On Discerning a C 603 Vocation and Thinking About the Graces Attached

[[Hi Sister, you recently said that if a person is called to be a hermit their life will be more about the journey than the destination. What you said was: [[If you believe you have a vocation then give yourself over wholeheartedly to a genuine discernment and formation process and be patient with however long it takes. If you are called to be a hermit your life will be more about the journey than a particular destination (e.g., consecration) anyway. Trust God; trust the process or journey; trust the Church, and look to what is most loving and edifying for everyone involved.]] I am trying to discern a vocation to hermit life and I feel that I am called to be consecrated under canon 603. If this is God's will for me won't it be a mistake to wait for a long process of discernment? If there are certain graces attached to consecration and this is God's will, then wouldn't waiting deprive me of the graces necessary to live my vocation? I don't mean to be nasty but since you are consecrated isn't it easier for you to argue someone looking to be consecrated shouldn't be too focused on the "destination" where that is consecration?]]

Where I am Coming From:

I can understand why you might think the way I am arguing is easier because I am consecrated. I guess it can sound a little like someone who has already crossed some putative "finish line" to say to other racers that the real task is to take care to look at the countryside as they run along. But profession and even consecration, as critical these are, do not represent a finish line nor are they the goal of any hermit's life (cf., Profession is Not Graduation). Let me remind you a little of my own background with canon 603. From the time I first approached my diocese with a request to be professed under canon 603 to the day I was perpetually professed took about 23 years. During the majority of those years the diocese had decided not to profess anyone under canon 603 due to some unidentified problem with their use of the canon once before. The Vicar who had worked with me for five years in discernment and preparation for profession was unaware of the decision and both of us had to come to terms with it. (She also had the unenviable job of informing me of the diocesan (Bishop's) position.)

My own seemingly inevitable decision at this point was to continue living as a hermit and though I wanted to be consecrated one of the things I had to come to terms with was the fact that that might not be possible in this particular diocese -- at least not in the foreseeable future. I mainly did that in two ways: 1) I came in time to realize that I might well be living eremitical life as a lay hermit and if that was God's will then well and good; my life was a gift of God in whatever state of life eremitism was lived. I needed to really internalize this. 2) I came to realize that my focus on definitive profession and consecration (either as goal or as disappointment) was leading me away from living my life in the way God was truly calling me to no matter what lay in the future, namely, eremitical life's contemplative focus on the present moment while resting securely in Him. Should a decision to seek consecration again be made down the line it could only be as a fresh discernment rooted in a new sense of the present work of the Holy Spirit in my life.

Why do We Seek Consecration?

In time my life as a hermit came to a kind of fruitfulness which compelled me to seek admission to profession and consecration once again (this was about 15 years after my diocese decided not to profess anyone under c 603). What was different, vastly different in fact, were the reasons I was pursuing this. I had become a hermit with something significant (i.e., meaningful) to offer the Church. I was now looking for a way to do that rather than looking for the Church to make me into something I had not yet become. While admission to perpetual profession and consecration was certainly a gift to me, I sought this in order to share the way the Holy Spirit was working in my life and, I sincerely believed, might be seeking to work or actually be working in the lives of many others as well.

As I look back on all those years I cannot regret the time spent in the journey itself. These years taught me the fundamental lesson that the journey with God IS the essence of the vocation. Moreover these years had definite discrete graces which are still important as part of my eremitical identity. One of these was the lesson that with God nothing is lost or wasted. To be able to say that with my life was and is as tremendous a gift as are any number of other things I do the same with. For instance, that chronic illness can serve as a vocation to proclaim the Gospel with incredible vividness, that God's power is perfected in weakness and kenosis (self-emptying), both human and divine, that lay eremitical life is a significant instance of the eremitical vocation and that consecrated eremitical life is not a "higher" form of vocation, or again, that simply living a relatively pious life alone does not necessarily constitute eremitical life, etc --- all of these are gifts of the eremitical journey with God.

Graces are attached to living an eremitical life with fidelity and attentiveness no matter the state of life involved. Had I continued to focus on either my hope for consecration or my disappointment over the diocese's decision regarding c 603 generally, I would not have been able to embrace the grace being offered to me each and every day. Moreover, had I not done that to the degree I did (which is imperfectly but really!), I would have been in no position to petition my diocese once again for admission to profession and consecration. Again, I would not have become either a contemplative or a hermit during those intervening years. I would not have learned the essential rhythm and perspective of the eremitical life. I would not have grown in necessary detachment nor in the kind of selflessness that is needed by any hermit, consecrated or not, to live even a single day faithfully. I would not have grown sufficiently in faith or my capacity for obedience because I would have failed to trust God's daily sufficiency or his  ability to bring all things to a meaningful conclusion for those who do trust in him. Similarly, my own capacity for stability in the monastic sense, for patience with and trust in superiors (in a general sense), and for reliance on my own initiative would not have developed in the way they did during the long intervening period.

  One thing implied here that was really important is that these years prepared me for life AFTER consecration. They prepared me for the relative obscurity of eremitical life, even (and maybe especially) when it is lived in the name of the Church. You see, after the profession ceremony, after consecration, after the articles in the diocesan and local papers, one mainly retires back into the obscurity of the hermitage. These years demanded I live this life in the way it would need to be lived no matter the state involved. It is true that I am aware of being commissioned to live this life in the Church's name and that I am grateful every day (and sometimes a little awed) that this is the case, but the bottom line is that in those years I learned to trust the Holy Spirit and the gift God makes of my life whether I am ecclesially commissioned in this specific way or not. It was and is a critical lesson.

On the Notion of Missing Graces:

If you are called to be consecrated under canon 603 I truly believe your diocese will eventually discern this. If they are not open to professing anyone under c 603 for reasons that have nothing to do with you, then you may one day decide to leave your diocese. However, I would argue that if you stay and live as a hermit in an exemplary way you will be able to help your diocese to move forward in their own approach to the canon. You will also be demonstrating precisely the kind of hermit you have become. In any case, the fact is you are missing no graces except those you do not embrace because your head and heart are too full of your own determinations. We sometimes think of graces as discrete realities which are other than Godself. But this is not so. God does not have some kind of storage locker with large packages of graces labelled, "for those consecrated by the Church" or smaller ones labelled "for those who live eremitical life in the lay state". Instead grace is the powerful and living presence of God in whatever way God shares Godself.

You see, God gives us himself in the very ways we need him to give himself to us day by day and in fact, in ways that are always marked with a prodigality which is wondrous. We have to trust that. It is the essence of faith. If one day you are called forth from the assembly in the presence of the entire Communion of Saints to be professed and consecrated under canon 603 then you will embrace the rights and obligations of that state of life and God will continue not only to call you but to give himself to you in the ways you need in order to honor and fulfill this call. This is another of the lessons I learned during those years my diocese was professing no one. The question is really what do you want? Do you want some kind of "package" filled with abstract, hypostatized "graces" --- a "package" which is supposedly bigger and glitzier because you are consecrated --- or do you want God in the ways God chooses to give himself to you because he is intimately familiar with what you need but also what his People need?

