profession in the canonical sense, but they are sacred bonds nonetheless. My own diocese  (Oakland) simply decided we would be using vows and I was honestly not prepared for --- nor would I have really desired --- using anything else. But given the fact that my Rule was given a Bishop's Declaration of Approval with the explicit hope that this would prove beneficial for the living of the eremitical life as part of all of this (this Rule became legally (i.e., canonically) as well as morally binding on me on the day of my profession), I can see now where I might instead have made my commitment in terms of "living this Rule" and dedicating my entire self to God in this way. In any case, perhaps any canonist reading here will contact me and correct any errors I have made in this but I think this is  the gist of what the authors of canon 603 were expressing when they referred to vows or "other sacred bonds."

By the way, thanks very much for the question. It has been exciting for me to put into words what I do understand in regard to all this. The paragraph on the distinction Sister Sandra draws in Selling All and the place of the establishment of enduring or stable bonds and relationships in a state of life may be a bit tangential to your question itself but it helped pull some old threads together for me in a new way. I might not have done this if you had not pushed me to reflect on the meaning of "other sacred bonds" in canon 603. Again, thanks for the question.

Postscript: I heard from a canon lawyer and permanent deacon who studied Canon Law at Catholic University with a canonist in my own diocese; he reads what I write on Canon 603. While he was not clear how the phrase "other sacred bonds" applies to hermits (something I found reassuring given how little I have found written on it), he did write the following: [[. . .Your commentaries on canonical issues are always good to read. . . . This language is used in the 83 code to describe what members of secular institutes or societies of apostolic life make in lieu of the vows taken in a religious institute. How it applies to a hermit I am clueless!]] He also suggested I check canons 711 and 731 which do use this language while noting the language [[was the subject of a number of research projects/dissertations at various canon law faculties over the years.  Gerry Quinn, JCL, St Louis, MO]] (Since I am emphatically NOT a canonist by either education or training, I am assuming (I hope accurately) that Deacon Quinn was not saying reading my blog on canonical issues [with c 603] was good for the comic relief it might sometimes provide him! In any case, I am really pleased he chose to add to this conversation and pleased as well to be able to consult him, et al. on other questions!)

Private and Public vows, an Unofficial Terminology?

[[Dear Sister Laurel,  what you have said about private vows and public vows is clear to me. The first is a completely private commitment; the other refers to one where one takes on public rights and obligations in law. Is this your own personally coined terminology or is it official? I ask because one blogger said, [[To recapitulate, the distinguishing difference in the unofficially coined terms "private profession" and "public profession" of vows is as follows. The former profession of vows are not required by Church law to be professed in the hands of the hermit's local ordinary. . .while the latter profession of vows is thus required, and thus becomes a public record per church law.]]

Unofficially coined?? No, the usage is both longstanding and normative in the Roman Catholic Church;  the 1983 Code of Canon Law reads as follows: [[Can. 1192 §1. A vow is public if a legitimate superior accepts it in the name of the Church; otherwise, it is private.]] Please note: this normative usage has absolutely nothing to do with notoriety or lack of notoriety (i.e., anonymity). Legitimacy (whether something is binding in law or not) is the key here. In the 1917 Code of Canon Law both private and public vows were also possible. One source summarizes the matter as follows, [[ According to their juridical form, they [vows] may be private or made with the Church's recognition. . .]] The phrase "Church's recognition" refers to "recognition in law" and the extension of canonical (that is, public) rights and obligations in law through the Church's reception of such vows just as was the case in c 1192 of the 1983 revised Code.

I will say that the Church does not officially use the term "private profession" though, and that this is a bit more canonically obscure a matter than the simpler usage, "private vows" and "public vows". That is because the definition of profession is the making of a commitment which initiates one into a new and stable state of life. In other words, the public and canonical nature of the commitment is part of the very meaning of the term itself. In any case, since private vows do not initiate into the consecrated state of life, it is not really accurate to speak of a private profession (though I have also made this mistake, and did so until just a few years ago). By the way, profession is more global than the vows themselves; it is a definitive act of commitment or dedication of self which ordinarily uses vows as the "most solemn and binding way to express. such a [dedication]". (Schneiders, Selling All) Thus Canon 603 hermits may use other sacred bonds to express their definitive dedication of self.

Postscript: When canon 603 speaks of making vows (etc) "in the hands of" the local Bishop, this indicates that he is or will be from this moment forward her legitimate superior. The symbolic action "in the hands of" is historically based and reminds us of times when members of a society made an oath of fealty, for instance, in the hands of the Lord or King. Today public vows are made in the hands of legitimate superiors whether this occurs in religious institutes or with Canon 603. Both parties are bound in a covenant relationship though only the individual making the vows (sacred bonds) is bound by these specifically. The symbolism is one I find quite powerful, especially when stripped of feudal overtones and connotations to be replaced with those of mutual respect and even affection.

A Little on Witnessing to a Love that Does Justice in the Face of Tyranny

 [[Dear Sister, I am new to your blog and I haven't explored it very much. I am surprised to find a hermit writing about current events. Do you really not hate ISIS? I think I do. I think I shouldn't but I can't control what I feel when people kidnap and threaten to burn children alive! But here are my real questions. From other articles it seems that your vocation is pretty new and not very well known. I know we don't have any Canon 603 hermits in our parish or diocese. How many of you are there in the US? Do Canon 603 hermits exist in other countries as well? Are there many of them? Do you mind if I ask other dumb questions before I read much of your blog?]]

Welcome to Stillsong Hermitage's blog then. To be honest, I don't write very much about current events but I was asked to write about the situation in Syria and I was very moved by the murder of the 21 Egyptian Coptic Christians. That this occurred just as we were preparing for Lent and the ritual of being marked with the sign of the cross in ashes made things immensely more weighty in my own mind and heart. Add to that the fact that I was just beginning to read the Scriptures with eyes more newly sensitized to the place of honor-shame in Middle Eastern cultures and to see many of Jesus' encounters with family, religious leaders, and so forth as violations of honor, occasions leading to dishonor and shame for some, and you can see why these stories had a special poignancy for me.

You see I have recently come to understand freshly the difference between what guilt-sin-individualist cultures like ours and honor-shame-collectivist cultures like those of the Middle East perceive as honorable. Consciences in these two types of society are formed in vastly different ways from one another. It is not necessarily that consciences have been turned off, as a friend recently commented to me, but rather that they are formed very differently, namely as an instance of group conscience according to what the group determines to be honorable or dishonorable. In light of this I came to see even more clearly how Jesus could be crucified or the cross could be a symbol of the most abject dishonor/shame an individual could know. I have also recently been freshly sensitized to the epidemic quality of shame in our Western culure and to how extraordinarily thin in number and depth have been the reflections of systematic theologians on this aspect of the Gospel and Cross of Christ despite the fact that exegetes regularly remind us that the Gospel writers focus on not the physical pain Jesus experienced but the shame associated with his crucifixion.

