God With Us: Celebrating Mystery's Visitations in our Lives



Jump for Joy  by Eisbacher

Today's Gospel is wonderfully joyfilled and encouraging: Mary travels in haste to visit her kinswoman Elizabeth and both women benefit from the meeting which culminates in John's leaping in his mother's womb and prophetic speech by both women. The first of these is Elizabeth's proclamation that Mary is the Mother of Elizabeth's Lord and the second is Mary's canticle, the Magnificat. Ordinarily homilists focus on Mary in this Gospel lection but I think the focus is at least as strongly on Elizabeth and also on the place the meeting of the two women has in allowing them both to negotiate the great mystery which has taken hold of their lives. Both are called on to offer God hospitality in unique ways; both are asked to participate in God's mysterious plan for his creation despite not wholly understanding this call and it is in their coming together that the trusting fiats they each made assume a greater clarity for them both.

Luke's two volumes (Luke-Acts) are actually full of instances where people come together and in their meeting or conversation with one another come to a fuller awareness of what God is doing in their lives. We see this on the road to Emmaus where disciples talk about the Scriptures in an attempt to come to terms with Jesus' scandalous death on a cross and the end of all their hopes. They are joined by another person who questions them about their conversation and grief. When they pause for a meal they recognize Jesus in the breaking of the bread and their entire world is turned on its head. That which was senseless is on its way to making a profound sense which will ground the existence of the church. Peter is struggling with the issue of eating with the uncircumcised; he comes together with Cornelius, a Centurion with real faith in Christ. In this meeting Peter is confirmed in his sense that in light of Christ no foods are unclean and eating with Gentiles is Eucharistic. There are a number of other such meetings where partial perception and clarity are enhanced or expanded. Even the Council of Jerusalem is a more developed instance of the same phenomenon.

On Spiritual Friendship, both formal and informal:

I personally love Eisenbacher's picture above because it reminds me of one privileged expression of such spiritual friendship, namely that of spiritual direction. I can remember many meetings with my own director where there was immense surprise and joy at the sharing involved, but one of these stands out --- especially in light of this Gospel pericope. I had experienced a shift in my experience of celibacy. Where once it mainly spoke to me of dimensions of my life that would never be fulfilled (motherhood, marriage, etc), through a particular prayer experience it had come to be associated instead with espousal to Christ and my own sense of being completed and fulfilled as a woman. Thus, when I met with my director to share about this experience, I spoke softly about it, carefully, a little bashfully --- especially at first; but I also gained strength and greater confidence in the sharing of it. (I was not uncertain as to the nature of what I had experienced, but sharing it allowed it to claim me more completely and let me claim a new sense of myself in light of it.) My director listened carefully, and only then noted that she had always prayed for such a grace for all her novices (she had been novice director for her congregation); she then excused herself and left briefly. When she returned she had a CD and CD player with her. Together we sat quietly, but joyfully and even a bit tearfully celebrating what God had done for us while we listened to John Michael Talbot's  Canticle of the Bride.

Elizabeth and Mary come together as women both touched in significant ways by the mystery of God. They have trusted God but are not yet completely clear regarding the greater mystery or how this experience fits into the larger story of Israel's redemption. They are both in need of one another and especially of the perception and wisdom the other can bring to the situation so that they can truly offer God and God's plan all the space and time these require. Hospitality, especially giving God hospitality, takes many forms, but one of the most important involves coming together to share how God is active in our lives in the hope of coming to a greater and more life giving perspective, faith, and commitment. It is in coming together in this way that we clarify, encourage, challenge and console one another. It is in coming together in this way that we become the prophetic presence in our world Absolute Mystery calls us to be. Let us all be open to serving as friends to one another in this sense. It is an essential dimension of being Church and of the coming of the God we will celebrate as Emmanuel ("God with us") on the Feast of the Nativity.

Looking for Personal Assistance: Got 3/4 Cello?

Hi all! This will be an unusual post for me here and I am a little embarrassed to be putting it up. However, I need some assistance with a decision I need to make so I am putting up an update on the healing of my broken wrist and the difficulties which still remain for me to resume some things which have been central to my prayer and "being myself" since I was about nine years old ---namely, playing music both in an orchestra and more importantly, in composing and in improvisational playing alone. In this latter I have always poured myself into my music and used it to express my heart's content. It allows a spontaneous expression of emotions, love, and so on; it is a dialogue with the God who moves me to stand alone and who empowers me to become an instrument of his own profound music.

My broken wrist  has mainly healed but there have been problems with tendons and ligaments as a result of the fall which caused the fractures in the first place. We have treated these with injections of corticosteroids and achieved significant relief from pain and inflammation but the pain on the ulnar side of my wrist continues in a way which prevents my playing violin. The cortisone is curative for the inflammation of the main tendons of my thumb, but not for those of the ulna; it is merely palliative and cannot deal with the problem here itself. And here is the point: because of the way my bones healed my ulna is now longer than it was before. That means the ligament which ties it to the radius (which is also healed but differently shaped) is being pulled and possibly torn some. It is a major source of continuing pain and lack of movement but it is keeping the joint stable and doing its job! The solution may be surgical if I want to play violin again and avoid degeneration down the line. If steroids are insufficient, the doctor (who is really fine!!) would need to go in, do an osteotomy of the ulna, remove a couple of millimeters and then pin and plate the bone together and back into position. arthroscopic debridement of the radio-ulnar joint (DRUJ) and affected TFCC (ligament complex) might precede or accompany the ulnar shortening.

There is a second "solution" here and here is where I require assistance. I could change instruments to one which does not require the serious rotation of the wrist necessary for violin. While my pastor suggested a comb and waxed paper the other night as we drove to a Chanticleer concert, my thought is that I could shift to a cello. (Combs and waxed paper tickle my lips too  much!) So, I am wondering if maybe readers could assist me in this. I need to find a playable cello which is less than a full-sized instrument, viz, I need a 3/4 or 7/8 instrument to learn on. (I would prefer either a small 7/8 or a larger 3/4 but a large 3/4 might be the best size for me.) I am hoping that someone somewhere has one they, or their children, have outgrown or otherwise set aside and would consider a long-term loan of such an instrument. If I can move to this solution I can avoid surgery, and continue playing music --- a very good thing! More over, I could use the cello as I have used the violin since grade school --- namely,  to compose and improvise, to touch into the "river of music" I know as God.