A Contemplative Moment: on Contemplation and Detachment

True contemplation is the work of a love that transcends all satisfaction and all experience to rest in the night of pure and naked faith. This faith brings us close to God that it may be said to touch and grasp Him as He is, though in darkness. And the effect of that contact is often a deep peace that overflows into the lower faculties of the soul and thus constitutes an "experience." Yet that experience or feeling of peace always remains an accident of contemplation, so that the absence of this "sense" does not mean that our contact with God has ceased.

To become attached to the "experience" of peace is to threaten the true and essential and vital union of our soul with God above sense and experience in the darkness of a pure and perfect love.

And so, although this sense of peace may be a sign that we are united to God it is still only a sign --- an accident. The substance of the union may be had without any such sense, and sometimes when we have no feeling of peace or of God's presence He is more truly present to us than he has ever been before. If we attach too much importance to these acccidentals we will run the risk of losing what is essential, which is the perfect acceptance of God's will, whatever our feelings happen to be.

But if I think the most important thing in life is a feeling of interior peace I will be all the more disturbed when I notice I do not have it. And sense I cannot directly produce the feeling in myself whenever I want to, the disturbance will increase with the failure of my efforts. Finally I will lose my patience by refusing to accept this situation which I cannot control and so I will lose the one important reality, union with the will of God, without which true peace is completely impossible.

Seeds of Contemplation by Thomas Merton

RAIN!!!

 It began last night. It is continuing this morning. It is rain, real honest to goodness rain. Not a smattering of rain, not a mist. Not just enough to make the roadways dangerously slick or to make one wonder if it is just a really heavy fog. Real rain. Puddles on the ground, piles of dark clouds in the sky, need to find the long unused jacket in the closet type rain!

My prayer this morning (maybe this is a bit obvious!) was about the rain. About gratitude to God for its coming, about all the stressed trees and plants around the area that will drink this up gladly. About trees that didn't make it through the last four years and empty reservoirs and sinking aquifers diminishing our capacity to hold groundwater. About concerns for mudslides and endangered property if this is the beginning of the "monsoon" season El Niño COULD bring us --- or even if it is not (for these are perennial problems in California even without a drought).  About clients driving here today and my concern for their safety and the safety of all on the roads today. It has been so dry for so long rain is both a blessing and a potential curse.

But mainly my prayer was of gratitude and hope. Gratitude to God for this gift and the gift of all life. Hope that folks pause to appreciate this day and our world; hope that we have learned (or do learn!) to husband its resources better. Hope for new life in all of its forms. (And on All Souls day that was especially poignant.) Hope that complacency in the face of the wonder of rain would not quickly replace the joy of and delight in its coming. Hope that, as in the reading a week ago or so, we learn to really attend to the weather but also to attend to all the ways God comes to us at any moment. Hope.

Basic Questions

I received an email with a number of questions, many that have been answered here before so I thought I would post them and try to include some of the links (or at least the label links) leading to appropriate answers. The questions are:

Do I need to be a Sister before entering the Eremitical life?

No, but there is no doubt that someone with formation in a religious community will often be better prepared to move into eremitical solitude with a sense of what a solitary religious life entails and with the personal qualities and functional "skills" necessary to succeed there. Somehow one must get the social and spiritual formation religious life entails.  I believe an individual can do this but it involves education in theology, spirituality and the disciplines associated with these in prayer, lectio, study, etc. This is especially true of consecrated solitary eremitical life under canon 603. At the very least such a life needs to include the central formative elements of any religious life including education in the meaning of the vows and a grounding in Scripture which will allow one to read it intelligently and live from it as a truly deep and pervasive source of life. Moreover one needs a sense of the eremitical tradition in which one is seeking a place as a living representative. Please check out some of the other posts here on the formation of the lay or diocesan hermit, etc.

Do I need to find a specific direction such as Dominican, Benedictine, etc. ahead of time?

No. However, in my experience most hermits have developed a kinship or affinity with a particular spiritual tradition well before becoming either a lay or a diocesan hermit. Still, this is not necessary. I have felt keen resonances with Franciscan, Camaldolese Benedictine, and Cistercian spiritualities. While I was a Franciscan and am now an oblate with the Camaldolese Benedictines I retain strong affinities with Franciscanism and am discovering ever greater resonances with Cistercian spirituality. At the same time my prayer resonates with the "spirit" of John of the Cross, and so, Carmelite tradition too. The bottom line here is that I am professed as a diocesan hermit, not as Camaldolese or Franciscan or Cistercian and that profession gives me the freedom to seek the wealth in any spiritual tradition, especially those with a strong love for silence and solitude. In some ways the diocesan hermit can serve as a symbol of the place where many traditions come together in the silence of solitude.

At what point do I contact the diocese for guidance?

Until you have lived as a hermit in a conscious, dedicated, and supervised way for at least a couple of years I personally believe it is premature to contact a diocese for guidance. The most they can or usually will say to a person without at least this background is, "Go and live in solitude. Model your life on canon 603 to the degree any lay hermit can, and, if you still are interested in pursuing this option and discerning a vocation to consecrated solitary eremitical life, then contact us again." The way I have summarized this in the past is by saying a person must truly be a hermit in some essential sense before contacting their diocese. You see, dioceses are not responsible for the formation of hermits. Hermits are formed in the silence of solitude, and though this takes guidance it is strongly dependent on the hermit's initiative and personal discernment.

One of the reasons I use the picture just above as a symbol of this life is because it underscores the place of the silence of solitude in the formation of the hermit, especially the diocesan hermit. If one cannot be responsible for and acquire the education and formation one needs apart from the diocese --- at least in the main --- one is unlikely to have a vocation to solitary eremitical life. Moreover, until and unless you have this background, most dioceses are unlikely to consider you a serious candidate for eventual profession. (My own diocese has, in the past at least, said they will not even consider a person for profession under canon 603 until they have lived as a hermit under direction for at least five years. I think that is very wise and believe it is the very minimum necessary even, and maybe especially, if one is coming from a religious community.) Please see the other posts on Time Frames, When to contact one's diocese, etc. Check the labels below and in the right hand panel.

I noticed that you wear a habit, which appeals to me as well. Is this something that relates to the community you associate with, or is this a separate decision you or the diocese may have made?

The habit I wear is very specifically NOT a Camaldolese habit, nor is the cowl I wear for prayer cut in the same way a Camaldolese cowl is cut. Since I am not professed as a Camaldolese nor any other religious Order or congregation, I wear a fairly generic habit which really matches none that I know of. Diocesan hermits must be given permission to wear a habit and no bishop can give permission for them to wear the habit of a specific Order or congregation. Thus, those who turn up in Franciscan habits, or Carthusian habits, for instance are really wearing garb they have no right to. Since I am not professed as a Franciscan I do NOT wear a Franciscan habit. A friend and diocesan hermit who is associated with the Carmelites does NOT wear a Carmelite habit because the habit is a symbol of one who is formally entrusted with and thus has rights and obligations in regard a specific Tradition.