These and other threads came together for me recently within a short period of time and all of them were and are critically important. We have either lost or never had an adequate sense of how very counter cultural Jesus and the Kingdom he proclaimed were and are. If we are to begin to understand ISIS and to deal with them adequately we must recover and/or cultivate this awareness. If we are to love our enemies as well as our brothers and sisters in the faith, we must understand this. I suppose it is particularly ironic that a very small piece of this reflection on current events in light of Jesus' Kingdom message and behavior comes from a diocesan hermit living a relatively hidden and certainly silent and contemplative life. But this really is the role of contemplatives and hermits in the Church. Living in silence at the center of existence makes this possible and sometimes, anyway, even imperative. I am reminded of something Thomas Merton once wrote:

I make monastic [eremitical] silence a protest against the lies of politicians, propagandists, and agitators, and, when I speak, it is to deny my faith and my Church can ever seriously be aligned with these forces of injustice and destruction. But it is true, nevertheless, that the faith in which I believe is also invoked by many who believe in war, believe in racial injustices, and believe in self-righteous and lying forms of tyranny. My life must, then, be a protest against these also and perhaps against these most of all.

Of course, in the situation with ISIS the self-righteous and lying forms of tyranny are not those of the Church nor of Islam. But they are those of religion more generally. It is against just this kind of tyranny that Jesus stood, and against which we should stand in our own lives today. This is the reason theologians often distinguish religion from faith. Faith does not allow us to hate. Often it calls us to be weak and lacking in control but still it empowers us to love. This is so because it is rooted in trust in God's love and the power of that love to create justice. So, ordinarily my own protest is carried out in silence and prayer. Martyrdom, witness, takes many forms. When so many threads some together as happened recently, it may be time to speak.

Numbers of Canon 603 Hermits in the US and Elsewhere:

As for your "real" questions. . . numerically the diocesan hermit vocation is quite rare. While there have always been hermits --- especially in the Eastern Church (their course has been more variable in the Western Church, sometimes dying out altogether) --- diocesan hermits only came to be a possibility in 1983 with the publication of the Revised Code of Canon Law. The model and original impetus for the establishment of this new form of consecrated/religious life was a group of about a dozen hermits who had once lived solemn vows as monks in community; when they discerned a call to solitude they each had to leave their monasteries and solemn vows and become secularized; this was because there was no provision in their own congregation's proper law for solitary life, nor was there any provision in canon law --- the more universal law of the Church. Eventually they came under the protection of Bishop Remi de Roo who came to see the significance of their vocation. Bishop Remi then made an intervention at Vatican II sincerely pleading with the Church Fathers to recognize the eremitical life as a way of perfection. Nothing happened at Vatican II but the plans for a revision of Canon Law were initiated and these eventually included Canon 603 which provides for solitary consecrated hermits in universal law for the very first time.

In the US there are about 80 diocesan hermits, perhaps a small number more or fewer. The Vatican has begun to include numbers of c 603 hermits in their statistics on religious and consecrated life but I don't think any have yet been published. In some countries there are none at all. I have a friend in New Zealand who is a diocesan hermit; she is the only one there. In other countries, France and Italy, for instance, there are more than in the US but the number is still relatively small. Because canon 603 is part of a universal Code of Canon Law binding on the Universal Church, not just a single diocese here or there (as was once the case with hermits or anchorites in Europe, for instance), there are now diocesan hermits all over the world. As you can see though, relatively speaking diocesan hermits are an infinitesimally small percentage within the Universal Church.

Finally, please don't worry about questions being "dumb". I have asked in the past for folks to pose whatever questions they have. A few people do that and some even ask questions on an infrequent but more or less regular basis. They are all very helpful to me. For instance in a post I put up earlier I was able to answer a question about the meaning of the term "institutes". It never occurred to me that word could be a source of misunderstanding for someone reading canon 603 ("Besides institutes of consecrated life, the Church recognizes the eremitic or anchoritic life. . .") but it was a really great question because it made something clear to me I had not known. I think all questions can do that but quite often it is the most obvious ones that don't get asked and could be most instructive for readers, and for myself as well! So while I do encourage you to read posts linked to the labels on the right of this blog, please know all questions are more than welcome.

Update on Story of Syrian Kidnappings

Update, Tuesday, 10. March.2015: I noted today that, after several days of silence, comments regarding the kidnapping and threatened murder of the Vincentians --- priests, religious, associates, and their wives and children in Syria --- are now being added to the original report on the Vincentian site. I consider that this along with a second report linked in those comments serve to verify the truth of the story.  I am sorry (and perhaps also relieved) to say that there are, however, still no further details, no clarifications, no expansions.

Let us persevere in our silent prayer and support for all the victims and all those suffering from the terrible sense of unknowing involved. In tomorrow's first reading we hear, [[However, take care and be earnestly on your guard not to forget the things which your own eyes have seen, nor let them slip from your memory as long as you live, but teach them to your children and your children's children.]] It is important not to let these people slip from mind or memory --- not because we want to sensationalize or validate ISIS or the hatred and horrific violence involved, but because we know these Christians as witnesses to faith in the crucified and risen Christ and the God revealed in those events as One who will bring good out of even the worst human beings do to one another. That is what we must teach our children and our children's children. We must continue to hold these witnesses and their loved ones in our hearts in a sacred anamnesis.

Again, the original post can be found here Horrific News From Syria.

Canon 603 and Some Misconceptions

[[Sister Laurel, what does it mean to call canon 603 a "proviso"? Here is the passage [from something I read online] that has me confused, [[What is cited in The Catechism of the Catholic Church and in the proviso of CL603, and by virtue and fact of the specific vows required of each state of life in the Church, should suffice to explain why consecrated Catholic hermits (and also the consecrated virgins and widows) are part of the Consecrated Life of the Church--although they can have originally derived from the Hierarchy or the Laity.  Likewise, consecrated Catholic hermits (virgins, widows, religious brothers and sisters) are not representative nor part of the Hierarchy of the Catholic Church, as in Holy Orders of priests and bishops.]] I am also confused by the following [also from something I read online] [[The Catholic aspiring to the consecrated state of life as an eremite, must then fulfill the requirements in profession of vows and live in accordance with the cited specifics in the Catechism of the Catholic Church, of the institutes of the consecrated life of the Church.And, if the aspiring hermit requests and a bishop agrees, then to fulfill the additional provisions of Canon Law 603.]]

I can understand why you are confused. There are several problems with the first passage cited. First Canon 603 is not a "proviso". It is not a conditional statement or stipulation attached to an agreement. It is a norm which, by itself alone, provides for and defines a form of consecrated life lived in law and in the name of the Church. I don't know why anyone would refer to c 603 in this way unless 1) she does not understand the word proviso, or 2) she is trying to make of c 603 a conditional option added to a larger binding contract or set of statutes which then may or may not be used by a diocese at their discretion. In such a case she is simply mistaken in this. Granted, canon 603 is a Canon in the larger code of canon Law of the Roman Catholic Church. Perhaps it could bear the name "provision" since it provides for a singular form of consecrated life (though this fails to capture the normative nature of a canon) however, it does not have a conditional or provisional character. So, I understand and share your confusion with such a characterization. I think the poster's mistaken meaning is made clear in problem # 6 below.

