"What did you come to see?" Letting the deep Questions Surface Within Us

As I look forward to the service for Friday (we will have a  Liturgy of the Word with Communion service) I am reflecting on the readings of the day and the last blog piece I reposted here on "play" regarding one of the things I think we need to consider during Advent and preparing our minds and hearts for the new thing God will do among us. Last week the Gospel reading on Friday asked two blind men if they believed that Jesus could heal their blindness. This week the question being asked is implicit but it begins Matthew 11 and continues into the pericope we read on Friday, namely, [[What did you come to see?]]

Both JBap and Jesus have been rejected by the Jewish leadership; they clearly believe these two are unsuitable to be considered the chosen Ones of God, either as a prophet or as God's Messiah. The question posed to them at the beginning of the chapter, [[What did you come to see?]] was also answered in two ways, focusing on two possibilities, "A reed shaking in the wind?]] --- were you looking for the expected thing when traveling out in the desert wadis, or [[A man dressed in fine clothes?]] (were you looking for the unexpected thing when you went traveling in or to desert wadi's --- and even then, were you truly open to the unexpected)? The chapter begins with the implicit observation that neither the expected nor the unexpected the pilgrims imagined resolved their deepest hungers or needs. They were not really open to the Prophet of Prophets whom we know as John the Baptizer. And Jesus? He definitely didn't fit their expectations. Apparently, they were not ready to repent or seriously come to see anyone the God of surprises might send.

When Jesus speaks to them in Friday's readings then, he compares them to children playing in the market square with their playmates; they refuse to enter into the games. Some children play the flute for their playmates, but they refuse to dance and, when the first set of children wail (taking on the adult role of professional mourner), they refuse to grieve.  Ostensibly, nothing will satisfy them. Nothing, from joy to grief seems to touch them deeply. They are closed, disobedient, or hardened of heart, and refuse to give God the attentive response God calls for.  Further down the chapter this refusal is underscored as Jesus compares the Jewish leadership of Corazon and Bethsaida to Sodom and finds them in even worse shape. So what can we take from these readings?

Advent is a time of preparation, a time when we ready ourselves to see God acting in our world in a new, special, and surprising way --- a way that comes to us from beyond anything we have ever imagined. Friday's Gospel reading encourages us to pay attention and do so in a way that allows a response that is truly worthy of us and the God who comes to dwell with us in smallness, powerlessness, and homelessness. What I have said about this before is: . . . it occurs to me that the people of  "this" generation to whom Jesus spoke were seen as incapable of or entirely resistant to being themselves in response to whatever "tune" God plays or sings. It is an almost inconceivably tragic portrait of who we have become when the best analogy to that is of children who themselves resist or have actually become incapable of play! In light of this, I want to make two suggestions folks might practice in this preparation time for the celebration of Jesus' nativity. 

Approaching the Rest of Advent:

First, take time to play --- take time for serious play in something both easy and absorbing. Jesus' example of children who are incapable of playing in ways that prepare them for adult roles in the Kingdom is a devastating one. Again, there is nothing more tragic than children who cannot play, who cannot enter into the games their playmates begin and encourage them in. The Jewish theologian Martin Buber once called play "the exaltation of the possible." Adults often have had the capacity for play bred right out of themselves and this has serious consequences for their capacity to be surprised by a God who is the ground and source of the (unimaginably) possible. We have been so conditioned to work incessantly (even at recreation) and to have the answer to everything (or to Google it immediately!), that we are often incapable of the play which allows the deep questions of our lives to surface. Therefore, the first thing we need to allow ourselves the freedom to do is play in a way, perhaps, we have not done in a while. Perhaps you paint or color, or love jigsaw puzzles; maybe you used to do photography. If so, time to take these up again --- gently, not obsessively, but with a quiet focus that increases attentiveness and openness to the new and unexpected. Play!! It's important and serious work, especially in preparing for the surprising coming of God!

Secondly, while at play ask yourself the question associated with this Friday's Gospel and one of those associated with Advent in general, namely, [[What am I looking for?]] (This, along with the corollary, [[What am I being asked (or allowed) to see?]] would be wonderful questions to allow to rise within us before peering at the world through the lens of a camera, for instance. We are so apt to become aware of the unexpected and hitherto unseen at such times.) God is coming to dwell amongst us, even within us, so what are we looking for? What are we yearning for, dreaming of? What do we need this Christmas to be in light of Christ's birth amongst us?? We have taken the time to travel into the "desert" of play (and yes, it is a desert where we ourselves, God, and demons may be met!), we have relinquished control and allowed the eyes of our hearts to open gently and wide in this way. It is a perfect time to consciously "live the question" as Rainer Marie Rilke once reminded a young poet. We must allow ourselves to stop and explore the question, [[what did you come to see?]] Was it merely the expected or was it the unexpected? And how will we respond if and when the God of surprises comes? Imagine this!!! Prepare yourself!! Allowing the serious yet joyful living of such questions seems to me to be part of the very essence of play --- and also of Advent!

May we each open ourselves this Advent to become people who exalt in the possible, people who play and dream, and in this way are readied to partner with God in God's unimaginable enterprise of love!

Looking to Friday's Service: On the Importance of Play in Contemplative Life (Reprise)

[[Dear Sister O'Neal, I wrote you recently about justifying the inner work you have undertaken in the last couple of years. I thought it pretty atypical of hermits and wondered if you weren't fooling yourself, though I did not put it that bluntly. Now I see you posting about coloring pictures in "adult" coloring books. Are you serious? This is kid's stuff!! Play time!! When I think of eremitical life I think of it as the pinnacle of monastic life and perhaps the most sober expression of religious or consecrated life we know. The Church charges hermits with the ministry of prayer and expects hermits to be a sign of the call to "pray always". The Church charged YOU with this ministry and responsibility! How can your director allow this kind of frivolous time wasting? I am not really surprised but I am concerned that what you do passes for either prayer or contemplative life. Surely it is far from the life of real hermits! Does your bishop know about the way you spend your time?]]

Thanks for your observations.  I had hoped the comments I made on the drawings/colorings I shared contextualized why I do what I do --- at least partly. Your comments remind me that I forgot to specifically mention the importance of play in the contemplative life, indeed, in any truly Christian life --- so let me start there! In the post you reference, I spoke of becoming absorbed in various activities as an aid to growing in contemplative prayer; I also spoke of attentiveness and listening, but I did not speak about a very special form of simply being ourselves without pretense or posturing; I did not speak about play. Play, however, is one of the primary places we assume such a position vis-a-vis reality. We play without self-consciousness; in play we quite literally lay aside many of the attitudes we ordinarily let define us --- even as we also learn to embrace those attitudes which are necessary for living full and loving adult lives. What happens in play is something like what happens when we get drawn into Jesus' parables and unburden ourselves of much of the baggage defining our usual existence in order to be drawn actively into the Kingdom story.