Not all diocesan hermits wear habits and not all bishops grant permission for the wearing of religious garb. Please see other posts on Titles and Habits, etc. By the way, one of the things you should discern is whether you are called to lay eremitical life or c 603 eremitical life. Don't allow the appeal of wearing a habit prevent you from looking seriously at the possibility that IF God is calling you to eremitical life it may well be as a hermit in the lay state, nor, for that matter, that wearing a habit may not be the witness God is calling you to in any case.

Do you attend Mass?

Of course. I attend Sunday Mass most weeks and daily Mass usually at least once or twice during a week. Sometimes I skip the entire week of daily Mass for a period of increased silence or uninterrupted solitude and other times I may attend several days a week. My baptismal obligations are not generally abrogated by my canonical profession though my commitment to solitude may sometimes require missing Mass at my parish. Similarly, the fact that I have the right to reserve Eucharist in my hermitage makes it absolutely imperative that I get to Mass regularly so that both the reservation and any Communion service I do in the hermitage is integrally linked to the Community celebration of Mass.  Please see the post on Solitude and Sunday Obligation (follow the labels at the bottom for similar posts) and the posts on Eucharistic Spirituality and Solitude.

Do you have any reading material to suggest as I traverse this path?

There are any number of good reads out there on eremitical life today. The best I know is Cornelius Wencel's The Eremitic Life. Personally the most important books in my own journey have included Wencel's book along with Merton's Contemplation in a World of Action, his essay, "Notes for a Philosophy of Solitude" and Cashen's study of solitude in Thomas Merton's thought by the name Solitude. Also helpful was Sister Jeremy Hall's Silence, Solitude, Simplicity, A Hermit's Love Affair With a Noisy, Crowded, and Complicated World, The Hermitage Within, and LeClercq's Alone With God. There are a number of important works on solitude itself too including those by Barbour, Koch, Storr and Buchholz. An introduction to the growing phenomenon of eremitical life of all sorts today is Consider the Ravens by the Fredette's. Meanwhile, a new monograph called Seeking in Solitude by Bernadette McNary-Zak is generally quite fine and one I recommend but probably not where one would begin reading. My own suggestion is that you start with Wencel or Merton or Hall and then read the others. Also read in and about the Desert Fathers and Mothers! They are a fount of the life you are seeking to enter.

Do you go out into the community to serve or gather with others living  the Eremitic life? (Is that a silly question, lol?)

I serve at my parish in several meaningful but quite limited ways. Mostly my work as a spiritual director and as a writer (theology, spirituality) is done from the hermitage. I don't usually meet with others living eremitical lives, no (very rarely I am able to get to Incarnation monastery, etc. ), but I do stay connected to many of them via computer and the Network of Diocesan Hermits.  You will find a number of posts here on hermits and  ministry and on the meaning and requirements of living solitude right on up to complete reclusion here. Please take a look.

Do you have any suggestions for someone looking into this form of life?

At first I hesitated answering this thinking the answer would be too complex and perhaps too lengthy. Perhaps, I thought, I could tackle it in another post just for this purpose. That remains an option. However, two things I consider critical did come to mind so I will add those here.  In the first place I have to say that the single most important suggestion I can make is that one work regularly with a good and experienced director who is knowledgeable in contemplative prayer and in spiritual formation. This person does not need to be a hermit but they must be knowledgeable, experienced, and competent in the ways mentioned! This is an absolute sine qua non in eremitical life and in discerning such a vocation. Especially, it seems to me, the director must be skilled in lovingly assisting the directee to be honest with themselves and God about their own motivations, etc. They must help a directee to seek and embrace Truth in all the ways this is revealed in their lives.

A second thing I should say here is that anyone looking into this life must understand that there are many kinds of solitude and most are not eremitical. If one is called to various degrees of silence AND solitude one still may not be called to live the silence OF solitude in the eremitical life. If one is called to eremitical life there are several options: 1) eremitical life in the lay state (the majority of hermits are lay hermits I think), 2) consecrated life as a hermit in a religious congregation, and 3) consecrated life as a solitary hermit under canon 603. One might be called to any of these. A lot of discernment is involved and one must be prepared to give oneself over to the process. (Hence the importance of a competent spiritual director!)

Many times folks write and seem to have concluded their vocation is a foregone conclusion. Sometimes this simply means they are intrigued by the idea. But interest or even attraction does not necessarily mean a vocation. Often (though not in the case of the person asking these particular questions) they believe because they live alone they are truly called to be a hermit or are actually already hermits. Yet, the truth is quite often that they are still merely lone individuals primarily interested in "getting consecrated", wearing a habit, reserving Eucharist in their own place, or are persons who are simply interested in validating their own aloneness and individualism. Mainly these folks have very little sense of what being a hermit actually means and they are not really interested in the radical conversion of their living situations or their hearts and minds in the way eremitical life requires.

The actual process of discernment has not really happened here nor can it until and unless the candidate commits to a process of formation, conversion and mutual discernment. Discernment is, in some ways, an evaluation of the way this formation in the silence of solitude either causes one to grow and thrive or to be diminished and stifled. This is why I wrote recently of being able to discern whether one is called to eremitical life only when one is striving to live the life, not while preparing to live it. (cf. Should We Just Ease into Eremitical Life to Discern a Vocation to Eremitism?) So, again, my suggestion is to remember that what you are called to is God's will for what is most loving for others as well as yourself!  If you believe you have a vocation then give yourself over wholeheartedly to a genuine discernment and formation process and be patient with however long it takes. If you are called to be a hermit your life will be more about the journey than a particular destination (e.g., consecration) anyway. Trust God; trust the process or journey; trust the Church, and look to what is most loving and edifying for everyone involved.

Meanwhile, I'll think a bit more about what else I might suggest. I have written about this a lot in various ways over the years so perhaps I do need to pull that all together in a single post.

Reflections from Friday's Readings

One of the fundamental keys for self-help groups and 12 step programs is the recognition that the person needing help "hits bottom" and comes to a profound sense of their own powerlessness to change things. Though we think of this as a contemporary bit of wisdom it is quite ancient and something Paul has been writing about in his Letter to the Romans for the last two weeks. From the portrait we find in Paul we are apt to recognize clearly that the dynamics of sin and of addiction are almost identical, especially as he describes things today: [["For I do not do the good I want, but I do the evil I do not want. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me. So, then, I discover the principle that when I want to do right, evil is at hand. For I take delight in the law of God, in my inner self, but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members."!]]

The "law of (the) mind" is the law (the inner drive and foundational dynamism) of the inner self, the good will and seat of the desire to do good, to know, embrace, and be truth. It is the fundamental law of the self, the God-given source of vocation and all creativity. It is the law which is at war with the law of sin. The whole self under the power of sin (the flesh) is at war with the whole self under the power of the Spirit (the spirit). What Paul knows with absolute certainty is that the attempt to keep the Law on his own power (flesh) only leads more deeply into sin. After all, to attempt to take what can only be received as gift is to betray both the giver and ourselves who are meant to be receivers. It is to increase the distance between ourselves and God.  Our inner self desires to do good and avoid evil but has no power of itself. Paul knew human beings to be locked in a situation of sin, a bondage of the will, and heart. In such a situation of bondage God's greatest gifts, the Law and the call to pray (to worship God in truth and purity of heart) become traps to idolatry and they occasion an even more extreme situation of estrangement and alienation (sin).

