On Canonical Hermits and the Ministry of Authority

Donna Korba, IHM

[[Dear Sister Laurel, I was impressed with what you said about your Directors exercising the ministry of authority as  a matter of love. I am also a Religious Sister (Saint Francis) and I don't think most people understand the requirements of religious obedience in this way. What was especially striking to me was the way you explained that your change in state of life affected others and called for this new form of love from them. When you write about ecclesial vocations or "stable states of life" the way others are implicated in your profession and consecration is what you have in mind, isn't it? I had not seen it as clearly until you explained about requiring obedience as an act of love on your Director's part. The way you described how intently and well your Director must truly listen to and know you in order to require religious obedience from you by virtue of your vow also made this much clearer to me. Thank you! Oh, sorry, I forgot to ask a question! Can you say more about this? I think I have understood you, haven't I?]]

Wow! really terrific comments and questions! Thanks!! Yes, you have it exactly right and I don't think I could have said it better. When we speak of a change in one's state of life or one's initiation into a stable state of life, or when I use the term ecclesial vocations or speak of the rights and responsibilities associated with the canonical state of consecrated life, I am trying to at least point to the way an entire constellation of relationships are affected; new relationships and roles are established and new ways of loving and being loved are effected and called for. This constellation of relationships is actually a piece of what makes living one's vocation possible. The example of religious obedience is important because to require obedience of another because one has been entrusted with "the ministry of authority" in her life and by the Church is first of all to commit to being profoundly obedient oneself. To listen profoundly to another in a way that allows them to come to the fullness of life God calls them to, especially in an exercise of legitimate authority, is to engage in a clearly and deeply loving, creative, act.

Because this specific way of exercising authority (that is, in requiring obedience of someone by virtue of their canonical vow) is so rare for my Director (et al) I only truly discovered how loving for me and demanding for her this specific ministry can be in the last several years. I made vow(s) several times over the years, most recently in my solemn/perpetual eremitical profession under canon 603, but only in the past three years have I experienced how profoundly implicated others are in the Church's decision to admit me to public profession and her reception of my commitment. 

I have long appreciated that others in the Church have a right to certain expectations in my regard by virtue of public profession, but the unique demands of the vow of obedience in this matter were not clear to me until I found myself truly loved and cared for by virtue of my Director exercising this ministry in my regard. Vows certainly help to create stability in a state of life, but above all, and especially in an ecclesial vocation, it is one's relationships with others and especially with those who exercise the ministry of authority in one's regard that stability is established and protected. (By the way, my Director exercises the ministry of authority in ways other than the narrow action I have spoken of in this paragraph; all of it is loving and creative; all of it is rooted in profound obedience on my Director's part, both to God and to my own being! As you well know, one shouldn't think requiring obedience in this specific way is all there is to the ministry of authority!)

I write here a lot about the besetting sin of our times (or at least one of these), namely, individualism. When I am asked about hermits whose vows are private or those who do not seek canonical standing I often comment on how difficult it must be to live this way. In part in making this observation I am recognizing that such vocations may well be inherently unstable; as I have noted before the world militates against such vocations but in part I am also recognizing that such vocations may well be inherently unstable because they are also unrelated to others in an institutional or structural way and, unfortunately, are poorly linked to the reality we call (legitimate or ecclesial) authority. If so, then they also lack the stability associated with the canonical hermit's consecrated state of life. 

(This is not to say that such hermits cannot build in the kinds of relationships that will provide greater stability and protect eremitical solitude from becoming skewed in the direction of individualism, but the vow of religious obedience implicates others who make a binding commitment to the hermit and the ministry of authority her vocation requires. What I think is often not recognized sufficiently --- not least because it is too rarely experienced, even indirectly, by those outside religious or consecrated life -- is that the legitimate exercise of authority which is part and parcel of empowering another to live their vocations in the name of the Church, is (or is meant to be) about acts of love which empower and set free.

Stereotypes of hermits abound, but so do stereotypes of those called to exercise the ministry of authority in our lives. One blogger I can think of regularly writes about how it is that some seek canonical standing because of pride or the need for some kind of prestige, a penchant for legalism, etc. Unfortunately, she writes from outside the canonical vocation as do others who also automatically associate canon law or the embrace of canonical standing with legalism or some unusual love for canon law, etc.. But as I have said here a number of times, "law (can and often does) serve(s) love"! Those who agree to serve in the exercise of legitimate authority in our lives have assumed an awesome responsibility, not because they are into power or pride (most are very far from these!!), but because they have accepted a call to assist God in loving us into wholeness; they have accepted the sometimes difficult call to assist one to achieve and live a disciplined, ordered, and personally integral vocational stability in their state of life.

We recognize relatively easily that someone accepting a role in congregational leadership is accepting a call to love in a unique and challenging way. But what is more generally true is that in the life of anyone entering a new state of life, people must step up and take on a similar role or that person's life will lack some of the stability it is meant to be marked by for the sake God's life in that person, her vocation, and the life of the Church. This is one of the reasons initiation into new states of life involves public commitments, not private ones. 

Canonical hermits live a life of the silence of solitude but, again, they do so within a constellation of relationships, some of which are directly implicated in making sure the hermit can and does live her vocation with the integrity she and the Church as such feels she is called to do, but also as the Church has allowed her to publicly commit to doing. This is the heart of what it means to be admitted to an ecclesial vocation. Again eremitical life is about a solitude lived with God for the sake of others. I should underscore that this solitude, which is never to be confused with isolation, is also empowered by the love of others for the hermit (and the hermit's love for them!); those exercising the ministry of authority in her regard are primary among these.

On Obedience versus Religious Obedience

[[Hi Sister Laurel, I wondered if you owe your spiritual director obedience? Did you come to owe her obedience in a different way after your profession? My current director doesn't seem very keen on me owing her "obedience" and I was wondering if it is a matter of style or something -- if you know what I mean!]]

Thanks for your questions: they are good ones! Most contemporary spiritual directors will not accept obedience from their directees if by this we mean religious obedience of the type owed a legitimate superior because of public profession in religious/consecrated life. After all, spiritual directors are not ordinarily the person's legitimate superior (there are very good reasons for this) and are not authorized to request or accept this kind of obedience. It is simply not responsible. Neither is it truthful. This means I am not surprised your spiritual director is not too keen on the whole idea! I do not encourage my own directees to look to me for "commands" or "directives" on what they are to do or not do. I often give suggestions on journaling topics, Scripture passages to meditate on, etc, but these are not commands. The client (or directee) must decide for themselves what is most important or helpful in these suggestions and undertake them in that light --- not because I have said to "Do this". At the same time, I do expect my clients to practice a more general kind of obedience than that undertaken in consecrated life by virtue of a vow. That is, I expect a foundational attentiveness to the client's own heart, to our conversations, to the presence of God in their lives, in the Word of God and so forth. But a spiritual director as SD is not one's legitimate superior and is not owed the kind of obedience one embraces and owes by virtue of a vow of (religious) obedience.

