Dear Sister, I think I understand why you insist that in discerning an eremitical vocation there must be a redemptive experience at the heart of everything. If a hermit's life experience is mainly a desert or wilderness experience then life in physical solitude can just be about escaping or not fitting in unless there is a redemptive experience which transforms all of that, right? Most religious vocations require someone to be physically well but you write about chronic illness as vocation and about that maybe even leading to an eremitical vocation. At the same time something has to transform chronic illness into something more which speaks of wellness and that's where redemption comes in. Do you think the stereotypes associated with hermits came to be when the redemptive experience or element, as you put it, was missing?
Really great question. I never saw it coming as I read the comments that led up to it. Almost everything I write about eremitical life depends upon the redemptive element you spoke of and yes, that certainly includes my impatience with and rejection of stereotypes. The stereotypes I can think of have to do with rejection of others, escapism, an individualism which is antithetical to life in community and often to the generosity it requires; they can involve an emphasis on the difficulty of life in solitude without any focus on the answer it represents for the hermit and all of those living with/in desert situations, and also a piety which is superficial and tends to devotionalism, but not to the prayer and deep love of God, self AND others which profound spirituality makes possible. Stereotypes, it seems to me, take one part or side of eremitical life and runs with it while excluding the completing and paradoxical elements or side which a strong commitment to Christ brings.
Eremitical life is rare but it is not bizarre or essentially inhuman; it can be difficult but its deep meaningfulness makes it a life of genuine joy as well. Hermits go away or withdraw from "the world" (i.e., that which rejects Christ), but not simply to be apart from others; they do it so they can come to communion with God, themselves and with others. They do it so they can grow in their capacity for love and proclaim the Gospel with their lives because this is the way solitude works for them; it is a goal toward which these lives are moving. For any of this to be true means there must be a redemptive experience at the heart of hermits' lives, something which transforms all the superficialities into something deeper and more "real". In my own eremitical life I work hard with my Director, and at all the aspects of eremitical life (prayer, lectio, study, etc.,) not because I am (or am looking to be) some sort of spiritual prodigy (I am not!) but because Christ is the answer to the question I am and comes to me in a silent solitude which will eventually be transformed into "the silence of solitude" and a genuine gift to the Church and world.
In my experience, the physical solitude of eremitical life helps sharpen and bring to expression the question each person is while (when turned to assiduous prayer) giving God all the room God needs to become/be the answer in love and abundant life. That is the very essence of monastic and eremitical life, the very essence of desert spirituality, the heart of Christian theology's "Theology of the Cross". But without the redemptive experience Christ brings to the desert a (putative) hermit is left like a JBap proclaiming repentance without any sense of the Messiah who will succeed and transcend the significant word of repentance he brings himself. We can find examples of such hermits throughout history and even online. They are often little more than stereotypes and caricatures, voices crying in the wilderness witnessing only to their own pain and inadequacy, their own "spiritual" experiences, but living an isolation that gives the lie to their catholicity. A hermit will know suffering and pain -- of course! But yes, as you say, without a profound and abiding sense of redemption of all of that, they will not be hermits in the sense the Church defines this vocation. The answer they seek must also have come to them in the silence of solitude if they are to witness to more than a sterile silence and loveless aloneness.
Without the redemptive element -- and by this I mean without a participation in the Christ Event in a way which brings wholeness out of brokenness, personal wealth (a fruitful and abundant life) out of poverty, meaning out of absurdity, and a loving humanity out of sinful inhumanity --- the hermit can witness to only one side of the human equation, the side of the lone, sinful individual in search of love and the ultimate healing of emptiness and estrangement. It is out of this milieu that we get stereotypes that disedify and make the eremitical vocation irrelevant at best. All of the essential elements of canon 603 I have written about on this blog over the years, but especially "the silence of solitude" as a unique communal reality, depend on our seeing eremitical life in this way. It must be informed by and witness to the redemption of the human person and transformation of the human heart which comes to us in Christ or it is worse than worthless --- especially in a world of rampant individualism, cocooning, and even misanthropy.