It is, as I described earlier in the week, a bit like jumping off a cliff in an attempt to fly and then trying to arrest the inevitable fall (much less believing we can somehow then launch ourselves into flight!) by pulling on the tops of our shoes! Thus, Paul follows his depressing and realistic analysis with a cry of abject helplessness: [[Who will save me from this body of death?]] But Paul's "hitting bottom" was also the moment of his being "exalted" to his original dignity and freedom. Judgment came in his meeting with God in Christ, but so did redemption and so, Paul's cry of abjection is followed by one of exultation, [[Thanks be to God through Jesus Christ our Lord!]] The realization that he could do nothing to save himself and was thus in bondage to sin was turned on its head as he came to realize he need do nothing but embrace his powerlessness; in that moment he became open (obedient) and Absolute Power (in the weakness of the Crucified Christ) embraced him. Love-in-Act grasped, shook him, and freed him of "the law of sin" so that he might live instead from the grace of God.

Incapacity to Keep the Law or to be People of Prayer apart from God:

One of the striking pieces of Paul's insight here, an insight rooted in his experience of powerlessness is the way two things become complicit in our sin. The first is Law and the second is prayer. I have written recently about Paul's position on the Law. With Prayer what we need to see is that to truly pray we must admit our powerlessness so that God might then work within us. Paul said it this way, "The Spirit helps us in our infirmities. We do not know how to pray as we ought, but the Spirit, with groanings too deep for words intercedes for us." My sense is the Church works very hard to make sure we model this in all of our prayer, all of our liturgy. Just as in addiction, so too in any spiritual life: everything hinges on our deep and dual confession of powerlessness and trust in God.

We begin every prayer with the sign of the cross and the words, "In the Name (that is, in the the dynamic, powerful, and empowering presence), of the Father, Son, and Holy Spirit." In other words, we open ourselves to being moved and empowered by God's own presence. We complete our prayers in the same way, but this time, like Paul's dual confession in Friday's first reading, it is an expression of gratitude and hope rooted again in the powerful presence of the Triune God within and around us. In monastic life and the Liturgy of the Hours we begin the very first prayer of the day with the hopeful plea, "Lord Open my lips, and my mouth will proclaim your praise." Again, we know we are powerless to say a single word in prayer much less praise God with our lives unless God empowers us in this way. We trust that God will do so but we are equally clear that he must. At every subsequent hour we begin by intoning, O God, come to my assistance; O Lord, make haste to help me!" This is a prayer I personally pray many times a day in all kinds of situations. At these moments I am reminded of my own powerlessness, but also the power I have in Christ, and the covenant relation with God I truly am.

Paying Attention to the Weather?

Luke's Gospel reminds us how urgent this all is, and how attentive we must be at all times to the smallest sign of God's presence and our own powerlessness apart from that presence. Jesus begins by noting how clearly the people see and understand the signs of coming rain or hot winds. There is nothing trivial in this knowledge. In the Middle East of Jesus' day drought or famine led to social unrest and dislocation, loss of unity and death. Just recently we read that the war in Syria was caused in part by a terrible drought followed by the movement of 1.5M people to urban areas. The economy was destabilized, social unrest occurred and then war. Analysts note that because no one really paid attention to the drought as a factor in the county's situation they deemed Syria to be stable even the day before war broke out; this critical inattentiveness to what should have never been overlooked contributed to or (some opine) even caused the catastrophe in which many nations are now embroiled in one way and another. In California, where we are experiencing a serious drought people have begun to pay keen attention to clouds, water tables, fire conditions, El Nino, Hurricane Patricia, and so forth. We know how fragile the situation in which we find ourselves and we watch carefully lest we face disaster down the line. And yet, how many of us look so assiduously for the signs of God's presence --- or at the signs of our own critical need for God's presence?

As in these situations, and exactly like someone in a twelve step program who begins (and continues every step of) their journey into a hope-filled future by admitting the situation from which they cannot extricate themselves as they also open themselves to a "higher power," we are called to make our own Paul's dual confession of bondage to sin and the grateful celebration of freedom (being empowered by grace) in Christ.  At every moment and mood, with every prayer or attempt to be our true selves we are called to remember and claim our powerlessness so that God may simultaneously empower, free, and exalt  us to true dignity and humility. Embracing our personal poverty is the occasion for the triumph of God's great love. As Paul also reminds us, "(God's) grace is sufficient for (us). (God's) power is made perfect in weakness" --- both that of Christ and our own! We know how to do this:  + In the name of the Father, Son, and Holy Spirit we make our prayers and live our lives. + In the Name of God our lives are made God's own prayers. Thanks be to God through Jesus Christ our Lord!

Halleluia Chorus: Foodcourt Flashmob

I suppose I "should" save this for Christmas but I happened to see it tonight and was moved to tears. I loved that the choir is all ages and I especially loved the rapt expression on so many of the children's faces as well as the joy on the faces of most of the adults. I remembered my first experience of orchestra (6th or 7th grade) --- the most profound experience of community I had known to that point. I think the choristers know that sense when they make music together; they show it in their attentiveness to one another and their own wonder and joy at what is being wrought here with and for others --- all beyond any individual's capacities. I was also struck by how hungry we are for this kind of freedom of expression, this ability to powerfully draw others into the world of our own witness; imagine trying to proclaim the Sovereignty of Christ otherwise in a food court.

Yes, it's wonderful music and there is no doubt this  music moves us with the power of the Transcendent, but here the lyrics are key for this IS proclamation. Given today's first reading, Handel's celebration of "the Kingdom of God and of his Christ" is precisely what Paul was proclaiming as the solution to the human predicament we call sin and it echoes the power of Paul's own text! "Who will save me from this body of death? Thanks be to God through Jesus Christ our Lord!

Congratulations to Sister Chela Gonzalez, OP

Insignia of Grand Rapids Dominican Sister Chela's Perpetual Profession: Profession Ring and Dominican Cross. The profession itself was really lovely and I just want to mark it here.

One of the things that has happened in contemporary religious life is the establishment of and growing unity among women religious of all congregations. Once we were marked by our differences: charism, dress, apostolates, etc, but not so much anymore and what is coming to be is a powerful reality I think. The internet has assisted with this and so have groups like the LCWR, the need to combine or merge congregations, and so forth. At Chela's Profession there were folks from all over the country attending, some of us by video streaming. A number were Dominicans from other congregations but not all! What was striking to me was that many of us already knew each other and our thumbnail videos (each was labeled with the person's full name) allowed folks to see and wave to one another while chat allowed us to type greetings.

There was real participation in the liturgy even from our remote locations. Some sang the Litany of the Saints along with the choir at Marywood as Chela stood with her head slightly bowed and her open hands gently outstretched in a gesture of receptiveness and humility. It was very powerful. The presence of many of us from around the country added to the sense that the entire Church in heaven and on earth was joined together at this moment to make this Sister's dedication to God and God's consecration of her real in space and time. Once Sister Chela made her Final Profession those in the Marywood Chapel burst into applause but so did those watching via video! It was a spontaneous and wonderful addition to the experience.