All that said then, the answer to your first question is no, I do not owe my SD obedience in the sense defined by vow -- at least not insofar as she is my spiritual director. However, my SD is also a delegate serving the bishop and me for the sake of this eremitical vocation (we take care with questions of internal and external forums --- the usual area of difficulty in having an SD serve as delegate); that means that I see her regularly in place of my bishop who, after all, cannot meet with me nearly as frequently as I might need and does not know me nearly as well. Because she is my delegate (we --- meaning Sister Marietta and myself, but also Sister Susan, a co-delegate --- also use the term Director for this role --- much as we might call a Mistress of Novices or Juniors a Director of either of these today. Insofar as either Marietta or Susan are also my Directors in this sense, yes, beyond obedience in a more general sense, I owe them religious obedience by virtue of the public vow I made in the hands of my bishop.

Neither of these Sisters nor my bishop are much into requiring this more specifically defined religious obedience from me, but occasionally one of them will do so. I am often encouraged to do x or y, but rarely is there a specific directive to limit x, do y, or refrain from z! I am ordinarily surprised when I receive an actual directive (it is both unusual and ordinarily unnecessary) but it always helps me in whatever circumstances I find myself; what is most striking to me is how it reveals just how profoundly obedient to what is happening within me my Director has been herself! Still, the ordinary obedience (attentiveness and care) I give to communications with my delegate is usually sufficient to affect the kind of fruit desired. My sense is that this is generally true of this kind of relation in the lives of religious today. It is a good deal more than style because it is spiritually and psychologically demanding and more appropriate to mature religious, but I definitely know what you mean.

It is important and probably should go without saying that religious obedience should never be infantilizing. It is also important that religious obedience help us to be truly obedient to God who rarely if ever simply tells us what to do. We must learn to listen, not only to our directors but to the Spirit of God alive in our own hearts, minds, sensibilities, and even in our own bodies and to discern what it calls for from us. Simply being told what to do and doing what we are told does not foster this kind of discernment or growth. It used to be taught that we are to give up our own will and do the will of God (where the command of a superior represented the will of God). Today we focus more on the shaping and conforming of our wills to the will of God in a way which allows us to mature as discerning human beings. A superior is to assist in this growth and this means s/he will do a lot of intent listening to God, to his/her own heart and to us as well (including our psychological, physical, and spiritual states, needs and potentialities. It is a very much more demanding expression of obedience than the simple "Do as you are told" or "Command what you will even if you don't know well the subject's circumstances" kind of obedience.

        By the way,  regarding your last question, yes, the quality and nature of the obedience I owed my Director/delegate changed in light of my vow. It is true that Marietta consented to being my Director in this sense prior to profession and in some ways that would have affected a change but strictly speaking, until I was publicly professed in the hands of the bishop (meaning until he became my legitimate superior because that is who "in the hands of" indicates he is), neither was Marietta my Director/delegate. This is because until the moment of the profession (meaning until the making and reception of one's life commitment and consecration by God through the mediation of the diocesan Church) I became subject to the authority of the Church in a new way. I might have pretended or even desired to be bound to someone in this sense prior to profession (this is especially true when I was younger and this kind of accountability meant a new and somehow intriguing way of  "belonging" in community***) but it is the public act of profession which establishes one in a new state of life with attendant rights and obligations. Religious obedience is one of these.

***It is interesting the way we sometimes "like" the idea of being bound in obedience to another. I know that directees sometimes like to think they are bound to me (or to other directors) in this way. Apparently there is an attendant sense that one is truly cared for by another in this way. I experienced this as a young religious, but in my recent experience, as I have noted above, those requiring obedience from me in the sense of my vow ordinarily demonstrate in what they have required a profound sense of my own needs, well-being, potentialities, etc. It is (or at least has been for me) a profoundly loving thing for legitimate superiors to exercise the ministry of authority over another in this way. (Of course this can and has been both misused and abused in the past; at times it has been exercised in terms of power and pettiness and not in terms of love. When exercised in love, however, the ministry of authority is both freeing and empowering of the true self. I have been delighted to discover that in recent years.

Oakland Civic Orchestra: Mendelssohn's 5th Symphony (the "Reformation")

This is, hands down, one of my favorite symphonies and I have played it before with the Oakland Civic Orchestra (which makes the bittersweetness of this performance a bit less bitter and a little sweeter for me). This is only the first movement but I will add videos of further movements as I receive them. Enjoy this amateur community orchestra! We have always played good repertoire without abbreviations or adaptations, and (with the grace of God I am sure) always managed to "come through" and make music with Marty Stoddard's leadership.

Once Again on Bloggers Misconstruing the Church's Position on Vocations to the Consecrated State

[[Sister Laurel, have you seen the following from The Catholic Hermit blog? I would have copied more but here is the link: Synonymous With Prayer. I don't understand how the kind of misinformation she continues to post can be left unaddressed by the Church.

[[ by is the aspect of those who would have it that only the hermit vocation is consecrated if publicly professed via canon law; yet the hermit vocation overflows in both a recently written Church law as well as the true call of God to the individual soul.  The eremitic call and the soul's acceptance has been validated through the centuries even back in the ancient lives of hermit prophets--that call and even silently professed avowal which permeates the conscious and unconscious and is.  This form of hermit, traditional, is in the Church's earliest history, made valid and real by God's law, and has always been recognized by the Church and her ordained priests and laity innately, mystically, by means of call and acceptance and vocation lived and as if breathed, consciously and unconsciously--as is prayer.]]

Yes, I have seen it. I will respond paragraph by paragraph (I have also copied a couple of paragraphs you did not since you provided the link to do so). Prescinding from what she seems to be saying about prayer and the hermit life being synonymous, I think it is unfortunate that Joyful Hermit cannot simply accept the truth involved in Canon 603, namely, that the Church herself teaches that the consecrated state of life is entered by public profession. (cf par 944 of the Catechism of the Catholic Church: The life consecrated to God is characterized by the public profession of the evangelical counsels of poverty, chastity, and obedience, in a stable state of life recognized by the Church.) As I have said many times, vocations to the consecrated state of life are ecclesial vocations which "belong" to the Church herself; the Church values, protects, and governs these vocations with mutual discernment and everything that flows from public profession. Public profession (a broader term than the making of vows) results in publicly binding obligations, rights, and structures which allow the Church to act as she herself is called by God to do with these vocations --- and to make sure the hermits do the same.