The second area of difficulty is the division of the People of God into Lay and Hierarchy. The proper terms are ordinarily laity and clerics or laity and clergy or even lay persons and ordained. Though the entire Church is hierarchical we also technically refer to the hierarchy of the Church as the clergy from Deacon to Bishops and higher. When we refer to the consecrated state of life or "consecrated life" however, which can be drawn from either laity or clergy, the Church is very careful to point out that this does not constitute part of the hierarchical structure of the Church; this is important because once not so long ago our Mass prayers referred to priests, religious, and laity as though there were three castes and religious were part of the hierarchical structure of the Church. This contributed to the highly problematical notion that lay life was an "entry level" vocation and religious (or consecrated) life was a 'higher' vocation with priests being even higher.

Today we note that the term lay has two distinct senses, 1) a hierarchical one in which laity includes all baptized who are not clerics (this also implies all religious and consecrated persons who are likewise not also clerics), and 2) a vocational one in which those in the lay state are contrasted with both religious (those publicly professed), consecrated persons (those in the consecrated state of life), and the clergy (the ordained). So, for instance, vocationally speaking I am a religious and member of the consecrated rather than the lay state of life. Hierarchically speaking, however, I am a lay person. My pastor, for instance, is also a religious and member of the consecrated state of life vocationally speaking. Hierarchically speaking, however, he is a cleric or priest. Lay hermits (those with private vows or even without them) are lay in both the vocational and hierarchical senses of the term. This is why in sec 873ff the CCC notes, "The term "laity" is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church."

The third problem is that the Catholic Church does not presently have consecrated widows who belong to the consecrated state of life or the "consecrated life" in the Church. While this vocation existed in the ancient Church and Pope John Paul II wrote about it hoping it would be included in canon law to be made part of Church life once again as a public and ecclesial vocation, and while some Bishops have accepted the dedication of widows and are required to be open to "new forms of consecrated life" (c 605 requires this), Canon 605 also states that any new form of consecrated life must be ratified by the Vatican (the Pope). In the case of a vocation to consecrated widowhood this has not been done. It therefore does not represent a form of consecrated life in the Church today though there are significant hopes that one day this will change.

The fourth problem is with the reference to Catholic Hermits or other members of the Consecrated state not being representative of nor part of the hierarchy of the Catholic Church as are priests and Bishops. This sentence is confusing because it can be read two ways: 1) Consecrated Life is not representative of the hierarchy or 2) Consecrated Life is not representative of the Church nor is it part of the hierarchy. While the consecrated state of life does not constitute part of the hierarchical structure of the Church, those in the consecrated state are certainly representative of the Church herself. They are specifically commissioned to live out the various forms of consecrated life in a representative way in the name of the Church. Thus they are Catholic religious or Catholic hermits. Lay persons live the lay state similarly which is why they may call themselves Catholics or Catholic laity. The lay state is entrusted to them when they are consecrated in baptism and they are commissioned through the Sacraments of initiation to live it well. This means every member of the Church is representative of the Church in some way --- though I agree, they are not all of the hierarchy. Some are representative of the clerical state (Catholic priests and deacons). Bishops, Archbishops, Cardinals, and Pope represent the hierarchy proper while all are part of the Laos tou Theou. Unfortunately, it sounds like the poster you cited could be arguing a form of clericalism which says only clergy represent the Church!


The fifth problem comes in your second citation and has already been written about in a previous post here. The term "institute" refers to a religious community or congregation of some sort, not to a legal norm, requirement, principle, or statute. Consecrated life has three basic forms, community life (both ministerial and contemplative in a variety of institutes), solitary eremitical life (c 603), and consecrated virginity lived in the world (c 604).

The sixth problem is related to problem #1 above. As noted above, Canon 603 is not a set of "additional requirements" appended to these other supposed "institutes" and requirements. It is the ONLY way in which a person can become a solitary member of the consecrated eremitical state of life and thus live that life in the name of the Church. If one wants to become a consecrated hermit without joining a congregation it MUST be through this canon. There is NO OTHER way. Neither oneself nor one's diocese can choose another option (say, private vows) nor treat this canon as optional or "provisional" and still allow one to enter the solitary consecrated eremitical state. This is what makes canon 603 so very unique; it extends the category "religious" and thus, the possibility of public vows and consecration to a person without any link to an institute of consecrated life. (cf Handbook on Canons 573-746, p. 55 on c 603.2)

The seventh problem is also related to treating Canon 603 as a set of "additional requirements" but more specifically suggesting these are added to the Catechism of the Catholic Church and other requirements or "institutes" of the Catholic Church. While the CCC is an important compendium of the teaching and life of the Church designed to give every Catholic a basic sense of what the Church believes and teaches as well as how her members live this faith, in regard to the consecrated eremitical life it is more descriptive than prescriptive. For hermits belonging to Institutes of Consecrated Life what is prescriptive of their life (what prescribes how they are to live while extending commensurate rights and marking their ecclesial obligations) is law, namely, canon law and the Institute's own proper law (her constitutions, statutes and Rule).

For the solitary hermit consecrated under canon 603 what is prescriptive of her life is similar: Canon law (especially c 603 but other canons as well), and her approved Rule (given a formal Bishop's declaration of approval). The Rule, which the hermit writes herself, serves as the c 603 hermit's own "proper law" while Canon 603 in particular especially represents universal law in her life. The Catechism of the Catholic Church describes dimensions of such lives but is not binding in the same way universal and proper law are. In fact, some parts of the CCC (like paragraphs 920-921) must be read in light of the Code of Canon Law (as well as the Catechism's own glossary), not the other way around! To put the Catechism in a more primary place and add c 603 as a "proviso" or an additional, conditional requirement, for instance, is to completely misunderstand the nature of the CCC, its relation to Canon Law in these matters, and especially then, the vocation to solitary consecrated eremitical life and the role of c 603 in that life.

Thanks again for your questions. They were excellent. For the time being I am going to distance myself from the continuing list of misconceptions being posted on the blog you have cited. Not only is it Lent, but I have some other writing, another project, and one other question to complete which means I won't be able to get back to you again for several days in case you have further questions; (it may be Saturday or later before I can do this). Besides, this matter of the distinction between lay hermits and hermits consecrated under canon 603 really has been explained here many times in one way and another, several times quite recently, and I am feeling a tiring and kind of sad futility in trying to clarify or even occasionally correct what may, at least for some persons who blog about this, really be a willful distortion and refusal to hear.

You see, it is one thing when a single critical  and canonically obscure or complex word is misunderstood here and there or when there is legitimate and honest disagreement between knowledgeable people; it is another when entire texts are wrested from their ecclesial context and twisted in a thoroughgoing way to conform to an entrenched delusional system. Your own question made me aware that perhaps the situation I was addressing was more the latter than the former so I am grateful you posed it for that reason too. The first kind of situation can and should be dealt with through discussion; both persons come away ahead then. The second cannot. While I feel strongly that canon 603 needs to be better understood, and more strongly that folks not be misled, it is that second kind of situation from which I need to distance myself.