I am very grateful to Chela and her Grand Rapids Sisters for investing both time and money in the technology that allows greater unity and shared celebrations at such distances. I have seen a similar use of technology with the San Rafael Dominicans who regularly stream professions, funerals, speakers' presentations, and other events to their Sisters in the infirmary. And of course there are the Sisters and associates at Nun's Life Ministries who make speakers, Q and A blogs, podcasts and all kinds of things possible with their own investment in technology!

As a diocesan hermit with limited contact with most of these people and things, technology has been a real gift to me. Again, my congratulations and very best wishes to Sister Chela on the occasion of her Final Profession and my thanks to her and to her congregation for extending invitations to the Profession and for streaming the event for those of us who could not attend physically. Religious life is a tremendous adventure and we are participating in a new and vital chapter in its history under the prompting of the Holy Spirit. Thank God for those who have responded as they have!

Private Vows, the Normative Way to Become a Consecrated Hermit?

[[ Dear Sister, you said, [[As I have written many times here the unique thing about canon 603 is that for the very first time in universal law the solitary eremitical vocation is recognized in law as a "state of perfection"  and those consecrated in this way are recognized as religious in the RCC.  In other words, there were no solitary consecrated hermits prior to canon 603. Nor are there solitary consecrated hermits in the Western Church apart from canon 603. Canon 603 was created for the very purpose of admitting solitary hermits to consecration. Today the term lay hermit is used to distinguish those non-clerical solitary hermits who have not been admitted to the consecrated state under canon 603.]] (cf., Notes From Stillsong: Replying to Objections) Does this mean I cannot use private vows to become a consecrated hermit? I am asking because I read on A Catholic Hermit that I can just make private vows and this is the normative way to become a consecrated hermit.]]

Yes, that is precisely what it means. The author of the blog you mentioned is mistaken in her positions in this matter. In modern times and before canon 603 there were no solitary consecrated hermits. Apart from canon 603 there are currently no solitary consecrated hermits. There both were and are hermits who are consecrated as part of canonical communities (institutes or societies) according to the usual canons governing religious life, but canon 603 represents an entirely new possibility for solitary hermits who wish to discern and be admitted to the consecrated state of life in the Church. If you yourself wish to pursue consecration as a solitary hermit it will HAVE to be under canon 603; as I have noted here a number of times, there is no other option.

The creation of this option is the very reason canon 603 was promulgated. It is the reason Bishop Remi De Roo urged the Fathers of Vatican II Council to recognize solitary eremitical life as a state of perfection when seasoned monks desiring to live the silence of solitude were required to have solemn vows dispensed and be secularized themselves in order to embrace God's will that they be hermits. It is the reason dioceses struggle to discern such vocations and celebrate the occasion of these professions and consecrations. It is consistent with the fact that consecrated life (a public state in the Church) is never entered into with private vows or private commitments. Finally, the creation of Canon 603 is consistent with the Church's treatment of consecrated life generally and with all "stable (or permanent) states of life" which are marked by legal (canonical and public) rights and obligations. Thus it says specifically: "Hermits are recognised by law as dedicated to God in consecrated life if, in the hands of the diocesan Bishop, they publicly profess the evangelical counsels and live their Plan of Life under his direction" (Can 603.2) This is what is normative for solitary consecrated hermits in the Western (Latin) Church.

N.B., Private vows are never normative  in this way (meaning they are never held as a norm by/for the life of the Church per se any more than private revelations can be held as normative for that life); Nor can they be made normative precisely because they are entirely private. This is so because no one but the individual him or herself decides when private vows are to be used nor does nor can anyone oversee the meaning of their content or govern faithfulness to such commitments besides the individual him/herself; again, this is true precisely because such commitments are entirely private in every sense --- canonically or legally, ecclesially, and personally.

Were the Church (or perhaps a diocesan bishop) to say, for instance, "To be a hermit one MUST make "private" vows of the evangelical counsels (meaning, as the Church understands these Counsels)" this would be engaging in an incoherent act and/or changing the meaning of the term "private." In the latter instance such vows would cease to be entirely private (in fact they would need to become public) because they would involve mutual expectations, and obligations which would need to be supervised and appropriately governed. Were private vows truly private in every way and were it also held as possible to enter consecrated life in this way, it would be impossible for the Universal Church to write as she does in Lumen Gentium,  [[It is the duty of the ecclesiastical hierarchy to regulate the practice of the evangelical counsels by law, since it is the duty of the same hierarchy to care for the People of God and to lead them to most fruitful pastures.]] LG 44.4  Private commitments as private are ungovernable; neither can they ever represent a public or ecclesial witness within the People of God. It is critically important to see the fundamental incoherence of the position that one enters a public (canonical) state of life via a private act.

Questions?

If you have any questions about what you have read here or on the other blog mentioned, I would urge you to contact your chancery (Vicar for Religious or of Consecrated Life) or a canonist elsewhere. (There are canonists accessible here online like Therese Ivers who specializes in the law of consecrated life and is doing a doctoral thesis focusing on canon 603. You can find her at Do I Have a Vocation?) I have no doubt  whomever you contact will explain c.603 is the normative way to enter the consecrated state as a solitary hermit, that they will affirm that private vows (which do not constitute one in a stable or permanent state of life, are not received by the Church nor celebrated within the Eucharist) never initiate one into the consecrated state of life, and that they will affirm the new and unique place of canon 603 in creating the option of solitary consecrated eremitical life in the contemporary Church.

Besides, should you decide you wish to pursue a process of discernment leading to consecration as a Catholic hermit living his life in the name of the Church, canonists or Vicars for Religious in your chancery especially will be able to assist you in looking into this as well.

A Contemplative Moment: On Distractions

Prayer and Love are learned in the hour when prayer has become impossible and your heart has turned to stone.

If you have never had any distractions you don't know how to pray. For the secret of prayer is a hunger for God and for the vision of God, a hunger that lies far deeper than the level of language or affection. And a [person] whose memory and imagination are persecuting [her] with a crowd of useless or even evil thoughts and images may sometimes be forced to pray far better in the depths of [her] murdered heart, than one whose mind is swimming with clear concepts and brilliant purposes and easy acts of love.

. . . But in all these things it is the will to pray that is the essence of prayer, and the desire to find God and to see Him and to love Him is the one thing that matters. If you have desired to know Him and love Him you have already done what was expected of you, and it is much better to desire God without being able to think clearly of Him, than to have marvelous thoughts about Him without desiring to enter into union with His will.