Clearly this is not my own individual "take" on things.  CCC par 944 is unambiguous in what it says; it is true of coenobitical religious vocations, consecrated eremitical vocations, and vocations to consecrated virginity. Canon 603 itself is very clear that a hermit is recognized in law (something necessary to all vocations to the consecrated state of life in the Church) as a consecrated/Catholic hermit if the local bishop professes her according to Canon 603. This canonical form of life is a significant expression of eremitical life today. In fact, despite the way Ms. McClure (Joyful Hermit) uses the term traditional for historically common or usual, it is now an explicitly traditional (that is, a normative) expression of solitary eremitical life today; coenobitical or semi-eremitical life is the other normative expression. Canon 603 has become part of the Church's patrimony which she will hand on (tradere) to further generations. In composing and promulgating it she did the best she could to recognize the central elements of eremitical life revealed through the centuries and codify these. Thus, even if one is not going to become a canonical hermit, canon 603 presents the church's normative vision of eremitical life, no matter the expression one embraces.

Even so, eremitical life itself falls into both canonical (consecrated) and non-canonical  categories. Many have no desire to associate themselves with the requirements of Canon 603 or other canonical forms of eremitical life; they prefer either to make private vows or no vows at all. This is more than fine, especially when the reasons for doing so are cogent and well-discerned. The history of the eremitical vocation began as a movement of lay hermits (hermits living in the lay state of life) with the Desert Fathers and Mothers and, though quite often in the Middle Ages and sometimes later as well, hermits were approved by their bishops according to diocesan statutes in order to prevent some of the eccentricities associated with some who called themselves hermits as well as to protect and validate genuine vocations, generally speaking, in the Western Church eremitical life died out except in canonically-founded congregations like the Camaldolese and Carthusians. Today, there has been a resurgence of interest in eremitical life. Some few will be consecrated under canon 603 in a Rite mediated by the Church in the person of the hermit's bishop. Many others will remain in their lay state and make private vows (or, again, no vows at all). What is important is that the person lives an authentic eremitical life in the integrity of whichever state they exist. I don't know any hermit, whether canonical or non-canonical who would dispute this.

[[ It is as if the one form, as if needing validation by visible production of vows, publicly noted, requiring a bishop to approve and receive and announce, is that of production and profit.  And, like prayer, the hermit vocation that is not visible, not noted by external garment, title, and public avowal and reception by a bishop, seems not productive, licit, nor consecrated in these current times. Then one considers that those who overly prize the public profession of vows, may consider the privately, hidden profession of vows to be, even if declare not so, deep down hold fast to demeaning the traditional hermits, privately professed, as not consecrated in the life of the church, and as like the hidden mystery of prayer, not visibly valid or en par with the visible.]]

 There is a hiddenness about the eremitical vocation, yes, but to call a vocation "public" as the Church uses the term does not mean visible per se. Neither does a public vocation mean the vocation ceases to be essentially hidden. Instead it means publicly responsible, canonically (legally) responsible for a particular calling to and for the people and life of the Church --- and in and for greater society as well. It means as noted above, that one is initiated into a state of life with legal rights and obligations beyond that of baptism and the lay state itself. (This simply means that in such a state of life there are legal (canonical) and moral rights and obligations which do not stem from baptism alone. A hermit embraces and is admitted to these by the Church through public profession.) It means the person lives this vocation in the name of the Church via her discernment, permission, profession, consecration, and commissioning. This is not about "production and profit" --- whatever that actually means with regard to Canon 603 life!  One does not merely say, "I made private vows and so now I am a Catholic Hermit." Both Divine call and consecration and human response are mediated by the Church in the Rite of Profession. Even so, the eremitical vocation remains an essentially hidden one just as the public and canonical vocations of contemplative nuns and monks whose vows (commitments) are essentially hidden even when the monastery receives guests. In any case, canon 603 vocations are public vocations in this sense; in some limited ways they are also visible because they are known and lived "in the name of the Church".

I will say that personally I don't know any canonical hermits who demean those hermits who are non-canonical. The vocations differ from one another, yes, but one is not of itself better than or superior to the other. Most solitary canonical hermits today spent at least some time as non-canonical hermits while we discerned with the Church whether or not we were called to consecrated eremitical lives; we certainly esteem non-canonical vocations and those who live them --- often because we lived such a vocation ourselves --- usually for some years. The problem comes only when what is being lived is not particularly authentic or honest --- and this is true whether the so-called hermit in question is canonical or non-canonical. (And let's be clear that the eremitical life has always been troubled by such hypocrisy and inauthenticity. It is one of the reasons canon 603 is so very important for the quality of all solitary eremitical vocations.)

[[This comparison is not true of all hermits who choose the public profession route.  But it is amazing to realize that the hermit vocation, like prayer, can slip into the division and misconceptions that many hold of prayer--that the visible product, the external approval is in effect, consecrated in the Church, whereas like prayer, the actuality and beauty of the hermit vocation, a human hermit's very life has always been poured out through living holy vows professed to God through the centuries through the very Sacred Heart of Christ.]]

All canonical (consecrated) hermits value their vocations and the importance of its public nature. It would be surprising (and intolerable) if they did not. Some of us will write about the nature and significance of this specific call because the Church recognizes the need for us to do so and appreciates our efforts in this regard. At the same time we value the hiddenness of our lives as derived from the central values embodied and codified in Canon 603 (e.g., stricter separation from the world, and assiduous prayer and penance); we value the important ways eremitical life is antithetical to the individualism so rampant in today's world, and of course, as just noted, we all value non-canonical eremitical vocations (and semi-eremitical lives) as well. Specifically, we value the way the Holy Spirit works to call people to eremitical solitude in whatever state of life this should occur --- lay, consecrated, or clerical. I personally believe it is more difficult to live eremitical life authentically without canonical standing. This is true, I think, for a couple of reasons: first, because the world-at-large militates against the values central to eremitical life, and secondly, because one needs a strong sense of the value and importance of what one is living within the Church. The Church gives us both of these by assuring stable forms of eremitical life with both Canon 603 and the canons governing congregations dedicated to eremitical life.

At the same time, valuing all such vocations does not obviate the differences that exist between canonical (consecrated) and non-canonical callings. Neither does it allow us to pretend that the Church's own theology of consecrated life and her responsibility for such vocations codified in canon law simply don't exist or can be individually interpreted by someone without important theological or eremitical formation. I would say quite frankly, if anyone I know demeans non-canonical (lay) eremitical vocations, it is the author of the blog you are citing. She actually believes lay people cannot live dedicated hermit lives because, contrary to the Church's own doctrine and theology of consecrated life, she holds that private vows (acts of private dedication) initiate one into the consecrated (public canonical) state. The upshot of this erroneous and individualistic view of things is that anyone in the lay state making a private vow or vows as a hermit would supposedly cease to be a lay person --- despite what the Church, her bishops, or her canon law says in the matter.