Meanwhile, your own questions and those of any reader here are something I am happy to continue responding to --- though from now on it may be without the passages they cite. Thus, I encourage you to please feel free to check older posts under the appropriate labels if questions remain or are raised in the meantime.

Followup Questions: The Meaning of "Institutes" and other things

[[Hi Sister, so when c 603 says, "Besides institutes [not the institutes] of consecrated life the Church recognizes the eremitic or anchoritic life," she is specifically recognizing solitary hermits who are publicly professed to be religious? Is this part of the reason c 603 hermits are not allowed to form into communities? Do some people fail to recognize c 603 hermits as religious? Is it usual for communities to call themselves institutes? It is not a terminology I am familiar with and the blog you referred [readers] to seems to understand "institutes" as meaning some kind of statute or law or something. She misquotes the canon with "Besides "the institutes" of consecrated life. . ." and also writes, "CL603 has some additional requirements beyond what all consecrated Catholic hermits must live per the institutes of the Catholic Church," and "all Catholic hermits must profess the three evangelical counsels according to the institutes of the Church in the Catechism of the Catholic Church." [Also] why if we are all consecrated does the phrase "consecrated life" or "consecrated religious" only refer to those with public commitments?]]

Really excellent questions! Yes, when canon 603 speaks in this way it is outlining the specific new canonical reality known more commonly today as the solitary consecrated or diocesan hermit. In this canon the Church is saying, as commentators made clear in the Handbook on Canons 573-746, that for the first time hermits with no ties to a congregation or institute are to be considered religious. These hermits have entered the consecrated state of life through profession (which is defined by the church as the making of public vows) whether they come from the lay or clerical states; they live according to an approved Rule of Life and under the supervision of the Bishop who is their legitimate superior. Other canons will apply to their lives therefore, but c 603 defines the central or "constitutive" elements of the solitary canonical eremitical life.

In other words, canon 603 is not a set of "additional requirements" added to other "institutes" of the Catholic Church (I agree this does sound as if the person you are citing believes "institutes" are like statutes to which the elements of c 603 have been added but the use is unclear; unfortunately the error is made less ambiguous in a later post where she mistakenly writes, "The two previous posts cited the appropriate institutes and laws. . ." so it seems to me this blogger is possibly confusing the term "statutes" with the term "institutes"). In any case c 603 is instead a new canon defining a new though also very ancient form of consecrated life for the first time ever in universal law, namely the solitary diocesan eremitical life which stands side by side with Institutes (communities) of consecrated life. Religious who are publicly professed under other canons (CIC, 573-746) and their institute's proper law are not bound by canon 603 at all. Nor are lay hermits though they may well find it instructive and helpful in structuring their own lives .

You see, persons desiring to enter a semi-erem-itical institute were already able to do that apart from this canon while those desiring to create actual communities (groups with common Rule, common superior, common constitutions, common habit and finances, etc) will find the processes by which they can do so also exist apart from canon 603. As you rightly point out, canon 603 is not meant for the establishment of institutes or communities in this sense; lauras (colonies of already-professed diocesan hermits) can be formed so long as they do not rise to the level of an institute or community. In such lauras the hermits will retain their own Rule, their financial independence, and so forth while accommodating and contributing to the needs of the group as is reasonable. Individuals professed as members of an institute do not retain their vows should the institute dissolve or be suppressed --- though transfer to another institute is possible. Hermits professed under c 603 retain their vows and obligations should a laura dissolve or be suppressed. They cannot transfer these to an institute. Thus, they must retain the elements of c 603 (their own Rule, etc) as individually worked out even when they form a laura. (cf posts under label, canon 603 Lauras vs Communities) By the way, canon 607.2 defines an institute this way: [[ A religious institute is a society in which, in accordance with their own law, the members pronounce public vows and live a fraternal life in common. The vows are either perpetual or temporary; if the latter, they are to be renewed when the time elapses.]] Thus c 603 hermits are solitary hermits who exist as religious beside (as well as and alongside members of) institutes of consecrated life.

It tends, as far as I am aware, to be the case that the term "institute" shows up in official documents like consti-tutions and things. Most of us have never heard anyone ask a religious, "What institute do you belong to?" We are used to hearing and using terms like community, congregation, or order for instance. But institute is a universal term which allows canon law to speak of the conditions which bind every canonically founded group or community in the Church without getting bogged down in their differences. It also has the value of indicating this is a reality founded by human beings with an institutional structure as well as a charismatic nature. I don't know much more about the history of the term than that. In any case, in c 603, the reference, "Besides institutes of consecrated life. . ." does not mean besides other canons or statutes referring to consecrated life. It means besides (along with) congregations or communities (etc) of religious, the Church now recognizes diocesan hermits or anchorites in law.

While every baptized person in the Church is consecrated in baptism, relatively few enter what is called the consecrated state of life. This means that the person takes on additional legal and moral rights and obligations besides those which come with baptism. Today we refer to those consecrated in baptism as laity because in baptism they are consecrated as part of the Laos tou Theou or "People of God". To say one is part of the laity is an incredibly important statement which identifies a commission of tremendous significance. This is not merely an "entrance level" vocation. The "consecrated state of life" or "consecrated life" is a reality one enters first by the combination of self-dedication (profession) and Divine consecration and through these, by taking on additional public (legitimate or canonical) rights and obligations through public profession and/or consecration. This is not a "step up" from baptismal consecration if "step up" means "superior to". Instead it is a public specification of one's baptismal commitment centered on a specific and "second" consecration by God in which one is enabled to respond to the specific grace of this way of living within the People of God or Laos tou Theou.

To speak of lay hermits is to speak of those living the eremitical life by virtue of their baptismal consecration alone either with or without private vows. To speak of a consecrated hermit is to speak of those who have thereafter entered the consecrated state of life through public profession and this new or second consecration (which is solemnly celebrated only with perpetual profession). As I have said a number of times here, the consecrated hermit is also referred to by the terms "Catholic Hermit" because s/he is explicitly commissioned by the Church to live the eremitical life in the name of the Church, or "diocesan hermit" because his/her legitimate superior is the diocesan Bishop. While she of course still belongs to the Laos and is laity in one sense (hierarchically speaking she is not a cleric so she is lay), vocationally speaking she is also a "religious" or "consecrated person" as a lay person with private vows alone would not be.

(By the way, I don't know anyone who currently denies c 603 hermits are religious. As noted above, canonists in the Handbook on Canons 573-746 make it clear that canon 603 extends the use of this designation to those without a connection to an institute. When canon 603 was first promulgated hermits professed accordingly were distinguished from religious hermits, that is from hermits belonging to communities or institutes of consecrated life; one would read canonists who said "canon 603 hermits are not religious", but over time usage has changed and greater clarity has emerged on this issue by virtue of analysis of all the canons which apply to c 603 life and the similarity of this form of vowed life to that of all religious.)

Because those in the consecrated state of life are commissioned to live a specific form of life (eremitical, religious, consecrated virginity) in the name of the Church and because this is associated with specific public rights, obligations, and expectations on the part of the whole People of God (and the world!), the term "consecrated life" tends to be reserved for these forms of life alone (also cf CCC paragraph 944, [[The life consecrated to God is characterized by public profession of the evangelical counsels. . .in a stable state of life recognized by the Church.]].