"Distractions" Seeds of Contemplation

by Thomas Merton, OSCO



Who Will Save me from this Body of Death? (Reprise)

I received a question yesterday regarding someone (a Catholic) who felt he was such a terrible sinner that he could not be forgiven by God. He felt abandoned by God. . .. The person who sent me this email had suggested the person offer up his sufferings and this person replied that they were the result of his sin; he could not offer them to God. He is entirely correct in this --- at least if this offering was meant to make the situation better in some propitiatory way. Such an offering could only make things worse. The ONLY solution to such a situation, and indeed to any of our situations of sinfulness is the mercy of God freely given and humbly received as wholly undeserved. I had already been writing a reflection on the first reading from Friday (Paul's letter to the Romans) so I decided to combine the two here.  Bearing in mind Paul's anguished and jubilant cry from [this Friday's readings]: "Who can save me from this body of death? Praise be to Jesus Christ!" my own response was as follows:

 If there is anything the Scriptures tell us again and again it is that God does not abandon ANYONE. (Even his abandonment of Christ was unique and more complex than simple much less absolute abandonment. Still, it was an expression of the abandonment we each deserve but which God in Christ also redeems.) In Christ, and especially in Christ's passion, God embraced the complete scope of sin and death so that we might be redeemed from these; in Christ he journeyed to the depths of hell to rescue those who were there. Israel failed again and again, committed idolatry, apostasy, etc etc, and NEVER did God abandon her.

It is prideful [or arrogant] to believe the sins we commit are too big for God to forgive or the state of sin from which these come is too great for God to reconcile and heal. The only thing more dangerous is to refuse that forgiveness when it is offered; THAT is the sin against the Holy Spirit, the sin against the power of the Spirit working in us that says, "Let me forgive you and change your life." Your correspondent has not committed that sin, nor does he need to. The Holy Spirit will continue to prompt him to repent and to allow God to heal him. Even at the moment of death he will be asked to make a decision for or against God. In part this is what death is, the moment when we make a final choice which ratifies or denies the choices of our life.

This person need not offer his sufferings but he does need to trust in Christ's, especially in his obedience [responsiveness] in his suffering and the sufficiency of these things together. There, Paul tells us, is nothing he can do on his own but get farther and farther from God. That [is] the point of [this] Friday's first reading from Romans. If you recall Paul calls out, "Who will save me from this body of death (meaning this whole self under the sway of sin). Law can't do it, good works cannot do it, offering up our own puny sufferings cannot do it (even those which are not the fruit of our own sin!). Only God in Christ can do it. While you say you pray that God might act on this person's behalf, there is no might about Jesus or God doing so or acting to free him from his sin. God has already done so in Jesus' passion, death, and resurrection. The Church mediates that to us in innumerable ways. But this person must allow that to be true in his own life. Again, as the reading from Friday [. . .] makes clear, there is simply NOTHING we can do on our own. We are enslaved by sin Unless and Until we allow grace to work in us. Grace is unmerited always and everywhere. God offers us the grace of the victory already achieved by Christ time after time every day of our lives. We have to admit, with Paul, that the only answer to our enslavement is to accept that forgiveness, mercy, acceptance, etc on God's own terms, that is, without ANY sense that we have merited or earned it.

 The temptation to do something religious (including offering up our sufferings) to earn God's forgiveness is the most pernicious and dangerous temptation people face. I would argue it is far more dangerous than the temptation to sexual sins people ordinarily place at the top of lists, etc precisely because we mistakenly believe it (doing something religious) is unequivocally good at all times. Paul knew this well. He knew that the Law acted as temptation in peoples' lives and so, as I noted last week, he came to see it as a school master --- not to teach us what was good, but to instruct us about our weakness and incapacity to do anything salvific -- or even anything good --- on our own. In fact, Paul actually says that God gave us the Law for this very purpose and even so that our own state of sin might be intensified in such a way as to make us ready to cry out for a redeemer. That redeemer has been given to us. His death, resurrection and ascension have accomplished that redemption. We simply have to receive him and the new life he offers us as Paul himself did --- with cries of both abject helplessness and gratitude. 

Paul teaches emphatically: [[You see, at just the right time, when we were still powerless, Christ died for the ungodly. 7 Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. 8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. 9 Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! 10 For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! 11 Not only is this so, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.]] While we were entirely powerless, while we were godless sinners estranged from God, from our deepest selves, and from the whole of creation, while, that is, we were wholly incapable of acting in a way which would resolve the situation but instead made things ever worse, God acted out of an unfathomable love to reconcile us to our truest selves, to Godself, others and to creation.  This is the GOOD NEWS from which we live and which we proclaim --- nothing other and nothing less.

I hope this is helpful.

A note on translations. Some versions of [this] Friday's first lection read "Who will save me from this mortal body?" I prefer, "Who will save me from this body of death?" because it more clearly connotes a self enslaved by the powers of sin and death. "Mortal body" is too easy to hear as simply referring to a material body which is finite and will die. Body of death refers more powerfully to a self in whom death is actively at work, not only in ourselves but in the world around us, a body (self) which makes death present as a sort of awful and active "contagion". In Paul's theology human beings find themselves to be either a whole self under the sway (enslavement) of sin (for which Paul uses the terms, "flesh body", "flesh" or "body of death") or under the sway (enslavement) of grace (for which he uses the term "Spiritual body", etc.).

Faith built on Grace versus a Religion of Hypocrisy and Fear

Today's readings are from Romans and the Gospel of Luke (Rom. 4:1-8 and Luke 12:1-7). In the first lection Paul refers to Abraham and David, two pillars of the Jewish faith and notes that both of them call for a faith which rests on the faithfulness and love of God, not on good works. Both of them affirm that covenant existence (righteousness) is rooted in the free grace of God --- even without works! It is a startling conclusion for this scholar of the Law-turned-Apostle of the Gospel, but Paul cites both the example of Abraham who "believed God" and only boasted in God's faithfulness, as well as the writings of the psalmist where he says, [[Blessed are they whose iniquities are forgiven and whose sins are covered. Blessed is the man whose sin the Lord does not record.]] We can never overstate the earth shattering reversal this priority of Grace over works and God's faithfulness over our own achievements (and failures) represented in Paul's day and yet represents today.

Especially Paul saw that obedience to the Law produces a terrible trap when this is the ground of one's religion and has priority over faith in grace. One commentator (Buetow) on the readings from this week characterized it as producing an experience which is something like a dog chasing its own tail. We try to keep the law only to find that we cannot do so, and we turn to the law to empower us to be truly human and keep the law thus falling even further into sin, and so it goes, on and on, around and around in an inescapable circular trap.

Our attempts to escape condemnation (i.e., to escape the consequences of our actions) lead to greater estrangement from God, to greater enmeshment in sin, to greater reliance on law, and so on. I like Harold Buetow's metaphor but in some ways I prefer another image. Once we have put our faith (trust) in the law and thus too, in our own ability to keep the law it will be rather like finding we have jumped from a cliff expecting we will be able to fly or change the course of things by our own efforts. You can imagine how much good it will do to tug hard at the tops of one's shoes in an attempt to slow down or stop one's fall --- much less launch ourselves upwards in the freedom of flight! We simply do not have the power to do that (heck, some of us can't even reach the tops of our shoes!), and if we try, if we put our trust in our own abilities and achievements, we will add presumption, fatal foolishness, and despair to our undoubted and ever-accelerating helplessness. We may even lead others to fall along with us!