Again, great question; thanks very much for that. The Church understood well what eremitical life was and was not about when it composed this canon Thus, those claiming to be hermits (whether lay or consecrated, canonical or non-canonical) cannot speak only (or even mainly) of pain or struggle; there must be a sense that in Christ isolation is transformed into solitude and the pain and struggle present has been (or is on the way to being) transfigured into the joyful silence we call shalom and stillness the tradition knows as hesychasm. This, unlike in apostolic or ministerial religious life, is the very purpose of eremitical life. Canon 603, after all, describes a redeemed and essentially generous life, not a selfish one dominated by struggle and suffering and certainly not one populated by stereotypes! It is about who we are when God alone is truly allowed to be sufficient for us. It is the hermit's life and who she is made by God to be that is the gift, not the ministry (even that of prayer!!) she does. It is not merely or even primarily about what she does (not even a life of piety and devotionals or suffering and deprivation); these, by themselves, are the makings of disedifying stereotypes. Instead it is the prayer that sings of God's victory over sin and death that she is made by God to be that is the essence of an eremitical vocation.
20 December 2019
Authentic Eremitism vs Stereotypes and the Source of Stereotypes
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 2:27 AM
Labels: contemplative living, eremitical stereotypes, God Alone is Enough, living alone v being a hermit, redemptive experience, stereotypes, the Silence of Solitude
17 December 2019
Developing the Heart of a Hermit (Reprise)
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 7:40 PM
Labels: desert spirituality, Heart of a Hermit
Eremitism, A Life of Constant Vigil (Reprise)
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 10:57 AM
15 December 2019
Patience People
I am working on a piece on desert spirituality and it corresponds with Advent and the image of the farmer waiting and watching the soil after plantings "in Winter and in Spring rain" for signs of growth and fruitfulness. But, until I can pull that together (probably in the next couple of days) I hope readers will enjoy "Patience People" --- one of my all-time favorite Advent hymns. All good wishes as you celebrate all those times of patient waiting on the God who brings life out of death, order out of chaos, as well as meaning out of meaninglessness, especially as we all wait patiently for the coming of Jesus in whatever way he wills to do that in our lives!
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 5:18 PM
Gaudete Sunday and the Sacrament of Anointing
We each come to this Sacrament looking for God to work miracles -- "acts of power" as the NT puts it --- whether or not there is physical healing. We come as supplicants looking for God to transform our weakness into a complex canvas at once flawed and sacred, a Divine work of art, Magnificats proclaiming the One who is sovereign and victorious over the powers of sin and death even as (he) embraces and transforms them with his love and presence. It is especially significant that we do this on the day proclaiming the greatness of JnBap who is the greatest of "those born of women" and who prepared the way of the Lord who, [[Strengthen(s) the hands that are feeble, (and) make(s) firm the knees that are weak, say(s) to those whose hearts are frightened: Be strong, fear not! Here is your God, he comes with vindication; with divine recompense he comes to save you. Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the mute will sing.]] (Isaiah, today's first reading.)
Through the years I have written of a vocation to chronic illness -- a vocation to be ill within the Church, to bear our illness in Christ and (thanks to James Empereur, sj) of the sacrament of anointing as a prophetic sacrament of commissioning and call. This is what we celebrated today at St P's: brothers and sisters in Christ who came forth together in their vulnerability and need in order to be strengthened in our witness to Christ and help inspire the faith and prayer of the entire assembly. Physical healing is not necessary for the effectiveness of this sacrament (though we certainly open ourselves to it) but the increasing ability to bear our illness in Christ --- the ability to trust in and witness to the God whose power is perfected in weakness and who puts an end to fear and deep insecurity is the real vocation here. As Isaiah reminds us, such trust can lead to strong hands capable of touching others with compassion and gentleness; likewise it can result in "knees" that support us as we try to stand tall in our own truth and the ability to dance and sing our lives with a joy which comes when we truly know and trust in the love of God.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 1:44 PM
Labels: anointing of the sick as sacrament of vocation, chronic illness and disability as vocation, power made perfect in weakness, Sacrament of Anointing
Gaudete Sunday with the Philippine Saringhimig Singers
The choir was the Philippine Saringhimig Singers and they are just wonderful! Great voices, amazing spot-on harmonies, wonderful dynamics (great pianissimo moving to a fortissimo marked by a tone quality that was astounding), and some really interesting arrangements marked the entire concert!! I was blown away with a duet of "He's Got the Whole World in His Hands" arranged by Margaret Bonds and sung by Maya Lopez and Rachel Larson. The range in these two voices alone and the concord and musical intimacy of the way they sang together, well, I need to say it again --- it totally blew me away!!