[[This is not to say that a hermit in this century who now may choose to have a bishop be the mediator, of sorts, receiving the vows the hermit professes and whose intentions are to live the vocation as vows in essence poured out to God.   Yet there has always been the consecration by Christ, and Christ as Head of the Body, His Church, available to any soul who avows him- or herself in various ways, means, and vocations, to invisibly live out as a prayer, "the love of beauty--caught up in the glory of the living and true God."]]

I do agree with Joyful on some things. Of course Christ is the head of the Body of the Church and yes, of course ALL vows, whether private or public are made to God who accepts them with delight and gratitude. I don't dispute any of that nor does the Church. The fundamental point, however, which must be maintained is that while God consecrates individuals, God only does so through the normative and authoritative mediation of the Church in the person (in case of initiation into the consecrated eremitical state) of the local bishop. God entrusts certain vocations not to individuals alone, but to the Church herself and then to those she admits to profession  and consecration. It is not merely that an individual chooses to be professed this way. The desire to be professed in this way is only the first step of an usually-long process of mutual discernment.  Again, these vocations are specifically recognized as ecclesial and are undertaken in the name (and thus, only through the authority) of the Church.

Bishop de Roo desired this standing in law be extended to eremitical vocations because he saw great value in the vocation and it is this request ("intervention") he made at Vatican II. This is what canon 603 recognizes and establishes for the first time in universal law. It is what the Church codifies in that same canon. (And it is what many hermits throughout the centuries hoped to see in their own time!) We can certainly say we too wish the Western Church had better esteemed authentic eremitical life throughout the centuries as well as the Eastern Church always has, but at least she does so now! One may wish reality were different than this, but so long as one is a Catholic, one is bound to recognize that initiation into the consecrated state of life always happens through public mediation in the hands of a legitimate superior. In the case of consecrated hermits it occurs through the Rite of Profession which is larger than the making of vows per se and can include solemn Consecration (occurring during the Rite of perpetual or solemn profession). Facts are facts. Refusing to accept them, twisting them into some sort of pseudo theological pretzel to support one's own inability to accept reality (something which seems to me to be especially antithetical to any eremitical vocation!) doesn't help anyone --- especially those who are genuinely discerning vocations to some expression of eremitical life.

By the way, any person seriously seeking information on becoming a Catholic Hermit can and should speak to chancery personnel, especially if they have questions beyond those I or others like me can answer. I am not personally concerned that the Church has not noticed Joyful's most recent blog (she has had a number of them as well as what looks to be nearly 100 video blogs over the past 7-8 years or so) --- though Rome is concerned by the incidence of fraudulent eremitical "vocations" -- something Joyful's blog can, unfortunately, encourage --- even if this is entirely inadvertent. I am concerned that some folks have actually trusted what she writes about consecrated eremitical life only to discover (sometimes quite painfully) that they have been significantly misled. One who wrote me had represented herself to her parish as a "consecrated Catholic Hermit" on the strength of what Joyful writes in her blog and someone was less than tactful in explaining the truth to her. Another went to her diocese representing herself in the same way because she wished to be granted permission to wear either a cowl or a habit (not sure which or if both) and represent Catholic eremitical life in her parish. The chancery explained the process of becoming a consecrated hermit under c 603 and the requirements for being granted permission for wearing a cowl/habit. She too was embarrassed but grateful they handled it well.

Feast of Pentecost: The Battle for the Kingdom of God (Reprised with Tweaks)

 One of the problems I see most often with Christianity is its domestication, a kind of blunting of its prophetic and counter cultural character. It is one thing to be comfortable with our faith, to live it gently in every part of our lives and to be a source of quiet challenge and consolation because we have been wholly changed by it. It is entirely another to add it to our lives and identities as a merely superficial "spiritual component" which we refuse to allow not only to shake the very foundations of all we know but also to transform us in all we are and do. This has been a particularly challenging message we have heard again and again as we worked through the Beatitudes of the Sermon on the Mount in our parish Bible study these past weeks. Again and again we heard the call to be radical disciples of Christ, to be poor in Spirit, non-violent, capable of grieving in Christ and of the compassion that flows in part from grieving well, to be peacemakers in a violent world, and so forth. Too often the Beatitudes are domesticated in a way which blunts their radical call and consolation.

Even more problematical --- and I admit to being sensitive to this because I am a hermit called to "stricter separation from the world" --- is a kind of self-centered spirituality which focuses on our own supposed holiness or perfection but calls for turning away from a world which undoubtedly needs and yearns for the love only God's powerful Spirit makes possible in us. Clearly today's Festal readings celebrate something very different than the sort of bland, powerless, pastorally ineffective, merely nominal Christianity we may embrace --- or the self-centered spirituality we sometimes espouse in the name of "contemplation" and  "contemptus mundi". Listen again to the shaking experience of the powerful Spirit that birthed the Church which Luke recounts in Acts: 

[[When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.]]

Roaring sounds filling the whole space, tongues of fire coming to rest above each person, a power of language which commun-icates (creates) incredible unity and destroys division --- this is a picture of a new and incredible creation, a new and awesome world in which the structure of power is turned on its head and those who were outsiders --- the sick and poor, the outcast and sinners, those with no status and only the stamp of shame marking their lives --- are kissed with divinity and revealed to be God's very own Temples. The imagery of this reading is profound. For instance, in the world of this time coins were stamped with Caesar's picture and above his head was the image of a tongue of fire. Fire was a symbol of life and potency; it was linked to the heavens (stars, comets, etc). The tongue of fire was a way of indicating the Emperor's divinity.  Similarly, the capacity for speech, the fact that one is given a voice, is a sign of power, standing, and authority.

And so Luke says of us. The Spirit of the Father and Son has come upon us. Tongues of Fire mark us as do tongues potentially capable of speaking a word of ultimate comfort to anyone anywhere. We have been made a Royal People, Temples of the Holy Spirit and called to live and act with a new authority, an authority and status which is greater than any Caesar. As I have noted before, this is not mere poetry, though it is certainly that. On this Feast we open ourselves to the Spirit who transforms us quite literally into images of God, literal Temples of God's prophetic presence in our world, literal exemplars of a consoling love-doing-justice and a fiery, earth-shaking holiness which both transcends and undercuts every authority and status in our world that pretends to divinity or ultimacy. We ARE the Body of Christ, expressions of the one in whom godless death has been destroyed, expressions of the One in whom one day all sin and death will be replaced by eternal life. In Christ we are embodiments and mediators of the Word which destroys divisions and summons creation to reconciliation and unity; in us the Spirit of God loves our world into wholeness.