In "play" we are simply our truest selves and grow into ourselves in an unplanned, spontaneous way rooted in true obedience (hearkening) to our hearts --- and thus, to the God who dwells there and grounds our Being. When I was a child two forms of play in particular allowed this kind of absorption and "self-emptying": violin (from age 9) --- mainly in the form of improvisation --- and coloring or painting (well before age 9). These also opened me to the experience of transcendence and community (orchestra especially did this latter).

For reasons that are not important here, I left coloring/painting behind while still fairly young and certainly before I was ready. In doing so, I lost not only a personal gift, but a privileged way of playing, creating, and even praying --- and thus of being myself (and vice versa). It was natural in undertaking the inner work I have done over the past couple of years to pick up coloring again as an effective form of play which was aesthetically, intellectually, and emotionally challenging, expressive, and supportive. I had prayed this way as a child (because prayer and play can be interchangeable -- especially for children!), and, some of the time, when things became  particularly difficult with the work I had undertaken, I prayed in this way in the present as well. By the grace of God, this play was a way to personal healing, reconciliation, and communion with God. Not to be too obvious or heavy-handed about this reference, but you will recall that Jesus said, "Unless you become as little children, you shall not enter the Kingdom of Heaven." I think play, the most characteristic form of the utter seriousness (and joy!) of the child, is a symbol of heaven --- of participation in God's own life.

My director knows all this, I think. About 27 years ago she referred to the importance of play; a good friend of hers was reflecting on the reality of play at the time and Sister Marietta mentioned this. We didn't pursue the topic but what she did say struck me and I remembered it. It was only a couple of months ago when, because of the limitations imposed by my broken wrist, I was reflecting with Marietta on my current inability to improvise music on the violin, I came to understand the place improvisation had in being myself in the midst of trauma that militated against this. In the conversation we had that day I described  what "playing violin" meant to me and then, with my own growing awareness of what I was actually saying, I emphasized I also meant "playing" in the more general sense children mean the term when they become absorbed in their blocks, crayons, dolls, action figures, or make-believe worlds.  By extension, and rooted in my own experience, I thus only very recently came to understand conceptually and theologically the potential and meaning of play itself. (In some ways I might not have seen it as clearly as I do now had it not been for your objections about the utter childishness of play and its supposed antipathy to eremitical life!)

But please understand, play is deadly serious stuff! Again, it is the most characteristic form of the utter seriousness (and joy!) of children. Yesterday we heard the Gospel reading where Jesus says, [[“To what shall I compare the people of this generation? What are they like? They are like children who sit in the marketplace and call to one another, ‘We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.’]] When I reflect on that in light of what I have come to know and said here, it occurs to me that the people of  "this" generation to whom Jesus spoke were seen as incapable of or entirely resistant to being themselves in response to whatever "tune" God plays or sings. It is an almost inconceivably tragic portrait of who we have become when the best analogy to that is of children who themselves resist or have actually become incapable of play!

Martin Buber once called play "the exaltation of the possible." The people Jesus was speaking to were incapable of "play," of freedom and spontaneity, of genuine obedience, selflessness, and the kenosis typical of children at play. They could neither dance with the abandon nor give themselves over to grief in the whole-hearted,  unself-conscious way children at play are capable of. Because of their own religious and other baggage they could not put aside their partisanship or their concern for what others thought in order to embrace the new, the possible, the future God desired to create; they could not (let themselves) be the compassionate persons God called them to be in responding to Jesus (or John the Baptist) and the Kingdom messages (kerygma) they proclaimed.

One more story, a story I have told before and recently I think, might also be helpful here. Around 1993 I was working with a young violinist on the Bach Double Violin Concerto. (She had helped me with Scottish Fiddle and was now working with me on Classical violin!) During this time we had a conversation regarding improvisation because both she and I loved to do that (no, not on the Bach Double). In explaining her own experience Laura described seeing "a river of music moving throughout the universe." When she improvised, she said,  she experienced/thought of it as "tapping into that river of music." I told her I knew the same experience except that I called that river "God"! It was while I was sharing this story with my director that I came to understand how "playing" (improvising on) violin, was a way of truly being myself, a way of being open to God, a way of praying. I came to see it had always been a contemplative way of being. In fact, it was the most natural way I knew of doing that --- and I was only seeing this clearly as I dealt with the prospect and pain of perhaps having lost it due to injury. Coloring is a little like that --- as is the absorption of "hobbies" I described in my last post more generally. No pretense, no posturing, just worship -- liturgy -- because yes, I think play is a form of liturgy --- the work/worship/liturgy of Children of God.

You may not agree with all (or any of) this, of course, but I know its truth as do those who share some responsibility for my vocation. My life as a hermit not only makes play possible; it makes it necessary. As Dom Robert Hale, OSB Cam told me a dozen years ago when he looked at the Rule I was submitting before perpetual profession, "Please make sure to build in enough time for recreation (play) and rest!" He was so right!!

Proclaiming the Feast of Christ the King: On Becoming the persons we are Called to Be

 Every year when we reach this last feast of the liturgical year I ask myself if Christ is more sovereign in my life than in past years. Have I grown in my openness to allowing Christ to be King or Ruler in my own life? Have I let go of the practices and attitudes that resist Jesus' sovereignty or the holy-making power of the mercy and love of the God Jesus calls Abba? A few years ago (about 5 and 1/2 years actually) I began writing about a process of inner growth and healing, a process of personal formation I had begun with my own director and I have commented on that a few times during these last years. The past year has been intense and of a somewhat different quality than the previous 4+ years; in October it was marked by a miracle --- yes, a literal miracle (there is no hyperbole or figurative language involved in that label) --- and throughout the year I experienced Jesus' presence in other ways that changed me, healed me, and too, challenged me to grow and mature in his love and friendship. The work I had undertaken proved to be powerful, and powerfully fruitful, and while the process continues (as a Sister friend recently reminded me, formation never ends!), its natural rhythm has led rather "neatly" (not that I really find anything about this work "neat") to this year's celebration of the feast of Christ the King, and a new liturgical year focusing on new beginnings, new life, and especially on a God who brings life out of barrenness!

One of the things I write about a lot in this blog is the way the phrase "stricter separation from the world" does not mean simply closing the hermitage door on the world around us. Instead it means changing one's heart, allowing our hearts to be loved into a wholeness that sees the world around us with the eyes of God rather than with the eyes of neediness, greed, acquisitiveness, and fear. To enter a hermitage or convent, for instance, without undergoing a significant metanoia of our own heart, is to make of the hermitage or convent an outpost of that world we shut the door on; to shut the door on "the world" in this way is to shut it up inside ourselves -- potentially a truly miserable-making situation for a hermit living physical solitude and external silence!! If our hearts are full of the woundedness and delusions regarding what is true, and which "the world" can cause, to live in silence and solitude within a hermitage can (will!) allow the screams of anguish one has distracted oneself from (or that one has become!), to come up freshly with increasing intensity and dominate one's personal reality. (Folks will know something of this experience because of the COVID-19 pandemic's need for social distancing and even outright "lockdown.")