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 12:42 AM
Labels: Saringhimig Singers. St Perpetua's Catholic Community
Another Look at Hermits and the Place of Friendship
[[Dear Sister Laurel, I very much appreciate what you have written about the need for friendship in hermit life. Do you think friendships can also be a distraction? I remember when I was growing up Sisters weren't allowed to have what were called "particular friendships". Do you remember that? Is that still something Sisters watch out for? Do hermits decide about the place of friendships individually? Does anyone assist them? One hermit writes about some of this: [[When the hermit gives over to the Lord in accepting the less of the world and the more of the interior life, when the excuses or rationalizing of going and doing, of enabling and encouraging particular friendships, the hermit will settle into the rubrics, and essences exemplified by the saint hermits of history and tradition, the hermit will be in their mystical company, also increasingly so. ..]]
Thanks for your comments and questions; I have enjoyed this series of exchanges because the importance of friendship in eremitical life (and the care these require) is a dimension of eremitical life which is often misunderstood and leads to further misunderstanding of the nature of hermit life. I hope you will continue writing from time to time. It is a help to this blog, so thanks again.
Truly, I think almost anything can become a distraction for the hermit committed to the silence of solitude and bound to the evangelical counsels. I think even the multiplication of prayers and devotions can become a distraction from genuine prayer for those too busy with "doing prayer" and refusing to allow God to pray within them. Some approaches to piety as a way of self-perfection can distort authentic spirituality and distract from a genuine faith committed to allowing God to be God. So too can study, lectio which devolves into simple reading, manual labor which takes over one's life, But yes, of course, friendships could become distractions, particularly if a hermit is unhappy in her hermitage and/or her friends do not share her values or similar vocational commitments. However, if one lives one's Rule, one's vows, and is committed to allowing her life to be the gift which life in the silence of solitude truly is, friendship can, and ordinarily will play an important, though necessarily limited, part in growth in authentic humanity and abundant life.
Last March I wrote a post focused on an apothegm of the Desert Fathers and Mothers (it is reprised in the post below this one). That saying was: [[When one desert father told another of his plans to “shut himself into his cell and refuse the face of men, that he might perfect himself,” the second monk replied, “ Unless thou first amend thy life going to and fro amongst men, thou shall not avail to amend it dwelling alone.”]] (Sayings of the Desert fathers and Mothers) cf: The Desert Fathers and Mothers on the Hermit's Need for Human Relationships in Achieving Holiness. There I acknowledged that I found this unambiguous part of Catholic eremitical tradition to be fascinating; I also think it was/will be very surprising to those who write that friendships and an eremitism built on a rich solitude rather than on isolation or physical solitude alone is some sort of betrayal of authentic eremitical life. To my mind that certainly includes the author of the blog you quote from above. Hermits affirm with their lives that God Alone is sufficient for us, but at the same time we recognize the ways God is mediated to us in human relationships and the importance of such relationships theologically as well as humanly.
Yes, I am familiar with the term "particular friendships"; I wrote about it not long ago. (cf On Hermits, Selfishness, and Friendship. Particular friendships were certainly something forbidden when I first entered religious life. But remember, this was about life in community and there was a sense that "particular" friendships could cause problems in loving one's Sisters --- all of one's Sisters --- in a similar or equal way in Christ. There was also the fundamental idea that Christ always came first in each Sister's life. (I suspect a piece of all of this was fear that some young Sisters would fall into lesbian relationships as well -- though that was not explicitly mentioned.) I remember when I first entered there were seven of us and we divvied up rooms according to natural affinities. Very quickly (I think it took about two days to a week) and our superiors shuffled us around so we tended to be "rooming" with those we had no natural affinity for. (When I say rooming here I am referring to the fact that we had taken over an old apartment building. Each apartment had three rooms and a bathroom. One bed was placed in each room so there were three Sisters in each former apartment.)