If anyone has a way of assisting me in this, or has questions and suggestions, I would be happy to hear them. You can write me at Sister Laurel M O'Neal, Er Dio, /St Perpetua Catholic Community/2454 Hamlin Road, Lafayette, Ca 94549, or you can email me at SRLAUREL@aol.com. I hope someone out there has an instrument they don't need and can loan me indefinitely; it will have great care. I have access to a fine violin shop where I can get the instrument additional care as needed. Bottom line, I am hoping folks have access to a playable 3/4 or smaller 7/8 cello that has rested in a closet somewhere and might love a quiet home. Thanks for your consideration! And may your Advent and Christmas be full of the peace of our God --- the God who chooses to make his dwelling place amongst us so that one day we might also dwell in (him) as God becomes all in all.

 

So thanks for reading about my problem and bearing with my requests and embarrassment. It is Advent and a time for preparing for surprise and newness, a time when we prepare to incarnate ourselves the Word of God in the midst of any personal barrenness. I am finding ways to create and pray and write and teach out of my contemplative solitary prayer during this time, but if it is possible to avoid more surgery as well as recover a major form of prayer, I would like to do that. If I can remain open to new possibilities I can and will be peaceful in a time of Advent. waiting and expectation. God surprises as he fulfills his promises. Thanks again!

Jesus and John the Baptist: Two Approaches to Forgiveness (Reprised)

Gospel Reading for Friday, 2nd Week of Advent: Matthew 11:16-19

Recently I watched story of a woman (Eva Moses Kor) who survived the holocaust. She was one of a pair of twins experimented on by Dr Mengele. Both she and her sister (Miriam) survived the camp but her sister's health was ruined and years later she later died from long term complications. Mrs Kor forgave Mengele and did so as part of her own healing. She encouraged others to act similarly so they would no longer be victims in the same way they were without forgiveness and she became to some extent despised by a number of other survivors. What struck me was the fact that Eva had come implicitly to Jesus' own notion of forgiveness and justice (where her own healing is paramount and brings about changes in others and the fabric of reality more than other notions of justice) while others clung to the Jewish teaching which states that amendment and restitution (signs of true repentance but more than this as well) must be made before forgiveness is granted. What also struck me was that she was indeed freer and less a victim in subjective terms than those who refused to forgive saying they had no right, for instance. Further, her forgiveness and freedom freed others (including another doctor at the camp (Dr Hans Munch) who had, until he met Eva and heard of her own stance towards Mengele, been unable to forgive himself) --- though it also pointed up the terrible bondage of either refusal or inability to forgive which other survivors experienced, especially as this became complicated by their newfound anger with Eva.

Today's Gospel reminds me of this video (and vice versa) because of the close linkage of John Bp and Jesus, and so of two very different (though still-related) approaches to repentance and forgiveness. On the one hand, a strictly ascetic John the Baptist preaches what John Meier describes as a "fierce call to repentance, stiffened with dire warnings of fiery judgment soon to come." (A Marginal Jew, vol 2, pp 148-49) In general John's preaching is dismissed and John himself is treated contemptuously as being mad or possessed by a demon. In the language of the parable John piped a funeral dirge and people refused to mourn.

On the other hand we have Jesus of Nazareth preaching the arrival of the Kingdom of God and offering "an easy, joyous way into [that] Kingdom" by welcoming the religious outcasts and sinners to a place in table fellowship with himself. Meier characterizes the response to THIS call to repentance in terms of the parable, [[With a sudden burst of puritanism, this generation felt that no hallowed prophet sent from God would adopt such a free-wheeling, pleasure-seeking lifestyle, hobnobbing with religious lowlifes and offering assurances of God's forgiveness without demanding the proper process for reintegration into Jewish religious society. How could this Jesus be a true prophet and reformer when he was a glutton and a drunkard, a close companion at meals with people who robbed their fellow Jews . . .or who sinned willfully and heinously, yet refused to repent. . .?]] In other words, in terms of tomorrow's parable Jesus piped a joyful tune, a wedding tune, and people refused to join in the celebration and dismissed Jesus himself as a terrible sinner, worthy of death.

There is wisdom in both approaches to repentance and forgiveness. Both are part of the Judeo-Christian heritage. Both approaches are rejected by "this generation" --- as Jesus calls those who refuse to believe in him. Both lead to greater freedom. But it is Jesus' model which leads to the kind of freedom Eva Moses Kor discovered and which is supposed to mark our own approach to repentance and forgiveness. After all repentance is truly a celebration of God's love and mercy, and these we well know are inexhaustible. Still, entering the celebration is not necessarily easy for us, and we may wonder as some of the other survivors wondered about Eva's forgiveness of Mengele: do we have the right to forgive? Is it wise to act in this way towards someone who has not repented and asked for our forgiveness? Isn't this a form of "cheap grace" so ably castigated by Dietrich Bonhoeffer --- also a victim of the Nazi death machine? (cf The Cost of Discipleship) Where does forgiveness become enabling and does it demean others who have also been harmed? What about tough love: isn't John Bp's approach the better one? Am I really supposed to simply welcome serious sinners into my home? Into our sacred meal? To membership in the Church? To my circle of friends?

And the simple answer to most of these questions is yes, this is what we are called to do. The Kingdom of God is at hand and Jesus' example is the one we follow. It is this example which leads to the freedom of the Kingdom, this example that made Christians of us and will in time transform our world. In particular, it is this example which sets the tone for Advent joy and festivity and allows the future to take hold of our lives and hearts. It is not merely that we have the right to forgive in this way, but that we have been commissioned to do so. It is an expression of our own vocations to embody or incarnate the unconditional mercy of God in Christ.

Most of us will find ourselves caught between the prophetic example of John the Baptist and the Messianic example of Jesus' meal fellowship with sinners. We have great empathy both for the approach of Eva Moses Kor AND those survivors who could not forgive Mengele --- often because they felt that doing so was contrary to justice as spelled out in the Scriptures and elaborated in rabbinical tradition, as well as because it demeaned his victims. We know that "tough love" has a place in our world and that "cheap grace" is more problem than solution. Tomorrow's Gospel underscores our own position between worlds and kingdoms, and it may cause us to recognize that there was a deep suspicion of Jesus' table fellowship which was grounded in more than envy or fear. We may see clearly that the Jewish leadership of Jesus' day had serious and justified concerns about the wisdom of Jesus' actions and praxis. Even so, it is also clear regarding which model of repentance and forgiveness we are to choose, which model represents the freedom of the Kingdom of God, and which model allows us to be Christ for others. As Matthew's version of this parable also affirms, the wisdom of this approach will be found in its fruit --- if only we can be patient and trust in the wisdom of Jesus, the glutton, drunkard, and libertine who consorted with serious sinners.

A Contemplative Moment: Into the Eye of God

  Into the Eye of God

by Sister Macrina Wiederkehr, OSB

For your prayer

     your journey into God,

    may you be given a small storm

    a little hurricane

      named after you,

     persistent enough

      to get your attention

    violent enough

       to awaken you to new depths

      strong enough

       to shake you to the roots

     majestic enough

       to remind you of your origin:

      made of the earth

      yet steeped in eternity

      frail human dust

       yet soaked with infinity.