You can see that there is something really dangerous about today's Feast. It is dangerous if you are a Caesar oppressing most of the known world with his taxation and arbitrary exercise of power depending on keeping subjects powerless and without choice or voice; it is dangerous if you are called to live out this gift of God's own Spirit as a prophetic presence in the same world which put your Lord to death as a shameful criminal, traitor, and blasphemer. Witnesses to the risen Christ and the Kingdom of God are liable, of course, to martyrdom of all sorts. That is the very nature of the word and it is what Friday's gospel lection referred to when it promised Peter that in his maturity he would be led where he did not really desire to go. But it is also dangerous to those who prefer a more domesticated and timid "Christianity", one that does not upset the status quo or demand the overthrow of all of one's vision, values, and the redefinition of one's entire purpose in life; it is dangerous if you care too much about what people think of you or you desire a faith which is consoling but undemanding --- a faith centered on what Bonhoeffer called "cheap grace". At least it is dangerous when one opens oneself, even slightly, to the Spirit celebrated in this Feast.

A few years ago my pastor quoted from Annie Dillard's book, Teaching a Stone to Talk. It may have been for Pentecost, but I can't remember that now. I got the book though, and here is the passage he cited, [[Why do people in church seem like cheerful, brainless tourists on a packaged tour of the Absolute? … Does anyone have the foggiest idea what sort of power we blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us to where we can never return.]] Clearly both my pastor and Ms Dillard understood how truly dangerous the Spirit of Pentecost is.

We live in a world where two Kingdoms vie against each other. One is marked by oppression, a lack of freedom --- except for the privileged few who hold positions of wealth and influence --- and is marred by the dominion of sin and death. It is a world where the poor, ill, aged, and otherwise powerless are essentially voiceless. In this world Caesars of all sorts have been sovereign or pretended to sovereignty. The other Kingdom, the Kingdom which signals the eventual and inevitable end of the first one is the Kingdom of God. It has come among us first in God's quiet self-emptying and in the smallness of an infant, the generosity, compassion, and ultimately, the weakness, suffering and sinful death of a Jewish man in a Roman world. Today it comes to us as a powerful wind which shakes and disorients even as it grounds and reorients us in the love of God. Today it comes to us as the power of love that does justice and sets all things to right.

While the battle between these two Kingdoms occurs all around us in the way we live and proclaim the Gospel with our lives, the way, that is, we worship God, raise our children, teach our students, treat our parishioners, clients, and patients, vote our consciences, contribute to our society's needs, and generally minister to our world, it is our hearts which are ground zero in this "tale of two Kingdoms." It is not easy to admit that insofar as we are truly human we have been kissed by a Divinity which invites us to a divine/human union that makes us whole and results in a fruitfulness we associate with all similar intimate unions. It is not easy to give our hearts so completely or embrace a dignity which is entirely the gift of another. Far easier to keep our hearts divided and ambiguous. But today's Feast calls us to truly open ourselves to this union, to accept that our lives are marked and transformed by tongues of fire and the shaking, stormy Spirit of prophets. After all, this is Pentecost and through us God truly will renew the face of the earth.

On Monastic and Eremitical Life in the Future

[[Dear Sister, Sorry for the back to back questions. Recently I was on retreat at a Trappist monastery. During vespers on the last day of my retreat I took a good look at the monks in choir and realized that due to the age of the monks and the lack of vocations that this monastery (barring a miracle) will be gone in 10 or 15 years. It made me incredibly sad. I also realize that this will be the case for most monastic communities throughout North America (and probably Europe too).  While there are a few happy exceptions to this trend (many of which are very traditional) I fear monastic life is dying and with it many beautiful traditions and more importantly much wisdom that will not be passed on to a future generation of monastics. This realization raised many questions for me. I would love your opinion on them:

 

1) Do you think the growth in the hermit vocation is a response to the general collapse of religious life after the Council?]]
 

Thanks for your questions. I am still working on the one prior to this one so no problems that you wrote again. In fact, it's a help to me and I am grateful. First though, let me say that I definitely don't see what is happening to religious life as a "collapse". What people became used to was actually not the norm but an exaggerated instance of numbers. We know that the average life cycle of a congregation is ordinarily around 150 years. This is typical for Apostolic or Ministerial congregations which are founded for specific ministries and needs. For monastic congregations the shift in numbers does not mean the monastic life is dying out, much less "collapsing". Monastic life has evolved over time, throughout time and will continue to do so. Today, for instance, the popularity of oblates represents a shift in the form in which monastic values are embodied but they depend on vowed monastics so a shift in numbers here may point to a new form of monasticism with greater presence among the covenanted laity but not without vowed representation and (perhaps) leadership. Most of the religious I know recognize that even when communities die (or, better said perhaps, achieve the completion of their historical lives and missions) their charism continues if the congregation has worked to provide for this, and they trust that God will ensure the continuance of religious life itself in whatever form that will take. I agree with that view of religious life as providential --- which certainly includes monastic life itself.

 

Regarding the upsurge in eremitical life, no I absolutely do not see it as a result of some sort of "collapse" of monastic life  While the Trappist community you saw was ageing and perhaps dying out, that is not the case generally. Even so, the upsurge in eremitical life, to the degree these vocations are authentic, is more representative in the Western Church at least, with the Church's new-found esteem and provision for this vocation in canon law. The vocation never died out in the Eastern Church and I believe the Western Church would not have experienced the dearth of vocations it did had it recognized the vocation universally in law or truly esteemed it as the Eastern Church has done right along. Another source of authentic eremitical vocations is the countercultural, paradoxical, and prophetic reaction to individualism (and several other "isms") so prevalent today. Canon 603 defines an ecclesial vocation which is individual but not individualistic. I sincerely believe that  the hermits I know who live their lives as consecrated Catholic hermits, and thus as those publicly professed (whether  in community or under c 603) have, out of the love of God, embraced an essentially ecclesial vocation in profound reaction to the dis-ease of individualism (and those other "isms") which so afflict our culture.

 

[[2) It seems most hermits look to communal monastic life for their inspiration by adopting the charism of these communities as the inspiration/grounding of their lives as hermits (i.e. Camaldolese, Carthusian, Cistercian).]]

 

Remember that monastic life grew out of (and sometimes was an attempt to protect the very best impulses of) eremitical life and a radical discipleship, not the other way around. However, that said, it is also true that in monastic life we see preserved and developed the values and spirituality of eremitical life, particularly the communal or ecclesial seedbed leading, for instance, to authentic solitude and "separation" from the world. We look to monastic life because it ordinarily provides the necessary formative context for human growth and spiritual maturity which allows one to hear an authentic call to the silence of solitude in eremitical life. The larger Church, per se, does not ordinarily do this where once it did. So, for instance, if we want to understand values and praxis central to eremitical life, values like silence, solitude, assiduous prayer, penance, the evangelical counsels, the value of manual labor, the importance of community for solitude (and vice versa!), etc., we mainly have to turn to monastic houses and communities. Generally speaking, silence and an understanding of, much less an esteem for solitude-in-community simply cannot be found in parish churches. Contemplative life (which eremitical life always is) itself tends to be found and supported effectively in community, (and again generally speaking) not in contemporary parishes. Regular prayer (Divine Office, contemplative prayer, the cultivation of the Evangelical counsels, and life rooted in Scripture or the Rules of Benedict, Albert, et al., also cannot generally be found in parishes.)