Generally I think this kind of discipline fostered an inadequate affective life in community and also could affect one's interior life with Christ similarly. One lived with Sisters one was discouraged from coming to know in the way we each need to know and be known; we often found (at funerals, for instance) that one had never come to know this person at all, might never have said a kind or truly personal word to her, and could say very little about her to one's other Sisters. Imagine this kind of finding in a community of women living as Sisters in Christ and sharing some of the most intimate values known! But this situation changed in the late sixties or early seventies onwards and in general what was discovered was that life in community became more loving and personal, Sisters grew in their own affective lives, while liturgies and prayer lives generally became warmer and more intimate in entirely appropriate ways. Yes, there were also occasional problems as Sisters negotiated a new approach to community and affective life, but generally speaking, I don't know any Sisters who would go back to the relatively distant institutionalized relationships that were so common when I entered.
Mainly Sisters don't use the term "particular friendships" any longer and it doesn't really work as a cautionary term except for those living in community. Sisters (including canonical hermits) have and benefit from friendships. Those friendships may be with Sisters in other congregations, with lay people with whom a Sister works and prays, etc. But of course Sisters live disciplined lives and have many responsibilities which don't really allow for using friendships to distract from their vowed commitments. More, most congregations involve some expression in "intentional communities" which allow for closer friendships, prayer, and so forth while protecting life in the larger community. For me it is an absolute joy to be able to spend time talking about prayer, Christ, Scripture, theology, poetry, and spirituality with my Directors or Dominican friend. I have three good Sister friends especially; they are from three different congregations and each could not be more different from one another --- or from me. Even so, we share our relationship to Christ who is our Beloved and help one another nurture that relationship. The old idea that one can't love Christ enough if one loves others or that one cannot have good friends and a truly intimate relationship with Christ at the same time has been shown to simply be untrue and even spiritually destructive. Loving better and more widely does not, of itself, diminish one's love for God in Christ. Instead, when one truly loves others and grows in one's capacity for love within the context of a committed religious or consecrated life, one's relationship with Christ will also grow (and vice versa).
But let me get back to hermits per se. Here I would argue that it is far more dangerous to have hermits who speak as the one you quote does about friendship than those who appreciate the place of friendship, for instance. That is especially so when the hermit has difficulties with relationships, for whatever the reason. Eremitical life is often seen as (and has often been) escapist, unloving, misanthropic, selfish, and essentially irrelevant. Someone who cannot maintain good relationships with friends or even family, who rejects the Church as a people called together in Thanksgiving (Eucharist) and speaks of it instead as some abstract, bloodless reality, who defines "world" as everything outside the hermitage door and derides everything else existing in space and time as somehow tainted or profane rather than potentially (or actually!) sacramental, gives the truth to these complaints. We must not allow this. Because eremitical life has a checkered history at best which quite often justified these stereotypes, and because c 603 seeks to protect and nurture an eremitical life which values the silence of solitude, but also because it is a way of proclaiming the Gospel and is lived for the salvation of the world, hermits must be free to develop quality friendships which actually enhance eremitical solitude and counter the destructive stereotypes still prevalent today.
I do think every hermit determines the place of friendship in her life. Canonical hermits will do this with the mutual assistance and discernment of her Director (i.e., her delegate), her spiritual director, and perhaps her bishop --- but she will mainly do this by looking at the deepening nature of her prayer and other dimensions of her life alone with God. She must discern the place of friendship, not on the basis of an abstract definition of eremitical life (though she will respect and live the fundamentals that define the life), but instead on the basis of the way God is working in her life and calling her to fullness of personhood in eremitical solitude. The space and time the hermit has for friendships is different from that of others, whether laity or religious, and the way these are maintained will differ as well. They will be significant relationships though --- rooted in prayer, fruitful for faith, important for growth in compassion and generosity, and for abundant life in Christ. To the extent friendships come from a healthy solitude rich with love and life and lead back to the same, they will be clearly discernible as blessings of God bestowed on the hermit and on her friend(s). Our God comes to us in the ordinary things of life -- that is a truth at the heart of the Incarnation. Authentic friendships, no matter the special care these require, is one instance of this, nothing less.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 12:18 AM
Labels: Friendships and Hermiting
13 December 2019
The Desert Fathers and Mothers on the Hermit's Need for Human Relationships to Achieve Holiness (Reprise)
[[When one desert father told another of his plans to “shut himself into his cell and refuse the face of men, that he might perfect himself,” the second monk replied, “Unless thou first amend thy life going to and fro amongst men, thou shall not avail to amend it dwelling alone.”]] (Sayings of the Desert fathers and Mothers)
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 4:03 PM
Labels: Desert Fathers and Mothers, Friendships and Hermiting, relational nature of the human being
12 December 2019
Our Lady of Guadalupe: God is the One Who Lifts up the Lowly (Reprise)
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 1:57 AM
Labels: Our Lady of Guadalupe
10 December 2019
Follow-up on the Relationship of Eremitical Solitude and Chronic Illness
[[Sister Laurel, thank you for your response to my questions. I think "illegitimate" was maybe too strong a word to have used but you understood what I was getting at. You're right, I was not expecting an autobiographical-type response but it was a great answer and indicated the various topics you have written about over the years apparently are a kind of building blocks leading to a coherent theology of eremitical life and solitude. I have a follow-up question or two if you don't mind. Since I have not read much of your blog I don't know what you have written about this, but when you began exploring eremitical life you might have found it exacerbated the isolation associated with chronic illness.