     You begin your storm

      under the Eye of God.

      A watchful, caring eye

      gazes in your direction

   as you wrestle

        with the life force within.

In the midst of these holy winds

In the midst of this divine wrestling

    your storm journey

    like all hurricanes

       leads you into the eye,   

   Into the Eye of God

     where all is calm and quiet.

A stillness beyond imagining!

Into the Eye of God

after the storm

Into the silent, beautiful darkness

  Into the Eye of God.

I used this poem for prayer a few evenings ago. It is taken from Macrina Wiederkehr's A Tree Full of Angels, Seeing the Holy in the Ordinary. Advent seems to me a fine time to consider the presence of the Holy in the Ordinary moments and moods of reality. Sister is a monastic of St Scholastica Monastery, Fort Smith, Arkansas.

Second Week of Advent: Movies and Lectio Divina (reprised)

 [[ Dear Sister Laurel, I'm thinking you may not be surprised by my questions. I saw what you said about going to the movies 2 or even 3 times during Advent and Christmas and it made me wonder how you could do that and be a hermit. I was even more surprised that your delegate went with you! So, could you explain to me how that all works? Does it fit into your Rule? Isn't Advent a period of greater solitude for you (hermits).  I can hear others saying, "The movies? She isn't a hermit!" I would also bet I am not the only one who wrote you wondering about this!]]

Well, I will say I expected people to write me about this but so far, you are the only person to do so! Now that's not bad. Your questions are, as I say, understandable. So let me give them a shot. First of all, this is not a regular practice but it could be (say once a month or every two or three months), especially if I choose good movies that are thoughtfully and artistically done, and more especially if they are based on a true story or a book that is recognized as inspiring. It is not surprising to folks that hermits do a kind of reading called lectio divina. What may be surprising though is that movies may also be good subjects for lectio. For instance, in 2011 I saw the movie "The Tree of Life" with my pastor. Initially we both hated it, but I found it working within me in the hours and days thereafter and decided it was really a beautiful, wonderful film which was suitable to contemplative prayer and life --- much to my pastor's (perhaps feigned)  irritation! In talking about all this with other religious I learned that a monk and hermit from a nearby monastery had seen this film 5 or 6 times and was "using it for his lectio"; he was planning on seeing it several more times.

Something similar happened for me with the movies Life of Pi, The King's Speech, Of Gods and Men and Into Great Silence; eventually we arranged a DVD showing/discussion of this last one at my parish. The simple fact is that God can speak to us in movies just as God does in passages of Scripture, theological books, or even some novels. For instance, I have long known that every time I read a Steinbeck novel something profound happens to me spiritually. The same was often true of AJ Cronin's novels which I read mainly in junior high school --- and again as an adult. The notion that some works are "spiritual" while some are "worldly" in a way which means they cannot mediate the Word of God to us and must be avoided is not only simplistic, it is counter the truth the Incarnation itself reveals to us; namely, our God comes to us in whatever ways we seek him; He makes holy whatever He will, whatever He touches. The "ordinary" and "worldly" (as this term is commonly used) are entirely suitable to mediate God's powerful presence to us. Christians know that with God nothing is ordinary. All is at least potentially sacramental. When a filmmaker or novelist, etc, creates a work of art meant to be beautiful, true, meaningful, and so forth, and when that work attempts to speak these with integrity, God will be mediated to the one who knows how to listen and to seek Him. One may therefore practice lectio with these as well as with other "texts".

In the case of Wonder both I and my director (a word I use in place of "delegate" more and more) knew the story and the story of the person on whom the movie is based. Both of us had heard from other Sisters, et. al. that the movie was excellent and well worth seeing. It was not until I saw it though that I saw how clearly it fits with Advent and some of the early readings in this season. Only then did I recognize its capacity to inspire and shape my own heart with courage, compassion, and empathy. While I am unlikely to see the movie again (unless it becomes available on DVD), I am likely to read the book and use that for lectio along with the movie that now (still) lives within me.

When you consider this I think you can understand how it is possible to see movies not only because they are recreational in the usual sense, but because they can be prayed and are meant to be prayed (that is, attended in a way where one "seeks God"). With good films one opens oneself to the story (just as one does with one of Jesus' parables), is drawn in some way, and then one finds one's mind and heart engaged by the God of truth, beauty, love, challenge, courage, consolation, death, (monastic) stability, martyrdom (witness or parrhesia), and so forth. Let me say that when one attends a movie in a theatre, it remains a fairly solitary event. The reflection done on it may include others at points thereafter, but there is little or no conversation during the film and afterward one brings it all to God in solitary prayer. So, to answer your initial questions, yes, this comports with my Rule. My director usually leaves decisions re what comports with my Rule in my own hands of course, but at the same time I don't think she would have worked out the accommodations she did if she had had misgivings about my decision. So, was seeing this film (and the others as well) appropriate for a canonical (consecrated) hermit? Yes, it was; and given all the conditions already stated it could make a significant contribution to one's eremitical life.

Regarding Advent, no, it is not a season of stricter or greater solitude. I simply live my Rule as I would during ordinary time or Pentecost. Advent is not a penitential season; the focus is not on sin, forgiveness, ascesis, and so forth, but on preparation and waiting in joyful expectation. Yes, there is an aspect of penance, but strictly speaking Advent is not a penitential season. I understand the season as a time to focus on listening, preparing, and responding with all the small "fiats" embodying the God of the Incarnation may require. I approach it as a season focusing on the sacramentality and therefore, the transfiguration of the ordinary. It is a season marked by pregnancy --- thus my reading of Haught's The New Cosmic Story; it tells the story of an unfinished universe unfolding and evolving into something (a new heaven and new earth) we cannot even imagine, a pregnant universe burgeoning with potential and grace. And, as it turns out, in my own inner work this is a theme I need especially to focus on right at this time.

I hope this answer your questions and is helpful to you. All good wishes for Advent, and too, for Christmastide.

Addendum: Those interested in the use of Lectio Divina with icons, movies, and other forms of media --- or even with one's life experience (!) might be interested in Lectio Divina: Contemplative Awakening and Awareness by Christine Valters Paintner and Lucy Wyncoop OSB.

Realized Eschatology: Embracing the Mid-Air Living of Advent (Reprised)

Almost two weeks ago (Saturday evening) my pastor and I had an email conversation about the situation in Paris and Sunday's readings which were so dramatically apocalyptic in tone and content. The underlying Theology we were both challenged by was the Johannine perspective which is sometimes called "realized eschatology" --- a term which captures the "already and the not yet" character of the world in which we live and of the Kingdom of God for which we and all of creation yearn. We recognize clearly that our world is one where Jesus' passion has "defeated death" and thus, everything has changed but at the same time we recognize that death is still with us and our world is not yet all it is meant to be; it is not yet the world in which God is "all in all."