But the world of the hermitage also provides the graced place and freedom to work with and in Christ to heal one's woundedness and to do battle (!) with the demons of one's own heart. This is the struggle to achieve what canon 603 calls "the silence of solitude" and requires of our lives as the charism and goal of diocesan eremitical life; it is also the gift a hermit will bring to her community whenever her vocation is lived rightly and well. I was very fortunate, the last few years especially, to have a director who either travelled to my hermitage every week or met with me by ZOOM so that we could work together with the frequency and personal accompaniment the work demanded. (It was a gift simply to find we could do this work via ZOOM!!!) 

I was aware that when the Church professed me under c.603 I had been given permission, indeed I had been commissioned to work with God in Christ to become the person he had made and called me to become! What other vocation allows for the space and time to attend to a call to holiness/wholeness in quite the same way as eremitical life? So, while I had never really anticipated doing the work I was doing, and despite some real risk that it could even mean I would need to consider leaving eremitical life for something else, the effectiveness of this work actually underscored my vocation rather than contradicting it. This year that means that I have come to a place where "stricter separation from the world'' means "greater adherence to the incredible life and potential of a God-given Self." It means "allowing God to empower and complete me" so I can be entirely myself and thus too, a clear expression of "God with us." 

And so, this year, as I review what has been during this past year, I am looking at a card my pastor gave me more than a year ago for my birthday. On the front it has a quote from e. e. cummings: [[It takes courage to grow up and become who you really are.]] And that is certainly true; I have looked at that card several times a day this last 15 months, and been reminded of its deep truth. The world apart from God misshapes and distorts us each in all kinds of ways and still we are called to mature into the ones only God can fully envision, create, and complete. He is the potter, after all, and empowered by God's Spirit of Holiness we must find ways to allow ourselves to be clay --- God's own clay. This kind of growth and healing takes the grace of God in Christ who summons, accompanies, heals, transforms, and perfects us with his love and presence; often mediated by others who work diligently with us, it is this that empowers us to become the persons we are called to be. Letting the deepest, God-given truth in us --- the imago dei/imago Christi we are most truly --- live as abundantly as God wills it to is the work of a lifetime --- and the work of the God in Christ we are called to allow to be sovereign.

In some ways this piece feels to me like it is "all over the place" --- probably because there is so much to say in a brief space, along with the need to be discreet (and especially reverent) about some of it. But I need to return to writing regularly on this blog; I am hoping this is an opening piece which will allow me to do that. Sharing the spirit of this day then, I sincerely invite readers to regard your own lives and ask yourselves if Jesus is more truly King or Ruler in/of your life on this Feast day than he was at the beginning of Advent last year? Are you more fully alive? More true? More fruitful? Do you regard "the world" around you as something to be despised,  or do you view it more rightly as something to be loved because you see it with the eyes of God and engage creatively with it according to your calling? 

Human perfection is a matter of being in the process of coming to committed maturity (or responsible freedom!!) and fullness of life; it is about being on the path to that. Are you more perfect today than you were last year?  More complete or whole (because this truly indicates the sovereignty of God in your life)? Do you know (and so, accept) your own innate poverty and the mercy of God more fully? Are you more yourself, more moved by truth, generosity, courage, and compassion? Are you less tolerant of untruth in all of its various, subtle and not-so-subtle forms even as you love better those somehow wed to untruth? If, and to the extent you are any of these things, you know what it is to acclaim -- and proclaim with your life -- Christ as King/Ruler of creation. Alleluia, Alleluia! Let us celebrate this truth together!!

Beatitudes of the Bishop

Pope Francis published a text entitled "Beatitudes of the Bishop and gave cards with these printed on them to Bishops attending a plenary meeting of Italian bishops today. Most of these fit any pastor and anyone ministering will find themselves challenged by them as well, but our bishops are especially well-served by their instruction and challenge.

In Matthew's beatitudes, the first word of each is often translated as "happy" but another word used in some good translations is "flourishing". For the one who lives their vocation in these ways is flourishing in the life of God they mediate to others.

1. Blessed is the bishop who makes poverty and sharing his lifestyle because with his witness he is building the kingdom of heaven.

2. Blessed is the bishop who does not fear to water his face with tears, so that in them can be mirrored the sorrows of the people, the labors and fatigue of the priests, and who finds in the embrace of the one who suffers the consolation of God.

3. Blessed is the bishop who considers his ministry a service and not a power, making meekness his strength, giving to all the right of citizenship in his own heart, so as to inhabit the land promised to the meek.

4. Blessed is the bishop who does not close himself in the palaces of government, who does not become a bureaucrat more attentive to statistics than to faces, to procedures than to [people’s] stories, who seeks to fight at the side of people for the dream of the justice of God because the Lord, encountered in the silence of daily prayer, will be his nourishment.

5. Blessed is the bishop who has a heart for the misery of the world, who does not fear dirtying his hands with the mud of the human soul in order to find there the gold of God, who is not scandalized by the sin and fragility of the other because he is conscious of his own misery, because the look of the Risen Crucified One will be for him the seal of infinite pardon.

6. Blessed is the bishop who wards off duplicity of heart, who avoids every ambiguous dynamic, who dreams good even in the midst of evil, because he will be able to enjoy the face of God, tracking it down in every puddle of the city of people.

7. Blessed is the bishop that works for peace, who accompanies the paths of reconciliation, who sows in the heart of the presbyterate the seed of communion, who accompanies a divided society on the pathway of reconciliation, who takes by hand every man and every woman of good will in order to build fraternity: God will recognize him as his son.

8. Blessed is the bishop who for the Gospel does not fear to go against the tide, making his face “hard” like that of Christ heading to Jerusalem, without letting himself be held back by misunderstandings and by obstacles because he knows that the Kingdom of God advances in contradiction to the world.

Eremitical Life Without Monastic Formation and Experience?

[[Hi Sister I was looking for a post you wrote on becoming a hermit without formation as a monk or nun but couldn't locate it. Could you repost it for me or provide the link? ]] Sure, here is the original post --- at least I think it is. There is also a follow up post in February 2012 which you also might have been thinking of.

[[Dear Sister, I had a quick question regarding the hermit vocation and discernment. From what I have read, the monastic tradition often sees the hermit vocation as the ultimate expression of monastic life. In his Rule, St. Benedict holds the hermit life in the highest regard. However, he was very clear that such a vocation should be under taken only after years of formation and testing in the monastic community. This seems to be very prudent advice as the hermit life can be very difficult.

As such, isn’t it imprudent that many people today are interested in becoming diocesan hermits without the formation and testing that a proper monastic formation affords? I am having great difficulty understanding how one could discern a calling to the hermit life without being properly formed in the basics of monasticism. I would welcome your insights on how one discerns a vocation to the solitary life without the benefit of living the monastic life in the midst of a monastic community. Even under the guidance of a good priest and the support of a bishop, few in a diocese would understand the monastic life in its deepest sense. As such, few would be able to guide a person living as a hermit.