Was this a question you dealt with specifically in determining if you had such a vocation? And if you did deal with it specifically was there something in the tradition of the vocation which helped you to do that? Would a diocese know to look for the distinction between isolation and eremitical solitude in the lives of others seeking admission to profession as a hermit? I think it is amazing that you were concerned with this question in the way you have been and for as long as you have been. Do you think others with chronic illnesses might become "hermits" without the kind of self-awareness you have shown? That seems like a danger to me. . . .]]
Thanks for following up! Yes, there was a risk in exploring eremitical life. It might well have exacerbated the isolation associated with chronic illness and there were significant periods of time in the beginning when I did not know what the answer would be, nor -- a very much larger question ---whether my motivations regarding pursuing this vocation were completely skewed or not. The question of whether I was looking to validate my isolation or something more authentic and meaningful was one I dealt with during the earliest years of my eremitical life. Eventually I discovered that while part of me was looking to validate isolation a deeper part of me was moved by the Holy Spirit and was seeking the redemption of that isolation (and the whole of my life) in a way which would respect my own limitations (especially those associated with illness) while opening me to life in and of God in a richer and more demanding way.
At the heart of all of this was the biblical injunction, "By their fruits you shall know them". I would say that everyone seriously connected with my life, everyone who loved me along with my spiritual director and even my physicians, watched to discern the fruits of this experiment. We were all hopeful, and it looked like I was acting on a strong experience of the Holy Spirit and sense of vocation, yes, but there was no guarantee I had gotten it right! Still. the evidence of being on the right track began to come in right from the beginning and over the years has only become more clear in an eremitical life which does indeed bear good fruit. God's grace is sufficient, his power is indeed perfected in weakness!
Parts of Eremitical Tradition that Influenced me:
I think the thing that most helped me in dealing with the distinction between isolation and solitude, the piece of tradition that was compelling to me was a piece of Camaldolese history, namely the writing of St Peter Damian on the hermit as "ecclesiola". In one of his letters Damian is dealing with the way a hermit is to approach prayers which are not themselves solitary or solitary in focus. Is it valid to recite lines like "The Lord Be With you" when the hermit is the only one present at liturgy? What about saying "Our Father" as part of the Lord's Prayer? The result was this letter which explains how the church is wholly present in all of her members, both together and individually. He writes:
[[The Church of Christ is united in all her parts by the bond of love, so that she is both one in many members and mystically whole in each member. And so we see that the entire universal Church is correctly called the one and only bride of Christ, while each chosen soul, by virtue of the sacramental mysteries, is considered fully the Church. . . .From all the aforementioned it is clear that, because the whole Church can be found in one individual person and the Church itself is called a virgin, Holy Church is both one in all its members and complete in each of them. It is truly simple among many through the unity of faith and multiple in each individual through the bond of love and various charismatic gifts, because all are from one and all are one.]]