Monks of Tibhirine

Father John shared a quote with me that Saturday evening from John Shea --- the theologian and poet whose poem on the resurrection I shared here around last Easter, (cf., After the End) John Shea speaks of "mid-air living" which is something like when a trapeze artist lets go of one bar and then --- after what seems like a long moment ---  grabs the wrists of the person catching him/her. "This life is/always will be a time of transition./ Change can be quick,/ in the “blink of an eye,”/ but transition is slow."

Thus, John began his homily with a reference to the Cirque de Soleil and drew out this image of a change that happens quickly "in the blink of an eye" but a transition that can (seemingly at least) take forever." I thought the image and Father John's use of it were truly brilliant as an illustration of the situation in which we Christians find ourselves today. In the face of the apocalyptic tone of so many of the readings over the past two weeks John Shea's reference to mid-air living and Father John's images from the Cirque de Soleil have stayed with me these last couple of weeks. That was especially true as we celebrated the Feast of Christ the King. Once again the contrast between the world of everyday reality and the world where God is sovereign in Christ, worlds which interpenetrate one another but are not yet one spoke of "mid-air living".

Today's readings underscore the same imagery and dynamic. Daniel is actually recognized as the "already but not-yet" book of the Old Testament. It speaks of two very different Kingdoms, both present in this same world of ours. One is all-too-recognizable. Originating from the four winds and drawn from the sea (a symbol of primordial chaos and too, sinful reality) are four monsters, four rulers which are "like men" or become "like men" but are characterized as less than and other than that at the same time. One has a human-like brain and is seriously smart, one is "like a bear" and characterized by his cruelty, He is a devourer of much flesh. A third is drawn as a leopard with four heads; to him all dominion is given. A fourth is very like a man but again, is not human; he is incredibly strong and arrogant.

And finally, in Daniel's picture of the world he knows, there is another truly sovereign Ruler called the Ancient One or the Ancient of Days. When thrones are set up this ruler's trappings are marked by flames and incredible whiteness --- symbols of power, judgment, mystery, life, and purity. The throne itself has "wheels of fire" --- a symbol whose meaning is now uncertain. Some say it symbolizes the notion that the throne is moveable and will no longer be in Jerusalem --- an idea supporting the notion that God will be Lord over all nations, not just Israel; others suggest that this Ruler, God's very self, has taken the throne of heaven and moved it to earth. In any case, this Ruler and his Kingdom are present alongside the "monsters" described in the first part of the lection and their Kingdoms. Daniel thus describes an ambiguous world in which there are two kinds of kingdoms, two kinds of sovereignty and even two kinds of time existing alongside one another. As Daniel puts it, the kingdoms standing in opposition to the Kingdom of the Ancient One have already been judged and the great beast (Death itself?) has been slain but, [[The other beasts, which also lost their dominion,were granted a prolongation of life for a time and a season.]]

The significant lesson in this is twofold: 1) our God is and will always be with us in the midst of this world's trials, and 2) one day God's kingdom will be established in a way which transforms us and our world completely. Judgment, the making right of all reality has begun, and we ourselves will be made truly human only in light of the sovereignty of God. In Daniel it is from the Sovereignty of the Ancient One that the Son of Man comes. Originally the term "son of man" meant one who is truly human and it had messianic connotations. Eventually, in light of the Christ Event, it came to be seen to refer to Jesus, God's anointed One. This Son of Man is seen as the  destroyer of death and the redeemer of our world, the one in whom reality is set to rights.

Today's Gospel underscores the sense that in Christ God's Kingdom has come upon us in a truly unexpected way. Jesus has been healing and preaching the Kingdom. The blind see, the deaf hear and crippled people walk because of him. But many remain blind and in bondage; many refuse to see. All the signs are that the Ancient One has "moved his throne" and Jesus iterates that people must learn to see these signs right in front of them. And of course, in a world filled with terrorism and death it is not always easy today either to see the signs that the Kingdom of God has come amongst us. It is not always easy to hold onto the hope Daniel wanted to inculcate in his own people and which Luke and John with his Gospel of "mid-air living" (realized eschatology) proclaims. It is not easy to claim the humanity which is ours in Christ who is the Son of Man so long hoped for when that contrasts so wildly with the other sovereignties of our world. The change we were looking for came quickly and definitively in the life, death, and resurrection of Jesus of Nazareth. It came in wholly unexpected ways, in incarnation, powerlessness and self-emptying; in relative obscurity, poverty and shameful death. In Christ eternal death has been destroyed. Transition though takes a long time.

This weekend we begin the new liturgical year as we celebrate the first Sunday of Advent. Once again the Church offers us the chance to "begin at the beginning" and allow ourselves and our world to be further transformed by the God who has set up his throne amongst us. Today's readings remind us what Daniel and Israel hoped for, what they saw all of creation moving towards in a long moment of trial and transformation. Let us enter into this season with joy and hope as those who see reality with new eyes, the eyes of the dreamer and prophet Daniel, the eyes of Jesus whose vision is filled with the love of his Father, the eyes of those who have been made a new creation in Christ. Let us commit to working toward that day when God will be all in all.  Let us commit to being People who live fully in that long and difficult, but also joyful moment of already and not yet.

On Esteeming Prayer as the Heart of the Universal Call to Holiness

[[Dear Sister Laurel, I pray you are well and I would like to wish you in advance a good Advent and a merry Christmas. I read your recent blog post which responded to a reader who assumed hermits “do nothing”. I thought your response was excellent. I just wanted to share with you the response I heard a Trappist monk gave when he was asked that question by someone visiting the monastery. Essentially, he said: “The value you place on prayer will determine the value you place on contemplative life.” I loved his response because of its simplicity. He left it at that, and it left us thinking. It really challenged me to evaluate how important I think prayer and worship is.

If prayer and worship is really important then it makes sense that certain people devote their lives exclusively to that for the good of the Church and world. That prayer and that witness to its importance is “ministry”. I think why many people have a problem with contemplative life is that deep down they really don’t think prayer, worship and penance are that essential. What do you think? ]]

Thanks for your comments, sharing, and question; it is always good to hear from you. I think your observation, building as it does on the Trappist monk's analysis is right on. However, I also think that it is important to analyze why it is prayer, worship, and penance are no longer considered essential. (For now, however, I am going to set the idea of practicing penance aside and focus on the devaluation of prayer we see so often.) Since you have read my blog for some time I don't think my own observations will surprise you, but to be frank, I believe the way prayer has been presented not only by the Church generally, but especially within the context of a dated cosmology and naïve theology (portrait of God) which sees God as A being rather than as the ground and source of being, meaning, and true personhood has been a central reason folks no longer see prayer and worship as essential. There are related cultural and anthropological (human!) reasons, not least a post Enlightenment esteem for human capacities and progress, our very real scientific naturalism (the idea that only empirical reality is real), a correlative atheism or at least agnosticism, and a correlative, and thus, inflated notion of the independence and power of the human person (which results in, among other things, an exaggerated activism.