 

[[3) What effect do you think the collapse of monastic life will have on the hermit vocation? It seems to me that without a connection to a living monastic tradition the hermit life will become unanchored.]]

 

While I don't believe eremitical life will disappear, I believe it will become even rarer if monastic houses disappear. Canon 603 allows for hermits who are formed mainly within parishes or dioceses, but these vocations are truly very rare. What is crucial to them is not merely the silence of solitude but the fact that the values of eremitical life are embedded in and supported at every point by the life of the Church itself. Camaldolese hermits "live alone together". Diocesan hermits live the silence of solitude only with the support of a parish and diocesan structures but also may find these insufficient and require the more intense and explicit contemplative life of the monastery for support and inspiration. Eremitical life must be anchored or rooted in specific practices and values; these are most fundamentally ecclesial, spiritual, and human values not merely monastic; but at the same time they have been lived and embodied most faithfully and consistently in monastic life. To the degree people can really find these values in their local churches (or in accounts of monastic life, etc) eremitical life will continue as the rare vocation it is. Paradoxically, at the same time, to the degree people find these values to be important but threatened to disappear from the local Church, eremitical life will continue to arise as a prophetic reality, just as it did in the days Constantine published the Edict of Milan and inadvertently triggered the rise of the Desert Fathers and Mothers.  

 

Unfortunately, I believe the existence of authentic eremitical vocations will be more threatened by ignorance and individualism than by the growing loss of numbers among those living monastic life itself. Today, dioceses sometimes (maybe often) fail to distinguish between lone individuals and authentic hermits; this leads to the undiscerning and unwise profession of "vocations" which cannot persist except as aberrations of eremitical life. Eremitical life is marked by great freedom and no hermit is identical to any other, but license and freedom are not the same things. To the degree diocesan staff don't understand eremitical life and mistake it for merely being someone who lives a relatively pious life alone, candidates discerning eremitical life may substitute individualism for eremitism without noticing what is actually happening.

Importantly, we cannot treat hermits as though they are something other than rare. Eremitical life is simply not the way most people come to human wholeness or genuine Christian discipleship. Especially, we cannot see them as the replacement troops for diminishing numbers of cenobitical religious. The two forms of religious life are related but not interchangeable and dioceses will need to resist the impulse to treat them identically or to look for numbers in either form of religious life. Similarly, we cannot allow c 603 vocations to be replaced by individuals who actually reject Vatican II and the wisdom it codified and is now found embodied to some extent in the post-Vatican II Church. (I say to some extent because I believe Vatican has not been adequately received by the Church yet.) Vatican II is part of the Church's authentic Tradition and we cannot allow individuals who reject that part of the Tradition to isolate themselves from the contemporary Church while taking refuge in a canon which was actually made possible by the Vatican II Council and it's call for the revision of Canon Law itself. I think this specific use of canon 603 represents a particularly disreputable form of individualism which cannot be validated as diocesan eremitical life.

[[4) Finally, it seems to me that growth and vocations in the monastic life is mostly among communities that are quite traditional (i.e. using pre-Vatican 2 liturgies). I don’t think dismissing them, as some do, is the answer. The monks and nuns of these communities are well educated, hard working and living their monastic life with integrity. In short, they are “doing and living it.” And they have been for decades. They aren’t a flash in the pan. It seems that if monastic life is going to survive then the future belongs to these communities as they will be the only ones in existence. What are your thoughts regarding this phenomenon and what implications, if any, will it have for canon 603 hermits?]] 

 

I don't believe the pre-Vatican II monastic communities will be the only ones in existence in the future. I think in this matter you have overstated your case. At the same time, I recognize that Canon 603 itself with its clear effect upon eremitical vocations is, again, a direct result of Vatican II and its return to earliest Christian sources and impulses. If the pre-Vatican II monastic communities you mention are to continue and be something the post Vatican II church can learn from, they will have to do so in dialogue with the contemporary Roman Catholic Church and with contemporary monastic life. Unfortunately, I haven't seen much evidence of a desire to embrace such dialogue by the communities you are referring to.

Canon 603 hermits may draw from some of the values found in monastic life lived in these congregations and houses, but c 603 eremitical life remains the fruit of Vatican II and is shaped charismatically by the same Holy Spirit that occasioned Vatican II and inspires all authentic monastic and consecrated life. (By the way, as something of a postscript I should note that monastic houses don't necessarily lose members because they are inauthentic in their living of monastic life, and neither is it automatically true that the traditionalist communities you are speaking of gain members or demonstrate continuing numbers because they are living authentic and healthy monastic life. The situation is very much  more complicated than that and once again numbers are not the guiding criterion here any more than they are with eremitical life.)  

These are my initial thoughts on the things you have written about. I think of it, therefore, as the first step in a continuing dialogue. I hope you find it helpful.

Feast of the Visitation and Spiritual Friendship (Reprise)

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 time in particular stands out --- especially in light of today's Gospel. 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. As I recall, 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.

This year (for that last story occurred about 36 years ago now) my director brought me a laminated, somewhat over-sized bookmark with the following poem entitled Visitation to mark another period of growth  in our work together in spiritual direction/inner work. I am sorry I don't know the author.

As Mary faced
        her unexpected future
And hastened to Elizabeth,
        who was similarly expecting,
and shared with her
        her hopes,
        her dreams,
        her concerns,
        her fears;
spoke frankly as sisters
        about their love of God,
        about their future,
        about  their commitment
        to God's mission,
so we two come together today,
        speaking the truth
        in love and faith,
and God is with us.



 

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 God calls us to be.  The gift of being able to "speak frankly" as sisters (and brothers) is an inestimable gift of God. 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 Kingdom of God.

Jesus' Ascension and the Process of Jewish Marriage

So much of what Jesus or the Gospel writers say about the event we call "Ascension" is meant to remind us of the Jewish theology of marriage. It is meant to remind us that the Church, those called and sent in the name of Jesus, is the Bride of Christ --- both betrothed and awaiting the consummation of this marriage. This Friday's Gospel passage from 16 John prepares the disciples for Jesus' "leaving" and the Church wants us to hear it now in terms of the Ascension rather than the crucifixion. Thus, it focuses on the "in-between" time of grief-at-separation, waiting, and bittersweet joy.

Thus too, especially with its imagery of labor and childbirth, it affirms that though Jesus must leave to prepare a place for us, the grief of his "leaving" (really a new kind of presence) will one day turn to unalloyed joy because with and in Christ something new is being brought to birth both in our own lives and in the very life of God. It is an unprecedented reality, an entirely New Life and too, a source of a joy which no one can take from us. Just as the bridegroom remains a real but bittersweet presence and promise in the life of his betrothed, so Jesus' presence in our own lives is a source of now-alloyed and bittersweet joy, both real and unmistakable but also not what it will be when the whole of creation reaches its fulfillment and the marriage between Christ and his Bride is consummated. The union of this consummation is thus the cosmic union of God-made all in all.