In today's Gospel Luke paints a picture of the trap the Pharisees have fallen into in this way; he is also concerned with the consequences for themselves and others of the rapidly accelerating freefall they are still (ignorantly) in the midst of. In particular Luke is writing about two related forms of religion which are rooted in trust in works of the law rather than in faith in God's unmerited grace. The first form, represented mainly by the Pharisees, is a religion built on hypocrisy; the second and interrelated form, represented mainly by those ordinary Jews who cannot ordinarily keep the Law at all, is a religion which is built on fear.

The extended warning about secrets being revealed and all things being brought into the light of day or shouted from the housetops serves two purposes: the first is to remind the disciples and the Pharisees that all of the latter's plotting and planning, the secret judgments and betrayals will one day be fully revealed, first in the arrest, trial, and crucifixion of Jesus, and later in the destruction of the Temple when their hypocritical and essentially empty personal religion will be fully manifested and come to judgment in such consequences. The second purpose is to remind the ordinary folks, Jew and Gentile alike, that their own small (or large) betrayals, infidelities, secret judgments, plottings, etc will be known by God, but even more, that they will have consequences which make them manifest to the world around them. At first this would increase everyone's fear of judgment --- just as the Law increases one's sense of and actual sin --- and it would temporarily sharpen the desperation that has the crowds trampling one another underfoot in their attempts to approach the One who incarnates the very mercy of God. (The trampling others underfoot is itself a great symbol of graceless religion and the trap it creates!)

But the solution to the trap, the ultimate resolution of any religion of either fear or hypocrisy, as Paul says clearly in the first reading, lies in the faithfulness of God and our own trust in the God revealed in Jesus --- just as the crowds in Luke's gospel lection have come on some level to know. At some point we have to stop chasing our own tails; we must stop grasping at our own "boot straps" and believe instead in God who holds us securely in the palm of his hand --- who, in fact holds the entirety of creation in the palm of his hand and proclaims it good. We must, as Luke's Gospel passage today affirms, believe God when he tells us he has numbered the hairs on our heads --- so precious does he consider us!

Once we do that, once we allow God's love to fill us with a mercy that justifies, we will be empowered to do truly good works. There will be no discrepancy between the inner and the outer person as there was for so many of the Pharisees, no conflict between the Law and the law of our hearts. While we live the law written on our hearts more purely and exhaustively, we will fulfill the Law itself --- and we will do both in Christ. Neither will we create a message of terrifying judgment or foster a religion of fear in others. Instead we will proclaim a Gospel of Divine mercy doing justice. But as Paul and Luke both knew this means "believing God" and letting go of any tendencies to trust ourselves alone. Both knew that life in Communion with God (righteousness) was a free gift, something we had to allow to take hold of us, not something we could ever achieve or grasp for ourselves.

My prayer today then is that each and all of us may be able to risk "believing God" and relinquish of any vestiges of a religion of either hypocrisy or fear. As in the Gospel antiphon today, we cry out to God, [[May your kindness, O LORD, be upon us;who have put our hope in you.]] With our whole hearts and lives may we each trust that it will be so according to God's own promises of mercy. After all, that is the very meaning of every Amen we say.

Common Questions re the Hermit and Canon Law

The readings throughout this week are focused on the relationship of law and faith, works and grace. The essential point of Paul's arguments is that we are justified (made part of a covenant relationship with God) through faith (i.e., through trust in God who is both the gift and gift giver) rather than through works, especially works of the law. That is the point of today's lection and of tomorrow's where Abraham is said to have believed God (note it does not say Abraham believed in God!) and this was credited to him as righteousness (that is, as right standing in a covenant relationship with God).

The corollary to this fundamental truth is that only God can bring us into right relationship with himself and that once this occurs, we are made capable of truly good works. Justification precedes good works, but at the same time, once we are justified, once we exist in a covenant relationship with God, we WILL do good works --- not least because we ourselves will be an expression of what it means to be truly human; we will truly be God's good creation.

Common Questions about the Hermit and Law:

Regular readers will know that one question (and variations thereof) which I have been asked a number of times in various ways over the years is, Sister Laurel, how can you live with such dependence on canon law or on what you call "proper" law? If living as a hermit means depending entirely on God, then why do you need law at all? Isn't this contrary to the Gospel and Paul's teaching on Faith? Isn't this a typical Catholic error? Isn't dependence on law a source of sin or doesn't it inevitably lead to sin? I received such an email a couple of days ago which was ostensibly triggered by the week's readings from Romans.

Thus, it seems like a good time to reiterate Paul's arguments on the relation of law to grace not only in relation to any life at all, but particularly in the life of a canonical hermit. First of all a hermit believes God (as tomorrow's reading from Romans puts the matter of Abraham). That always comes first and last. It is the critical and foundational thing, the very reason for her vocation and the thing such a life alone with God witnesses to. Imagine a life given over to prayer and to becoming God's own prayer in our world if one does not first and last "believe God" and thus, trust in God's promises, will, plans, and future.

Imagine giving up one's dreams of service (in the Academy, the Church, the world at large) as well as the promise of worldly success, wealth, prestige, influence, and so forth, even to the extent of giving up friends, family, career, and the potential for marriage, childbearing and parenting, etc, if one was not first and foremost "believing God" and proclaiming the absolute sufficiency of the grace of God with one's solitary life. When confronted with the choice for eremitical solitude we must figure that one who does these things is either crazy or rightly trusts the God who brings life out of death and meaning out of meaninglessness with the whole of her life. Either she has betrayed her humanity with all its gifts and potentials, or she has trusted God and realized that same humanity in the most radical and paradoxical way. The first word in any authentic hermit's life is grace! The second is faith and the two are inextricably wed in a fulfilling relationship.

Only thereafter comes law whether that be civil, ecclesiastical and canon law, or the hermit's own proper law. Moreover law serves love, it does not replace it. When Paul spoke about the Law he spoke of it as a taskmaster and more importantly, a teacher. It was the job of the Law to show us what it looked like to live a covenant relationship with God. It served to some limited extent to protect people from influences which would destroy that covenant relationship or draw them into loving something more than God or in God's place. It codified what a reverent life looked like, what a life which recognized the presence of God in ordinary life demanded of us. The written Law pointed beyond itself to the law written on the heart, the law which was really supposed to be the norm and dynamic of our lives. And finally, the Law taught individuals the impossibility of "keeping the law" on one's own. Not only did it instruct us in the ways sin appeared in our lives, but it impelled us to recognize we could do nothing apart from or without the grace of God --- especially keeping the Law or living the Law written on our own hearts (the will, spirit, and call of Godself which resides there). In other words, the Law witnesses to the foundational place of the grace of God. It presupposes that grace and serves to invite us to be open to it when and in whatever way it comes to us.