Could it not be argued that people who want to live the hermit life without the proper formation and testing are at great risk for spiritual self-deception? Could it not be argued that there is real risk of “throwing someone into the deep end of the pool” before they are prepared? Would be fair to say that someone who wants to skip living in a monastery MIGHT be displaying a type of pridefullness and individualism that is contrary to the monastic vocation? Would it not be better for one to join a contemplative order first (even one with hermits…like the Carmelite Hermits in Texas or Carthusians) so that they can be properly supported in their calling? I would appreciate your insights. Thank you.]]

Hi there,
your questions are good ones and essentially right on. Yes, it is dangerous in the ways you say and others as well. Still, while it is important that individuals have all the formation they can get before entering into solitude, and while it is important that we generally treat diocesan eremitical life as a second-half-of-life vocation, there are cases where the solitary eremitical life is a good one for individuals who are younger (one document on c 603 suggests 30 years of age is the very bottom limit for admission even to temporary vows) or have not had the benefit of a monastic formation. However, these are very rare, and so, one thing chanceries need to keep in mind is the rarity of the vocation, both relatively and absolutely.

Even so, it remains true that such persons must somehow get solid foundations in prayer, theology, spirituality, etc., and be good at self-discipline and taking initiative before they are accepted for even temporary profession as a diocesan hermit. Extended stays in a monastery during the period of initial discernment could be VERY helpful here and I personally suggest it should be required of aspirants to diocesan eremitical life without a background in religious or monastic life. This is true because most people today have very little sense of living in silence or solitude (much less the silence OF solitude demanded by canon 603), and they also need an extended period of living a daily horarium which is balanced between prayer, work, study, and lectio. All of this assists discernment and formation both.

One of the things I have written about recently is the fact that our culture is highly individualistic, even narcissistic, and the upsurge in interest in eremitical life is often an expression of this rather than a true call to the generous and other-centered life which is authentically eremitical. There are good spiritual directors who may not be monastics but can wisely direct individuals moving towards eremitical life, and equally, there are directors who are not well-equipped. It is not usually a matter of whether they are monastic but instead whether they are competent directors or not. A director (one skilled at listening) familiar with contemplative prayer and a balanced approach to life, along with a sense that God is found in the ordinary activities of life, and indeed, in the heart of one's own being, is far more important than that the director be a priest or monastic, I think.

Also problematical is the fact that relatively few Bishops, Vicars, or vocation directors really understand the eremitical life and therefore sometimes treat it as merely equivalent to a pious person who lives alone. It is, you can imagine, a good deal more and other than this. (cf post from Dec 9, 2011) While there are many stereotypes of the eremitical life which influence chanceries, this particular misunderstanding is more prevalent and widespread. It is a main contributor to the failure of aspirants who mistakenly think they are called to eremitical solitude. Unfortunately, in such cases, it is not quite the same as "being thrown into the deep end" because in such cases such aspirants never actually reach the deep end. They paddle about in the shallows and think this is eremitical life. The result is an implicit disparagement of this life which makes it both trivial and incredible.

I regularly recommend that younger persons who think they may be interested in eremitical life enter a community which is semi-eremitical not only for proper formation, but for the needed life experience and mutual discernment necessary. It seems completely unfair and imprudent to me to do otherwise. The life is simply too difficult for someone who has little life experience, training, education, etc. However, I do not recommend that anyone do this with the idea that one day they will become a diocesan hermit. The two vocations are different from one another and one does not make vows (especially that of monastic stability) within a community with the idea that one day one will leave it. That would make the vow invalid and be a betrayal of its very meaning.

I hope this is helpful.

A bit of this and that and, No, I haven't abandoned this blog!!

Well, contrary to popular opinion (or rumor) I have not abandoned this blog or forgotten my readers here. All is well with me, but I have been busier than at some times in my life. One of the things that has kept me busy is a new Scripture class on the Gospel of Matthew. We began back in the middle of September, are just finishing in the next couple of classes the first "module" or section concluding with the "Sermon" on the Mount (it's not really a sermon!!) and will take the entire school year to do the whole Gospel. I think I have that "under control" now and will be able to spend more time writing and on a couple of other projects. 

These include a proposal for the discernment and formation of diocesan hermits drawn from the requirements of c 603 alone. I have plans for submitting this proposal so it can be helpful to dioceses and candidates dealing with these issues, but more about that when it is ready to go. And secondly, I am working on a project focusing on the theology of Holy Saturday; in particular, I am exploring how it is this theology can be helpful to survivors of trauma who are dealing with the long-term process of healing and growth this often requires. The linkage between this theology and trauma recovery is seeing new interest these days; it is interesting to see this now when there is incredible growth in the field of treating trauma, and when the theology of Holy Saturday itself is often neglected almost entirely even in our liturgical celebrations. When our theology moves directly from death on the cross to resurrection without the pause of Holy Saturday, theologically speaking we may not be able to cope adequately with situations of long-term recovery where Easter seems very far off indeed!

What if my Diocese Won't Profess Me? What Should I do?

[[Sister Laurel, what do I do if my diocese just won't profess me as a diocesan hermit? Do I have any recourse?? It just doesn't seem fair that they can prevent me from being professed and consecrated when I am sure about my call!! I have lived as a hermit for two years; I've worked with my director and we have discerned this vocation carefully. Now I have been reading about a priest (Fr David Nix) in Colorado who has been professed and he doesn't even seem to have discerned this vocation! It looks to me like his bishop allowed him to be professed just to get him out of his hair. Is there anything I can do? I don't want to move to another diocese, but it really doesn't seem right that some bishops accept this vocation and others don't do that at all. Can you intervene in some way to recommend me maybe?]]

Thanks for your questions. First, let me affirm that I understand your frustration. It took my own diocese more than 25 years to accept diocesan hermits at all; it was 23 years from the time I first knocked on the chancery door with my petition until I was perpetually professed as a diocesan hermit under c 603. During some of this (@5 years) I worked regularly with the Vicar for Religious at the time until it became clear the bishop was not open to professing anyone under c 603. (Unfortunately, he did not let his Vicar know this decision.) While painful in some ways, much of that time was very valuable to me and I am grateful for it, but some of it was excessive and I regret it took my diocese so long to decide to profess anyone as a diocesan hermit!

Because this vocation is discerned and implemented (that is, the hermit is professed and consecrated) at the diocesan level, it has always been the case that some dioceses have been open to the directive of canon 605 (bishops are to be open to new vocations to the consecrated state of life) while others have not. This has been the case since canon 603 was promulgated in October 1983 --- almost 4 decades ago. Sometimes dioceses have been appropriately cautious (or careful), sometimes not nearly cautious (or careful) enough --- and in these latter cases, these dioceses often ended up paying the price with vocations that were problematical, sometimes required dispensation of their vows, etc. I have written about all this and related issues before but it has been some years so perhaps it is a good idea to revisit some of the issues your email raises.