The following post reflects on another Johannine text, also preparing us for the Ascension. I wanted to reprise it here because the Gospel texts this week all seek to remind us of the unadulterated joy of Easter and the Parousia (the second-coming and fulfillment) as they prepare us for the bittersweet joy of the in-between time of Ascension and especially because they do so using the imagery of Jewish marriage. This Friday's childbirth imagery in John 16 presupposes and requires this be fresh in our minds.

The Two Stages of Jewish Marriage

The central image Jesus uses in [speaking of his leaving and eventual return] is that of marriage. His disciples are supposed to hear him speaking of the entire process of man and wife becoming one, of a union which represents that between God and mankind (and indeed, all of creation) which is so close that the two cannot be prised apart or even seen as entirely distinguishable realities. Remember that in Jewish marriages there were two steps: 1) the betrothal which was really marriage and which could only be ended by a divorce, and 2) the taking home and consummation stage in this marriage. After the bridegroom travels to his bride's home and the two are betrothed, the bridegroom returns home to build a place for his new bride in his family's home. It is always meant to be a better place than she had before. When this is finished (about a year later) the bridegroom travels back to his bride and with great ceremony (lighted lamps, accompanying friends, etc) brings her back to her new home where the marriage is consummated.

Descent and the Mediation of God's Reconciling Love:

This image of the dual stages in Jewish marriage is an appropriate metaphor of what is accomplished in the two "stages" in salvation history referred to as descent and ascent. When we think of Jesus as mediator or revealer --- or even as Bridegroom --- we are looking at a theology of salvation (soteriology)  in which God first goes out of himself in search of a counterpart. This God  'empties himself' of divine prerogatives --- not least that of remaining in solitary omnipotent splendor --- and in a continuing act of self-emptying creates the cosmos still in search of that counterpart. For this reason the entire process is known as one of descent or kenosis. Over eons of time and through many intermediaries (including prophets, the Law, and several covenants) he continues to go out of himself to summon the "other" into existence, and eventually chooses a People who will reveal  him (that is, make him known and real) to the nations. Finally and definitively in Jesus he is enabled to turn a human face to his chosen People. As God has done in partial and fragmentary ways before, in Christ as Mediator he reveals himself definitively as a jealous and fierce lover, one who will allow nothing, not even sin and godless death (which he actually takes into himself!)** to separate him from his beloved or prevent him from bringing her home with him when the time comes.

Ascension and the Mediation of God's Reconciling Love:

With Jesus' ascension we are confronted with another dimension of Christ's role as mediator; we celebrate the return of the Bridegroom to his father's house --- that is to the very life of God. He goes there to prepare a place for us. As in the Jewish marriage practice, that Divine "household" (that Divine life) will change in a definitive way with the return of the Son (who has also changed and is now an embodied human being who has experienced death, etc.) just as the Son's coming into the world changed it in a definitive way. God is not yet all in all (that comes later) but in Christ humanity has both assumed and been promised a place in God's own life. As my major theology professor used to say to us, "God has taken death into himself and has not been destroyed by it." That is what heaven is all about, active participation and sharing by that which is other than God in the very life of God. Heaven is not like a huge sports arena where everyone who manages to get a ticket stares at the Jumbo Tron (God) and possibly play harps or sing psalms to keep from getting too bored. With the Christ Event God changes the world and reconciles it to himself, but with that same event the very life of God himself is changed as well. The ascension signals this significant change as embodied humanity and all of human experience becomes a part of the life of the transcendent God who is eternal and incorporeal. Some "gods" would be destroyed by this, but not the God of Jesus Christ!

Summary

Mediation (or revelation) occurs in two directions in Christ. Christ IS the gateway between heaven and earth, the "place" where these two realities meet and kiss, the new Temple where sacred and profane come together and are transfigured into a single reality. Jesus as mediator implicates God into our world and all of its moments and moods up to and including sin and godless death. But Jesus as mediator also allows human life, and eventually all of creation to be implicated in and assume a place in God's own life. When this double movement comes to its conclusion, when it is accomplished in fullness and Jesus' commission to reconciliation is entirely accomplished, when, that is, the Bridegroom comes forth once again to finally bring his bride home for the consummation of their marriage, there will be a new heaven and earth where God is all in all; in this parousia both God and creation achieve the will of God together as it was always meant to be.
_______________
** Note: the Scriptures recognize two forms of death. The first is a kind of natural perishing. The second is linked to sin and to the idea that if we choose to live without God we choose to die without him. It is the consequence of sin. This second kind is called variously, sinful death, godless death, eternal death or the second death. This is the death Jesus "takes on" in taking on the reality and consequences of human sinfulness; it is the death he dies while (in his own sinlessness) remaining entirely vulnerable and open to God. It is the death his obedience (openness to and decision for God) allows God to penetrate and transform with his presence. Because of this transformation we each will meet God in death and give our own final, definitive, exhaustive yes to God --- or not. Christ made that possible with his own obedience unto death, death on a cross, something which was not true before Christ.

The resurrection is the event symbolizing the defeat of this death and the first sign that all death will one day fall to the life and love of God. Ascension is the event symbolizing God taking humanity into his own "house", his own life in/through doing this with Christ. We live in hope for the day the promise of Ascension will be true for the whole of God's creation, the day when God will be all in all.

Congratulations, Sister Grace Ford, Er. Dio.!!!

I received the following "Thank you" note this afternoon from Sister Grace Ford, Er Dio, who was just professed (temporary vows) as a diocesan hermit for the Diocese of St Augustine. What  a terrific surprise!! Sister Grace, a former Sister of St Joseph, is (or has been) a teacher, a professor of psychology, and a  psychotherapist specializing in child psychology, trauma, depression, and family systems; she has chosen to live eremitical life and will now do so as a solitary hermit of the Diocese of St Augustine. As I told Sister Grace, I am profoundly gratified to hear this blog was helpful to her and believe sharing this small portion of her story will be helpful to others discerning or considering discerning this vocation with their dioceses. How good God is!!!

Dear Sr. Laurel,  I’d like to thank you for your openness on your blog.  I have been in discernment these past 15 years and yesterday I made my first vows as a Diocesan Hermit in the Diocese of Saint Augustine Florida.  I have been quietly learning from your experience for some time and wanted to reach out and thank you for your willingness to be vulnerable and share your wisdom on our little understood vocation.  With the blessing of my Spiritual Director and Bishop, I made vows yesterday after spending six years with the Sisters of Saint Joseph.  I am grateful for the opportunity to live more fully into the eremitic life now that I am publicly professed.  You have been an instrument of peace in my life as I have journeyed on this path.  I really just wanted to thank you! Please be assured of my prayers for you.