It was this emphasis on this "bond of love" which unites all persons in the Church along with the notion that the canonical eremitical vocation is an ecclesial vocation which helped me see most clearly how different eremitical solitude is from isolation, but especially that of chronic illness. A hermit is not alone in her hermitage. Of course she is with God there, but she is also accompanied by the whole communion of saints in her solitary cell and lives her life with God for the sake of these and all others. Other dimensions of life at Stillsong also underscored this, not least the permission to reserve Eucharist here --- a practice that is integrally linked to daily Mass (even when I am not there) and continually underscores the ecclesial dimension of all life in the hermitage. Also very important was my reflection on the phrase, "the silence of solitude," in canon 603. I knew on the basis of Carthusian tradition that this was as much richer reality than mere silence and solitude but it took time to work out the way it indicates personal wholeness, shalom, and the stillness and centeredness of life with and in God.
Additional dimensions of life at Stillsong which kept the distinction between isolation and solitude ever in mind include my own work with my delegate (Director) and awareness of and reflection upon the meaning of "public profession and consecration" and the way this implicates me in the life and expectations of both the local and universal Church. Neither of these ever allow me to think of eremitical life as individualistic or to forget the bond of love rooted in God as ground of being and meaning that links a canonical hermit to the whole Church and all of creation in fact. The issue of a publicly mediated responsibility to the whole of the Church is especially critical here as is the realization that admission to profession and consecration is an act of trust by the whole Church where the c 603 hermit (or any other religious) is allowed and actually called to live this life in the name of the Church. Finally, the image which summarized all of these and more was that of hermit as (living in the) "heart of the Church". It is hard to reflect on all of this and allow solitude to be defined in terms of isolation.
Would a Diocese Know to Look for this Distinction?
In my writing throughout this blog I have consistently drawn the distinction between a lone individual and a hermit. This is an expression of the same distinction existing between isolation and solitude or between the individualist and the hermit (who is usually highly individual but not an individualist). My sense is that some dioceses certainly do know about and watch out for these fundamental distinctions in discerning vocations to canon 603 life. I agree it might be difficult in the beginning of a person's journey toward profession and consecration, particularly if they deal with the limitations of chronic illness, to be sure of what one is dealing with. But with time it will become clearer and clearer what motivates this "candidate", and the quality of the life she is living. Also dioceses require letters of recommendation from people who know the hermit, especially her spiritual director and her pastor. To the extent a diocese spends enough time discerning the purported vocation the question of isolation vs solitude will be more likely to come up.
However, the eremitical vocation is not well-understood and remains mysterious to many dioceses today. The concern you raise with regard to knowledge of the distinction between isolation and solitude may not occur and sometimes seems not to have been entertained. I think this failure is more apt to come from a simplistic notion of solitude which focuses only on aloneness or correlative requirements of silence than from a failure to distinguish individual from individualistic, for instance, but yes, some dioceses might fail to look for this distinction. Of course this is one reason reflection on canon 603 life specifically and eremitical life generally must be carried on by those who have lived or supervised it. It is a service to the Church and to the vocation itself which will open up canonical eremitical life further in the future. Every diocese entertaining the idea of professing and consecrating someone as a diocesan hermit will engage in research on the vocation; as this continues the distinction between isolation and eremitical solitude will become clearer and clearer.
Sources of Reflection and Candidates for Eremitical Life:
Once again, chronic illness has served as a grace leading me to greater sensitivity re the distinction between isolation and eremitical solitude as well as to reflection on this distinction. I am sure other life experiences can do the same. The deep yearning for a meaningful life is universal and intensified by experiences like chronic illness, and this makes me think that of any demographic group, those with chronic illnesses might represent a potentially relatively higher number of eremitical vocations than others might. Even so, eremitical solitude remains a gift of God and a rare vocation in an absolute sense. I believe that even when those with chronic illnesses lack some degree of self-awareness they might well discern eremitical vocations --- though I also believe that in genuine vocations self-awareness will develop as the vocation matures.
I agree there is some danger to authentic solitude when individuals substitute isolation instead, It is here that we get flawed spiritualities which mistakenly treat the whole of God's creation as "the world" from which the hermit is more strictly separated, or which measure the quality of eremitical life in terms of separation rather than love, incompleteness and alienation rather than wholeness and community (koinonia). However, as eremitical life continues to become more fully understood in the contemporary Church I believe counterfeit versions will become more apparent and authentic approaches to eremitical solitude something those involved in discernment will come more and more to look for explicitly.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 8:41 PM