All of these have contributed to notions of prayer which are (or tend to remain) superficial, often superstitious, extraordinarily selfish, and focused almost entirely on what human beings want and do, rather than on allowing God to work within us according to God's own will and our deepest needs. In a culture which mainly sees faith in God as irrational and entirely unjustified except among the supposedly naïve and scientifically ignorant, it is not hard to understand another part of why prayer and worship are no longer sufficiently esteemed. However, in this post I want to look in a summary fashion at ways the Church herself complicated the matter. This occurred by encouraging a kind of infantilism of the laity, discouraging lay Catholics from even entertaining the idea that they might be called to contemplative prayer, by discouraging and otherwise limiting the reading of Scripture by Catholics of all states of life, and of course, by embracing clericalism and a theology of vocations that opened the riches of the Tradition we hold in trust and expectation by God to a relative few and prevented the laity from assuming positions of ministerial, pastoral, and administrative leadership.

The Church Contributes to the Problem:

Prayer, especially contemplative prayer and lives of prayer (as opposed to "merely" saying occasional prayers), have neither generally nor effectively been seen as truly fundamental to every vocation and every state of life --- at least not in the modern church. Prayer-as-foundational was seen as the purview of priests and religious, the truth of "their" vocations. The Church in the last several centuries legally enforced minimal participation in liturgy and sacraments until the Vatican Council II; similarly she expected relatively little of adult lay Catholics beyond an embrace of prayer mainly using devotions, perhaps a morning offering and grace before meals. While the purpose of her legislation may have been concern for the eternal lives of People of God, the result, in combination with other elements, was the infantilization I spoke of earlier. When Vatican II occurred the Church officially embraced a very different theology of and perspective on the laity. She expected and encouraged the laity to embrace mature spiritual lives in which almost nothing familiar and common to the prayer lives of priests and religious would remain foreign to the laity. She expanded the Lectionary, reformed and taught the Divine Office as the official prayer of the WHOLE Church and encouraged the laity to adopt at least some of the major hours (Lauds, Vespers, and perhaps Compline, for instance).

The Church opened the Scriptures via Lectio Divina and Bible study to the laity as well, encouraged genuine participation in the Liturgy as she unofficially eased her emphasis on devotionals; she recommended retreats and workshops, opened ministries and theological education on several different levels including undergraduate and graduate through post-doctoral levels for the first time to the laity (including women!). In other words, the Church did a 120 degree turn in all of these things and codified the changes in the major decrees and more minor documents of Vatican II. (I am leaving 60 degrees shy of 180 degrees for the role of women in leadership in the Church.  I believe this remaining significant deficiency also has an affect on the prayer lives of lay women and perhaps women religious as well.)

Change is hard:

But the implementation of such wide-ranging change (even only 120 degrees!) takes time. Most fundamentally, below all of these changes, the most difficult transition has been developing a theology of the laity which embraces and makes theological sense of these changes. Clericalism has prevented this as has the flawed notion of religious or consecrated life as a "higher" vocation than the lay vocation. (Again, in the hierarchical sense of the term "lay", religious who are not clerics are laity; in the vocational sense of the term "lay" they are not.) Religious men and women who chose to adopt regular garb did so, in large part, as a piece of helping the whole Church embrace this new esteem for the laity. (I disagree that this produced the results desired, but I understand this reason for relinquishing habits and respect those who chose to do so for this reason more than I can adequately say.) Implementation also takes effort and resources --- and interest! While clerical and religious theologians can contribute to this project, properly speaking it takes laity to develop and implement an adequate theology of lay life!

What I mean is that parishes have done a lot in offering programs for adults, in opening ministries to the laity, in improving preaching so it really speaks to the circumstances of the ordinary person, and otherwise encouraged lay members of the faith community to mature theologically, spiritually, and as human persons. At the same time it is not always easy to get folks to let go of some things or rearrange priorities to truly embrace a new vision of the lay vocation and what I call a prayer life. And yet, that is what God calls each of us to, viz, a life suffused with and empowered by prayer, a life marked by conscious and focused openness to the Presence and Spirit of God that seeks to breathe within us in ways that enlarge and transfigure our hearts, a life in which the incarnate and cosmic Christ is truly sovereign.

Recovering an Appreciation of Prayer as the Heart of Every Vocation

In my own vocation I have come to understand prayer differently than I once did and differently than I think many tend to do. My allergy to the notion of people as "prayer warriors" has hardened (though at the same time I recognize lives of prayer are truly engaged in a struggle for the Kingdom of God). God is at work in us and in our world offering us all we need to be our truest selves. Prayer is first of all and always a matter of God working within us.  Moreover then, our own part in prayer is always our response to the activity/presence of God within and around us. Because I believe what I have written about contemplative prayer  --- namely, that it is in this way that we witness to the fact that God alone completes us whether or not we have and/or use other gifts in active ministry, I also believe this is the deepest truth of prayer, the thing which makes it the heart of what Vatican II identified as the universal call to holiness, and provides the one perspective which makes truly esteeming prayer possible.

So much here I had to leave unsaid and will need to return to! Thanks again for your email and questions. Have a fruitful Advent and a Good Christmas if I don't hear from you again before then.

On Hermits, Ministry, and Community --- Learning to see with New Eyes

[[Dear Rev. Sister, There are two things about your life which I don't understand. The first is how you justify not doing any kind of ministry like other Sisters do. The second one has to do with how you live community if you don't live in a religious community with other Sisters. I don't see how you can be a religious if you don't live in community. Isn't that the very definition of a religious? It seems to me the Church is making a mistake in professing hermits. Our world needs religious who model community, not individuals who can't or anyway don't live even in community. It also needs Sisters who do ministry. Some parishes have never even seen a Religious Sister in recent years and the laity are not committed to ministry like a Sister is. I think we need Sisters who model ministry, not those who live alone and do nothing. By the way are you allowed to go home for Thanksgiving?]]