One of the most difficult dimensions of the Roman Catholic theology of public ecclesial vocations for folks to grasp is the mutuality of discernment required. As I have sometimes said, this specific eremitical vocation belongs first of all to the Church herself and only secondarily to the hermit (though it is entirely hers when she embraces it on behalf of the Church). For this reason, when an individual comes to a diocesan chancery claiming to have discerned such a vocation, the diocese has both the right and the obligation to mutually discern the nature and quality of the vocation that may exist. Unless and until a diocese agrees with the individual's discernment and then agrees to profess and (with perpetual profession) to consecrate the individual, one cannot say one has discerned such a vocation. Let me be clear here. With the requisite time, prayer, and supervision, one may have discerned an eremitical vocation which can be lived out in any state of life (except the married state), but one has not yet discerned an ecclesial eremitical vocation like that of c 603.

Think of it this way. I may believe I have a vocation to be a nun, and when I approach this Order or that congregation or house, I can certainly tell them the steps I have taken, and the conclusions I have reached based on the experiences I have had in prayer, direction, and so forth, but I can't simply announce to them that I have discerned this vocation and therefore they should accept me and admit me to profession just like that. A community has both a unique character and charism and I am asking to test my vocation to see not only whether I am called to be a religious, but also whether I am meant to live out my life in this specific communal context with its own unique character and charism or not. Once upon a time we didn't think of there being much difference between communities, but we know well now that they are not simply interchangeable. While candidates for profession under c 603 are not looking at communities, they are looking at a vocation with a specific charism and ecclesial quality. It is a vocation with specific public rights, obligations, and appropriate correlative expectations on the part of the entire church and society.

As I say, this idea of mutual discernment is difficult for people to get sometimes. We live in a culture very much taken with individual rights and freedom which does not always understand that while we speak of "my vocation" we are speaking first of all of a share in the church's own patrimony and mission; thus, the church as institution is responsible for discerning and mediating this call to individuals who feel called in this way. When one has considered their heart affirms this vocation it is hard to hear diocesan officials and others do not agree, but when one proposes and petitions to be professed to live an ecclesial vocation this is always a possibility. Consider that you are seeking to live eremitical life in the name of the Church, and thus you were petitioning the Church to allow you to do that. While our entire lives will be marked with our own names, I think you can appreciate what a weighty thing it is to live a specific vocational path in the name of the Church.

Time Frames and Other General Considerations:

Of course, I don't know why your diocese rejected your petition, whether they suggested you live in eremitical solitude for some time and then re-approach them after several years, whether your diocese has ever professed anyone under c 603 before considering your petition or what their experiences with cc 603-605 have been over the past 38 years, and so forth. Sometimes bad experiences will make dioceses wary of professing subsequent candidates without more discernment than they formerly assured; sometimes good experiences can cut towards more liberal use of c 603, but these can also help a diocese to firm up their expectations of what is involved in such a vocation and make them more demanding. I would certainly encourage you to get a complete assessment from the Vicar for Religious or whomever you met with regularly regarding the decision. Be honest, ask the questions you need answered about your own situation and diocese. They cannot answer questions regarding other professions carried out, nor can they usually explain the policies of other dioceses. However, they owe you frank and honest summaries of their findings in your own case and what options are open to you in the future.

Ordinarily, in my experience dioceses will not profess anyone after only two years of personal discernment. They might not even accept such a person for serious mutual discernment. Even those moving from religious life in community to profession under c 603 will ordinarily require more than two years to transition sufficiently and test this new vocation unless they specifically left life in community because of a sense of a call to greater solitude. Even then one needs to discern what form of eremitical life to which one feels called: semi-eremitical, life in a laura, solitary eremitical, and consecrated or non-canonical. Some bishops will not consider professing anyone under c 603 with fewer than five years living in solitude under regular spiritual direction and discernment. I generally tend to agree with them, though individual cases differ. If the person has a strong contemplative background in vowed life they may be admitted to perpetual profession at that point. If not --- and if the diocese believes the person is called to consecrated eremitical life, they are likely to be admitted to temporary profession for 2-3 years before admission to perpetual profession and consecration.

Your diocese may well desire you to secure more formation and experience in eremitical solitude before they are open to admitting you to profession of any sort. They may have other concerns which can be resolved with the assistance of spiritual direction, counseling, or greater levels of lived experience. (Eremitical life is ordinarily seen as a second half of life vocation and candidates are expected to have lived well and in some fullness before seeking to pursue this vocation.) They might wish you to get some more education which includes some sound theology, Scripture studies. The only way you can know this, however, is to talk about it fully with whomever you met with regularly at the chancery.

Recommendations, etc.

While you are not the first person to ask this, and while it is gratifying that you would do so, I really cannot recommend you (nor would anyone listen to such a "recommendation" from me in your regard); after all,  I don't know you, nor your diocese, nor what their decision actually was or was based upon. You are likely already to have discovered that your diocese will  require recommendations from your director, pastor(s), and, sometimes, others who have worked with you re: discernment and formation. (Mine asked for recommendations from past Vicars for Religious, for instance because they knew me and had known me for some time under other bishops.) Dioceses are also apt to seek additional information from doctors, psychologists, etc. 

You asked me what you should do. I have given you some suggestions throughout but let me list them in a more summary fashion: 1) find out if your diocese is open to using canon 603 at all. If they are then 2) ask for a frank and constructive summary of their decision in your regard and their reasons for that decision, 3) Clarify whether they are open to reviewing this decision in several years time. If they are, and you decide to pursue this further, then continue to live as a lay hermit and work to get further formation, etc., in the meantime. If they are not, work with your director and discern what next steps you need to make, if any. If you  are called to be a hermit (whether canonical or non-canonical and whatever form) no time you spend in any of this will be wasted. If you are not called to eremitical life (of whatever form), you will discover that with time and again, you will come to know yourself better, will have developed a stronger spirituality, and will likely find the time to have been well-spent.

Private Dedication: The Significance of the Lay Eremitical Vocation (Reprise)

[[Hi Sister, I am trying to live as a hermit and am discerning whether to go to my Bishop and ask him to profess me as a diocesan hermit. I have consecrated my life to Christ and I believe he has consecrated me to himself as well. I celebrated this with my spiritual director who is a priest and the ceremony we used was really lovely. I think you wrote that consecrations are not supposed to be piled on top of each other. If that is so then is it necessary to go to the Bishop to become a consecrated hermit? Can't he simply recognize that?]]

Hi there yourself and thanks for your questions. I don't remember saying that consecrations are not meant to be piled on top of one another. I once wrote that Bishops in France had determined that the consecration of virgins and that of hermits were not meant to be added to one another, that each of these was complete in themselves. Neither, then, were they to be substituted for one another. Perhaps this is what you are remembering. This was because early on some hermits were offered the consecration of virgins before their dioceses were ready to allow the consecration of diocesan hermits. Later the eremitical consecration was sometimes done when the diocese was ready to consecrate hermits. Instead the character of each vocation should have been discerned and appropriately celebrated by the diocese.