Concerns about the Story of the Vincentians in Syria?

[[Update, Tuesday, 10. March.2015: I noted today that, after several days of silence, comments regarding the kidnapping and threatened murder of the Vincentians --- priests, religious, associates, and their wives and children --- are now being added to the original report on the Vincentian site. I consider that this along with a second report linked in those comments serve to verify the truth of the story.  There are, however, still no further details, no clarifications, no expansions. ]]

[[Dear Sister why has there been no more news on the story of the Society of St Vincent de Paul and the kidnappings in Syria? Are you concerned about the truth of the report?]]

Thanks for the question. The original post can be found here Horrific News From Syria, or just by scrolling down a couple of posts. I don't know why there has been no more news though perhaps it is an expression of prudent caution. I was concerned with the truth of the report within 24 hours of my own post because there was almost nothing else in the news. That was especially true since disinformation meant to inflame emotions and biases would serve ISIS's purposes. In any case, the only other post on this was on the Vincentian site. That continues to be true. I have checked the original site each day; the original post has not been removed, retracted, corrected, or clarified. When asked if there was any more news the only response has been there is NO additional news and that was the response of the priest who first posted the story. No additional comments have been added either.

These facts lead me to continue to believe the story is true and that the Vincentians have chosen to maintain silence in the matter. For instance, it would have been quite simple (and imperative) to report everyone is safe and the original story was mistaken if that were the case. We would all have simply rejoiced at that and let the rest go! If the site had been hacked and the report was fraudulent that too could have been easily remedied. It would have also been an important cautionary experience. At the same time I have not been asked to remove or retract my own posts. Should someone from the Society of Saint Vincent de Paul, the Vatican, or my own diocesan Chancery request that, for instance, I would comply in half a heartbeat.

Until there is a correction, confirmation, or an update on the status of the people reported kidnapped and threatened with murder we must continue to pray and not allow our faith to be played off against authentic Islam. As already noted, we cannot allow ourselves to fall into hatred; at the same time we must renew our own baptismal commitments as People of the Cross of Christ. There are many Christians who are living in danger in the Middle East today. They have been deprived of homes, possessions, family, work, school, and the means to support themselves. They have lost precious worship spaces and seen the symbols of their faith demeaned, defaced, and destroyed. In a number of posts over the past year I have provided updates on Dominican Sisters in Iraq who have been in desperate circumstances. They have lost older Sisters due to stress and hardship and they have professed several young Sisters who as juniors have been thrown into vowed life and fulltime ministry under the most difficult conditions imaginable. Their story (the story of all these Christians in fact) is difficult, frightening, and also inspiring. They all need our prayers and our assistance.

What's the Big Deal?

 [[Dear Sister, why is it so important to make clear that there is a difference between consecrated hermits or canon 603 hermits and lay hermits? There is one person [cf., A Catholic Hermit] who claims to be writing for hermits who wish to be consecrated religious hermits by making private vows. She says, "This nothing hermit has also reflected and been reminded to encourage all aspiring Catholic hermits, to keep in mind we are consecrated religious eremitics called to live and keep our valid private vows. Regardless which of the now two Church-approved paths (privately or since 1983 publicly expressed vows), we ought prayerfully live daily and nightly the three evangelical counsels, and all else asked of hermits, according to The Catechism of the Catholic Church."  Shouldn't she just be allowed to do this? I mean what does it matter? What harm can it do? They would still be hermits.]] (emphasis added)

Because I have already explained the difference between private and public vows in other posts here I really don't want to do that again.  It seems though that some of this is still unclear. The central issue is not merely about whether or not vows are expressed privately or publicly. In fact that is not the issue at all since private vows can be made in front of many people and public vows can be made in relative secret if the need exists. To continue to insist or imply this is the essential difference between public and private vows, as the person you have cited does, is to perpetuate a distortion of the truth. Instead the central issue is whether vows lead to new legitimate rights and obligations or not. What is at issue when we speak of private versus public vows is whether they establish the person in a public vocation or instead represent a private commitment. In other words, in distinguishing these two forms of vows the Church is concerned with whether or not, through the mediation of the Church, the person is initiated into another state of life (religious and/or consecrated life) for which they are publicly (that is, both morally and legally) responsible.

The person you are citing (who does read this blog, by the way) does and is certainly entirely free to disagree with what I write about many things, but in this matter, I am not merely expressing my own opinion. What I have explained is simply factual and centers on the way the Church herself uses the terms "consecrated hermits", "professed religious", "profession", and so forth". What the Catechism of the Catholic Church writes about "consecrated Life" and hermits has to be understood in light of the glossary which provides definitions of fundamental terms that might otherwise be misunderstood (cf especially "vows", and "consecrated life) ; the definitions there make it clear that paragraphs 920-921 which fall under the heading "consecrated life" refer specifically to those entering the consecrated state of life as solitary hermits, not to lay hermits. These hermits always make their commitment via public profession but they may not always use vows of the evangelical counsels to do so. Some may use "other sacred bonds" to make their profession. Some may use the classic monastic vows (stability, conversion of life (which includes poverty and chastity), and obedience rather than the more typically Franciscan triad. Since 1983 these publicly professed solitary hermits exist as religious besides (along with) already recognized institutes of consecrated life.

I have also explained that there are three paths in the Church today to pursue eremitical life, not two: 1) publicly professed and consecrated life in a community (that is, an institute) of hermits (Camaldolese, Carthusian, Sisters of Bethlehem, etc); this "semi-eremitic" option has existed for more than twelve centuries, 2) consecrated life under canon 603 (solitary diocesan eremitical life); this establishes in universal law what many dioceses anticipated and allowed through the authority of the local Bishop throughout Church history; these hermits are solitary hermits and are not professed as part of an institute of religious life (the Church's term for a congregation, community, or Order); finally there is 3) lay eremitical life (extant in the church since the 4C). The first two of these require public vows (which can be made without any notoriety, especially in countries where the person would be persecuted if their profession and/or consecration were known) and they establish the hermit in a public vocation no matter the hiddenness of the life, The third is a private commitment (even if made in public before hundreds of people) and does not change the person's state of life. If they were a lay person (in the vocational sense) before these vows, then despite the unquestioned validity of the (private) vows, they remain lay persons afterward. (Similarly, if they were clerics they remain clerics and if already religious they remain religious.) No change in one's state of life is involved in private vows.

Because the canonical rights and obligations of these forms of eremitical life differ despite the fact that they are each truly eremitical it is important that people seeking to live this life be able to make a wise and accurately informed discernment on which of these is truly what fits one's own vocation. Some people have absolutely no desire to live their vocations in the name of the Church, some have no interest in representing or extending a living tradition in the contemporary world, many have no desire to have their lives supervised by the church or to live under superiors or with regard to canon law; others refuse to jump through the hoops necessary to become publicly professed and consecrated hermits, and some simply are not able to do these things in a representative and credible way, for whatever reason.