Good questions. Canon 603, the canon which governs my life and that of other solitary consecrated hermits has led to some changes in the way we see religious life; at the same time some dimensions of consecrated life which were long-accepted are underscored and call us to an even deeper appreciate the Church's theology of consecrated life. In particular, the Church's approach to eremitical life is all-important for understanding why hermits exist and why the Church consecrates them and thus, recognizes or even  "honors" their existence! Your questions are really posed to the Church itself, I think: why does she esteem this vocation? Why recognize it as a divine call at all? What justifies this? Isn't eremitical life itself --- as I once would have put it --- a waste of skin?

Your first question has to do with ministry and assumes (or asserts) I don't do any or that I "live alone and do nothing". While you don't use the word, I think you are wondering about active ministry and why I don't do much of that in the way apostolic or ministerial Sisters do. It is true that active ministry is not and cannot be primary in my life, but I still do a significant (that is, a meaningful) degree of this within the limitations of solitary eremitical life. I am Pastoral Assistant at St Perpetua Catholic Community and do Communion Services once a week and a handful of other things from time to time; I also do spiritual direction and some writing. But this aside, my own eremitical solitude and prayer are actually my primary ministry and gift to the Church and world.

You see, I try to share some of what this is all about on this blog; what I try to live is something Merton said this way: “the Christian solitary today should bear witness to the fact that certain basic claims about solitude and peace are in fact true, [for] in doing this, [they] will restore people’s confidence first in their own humanity and beyond that in God’s grace.” The hermitage represents for the individual and society that place where the hermit “can create a new pattern which will fulfill (her) special needs for growth. . .and confront the triple specters of ”boredom, futility, and unfulfillment, which so terrify the modern American.”

The freedom of the hermit is at the service of this witness which is her ministry. I think it's pretty important, but you are correct that I am not involved in active ministry in the same way or to the same degree as ministerial or apostolic Sisters. I am a contemplative and while there are several ways of describing this I like Thomas Merton's: [[The contemplation of the Christian [hermit] is the awareness of the divine mercy transforming and elevating [her] own emptiness and turning it into the presence of perfect love, perfect fullness.]] This is the same awareness we have when we understand ourselves in the Pauline sense of "Earthen vessels" or when we embrace the reality of authentic incarnation through kenosis. My life is dedicated to this kind of growth, self-emptying and incarnation. It is the contemplative way of prayer and the way to holiness to which God calls me. The question then, is why is this witness so important? Why would God call someone to this and why would the Church recognize and esteem such a call?

I think you can imagine a spectrum of human needs and corresponding ecclesial ministries. People seek to be fed, taught, and healed; they need advocates and assistance in all kinds of ways (attorneys, social workers, spiritual directors, etc.); they need the Gospel proclaimed to them in Word and deed. Active ministry fills all of these roles and more, but a human being's deepest need, a need which is most vividly revealed when suffering drives a person to the depths of helplessness and hopelessness, for instance, is the need to be assured that faith in God is not only reasonable, but that, in fact, one's relationship with God is the single thing which will complete us and bring real happiness and peace; it is the single thing that will inspire, strengthen, and provide the impetus for moving forward or enabling one to live fully and freely no matter the limitations or constraints also present. While every religious witnesses to the importance of one's relationship with God, some do so in a more primary and, in some ways, even more vivid and exclusive way; these religious are contemplatives and a relative few are hermits.

While it is true that hermits pray "assiduously" --- as canon 603 puts the matter --- what this means most fundamentally is that we try to allow God to work in us in ways which make of our hermitages outposts of the Kingdom of God, and (we sincerely hope) mediators of the energy of love we know as the Holy Spirit. I have a deep trust that the love of God, when embodied in this way changes the world --- though I have no sense of how that is and no way to quantify it. I hold people in prayer and trust that because God is at the center of both of our lives they will experience some degree of being accompanied by me in God, some sense of presence and love beyond what they might otherwise have experienced; and yet, the experience of this is not crucial; the fact of it is, however. When I think of praying in this way I think of binding people together in ways that begin to reflect the unity of the Kingdom once fulfilled. I think of allowing the Kingdom to come in my own heart and in the world around me. I do not pray to change God's mind, or to ask God for something he has not already anticipated; I pray to enter into God's own will and love for the persons for whom I am praying.  I think of this as ministerial, though no doubt it is not the active ministry most folks would recognize.

Similarly, in contemplative prayer I simply allow God to be God --- and to complete and perfect me as the one God calls me to be. In this way I give witness to the same thing Thomas Merton once discussed when he spoke about the fundamental vocation of the hermit. What Merton said in a passage very similar to the observation quoted above, was that he owed it to his community to live happily and at peace in his hermitage and in union with God. If the hermit does that, Merton affirmed, she witnesses to certain truths about the relation of nature and grace. When I have written about this here I have spoken of the "dialogical" or covenantal nature of the human being. Hermits witness above all, it seems to me, to the truth I wrote about recently, namely, that which only I can do (in this case, to be myself), I cannot do alone. But hermits do this on the most foundational level, the level of being itself. We say that the human person, insofar as she is truly an "I" is constituted as a "we", that God is a constitutional part of our selves.

When hermits through the ages have said that "God alone is sufficient for us" they have not truly meant we can live lives of total isolation (though physical solitude is crucial here); they have meant God is the One necessary if we are to truly be ourselves. We speak of this "being ourselves" with and in God as being whole and holy or being complete(d) and perfect(ed).  Again, I believe these things have important ministerial dimensions and are profoundly pastoral; it is important that persons understand the eremitical life for this reason, but I think that even when the vocation is not well-understood, it remains provocative and raises questions for those who hear of hermits in their midst (in the Universal Church, diocese, or even in the parish), for instance.

Sisters and Community, Presence in Parishes, etc.

Clearly I disagree with you that the Church is making a mistake in professing hermits. But again, they are not trying to profess ministerial Sisters in doing so. They (the Church) pray that these professions will witness to the Gospel, to the truth that our God loves us unconditionally and eternally and will never leave us. They (hermits)witness to the fact that our God's love completes and sanctifies us no matter our personal poverty otherwise. They (hermits) say this with their lives. But they also witness to community rather than isolation; solitary consecrated hermits have what are called "ecclesial vocations"; they exist in the heart of the Church in a silence and solitude which are the deepest expression of identity and community. (Imagine a communion which is beyond words and busyness, a communion marked by rest and simply "being with and for".) Every person is called to know and witness to this profound solitude whose heart is the identity (selfhood) and relatedness of communion with and in God -- though very few will do so in eremitical solitude. We all know what it means to stand alone, to be our selves alone; this latter occurs only with and in God. The paradox at the heart of our faith is that when we are truly ourselves, when we are our selves alone we no longer stand alone; instead we are more profoundly related to God and one another than ever before. (Hence the article I wrote which affirmed, "That which only we (ourselves) can do, we cannot do alone!"