Similarly, the addition of one consecration to the other has sometimes happened in occasional dioceses when a consecrated hermit might desire to add the consecration of virgins because of the nuptial quality of her relationship with Christ. Likewise, as mentioned in an earlier post, a vocation to consecrated eremitical life can be discerned years after c 604 vocations. My sense is the former is really not meaningful or consistent with the eremitical vocation because the rite of consecration of virgins for women living in the world (canon 604) signifies a form of consecrated or sacred secularity. Secularity, sacred or otherwise, is actually incompatible with the hermit calling which is explicitly marked by stricter separation from the world. (The use of the consecration of virgins which is celebrated after solemn profession of cloistered nuns, and might be proposed for usage after solemn profession and the consecration of hermits seems to me --- and seemed to the French Bishops --- to be equally unnecessary.)

Your own question is an interesting one. You have had an experience of Christ sanctifying you in a way which fits you for particular mission. It was and is for you a signifcant experience which you may not or even probably do not desire to "diminish" by adding other kinds of dedications or consecrations. The difficulty here is that this was a private experience; it was not mediated by the Church (this requires a Bishop or someone acting for him with the specific intention of consecrating you in the name of the Church) and therefore, does not represent the mediation of a public ecclesial vocation in the Church. It was undoubtedly a remarkable experience which I hope you will esteem for the rest of your life, but it did not function as an ecclesial profession and consecration under canon 603 functions nor can it therefore be used to substitute for these.

In other words, your Bishop cannot merely recognize this experience in order to make you a diocesan hermit. That requires a mutual discernment, followed by ecclesial mediation of the call, response (profession), and consecration. Or again, it requires a canonical or juridical act on the part of the Church which initiates you into the consecrated state of life, a state of life marked by specific graces, as well as canonical rights and obligations. These are taken on and extended to the person in the rite of profession and consecration. They cannot be given in any other way. You see, something happens to the person in these acts. These acts are language events, specifically, they are performative language events where one embraces the rights and obligations in the very act of profession. (A judge's verdict or an umpire's call are also examples of performative language as are vows of all sorts.) The Church calls the person forward, symbolically examines her on her readiness to accept these specific rights and obligations, prays the litany of the Saints over (and with) her as she lays prostrate and prepares to give her entire life to be made a consecrated person and eremite, and then admits her to profession (by definition a public human act) and consecration (by definition a mediated divine act) where she takes on a new and public state of consecrated life.

Let me try to be very clear. Your own experience of being sanctified by Christ was real and meaningful but because it was not mediated by the Church or intended as an act done specifically or explicitly in her name, it was not the consecration needed to become a diocesan hermit or to enter the consecrated state of life in the Church. I would suggest it adds something to your baptismal consecration which you should explore and articulate for yourself, and I sincerely hope it inspires you to live as a lay hermit or in whatever other way you decide the Lord is calling you to at the present time. It was a special gift given to you and to the Church at a time when she is trying to do greater justice to the nature and importance of the lay vocation. Though it differs in nature, it is not in competition with the consecrated vocation but instead complements such a vocation. The Church needs both and certainly the laity needs the witness of lay hermits which challenges them in ways my own vocation really may not do as effectively.

If you should decide you wish to (seek to) be consecrated as a diocesan hermit with a public ecclesial vocation, there is no way such an act will diminish the sanctifying experience you have already had or the dedication you have already made. It will specify it (and more importantly, specify the consecration of your baptism) in significant ways; it will also change your status in law and grace to that of the consecrated state, but the experience you describe will be integrated into the hermit you eventually become and may stand at the very heart of your identity. With God nothing is ever lost.

Deus Meus et Omnia! Feast of St Francis of Assisi

My God and My All! Deus Meus et Omnia!  All good wishes to my Franciscan Sisters and Brothers on this patronal feast! I hope it is a day filled with Franciscan joy and simplicity and that this ancient Franciscan motto echoes in your hearts. In today's world we need more than ever a commitment to Franciscan values, not least a commitment to treasure God's creation in a way which fosters ecological health. Genesis tells us we are stewards of this creation and it is a role we need to take seriously. Francis reminds us of this commission of ours, not least by putting God first in everything. (It is difficult to exploit the earth in the name of consumerism when we put God first, and in fact, allow him to be our God and our All!) 

Another theme of Francis' life was the rebuilding of the Church and he came to know that it was only as each of us embraced a life of genuine holiness that the Church would be the living temple of God it was meant to be. The analogies between the Church in Francis' day and our own are striking. Today, the horrific scandal facing a Church rocked by sexual abuse and, even more problematical in some ways, the collusion in and cover-up of this problem by members of the hierarchy, a related clericalism Pope Francis condemns, and the general exclusion of women from any part in the decision making of the Church makes it all-too-clear that our Church requires rebuilding. So does the subsequent scapegoating of Pope Francis by those who resist Vatican II and an ecclesia semper reformanda est (a church always to be (or in the state of being) reformed). 

And so, many today are calling for a fundamental rebuilding of the Church, a rebuilding which would adopt synodality as a means of governance and replace a too-highly-clericalist church with one which truly affirms the priesthood of all believers and roots the Church in the foundation and image of the kenotic servanthood of Christ. The parable of new wine requiring new wineskins is paradigmatic here (and part of the reason we speak of ecclesia semper reformanda est). On the other side of this "silent schism," some are calling for a Church that retreats into these clericalist structures and seeks to harden them in an eternal medieval mold. Other forms of Christianity find their faith allied with dominant political movements and forget that genuine Christians are always located on the margins where the strongest weapons are love and mercy. Yes, in some ways we are already a Church in schism; we are a divided household on any number of levels, so it is appropriate that on this day we hear the call to a prophetic existence we might want to shirk (as does Jonah initially) and Jesus' challenging commission to his disciples to see and make neighbors of everyone, including the most marginalized (Luke). During this time of pandemic, this particular call is especially urgent. If we can hear and live this single call, we will also embody and remind others of the humble world-shaking faith of St Francis of Assisi.

Francis of Assisi, despite first thinking he was charged by God with rebuilding a small church building (San Damiano), knew that if he (and we) truly put God and his Christ first what would be built up was a new family, a new creation, a reality undivided and of a single heart.  Like so many today,  Ilia Delio calls for the systematic reorganization of the church and the inclusion of women at all levels of the church's life, but she adds the need for a scientifically literate theological education as part of achieving the necessary rebuilding. So, in a broken world, and an ailing church, let us learn from Francis and his  Franciscan "fools for Christ" and begin to claim our baptismal responsibility to work to rebuild and reform our Church into a living temple of unity and love. Let us do the same with a society marred by division and discord where individual liberty has too-often replaced an authentic freedom exercised in love for one another. The task before us is challenging and needs our best efforts. 

Again, all good wishes to my Franciscan Sisters and Brothers on this Feast! 

Follow up on Vaccinations as a Moral Imperative

[[Dear Sister, do you mean to call those who do not get vaccinated for Covid-19 sinners or say that they are guilty of sin? I read a piece referring to you I think that blasted you for doing this. That's my guess anyway.]]