Canon Law and Proper Law and the Consecrated Catholic Hermit:

The Catholic Church recognizes that canonical or consecrated hermits live from the grace of God first and foremost, just as any authentic hermit does. She recognizes that the call to be a hermit is an extraordinary grace in and of itself. She understands it, in part, as a mediated grace which comes to the individual not only directly but through the life (Word, Sacrament, People and Tradition) of the Church and speaks to her heart. She sees it as a gift which God gives not only to the individual called, but to the entire faith community. Moreover, as a gift entrusted to the Church this calling is understood as an expression of the Gospel she is called upon to proclaim to the entire world. For all of this to be true the Church has to discern such vocations along with the hermit; beyond discerning such vocations (something that requires a clear and normative understanding of what they are and how they are characterized), the Church has to provide ways of maintaining, nurturing, and governing them. She is responsible for this, for discerning their soundness, and for keeping the pulse of the spirituality characterizing them. Especially she is responsible for being sure some of the common "isms" of our modern world like individualism, narcissism, cocooning, isolationism, and antinomianism, etc are not allowed to replace or pretend at being authentic eremitical life.

In all of this the Church knows that law can serve grace. Law can serve love just as the Ten Commandments can serve the more primary love of God. Structure can define, govern, nurture and protect a vocation. More importantly, in a world where grace is mediated through temporal realities, law can establish stable relationships that help nurture and protect the hermit's life with God alone. Canon law serves in all of these ways. It defines a consecrated form of life which represents a normative vision of the eremitical calling. It defines the way such vocations are to be discerned, nurtured and governed. It makes sure that the freedom of eremitical life with God alone is not replaced by pretense or distortion. It provides for ongoing supervision and assistance, spiritual direction, and accountability. (There is no love without accountability nor authentic freedom either!) It helps make clear that the hermit within the Church, and especially the canonical hermit, is an important part of a living tradition which cannot be allowed to be lost sight of --- whether by the hermit or by her legitimate superiors!

In addition to accepting the place of canon law in her life the consecrated hermit reflects on and expresses the place of the Grace of God in her life by writing a Rule of life. In that Rule she incorporates her vision of the life, especially as her own individual life with God belongs to the greater vision of the Church; she builds in allowance for the various forms of prayer, silence, solitude, Scripture, study, lectio, recreation, sacrifice or penance, and (limited) ministry through which God is truly allowed to be sovereign in her life. The Rule will reflect her vows and the relationships which are central in assisting her to being truly accountable. It will mark the times she requires for retreat or other time away from the hermitage and in its own way it will codify all the external constraints which mark a life of inner freedom, a life where Grace is the primary gift and the thing to which the hermit witnesses in everything she is and does.

I am sure that objections about the place of law in my life (or in the life of any canonical hermit, and also, perhaps, in the life of the Church itself) will be raised again from time to time, whether we are reading through Romans at that point or not. What needs to be made clear is that the canonical hermit does not embrace law, nor write about law because she is a legalist. She does so because she recognizes that God has gifted her with a unique calling, one which is so precious, so vital, and also so fragile that it requires the assistance of others and the establishment of stable structures and relationships to be lived in a genuinely responsive and accountable way. She does so because to go it alone is to risk mistaking some other voice for that of God and thus, ensuring that the witness of her life is either lost entirely or rendered destructive, "disedifying". In this, as in the entire history of Law and Gospel, Law is presupposed by and anticipates Grace for its fulfillment. It serves Love-in-act and allows that love to be mediated to others in service.

Question and Variations:

Clearly I don't believe governing eremitical vocations with canon (universal Church) and proper law (the hermit's own Rule) is contrary to Paul's own teaching on Law and Gospel. I believe instead it reflects the wisdom of Paul's understanding and theology. Can it be misused? Of course. But when the hermit, her diocese, bishop, director, and delegate, are all dealing from a place where they are prayerfully seeking to hear the call and will of God, when, that is, they are attentive to the grace of God, law will serve love as it is meant to do. The alternative is to jettison law and allow a fragile vocation to succumb to the powers, and ideologies of a world fraught with caricatures and fraudulent versions of genuine individuality and freedom. Please see the labels below for other posts treating various versions of the questions raised here, especially for those stressing the way consecrated states of life require legitimate relationships which foster both stability and accountability.

Questions on "Diocese-Shopping"

[[Hello sister ! First, thank you for your blog, I'm learning a lot. I have a question. I read your tag "diocese-shopping", and while I understand it, I have a question. Let's imagine someone who grow up in a diocese (diocese A.), loves it very much, etc... Later, for work, he have no other choice than to move to another city, and another diocese (diocese B.). He's invested in diocese B. life, but when he began to discern an hermit life, he moves to diocese A. because he wants to be an hermit on his native diocese. Is it okay ? Basically, is it okay to change of diocese to discern (and live) an hermit life because you love this diocese dearly, want to be close to the people of this diocese, etc... ? ]]

Thanks for your question. If the situation is as you describe it I can't see anything wrong with doing this. I suspect diocese A would want to be clear about your motives and they would determine you had not been denied admission to profession in diocese B, but if they accepted you for a process of discernment it would be up to them.  I do admit to having a bit of an immediate sense that your language about dearly loving the diocese and its people seems a bit over the top to me. Still, I can completely understand feeling at home in a diocese, especially due to differing dominant languages and culture and wanting to serve the Church as part of that diocese; I think the chancery involved can also see that. (By the way, before you move you should probably ask someone in the chancery if this diocese is open to professing canon 603 vocations at all. Some are not while some have professed people in the past and then become more cautious in professing others.)

After relocating and before contacting the chancery to make an actual request of them in your own regard you would need time to establish yourself as a lay hermit, reestablish yourself in a parish, get a regular director (or continue with the one you are already working with), and find a way to support yourself. If you live as a lay hermit for at least two years then you might contact the chancery with your request to be considered for profession under canon 603. Even though you would be returning to the diocese you would still be looking at living in this way for five years or so before being seriously considered for admission to profession as a diocesan hermit.

I say this first because from my experience you will need to live eremitical solitude for at least this long before you can actually: 1) determine this is not a form of transitional solitude you are living, 2) discern the proper balance between solitude and life and ministry in (parish) community, 3) discern whether it would be better for you and for the Church at large that you live this vocation as a lay hermit, and 4) begin to prepare for canonical profession if you and your diocese eventually discern you are called to that. I also say this because dioceses I know have made 5 years the minimum number of years one must live a directed and supervised eremitical life before they will admit one to even temporary canonical vows. Note of course that even then there is no assurance you will be accepted for public profession, particularly perpetual profession at the end of process that can extend from 5-10 years. (It is true that if the diocese does not consider a person suitable they will not extend the process beyond several years and sometimes they will not admit to a process of serious mutual discernment at all.) I just want you to know there are no certainties in this, especially as you are considering moving.

However, your original question is about "diocese shopping" and as you have described the situation I don't think that would be an issue. My posts on this topic, as I think you gathered, have been in regard to folks who propose to move wherever a diocese has diocesan hermits once they have been denied either serious discernment with the diocese or admission to public profession. Sometimes one hears of folks who have traveled abroad to attempt to get an Abbot to profess them when they have been denied admission in their home dioceses. I think what has to be the bottom line is that one feels called to eremitical life, will live it either as a lay person or one consecrated to do so --- whatever the Church deems best --- and that, generally speaking, they only shift dioceses if the one they are now living in is not consecrating anyone as a diocesan hermit. Gyrovagues and Sarabaites have always been a problem in monastic life and they remain one in terms of canon 603 and eremitical life in the Church today.