The problems you raise with regard to Sisters in parishes and children who have never seen or been taught by a Sister are very real. However, there have always been different vocations and we do no one any service by refusing to recognize those that we believe are less needed than those we miss and more evidently esteem. That is a little like asking a store to stop selling apples because farmers have been unable over the last decade or so to provide as many oranges as they once did. The problem, which is likely a complex one, needs to be resolved in different ways and on different levels --- if resolution is even possible. Meanwhile, while you are correct that prior to canon 603, the term "religious" applied only to those living in a community with other Religious Sisters and Brothers, canonists now recognize that in light of canon 603, the term religious now applies to persons with no formal bonds to a religious institute. (Handbook on Canons 573-746). This does not include hermits with private vows, of course, but those who instead are legitimately consecrated by the Church in a Rite of Public Profession and Consecration.

More and more, the laity (in the vocational rather than hierarchical sense of that term) are able to do ministry in the same way Religious Sisters once did within parishes. They are better educated theologically and pastorally and while they tend to work full time elsewhere, the contributions lay persons make to the life of a parish is significant (invaluable) and will continue to grow to be more so. The Church Vatican II envisioned is, in some ways, a very different Church than most of us knew as children or young adults. As the numbers of Religious men and women dwindle, the laity will become more and more responsible for the very life of the Church and all the ministry done therein. In the same way as the number of ordained celibate priests declines (and we do not see this decline diminishing in the near future), alternatives will need to be found to ensure the Church's Sacramental ministry. But God has always provided, and will continue to provide -- if only we have the vision and the courage to embrace the solutions which open to us! The Gospel continually challenges us to learn and be made able to "see with new eyes". In each of the situations you outlined this need is perhaps the greatest one we face.

Thanksgiving:

Yes, I am certainly allowed to "go home" for Thanksgiving. I ordinarily do not do so. Last year I celebrated Mass and ate dinner with the Friars at San Damiano though. This year, I went to Mass, had coffee with a Dominican friend, and then I stayed in and spent a relatively quiet day, reading, praying and working on a reflection for the service on Friday morning. I did have turkey, stuffing, cranberry sauce for dinner --- along with pumpkin ice cream and caramel sauce. (Of course last month I was able to go on retreat with Ilia Delio, OSF, then to spend several days with old friends, and at the beginning of this month I was able to attend a weekend retreat with Brother Mickey McGrath (cf picture to the right) so there has been an almost unprecedented amount of time away from my hermitage, a lot of celebrating, and a good chunk (experience) of "home" as well. It has been a wonderful Thanksgiving "season" and I am looking forward to Advent back in relatively uninterrupted solitude.)

I sincerely hope this is helpful to you.

"And When they Saw Him, they Begged Him to. . ." (Reprise)

I have to say that today's Gospel always suprises and delights me. At first. It is the story of first, Jesus' sending the demons which possess two men into a nearby herd of swine thus freeing the men from the bondage to brokennness and inhumanity which marks and mars their lives, and then, it is the story of what happens when he approaches the nearby town (Gadara) whose residents have heard of what he has done. Despite knowing how the story goes, I admit to being surprised everytime Matthew's last line which begins, "Thereupon the whole town came out to meet Jesus, and when they saw him. . ." concludes with, ". . .they begged him to leave their district."

Now, granted, Jesus just destroyed an entire herd of swine, and they must have been someone's livelihood --- perhaps many people's. Some unhappiness with this would have been understandable. And Jesus has healed a couple of men whose conditions had made travel along a certain route unsafe, so one would expect a mixed response to that perhaps -- though the route is now free from this danger, these men now will need to be accommodated in some real sense --- not simply treated as wild animals or aliens of some sort. I begin have a sense why Jesus was not welcomed here. But I admit to still hearing in the back of my mind cheers of welcome, beseeching of Jesus to come and change lives, a positive and welcoming response like that in fiction stories where the conquering hero comes back from slaying the dragon, or like the narrative in the New Testament where Jesus is welcomed as King with waving palm branches and cries of Hosanna --- temporary as that moment was! In a way, perhaps the "back of my mind" wants a costless or "cheap" grace, a "good news" fit for escapist fiction or an incredibly naive reading of the NT --- but not for the real world.

But besides surprise and delight this lection also stops me with its claim and challenge. That is so because the Gospel is good news in a much more realistic, paradoxical, and problematical way -- especially in regard to the first example above --- and today's Gospel lection highlights this for us. As we have heard over the past few passages from Matthew Jesus reveals himself to be a man of extraordinary, even divine authority --- a man with authority over nature, illness, the hearts of men and women, and now over demons. He heals, feeds on a profound and lasting level, frees, and provides true meaning and dignity for those lost and bereft. He is the Son of God (a title Matthew has on the lips of the demons in today's story)--- very good news indeed --- but he acts with an authority which is genuinely awesome and which turns the everyday world of politics, religion, simple ordinariness, and comfortable respectability on their heads. The Gadarenes in today's Gospel see this clearly and they are unprepared for it. More, he terrifies them. Far from misunderstanding Jesus and refusing to welcome him on those grounds, like the Scribes and Pharisees they understand precisely who Jesus is and want no part of him. Far better to simply ask Jesus to leave the district than to have to come to terms with who he is and what that truly challenges and calls forth in us!

One of the current complaints by some traditionalists is that Vatican II gave us a God of love (they frequently spell the word "luv" to denote their disparagement of it) and lost the God who inspires fear, etc. They may well be correct that there has been some "domestication" of God and his Christ in popular piety --- but then this is not because of Vatican II; it is a continual temptation and sin besetting the Church. Afterall, how many of us when faced with the daily prospect of renewed faith recognize that acceptance of Jesus' authority -- expressed as an unconditional love which is stronger than death -- will turn our world upside down and call us to a radical way of living and loving which involves renunciation, self-sacrifice, and commitment to a Kingdom that is NOT of this world and often is at distinct odds with it? The equivalent of a herd of swine or the accommodation of the mentally ill is probably the least it will cost us --- precisely because it is unconditional. How many of us choose not so much to be loved exhaustively by God -- to really open ourselves to His Presence with all that implies for growth, maturity and responsibility -- but instead (at least with some part of ourselves) would prefer to cling to a relatively undemanding (and world-reinforcing) piety which falls short of the life of the Kingdom? How many buy into (and construct our lives around) a religion which is at least as much OF this world as it is IN it?