Thanks for your question. I'm sorry it took me so long but about 3/4 of my answer was lost as I typed and I am only just now up to starting again! To answer your question, No. I would never suggest a person who has not gotten vaccinated for Covid-19 is guilty of sin. That is something only they and God can say. I have said that to refrain from getting vaccinated is irresponsible and I have affirmed that unless one has a legitimate medical excuse or religious exemption (one is a Christian Scientist, for instance), getting vaccinated is a moral imperative. I did not mention sin, nor could I know whether in any given case sin is involved without more very specific and individualized information from the person themselves. I do believe that refusing to be vaccinated, especially given the once-again-surging numbers of infections and the more virulent nature of the Delta variant, is wrong and wrong-headed, but whether another person commits sin in their refusal is not a judgment any one of us can make.

But of course, determining whether something is "sinful" or not is not the way those with well-formed and informed consciences make decisions. Instead, we discern the values and disvalues present in the situation, preference those values and disvalues and act accordingly. Some things are worthy of being chosen, some are not. The values I discerned in choosing to be vaccinated included 1) my own health and the danger of death should I become infected, 2) my own capacity to infect others with this virus (i.e., others' health and wellbeing), 3) my limited but real need to get out and about (i.e., the well being of my vocation, my life and that of others), 4) my ministry in the parish, 5) preventing the virus from mutating further i.e., preventing a greater evil), 6) providing a good example to those who were squeamish about getting vaccinated, and 7) being able to preach only what I truly practiced (i.e., charity, truth, consistency, integrity). 

I also discerned certain disvalues : 1) the possibility of an anaphylactic reaction (i.e., serious illness and possible death), 2) the possibility the vaccine would not work as well as the percentages indicating it could/would, 3) the chance of other unknown or unexpected side effects, 4) the issue of the remote use of fetal stem cells in some vaccines (Pfizer or Moderna are not implicated here, by the way), and 5) the danger that  I would fall prey to a complacency regarding my own absolute safety and that of others (vaccinations don't ever give absolute immunity). So long as I was mindful, it seemed like a fairly easy choice to make; the benefits of vaccination far outweighed the risks. In short, I chose life for myself and others.

Sin might well have entered into the equation if I had looked at the first set of conditions or values, apprised them of being worthy of being chosen, and then simply rejected them out of hand. If I had deemed these goods worthy of choice for myself and others and then just not followed through on getting vaccinated, that would have been a sin -- conceivably a serious one. If I had failed to think through my choice on serious grounds it might have risen to the level of sin; if I had listened to websites or news reports giving bad information and failed to check the facts for myself, sin might have entered the picture. 

Still, the judgment of sinful or not sinful is not one you could make in my regard, nor I in yours. I personally believe getting vaccinated is a moral imperative, as I wrote in the original piece. I believe that those who refuse to get vaccinated except on legitimate medical or religious grounds (being  a Christian Science Church member is the only one I can think of here) are acting immorally. I can understand some being truly fearful to be vaccinated but I believe they need to find assistance with their fear and take the jabs, otherwise they may be guilty of sin. Again, however, I cannot know that and would never call someone who refused to get the vaccine a "sinner" because of their failure in this regard. I am sure I said nothing different in the first article I wrote.

Can One be a Consecrated Virgin and a Consecrated Hermit at the same time?

[[ Dear Sister, I am in my mid thirties with some brief experience of religious life. After I left my community I began to feel a longing for solitude and I also had a sense that perhaps I was being called to consecrated virginity. Is it possible to become a consecrated virgin and a hermit at the same time? Also, I have a strong yearning for solitude so I am thinking about becoming a hermit]]

Thanks for your questions. First, can one be consecrated under canon 604 (consecrated virgin living in the world) as well as under c 603 (without making a choice or clear discernment for one or the other)? Once upon a time, in the earliest history of both canons, the answer to that question was yes, but no longer. C 604 outlines a vocation marked by secularity --- a unique and compellingly sacred or eschatological secularity, to be sure, but still, a form of secularity. Consecrated virgins under c 604 are called upon to live this vocation “in the things of the Spirit and the things of the world.” This is a distinctive vocation with its own characteristics and dignity. It is discerned separately from any other vocation and entered into only when one has truly discerned such a vocation. In general, dioceses require that a person come to clarity regarding which vocation they are asking to be consecrated in.

That said, I should also point out that it is conceivable that one makes a mistake in their discernment and after some time (i.e.,  some years) comes to determine they have a different call. One might also grow into a calling and the eremitical vocation, since it is a second half of life vocation, might be one that one grows into. In such cases one might add profession under c 603 to consecration under c 604, but one would identify as a diocesan hermit and live in that way. If the discernment went the other direction (from hermit to CV), then, after securing one’s bishop’s approval to be consecrated under c 604, one would seek dispensation of one’s vows as a hermit and be consecrated as a CV. It is the case that some have seen that the two vocations can co-exist. I personally do not agree, but given the existence of a handful of such dual vocations now extant, the basic truth in such a case remains: at this point in the canons' history, one must discern which vocation is primary and be consecrated in that specific way. 

Moreover, my own impression is that if the two vocations can coexist, it can only occur when one privileges the eremitical over the consecrated virgin calling; that is, they can co-exist only when the eremitical is primary and consecrated virginity adds specific and necessary dimensions to the eremitical life it might not otherwise have. I haven't read or heard anything in discussions of the question, however, that convinces me c 604 has something needed by hermits living under c 603 which their own consecration does not provide. Hermits today recognize the spousal nature of their vocations and often have a profoundly maternal heart which informs and can inspire everything they do. They have these things by virtue of their own personal formation and their consecration by God in eremitical life. The sticking point for me on having such dual vocations is the secularity of c 604 --- significantly eschatological as that may be. Canon 603 call for stricter separation from the world [than other consecrated persons] and that seems to me to conflict with the CV's calling not only to be in the world but not of it as is true for all Christians, but also with the CV's call to act or minister "in the things of the Spirit and the things of the world". 

Secondly, you ask if a desire for solitude indicates an eremitical vocation? My answer has to be, perhaps, but not necessarily and not of itself. Your Sisters in the community you left, have a desire for solitude. So do forest rangers, many librarians, and others with quiet and solitary vocations --- all without being called to eremitical life. Unfortunately, for example, so do misanthropes, those with serious clinical depressions, and those with agoraphobia! As I have noted before here, the Unabomber had a strong desire for solitude, but this did not translate into an eremitical call the Church would have recognized or embraced and validated. You get the point, I think. There are many different kinds of solitude and a number of varying reasons for desiring it. Some are healthy and even noble, some are decidedly not healthy and may be downright ignoble. Very few are part of a call to eremitical solitude. When a desire for solitude matures into part of a call to eremitical life, it will also do so beyond the healthy desires for solitude associated with coenobitical life, or normal everyday life and it will do so along with other characteristics which help define it in terms of eremitical life. 

I sincerely hope this is helpful! Let me know if it raises more questions or concerns for you.