In the Silence of Solitude,
Sister Grace Ford, Er. Dio

On Legalism and the Place of C 603 in Eremitical Life

[[Dear Sister, thanks for explaining your position on pursuing consecration and using Canon law for that. I had always thought that people who supported canon law like you do were legalists. Also, I was convinced that this law was contrary to the Gospel because of the way I read Paul and his writings on law and Gospel. But you make good points on the importance of law serving love and that's new to me. I never heard that idea before. I also thought about your story about the non-canonical community you knew and how law was necessary to help their idealism. This was also not something I had thought about. But what do you do with Paul's teaching of Christ as the end of the law? How does someone living a Gospel life need law? Doesn't this lead to idolatry? Isn't one's heart divided as idolatry divides our hearts? I am not Catholic so maybe there is something in your Catholic faith that makes this okay --- not idolatry I don't mean, but you know, some kind of peaceful coexistence of law and Gospel.]]

Thank you very much for your comments and questions. This seems to be the week for comments on legalism. If my thanks seems a bit effusive it is because those comments contrasted significantly with the following assertions I also got by email this week. They are posted here just as they were received; nothing is left out: [[Your responses in your blog are as legalistic as those of the clergy! “Love God and do what you will.”]] followed by my response, [[Dear ___, I am sorry you think so. Could you give examples of what you mean? Do you think all recourse to law is "legalistic?]] and then, [[All !!! You quote Canon Law very very frequently. Did the Hermits of old quote Canon Law.]] There were a couple more emails after this but you get the idea. I didn't post my last post because of this email exchange (it preceded the exchange slightly) but it was very timely. In any case, your questions and your comment were and are very welcome.

Paul's Notion of τελος:

I think some who read Paul's phrase about Christ being the "end of the law" read it just as you have done, but the simple fact is the word translated as "end" is the Greek, τέλος  or telos, which means goal, fulfillment, and in this sense, end. Jesus is the human embodiment of the Law of God, the fulfillment of the Torah, the fullness of the Law and the Prophets. He is the incarnation of the Wisdom of God, the One who "shows us who God is, who we are, and what God wants us to be about" -- as one of the Communion service' texts I use reminds us. As my interlocutor above said quoting Augustine, "Love and do what you will" --- but the meaning of the term "love" is no more obvious than the meaning of the term God. We need someone to show us Who God is, and who we are. We need someone to show us what love is and to empower us to live it besides. Jesus is the one who does all these things; he is the one in whom we learn what it means to "Love and do what you will" because he is the One who loves God and does the will of God rather than his own will. Jesus is the fulfillment of the Law, the One is whom the Law, a very great gift of God which Paul also affirms, is allowed to be translated into loving, healing, lifegiving and empowering Presence.

In a sense what Christ reveals to us is our own vocation to become the fulfillment of Law. He empowers us to become imago Christi, the image of the Christ in whom the whole law and prophets are completed and made incarnate. When I think of things this way I understand my vocation in terms of becoming a fulfillment, an expression of the goal and a living embodiment of canon 603. If and to the extent I succeed in this with the grace of God, my life allows canon 603 to achieve the very goal of its being. But I think this is as far from legalism as one could possibly be or get. Not all laws work this same way of course, but Canon 603, by it's very nature and purpose does. It provides the lineaments of a divine and living vocation, sets this vocation off from other vocations, and even from other worlds, and when one is consecrated by the Church's mediation of God hallowing blessing and commissioned to live this way both from and on behalf of the Church, she is called and commissioned to breathe her own unique life into these lineaments and allow them to assume a human face, a human heart and soul. Legalism? No. Transfiguration? Yes.

The Ongoing Need for Law:

All of us fall short of the fullness of humanity revealed and empowered in Christ. To the extent we are imperfect and fail to love as God loves we need guidelines, reminders, boundaries, limits, and pathways. Law serves all of these roles. I have written here before that the hermit's Rule serves like a trellis which supports growth in youth and weakness, or holds a plant relatively safely in times of heavy weather or storm. I have also described it as analogous to a stair railing which  supports us when the climb is difficult and keeps us from hurtling off the stairs entirely when the descent picks up speed.  Imagine someone trying to learn to live a disciplined but also genuinely free (not libertine!) life without any law at all. Imagine trying to commute from Oakland to North Beach in San Francisco without traffic laws helping every motorist to be safe. Imagine having a physician who follows no rules, instead of acting freely within the guidelines and procedures governing an ethical and professional medical practice. Imagine trying to teach a classroom of children who have been told, "Love and do what you will!" (Even worse, imagine trying to parent a couple of teenagers who have been told the one Rule of the house is the very same thing!) Or imagine trying to play a Bach unaccompanied sonata or partita on violin if rules, technique, and exacting long-practiced discipline hadn't been applied so consistently that now the player is paradoxically freed to be able to transcend the notes on the page and, in a unique communion with J.S. Bach, play music which springs from the depths of the performer's heart and mind!!!

No one truly lives without law. Law serves a number of purposes but in most of these it serves love and allows life in community. Whether I am talking about the children in the classroom, the teenagers in the family, the drivers trying to commute from point a to point b, law serves love --- love for ourselves, for our brothers and sisters whom we know -- and those whom we do not, love for those who are weak or ill and need the support, guidance, and structure of law to help them with (and, sometimes unfortunately, protect others from) things like addictions, immaturity, foolishness and lack of judgment. The proper use of law does not imply worship of law. It does not make an idol of law. It simply recognizes a gift of God which provides space and structure for genuine freedom. (We are free to learn in a well-ordered classroom, free to enjoy a drive or road trip when traffic laws lead to safe roads, free to be ourselves and stand strong in the face of peer pressure where rules hold sway, and free to play Bach (or whatever!) because we have been subject to the constraints or norms and discipline of the art of music-making.) And for the Christian, we are free to fail and repent, and to learn more and more what it means to "love and do what you will" when our ability to love and our wills are formed with the assistance of the Ten commandments, the laws of the Church, and what we come to know of the natural and divine law.

Divided Hearts?

 My heart is not divided by Law, not canon law or any other code of norms. I am clear that I love God, that God comes first and that law must serve this love or be jettisoned. Still, I recognize that law is a gift of God to those of us (all of us!) who need help with Augustine's dictum. Christ shows us what it means to be truly human while law tends to remind us of the ways we fall short of that. Both are necessary; law serves us especially in our immaturity, weakness, uncertainty, and navigation of complex situations with others. But it serves us as do signposts on a long journey or stair rails on steep bits of the path. Again, there is no legalism here and certainly no idolatry -- just appreciation for all the ways God is present to and for us and a clear awareness of our own sinfulness and very great potential.

I hope this is helpful. All good wishes during this Easter Season.