So yes, today's Gospel both surprises and delights me --- but, again, it also gives me pause. It does all of this because of its honesty; and it does so because it is genuinely good news, rooted in the awesome authority of the Christ who loves without condition but not without challenging and commissioning us to the radically transformed life that comes whenever he meets us face to face or heart to heart. Such a Christ will never be really popular I think. Many of our churches and cities are far more like Gadara than not. Sometimes, I am sorry to say, my hermitage is as well. The authority of Jesus over illness, fear, meaninglessness, and the demons that beset us is an awesome and demanding reality and our hearts are more often ambivalent and ambiguous than pure and single. I suspect that domestication of our faith is something most of us are guilty of every day of our lives. Today's Gospel requires that we ask ourselves what parts of our lives would we instinctively desire to protect from an encounter with Jesus were we to hear he was on his way to our parish this morning? What kinds of changes would we be unwilling to make --- though we might well suspect Jesus would require them of us if we are to be true to ourselves and him? With these questions and today's Gospel in mind, let us summon up the courage to beg Jesus to enter into our towns, homes, churches, and hearts, and remain with us; let us give him free access to move within and change our world as he wills! That is my own prayer for today.

Guidelines for Readers Asking Questions

Just a note for those asking questions:

1) If you cite a blog or other source by name please be sure you are citing a public blog.

2)  In some cases my answer may delete references to the person you are citing, but ordinarily I will treat names and blog titles as normal forms of attribution. I will leave your attributions intact both because of accuracy and in order to be sure that critical questions are specific and not unreasonably generalized. For instance, if a diocesan hermit (or lay hermit, etc,) says something I disagree with I will use the person's name rather than risk appearing to criticize a whole group of hermits or an entire vocation. 

3) If you can ask your question without direct quotes please consider doing that; if the quote is essential to the question then feel free to include it.

4) Please be sure your question is directly relevant to the topic of c 603 or eremitical life and is a substantive query. (I have no worries about this but I thought I would be sure to say it.) If you believe I may have answered something like it before,  please read up before submitting it. I will answer all questions which do not ask for confidentiality.

Thanks for your consideration and for helping make this blog one I receive lots of thanks for.

On Apostolic Ministry vs the Ministry of Hermits

Dear Sister Laurel, Today's society is one of action, which is how practically everyone, religious included seem to live.  If one is quiet or humble, it's generally looked down on.  What are your thoughts about this?

Good question! First off, I don’t think quietness and humility per se are the problem. What I mean is if one is a contemplative religious or hermit it is not quietness or humility which are problematical in a world which esteems active ministry. All religious life, active, or contemplative, --- indeed all Christian life --- value quietness (silence, stillness, self-control, etc.) and genuine humility (a loving self honesty), but there is no doubt our church generally esteems active ministry and what is called Apostolic religious life while it fails to truly esteem adequately contemplative life and especially eremitical life. I say this although the Church still writes contemporary documents honoring contemplative life; namely, in  spite of these and the fulsome praise of eremitical life given by Bp Remi de Roo in his intervention at Vatican II, for instance, it is still possible to find bishops and dioceses who/that will not give the implementation of canon 603 a chance, and who fail to demonstrate any genuine understanding of the eremitical vocation's charism or pneumatic gift-quality.

What I believe is that unless the church is truly able to see these things (forms of life and their charisms) as powerful and effective ways of proclaiming the Gospel, I don’t think this will change. Our world is in terrible need of hearing the Gospel proclaimed in every possible key and yet all too often contemplative life is seen as ineffective or even selfish. In a world marked and marred by individualism, eremitical life strikes people as a symptom and even the epitome of a cultural epidemic of alienation, selfishness, and self-centeredness. Once again people have to see these things (contemplative and eremitical life) as being powerful ways of witnessing to and proclaiming the generosity, self-emptying, grace, promise, and hope of the Gospel of Jesus Christ.

For instance,  while I agree hermits should be persons of assiduous prayer, I don’t think the idea of being powerhouses of prayer, for instance, ordinarily serves as much more than a thinly veiled form of active ministry; it is not the way to achieve the goal just mentioned. On the other hand, witnessing to the salvific love of God that heals, sanctifies, completes, and perfects a person even when the person seems otherwise to have no specific gifts, ministries, or "use" in the community is a particularly vivid witness to the power of the Gospel. Until contemplative religious and hermits do this and make sure the Church understands what contemplative and by extension, eremitical life are really all about I think we will continue to have problems with a failure to esteem such lives.

At the same time, this difficulty in esteeming contemplative and/or eremitical life is not only the hierarchy's problem --- or not their problem alone. Would-be candidates presenting themselves to chanceries and petitioning to be admitted to profession and consecration under canon 603, for instance, frequently are every bit as selfish, self-centered, alienated, and so forth as bishops and vicars or vocation personnel fear! They quite often are social and professional failures who are looking for a way to validate that failure while at the same time they retreat from its consequences into a "hermitage". They might well, for example, have bought into the culture's new fad called "cocooning" and now be seeking a way to give it a bit of religious and even ecclesial standing and prestige. They might have been found unsuitable during a trial of religious life, perhaps even after several tries of different communities and merely be looking for a way to get permission to wear a habit. Some have been unable to cut the apron strings and still live with parents. And so forth.

In relatively rare instances some of these people may discover they actually do have a vocation to eremitical or contemplative religious life which they will need to grow into; dioceses will need to carefully discern and pay attention to the eremitical formation of such persons. These kinds of experiences will demonstrate the redemptive character of eremitical life and the Gospel of Jesus Christ, so again, I believe they bring us back to my first conclusion, namely, it is only insofar as the Church is able to see that eremitical life witnesses to the effective and redemptive power of the Gospel that she will truly be able to come to esteem it appropriately. After all, if one cannot see the power of the Gospel at work in the person supposedly "called" to an ecclesial vocation how can one consider it any valid kind of call by Christ in the his Church?

Quietness and humility can be effective signs of the redemptive power of Jesus Christ and the Gospel. In fact, when they are healthy and genuine, they tend to be the consequence of being profoundly loved and authentic individuality and independence. Noisiness, arrogance, etc are just the opposite. What c 603 calls "the silence of solitude" is about much more than external silence of course. Eremitical life begins there and finds that a source of life, but at the same time the silence of solitude points to the inner quiet that results when we discover how profoundly and unceasing loved we are by God; it is the quiet that comes when we let go of all the various forms of drivenness and insecurity that make our lives a noisy, clamorous seeking. The silence of solitude is the result of being held securely by God and learning to rest in that in ever greater union with Him.

Thus both stillness (quies or hesychasm) and genuine humility are the result of the love we come to know in external silence. Hermits witness to this, and to the radical hope human beings need to live truly human lives at all. In a time when belief in God is often seen as silly or unintelligent, hermits live fully human lives and grow in that in a solitude which is defined in terms of communion with God. As I have quoted here a number of times. Thomas Merton wrote the one gift the (monastic) hermit gives to the world is: to “bear witness to the fact that certain basic claims about solitude and peace are in fact true, [for] in doing this, [they] will restore people’s confidence first in their own humanity and beyond that in God’s grace.”