What's the Big Deal with Distortions of the Truth?

This is not the first time I have been asked, "What's the harm?" What you are asking, whether you realize it or not is, "What's the big deal with allowing distortions of the truth?" You are also asking, "What harm can living a life (or encouraging others to live a life) of pretense do?" You see, so long as the way to becoming a consecrated or Catholic hermit in the Catholic Church is invariably through public profession and (with perpetual profession) consecration overseen and mediated by the Church, the person you cited is perpetuating a falsehood. So long as initiation into the consecrated and religious states of life is ALWAYS mediated by the church in a public act and represents an ecclesial vocation, the person you referenced is living and fostering a lie.

Moreover, so long as this person is distorting language and texts to read in ways the Church did not intend simply because she believes she has the right to her opinion on the meaning of these same terms and texts and then writes that her individualistic understanding and praxis can be considered appropriate for others, she has crossed the line into a seductive fraud --- a fraud which she hopes and encourages other vulnerable persons to adopt while unaware of the truth. The point is the notion that someone can become a consecrated religious hermit or a "professed religious" or a "Catholic Hermit" merely by making private vows is simply not true. When this notion is perpetuated, and especially when it is done by someone falsely claiming to be a Catholic Hermit, that is a hermit living her life in the name of the Church, it can mislead others and hurt them, just as believing in and acting on lies often hurts those who have done so --- except that here the Church has been nominally and wrongly implicated in the lie.

We are sensitive today to people acting in the name of the Church committing crimes, hypocrisy, immorality of all sorts. And rightly so. When someone appends Catholic to their vocation, workplace, project, or whatever, the Church herself can be smeared by anything offensive associated with that enterprise; for that reason she has a say in whether their use of the characterization Catholic is acceptable or not. That is why the Church has legislated in Canon Law that no one will use the name Catholic without explicit permission from the appropriate authority. It is why we sometimes see online radio or TV stations deprived of the name Catholic by the local Bishop. If a Catholic priest does something seriously wrong then the Church herself is besmirched; if a Catholic theologian writes against the resurrection then the Church herself is implicated in his/her actions because s/he acted in her name and she is responsible for the mission that allows this theologian to call him/herself a "Catholic Theologian". The same is true with Catholic monks, nuns, religious sisters, brothers, and hermits. All of these have been publicly commissioned to live their lives in the name of the Church. All of them are supervised by the Church and are specifically answerable to the entire Church. Moreover, they are careful of hypocrisy in their own lives and sensitive to frauds within their ranks; they are equally sensitive to more overt frauds pretending to be religious living and acting in the name of the Church.

So, my answer to your first question is no, the person you cited should not simply be allowed to encourage others to pursue or live a lie without at least an attempt to correct the falsehoods and distortions she perpetuates. She should especially not be allowed to do so while claiming the credentials, "professed religious", "consecrated hermit," "consecrated religious", or "Catholic hermit." To do this is to potentially distort peoples' discernment processes with false information. It is at least potentially, to waste months and even years of their lives in following a lie. It is to set these people up for marginalization and rejection. It is to encourage them to be seen as incredible, as frauds, or even as deluded persons, or as those who could not pursue an eremitical vocation in the usual ways and so, made something up instead. It is to lead them to believe the Church herself sees them as consecrated religious when this is not true. More, it is to encourage them to deny the very vocation God may be calling them to, namely lay eremitical life. In an age of the Church which is recovering a strong sense of the significance of baptismal consecration and lay life of all sorts it is seriously misguided to encourage others who are, vocationally speaking, lay persons to think of themselves as consecrated and professed religious. Because this person's understanding of the eremitical vocation (cited in your question) doesn't even recognize the existence of lay hermits, it implicitly says that being a lay person is not really good enough even though the person decides either not to pursue or is not discerned to have another vocation which is entered through a public commitment besides baptism.

Similarly, others who have a vocation to consecrated eremitical life might never even pursue it because they think they are already living it. A life given over to such a foundational pretense, though it might instead have been one of significant ecclesial witness, could be unlikely thereafter ever to be admitted to such a position of trust by the Church. Similarly, catering to someone's desperation to be allowed to live a religious life or "to belong" or "have a niche in the Church" or whatever it is that drives them to embrace these kinds of fictions will prevent them from dealing maturely and effectively with the roots of their need. It is simply not charitable to encourage people to embrace and live a lie. It is neither charitable to them nor to those to whom they seek to minister. It is not respectful of them or their real vocations. It is not respectful to the truth or the God of Truth who gifts us with both lay and consecrated vocations; nor is it respectful of the Church which is responsible for mediating these varied gifts through baptism and the public professions and consecration of those called to live them in credible and pastorally responsible ways.

They Would Still Be Hermits:

You write that they would be hermits anyway. Perhaps. Perhaps not. With private vows this is less certain. I have said before that because many self-defined lay hermits are not supervised, may not be formed in the life or committed to ongoing formation, may have insufficient direction and knowledge, etc., they may simply be living a pious life alone --- a life that differs very little if at all from that of others who live alone and pray before meals and bed. In such a case calling themselves hermits perpetuates a destructive fiction which makes the vocation itself incredible.

Even more problematical are those lay hermits who mistake isolation for solitude or whose spirituality is a thinly veiled "celebration" of self-hatred, bitterness, and rejection of God's good creation in the name of a misunderstood notion of fleeing or hating "the world". Some aspiring "hermits" I have spoken to spend hours watching TV, others use the designation "hermit" as an excuse to spend their days painting or writing or just kicking back, etc. (Many true hermits ALSO write or paint, etc. I am not referring to these! They are hermits (or monks and nuns) first of all and their writing or painting is integrated into this, not vice versa.) Others simply want the garb or the title or desire a way to "belong" in the Church they have already been baptized in. While it is sad when a person cannot accept themselves or a lay vocation, none of these things mean the person is called to be a hermit much less do they make the person a hermit, lay or otherwise.

At the same time however, I know several lay hermits who are paradigms of the eremitical vocation. I expect there are many more. These hermits inspire and challenge me. At least two of them were religious and received their formation, both initial and ongoing, over a period of years. The others spent time studying theology, spirituality, and prepared themselves for significant ministerial roles in the Church before discerning a call to eremitical solitude. Each of these meets regularly with a director and has done so for years. Each is integrally connected to the Church, whether through a parish, monastery, or retreat house. Each of them knows firsthand what it means to be a hermit and how this differs from being simply a lone pious person. Each of them understands themselves as part of a profound and ancient tradition and feel responsible for continuing that in our contemporary world. Because I know these individuals and because I know many people, including a number of isolated elderly, or chronically ill persons who would be wonderful hermits if they only knew the vocation is a vital and contemporary one, I value the lay eremitical vocation and its potential. But I am not unrealistic about its limitations or challenges. As with many things, these limitations may allow exceptional individuals to succeed beautifully while the rest of us need the help and challenge associated with public standing, but equally, they may merely lead to an exceptional failure.

Credibility is the Bottom Line:

My sincerest desire is that I never have to write about the distortion of language involved when lay hermits call themselves consecrated religious, "Catholic Hermits" or "professed religious" again. But unfortunately, so long as people are blogging this way, people who do not know the language very well are going to be seduced by the prospect of avoiding the hoops canonical hermits must negotiate or the scrutiny and constraints they must embrace and still call themselves "consecrated religious hermits." When these same writers submit that canon 603 is a departure from and even a betrayal of the eremitical tradition, then from time to time I will probably continue to get questions from their readers --- and I will probably need to respond yet again.

Canonical hermits, whether professed in community or as solitary hermits under c 603, and whether they come from the laity or the clergy make significant sacrifices in order that their lives are credible representations of a living eremitical tradition and the Gospel of Jesus Christ. The constraints on their lives --- canon law, Rule, constitutions, legitimate superiors, commitment to regular and competent spiritual direction, ongoing formation, and public vows --- as well as their commitment to the life giving sources of the Church (Scripture, Sacraments, etc) are all traditional necessities they have freely embraced to be sure their lives are credible and lived with integrity. For most of us these things are also sources of great joy, graced resources which help nurture the maturity and fruitfulness of lives consecrated by God and commissioned in the name of the Church. Even so, for someone to forego all of these and still claim the name "Catholic Hermit" even while ignoring and distorting the way the Church herself uses this term is offensive and dishonest. It is also the very essence of the self-centered and individualistic worldliness which the consecrated hermit is publicly committed to reject with her entire life.

Horrific News From Syria: Another Reminder of Why We Are People of the Cross

I received the following notification from a friend. She wondered if I might write a blog piece on it. I admit I am left entirely speechless by the horror described and threatened. While I sincerely hope this story is not true, at the same time I plead for readers' prayers not only for any innocent victims but for each of us to renew our Baptismal commitments to witness to the fact that in Christ: 
 

[[For your sake we face death all day long; we are considered as sheep to be slaughtered. No, in all these things we are more than conquerors through him who loved us.  For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers,  neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.]]

After all, this was one of our Mass readings on the very day these brothers and sisters in the Faith are reported to have been taken.

[[Special prayer request:
We have all been horrified by the news coming from Syria. As you know our Vincentian Family is spread across the world. We just got the following prayer request from one of our Vincentian Priests:

From the Vincentian Curia in Rome...
From Sister Monique, via Filles de la Charité, PARIS
Via, John Freund, CM Vincentian Website

Late Sunday afternoon on 1 March 2015, I received a message from M. Francoise, a delegate of the International Society of St. Vincent de Paul, and I managed to reach her by telephone. She was leaving for Paris, and collapsed at the news she had just received: members of the Society of Saint Vincent de Paul in Syria were kidnapped, along with their wives and children. The children were isolated and put into cages. Adults who do not deny their faith will be decapitated, and their children burned alive in the cages. M. Francoise had been in regular contact with several of them before all this occurred. She asked me to transmit the news and make a fervent appeal for prayers for these people, and all who are held hostage.

Let us remain fervently united in prayer, and have as our intention the welfare of all brothers and sisters in our Christian faith who are being held hostage.]]

It is especially important to remember that ISIS is intent on inflaming hatred and escalating tensions between Christianity and Islam. We cannot treat ISIS as though it is genuine representative of Islam. We cannot allow this story, how ever true it might be, to manipulate us into betraying our own faith and falling into hatred. Prayer is the only recourse we really have here and the only response which is appropriate.  See also: We Are People of the Cross 1 and We Are People of the Cross 2

Private Vows and the Lay Hermit

[[Dear Sister Laurel, how do I make private vows to become a consecrated religious hermit without joining a community?]]

Hi there. Thanks for writing. I am also  including someone else's question below this one since the subject is related. I think there is some confusion in your own question. To become a consecrated religious hermit (that is, a hermit in the consecrated state of life), you cannot do so with private vows. You see because this is an ecclesial vocation you must do so through the formal (and canonical) mediation of the Church. You can only do this via a public profession.This requires 1) a petition to your diocese followed by  2) a mutual discernment process if your diocese sees you as a good candidate; then, if admitted to profession by your Bishop it will mean 3) public vows received by and Divine consecration mediated by the Church. The key here is public profession and consecration (which only comes with perpetual public vows) made in the hands of the local Bishop. The consecrated hermit is publicly commissioned by the Church in the person of the local Bishop to live her life in the name of the Church. She is literally then a Catholic hermit (not simply a Catholic AND a Hermit) and (after perpetual vows) a consecrated religious. Thus it always involves a public commitment and solemn consecration. You might consider this after living as a lay hermit for some time, especially if you live private vows for some time and work out a workable Rule of Life.

If you wish, on the other hand, simply to live as a lay hermit (not publicly professed and consecrated) and eventually make private vows you are free to do that by virtue of your baptism, but there is no formal procedure for doing so. Remember this would be an entirely private commitment. To make such a commitment in a meaningful way your life as a hermit really requires regular spiritual direction and you need to have lived as a lay hermit for some time (at least a couple of years would not be unreasonable to expect) before even considering making private vows. Until you and your director believe you both need and are really ready for these you should prepare by considering what your baptismal commitment requires of you in more specific terms.

Renewing and Specifying one's Baptismal Commitment as Either an Alternative or Preparatory Step to Private vows:

(Please note my opinion on using any setting during Mass has changed. Please read my explanation of this in Reexamining an Earlier Suggestion)

For instance, you may find they require you to live the evangelical counsels in some way and you will want to shape a commitment including these expressed in a way which really fits your life. Your baptismal commitment requires a sound prayer life as well so you will want to spell out what this means for you. The same is true of silence, solitude, and penance. Being a disciple of Christ requires some degree of all of these and you can specify what you feel yourself called to at this point in your life as someone already committed and consecrated in baptism but without entering the consecrated state of life. Your pastor could certainly help you to work out a brief ritual where you renew and specify your baptismal commitment in terms of lay eremitical life.

It seems to me (with a lot of caveats!!) that if this was what you decided to do you could renew your own baptismal commitment and further specify that commitment during Mass within the context of the parishioners' own general renewal of baptismal vows. This is the ONLY situation in which I would suggest such vows might conceivably occur during Mass --- that is, as part of a renewal of baptismal vows. Such a commitment would have to make clear in a very explicit way that this is a lay commitment and that you are not assuming any additional canonical rights or obligations such as are associated with religious life, but if this could be done, it could be quite a lovely and meaningful commitment. It could also be of immense value to your parish and even beyond parish boundaries. Your parish would know you as a lay (but not a consecrated or Catholic) hermit and you would have some chance to share what that means with them. Some, especially the elderly and chronically ill, might want to do something similar; the difference this could make in their lives could be immense.

(Again, I have rethought this position although I continue to wish for ways to celebrate lay eremitical lives within the parish. I believe the Church is absolutely correct in not witnessing the vows of a lay hermit during Mass. Because of this ambiguity, I have kept the post up rather than simply removing it.)

At the same time you would model the lesson that we need to think about and make concrete the kinds of demands our Baptismal vows require of each of us. That is rarely done, I think, and it is important; often we do not need additional vows but we do need to specify and commit to the ways our baptismal promises are meant to be lived here and now. In preparing for this step what you will actually be doing is constructing an informal Rule of Life which covers prayer, penance, evangelical counsels, silence, solitude, lectio, and other essentials in the hermit's life. Over time you will probably want to rework or even rewrite this. Though it may take you some time to do this, and especially to do it while truly living as a lay hermit with the aid of your director, working in this way can prepare you for meaningful private vows as well as strengthening your baptismal commitment itself. However, let me be very clear, if there was the slightest doubt or the least impression given that this was not a specification of an entirely lay vocation and NOT entrance into the consecrated state of life, the vows should not occur at Mass. It may be that this cannot occur without misleading others. If that seems likely then this idea would not work and needs to be relegated to the trash heap.

If You Decide to Make Private Vows

If and when your director agrees with you on your own need and readiness for a temporary private dedication as a lay hermit (say, for a period of three years or so) she can witness these for you at any time. Your pastor can also witness these. As already indicated, the Church does not celebrate private vows at Mass because she does not wish these to be confused with public vows which are associated with ecclesial vocations lived in the name of the Church. These are also associated with legitimate superiors and (with perpetual vows) with entrance into the consecrated state, as well as with other legitimate (canonical) rights and obligations.

Because private vows are undertaken as a private (as opposed to public or canonical) commitment, they do not lead to any additional rights or obligations not already associated with Baptism. This is another reason they ordinarily take place apart from Mass. (If your pastor agrees, for instance, you might well make them after Mass though which would allow some friends and family and interested parishioners to attend and witness this private dedication.) At the end of the duration of these vows (three years or whatever you have chosen) you will need to discern whether or not you are being called to make this commitment a perpetual one or perhaps approach your diocese with a petition to become a consecrated Catholic or diocesan hermit. (Private vows can still be dispensed at any time by your pastor and others as well without any formal paperwork; if you were admitted to public profession private vows would also cease to be binding as soon as you made public vows.)

Getting Ahead of Ourselves:

But this is getting a bit ahead of things. Again, you will need to live as a hermit in a focused and conscious way while under regular spiritual direction for at least a couple of years before you can really meaningfully consider such a private dedication. (This might differ if you have already lived as a religious and been through formation with a canonical group.) Remember that even if you have been living alone for a while this is not necessarily the same as living an eremitical life. When you understand the difference on the basis of your own experience and can articulate this for your director you may be close to readiness for private vows. In this I recommend you listen carefully to your director and her reservations or concerns; then discern what that means for you and work on whatever it requires. The same for your pastor if you desire him to witness such a dedication. (The preparation for public profession is much longer (at least five years before first vows) and commensurately more demanding in terms of discernment --- which is undertaken with the diocese, not merely on one's own.)

The Problem of Language:

There has been a lot of confusing use of language by some lay hermits today. Your own question conveyed some confusion about terminology which you may have gotten from some of these persons, a couple of whom have several blogs. While you may not be interested in this particularly, your question is an opportunity to address this problem. Especially, it is time to remind  readers of how the Church  uses various terms. After all, when a person calls herself a Catholic Hermit, but is not using that term in the way the Catholic Church does it is at least incoherent and sort of an absurd practice. The basic principle is simple: we enter states of life through the Sacraments (Baptism, Marriage, and Orders) and through public profession and/or consecration (Religious life, consecrated eremitism, and Consecrated Virginity). There is no other way. Each initiation into a new state of life is mediated to us by the Church in a public and graced juridical act.  Private vows never initiate us into a new state of life. Neither does any consecration (dedication) of self. Only consecration by God received in a public rite mediated by the Church does this. This is part of the reason we call such vocations ecclesial vocations.

For instance, a consecrated person is one who is in the consecrated state of life. She has been consecrated by God through the mediation of the Church and except in the case of consecrated virgins, has made public vows (or other sacred bonds for some c 603 hermits), these involve additional canonical rights and obligations as well as the formal and legal relationships required to fulfill these. Thus people who have entered the religious or consecrated states of life have legitimate superiors and public (canonical) vows of obedience. The same is true of the term consecrated religious or just religious; the church uses these terms to refer to a publicly professed and ecclesially consecrated person who exists in the consecrated and religious states of life. Consecrated  and Religious life always imply the public assumption of additional legitimate (canonical) rights and obligations besides those which come with baptism.

Consecrating oneself to God is rightly called dedication; it is not the same as being consecrated BY God through the mediation of the church. When one 'consecrates' oneself to God (dedicates is absolutely the preferred term for this act) one does not enter the consecrated state of life. The Church does not call consecrating oneself  "consecrated life" because there is not change in state of life. A hermit who consecrated (dedicated) herself to God is not a consecrated hermit; she remains a lay hermit who is privately dedicated. This means not every Catholic living as a hermit is a Catholic hermit nor are they consecrated. If one is living the life and is commissioned to do so in the name of the Church in the hands of a legitimate superior, then and only then is one considered a Catholic hermit. For a lay Catholic living as a hermit under private vows, she remains and is called a lay hermit because she lives her eremitical life under or according to the very same canonical rights and obligations which came to her with baptism into the lay state.

[[Sister Laurel, if I have doubts about whether someone is a Catholic Hermit or not is there a question I should ask which will give me an answer the person can't waffle about or dance around?]]

 I am adding this question which I received a few days ago because much of what I have just said  provides an explanation of my answer. My first inclination was to say the critical question is, "Have you been  publicly professed and commissioned to live as a hermit in the name of the Church?" A friend pointed out that a person intent on dancing around the question might still be able to do it or might just lie. She suggested the bottom line question regarding whether someone is a Catholic Hermit  or a consecrated religious should be: "Who is your legitimate superior?" A similar question (a kind of corollary)  is "In whose hands did you make your public profession?"

For diocesan hermits the answer to either question will be their Bishop, a specific Bishop with a name! (It will not be the person's spiritual director, even if that director is a priest and it will especially not be a director in a different diocese! A delegate may serve as a quasi superior but will do so on behalf of the Bishop and diocese.) For a hermit belonging to a canonical community it will be the superior of her house or of the congregation. If you are really concerned about the standing of someone claiming to be a Catholic Hermit or a consecrated hermit/religious then ask them about their legitimate superior. No one responsible for a public and ecclesial vocation will hesitate to answer explicitly. Meanwhile, if this is an additional step you feel is important to take you can contact the person's diocesan chancery. Diocesan hermits' chanceries will generally verify that a person is a publicly professed and consecrated hermit in good standing and may even include the hermit's date of perpetual profession in their response to your query. They will not provide any information beyond these basic facts.

Also the consecrated hermit will ordinarily be given a document identifying them as a consecrated hermit in the diocese on the occasion of their perpetual profession and consecration. It will be signed by the Bishop in whose hands the hermit was professed, the Vicar for Religious or ecclesiastical notary and sealed with the diocesan seal. It is equivalent to a Sacramental certificate and while hermits don't have any obligation to show these on demand to any casual questioner they are official documents which indicate the hermit's canonical standing and underscore the public and ecclesial nature of the vocation.