Purposes of Stricter Separation from the World (Reprise)

[Dear Sister, What is the purpose of "stricter separation from the world" in your life? You have mentioned it as an element of hermit life, but I really don't get it. The Sisters I know are deeply involved in this world and it seems to me it is what Christ was all about. Can you help me understand?]]

Great question! I have written a little about stricter separation from the world, especially what it does and doesn't mean, so I would invite you to check out labels leading to those articles for additional thoughts. But you are correct, I have not really written about the purpose of stricter separation, nor have I spoken explicitly about the validity of this approach in spirituality --- which does indeed seem rather different from Jesus' usual way of doing things. In fact, "stricter separation from the world" was not something I would have chosen myself without circumstances which led me to understand it differently than I did as a young Sister. As your own comment suggests, it hardly seems to comport with a Christian perspective which honors the incarnation and the sanctity of all creation in Christ. For me it always sounded selfish and lacking in charity --- not to mention in generosity!

It is important to remember that separation from the world means first of all separation from that which is resistant or uncongenial to Christ, and that it involves detachment from that which promises fulfillment, meaning, and hope apart from him and the God he mediates. This sense of the term "world" refers to anything which is untrue, distorted, resistant to life, to love, and to all the rest of the values which constitute life in God. But it is not God's good creation, therefore, from which we mainly separate ourselves. It is "the world" of falsehood, chaos, and meaninglessness, and this means that it is not something distinct existing merely outside of ourselves, but instead a reality which is intimately related to the darkness, woundedness, distortions, and sclerosis (hardness) of our own hearts.

Keeping this in mind, there are several reasons then for embracing stricter separation from the world. The first is that such separation distances us from the constant reinforcement of values, behaviors, expectations, and so forth which bombard us otherwise. Consider all the things we each see every day that tell us who we are and must be --- despite the fact that almost none of them are consistent with the values of the Kingdom of God! The second reason, however, has to do with allowing ourselves the space and time --- and the silence and solitude --- to meet ourselves without all the supports, props, and distractions of "the world." It is hard to see ourselves for who we really are otherwise. Once the props are down or removed we come to experience our own poverty. When we are not measuring (and in fact CANNOT measure) success, integrity, fruitfulness, etc., according to the terms constituting, "the world" we come face to face with what we are really all about. So the first part of stricter separation is all about reality checks. Conversion, after all, requires confrontation with truth.

The third and most fundamental reason for stricter separation from the world is to allow the space and time needed for a meeting with God. If our hearts (and so, our very selves) are, in part, darkened, distorted, sclerosed and untrue, they are also the place where God bears witness to himself and the truth of who we are. All the elements of the eremitical life, including stricter separation, are geared towards the meeting (and eventually, union) with God which verifies (makes true), heals, and brings to fullness of life. It is in this meeting that we learn how precious we are despite our very real human poverty, here that we learn how constant and secure God's love, here that we begin to have a sense of what we are really capable of and meant for. It is in this meeting with God that we come to know genuine freedom, come to experience an imperishable hope, and are commissioned to go out to others to summon them to something similar.

There is a fourth reason for stricter separation from the world then. We must step away from the distorted perspectives and values which constitute "the world" in order to affirm the deeper truth and beauty of the world around us. We come to know everything in God and that leads us to see with God's eyes. Hermits assume a marginal place so that they may also serve a prophetic function by speaking the truth into a situation in a way which affirms its deepest and truest reality. It will also summon to conversion. Stricter separation from "the world" allows us to love God's world into wholeness. It is a servant of true engagement and commitment. Stricter separation from "the world" is a tool for loving the whole of God's creation; it is neither escapist nor selfish and cannot be allowed to devolve into these.

Now, I suspect that your only objection to any of this would be, "But why a LIFE of stricter separation from the world?" Hermits witness to this basic dynamic and the need for the freedom that results from being the person God makes us to be. The hermit reminds us again and again then of the foundational relationship that grounds our being, and of the task of individuation it summons us to achieve. We are made for life with God. Separation from the world contributes to this in the life of every person at the same time it rejects enmeshment, and hermits say this particularly clearly with their lives.

I hope this helps. It doesn't answer every aspect but it is a beginning. Thanks again for a really great and challenging question. I enjoyed working on it!

On the Beauty and Depth of Canon 603

[[Sister Laurel, I wondered why you write about canon 603 now, so many years after you have been professed. It sounds to me like you believe it is important to hermits even after they have been consecrated. I realize that the canon describes what is necessary to be admitted to canonical standing, and I get you might want to be writing for those interested in becoming diocesan hermits, but is there something more to it than that? Once you're admitted under a law, why concern yourself with the law? I wondered if you could explain that. By the way, your anniversary of profession is coming up isn't it? Congratulations!]]

Good to hear from you; it has been a while!! Interesting observations and question!  Yes, I continue to write about canon 603 for one particular reason; namely, as I have come to perceive it, it is not merely a canon allowing for admission to profession and consecration (as historically and ecclesially important as this is); instead, the canon prescribes a profound and often unimagined way of life constituted by the central elements named therein. Many mistakenly treat these elements as though their meaning is obvious and easily understood and lived. For instance, poverty, chastity, and obedience seem clear enough. So do "Stricter separation from the world", "assiduous prayer and penance" and "the silence of solitude". That one is required to write a Rule of life may seem a requirement anyone can easily accomplish, and dioceses routinely send folks off to do this without instructions or assistance -- fully expecting they will be able to succeed at the task, but this is not so easy really. 

Beneath the words of the canon in this element and in all the others, however, there are worlds the hermit is called and will need to explore, embrace, and embody if they are to truly be a canon 603 hermit. The canon supplies, in significant ways, the windows to these worlds. Because I petitioned to be admitted to profession under this canon and because the Church professed, consecrated, and commissioned me to do so, I am living and exploring this particular eremitical life; gradually I have come to know or at least glimpse the depths of the life prescribed by the canon --- even when I have not lived into them as fully as I am yet called to. 

 As a corollary, I have come to know many of the depths of the canon itself. I write about canon 603 now 14 years after perpetual profession and consecration because, from within this life, I continue to see new things in the canon --- things Diocesan bishops and Vicars for Religious (who often know very little about such a life or canon 603 itself) need to see, things candidates need to have a sense of as they approach mutual discernment and formation in this call, and things those professed under canon 603 are also committed to exploring. Especially, I continue to write about canon 603 because, from within this life, I have always perceived a beauty about it and the way it blends non-negotiable elements with the freedom and flexibility of a solitary life lived for the sake of others in response to the Holy Spirit. It both demands and allows for profound eremitical experience before profession and it both calls for and empowers even greater depth and breadth in living this life thereafter. You see, it is not just the single elements of the canon nor their apparently "obvious" meanings that are important -- though of course they are crucial. It is what is implicit and profound in them and in the fabric they weave together that is also critical to appreciating canon 603. 

This kind of appreciation is important not just for the hermit herself, but also for dioceses seeking to use the canon appropriately and for canonists whose tendency is to want to add additional requirements and legislative elements to the canon before admitting anyone to profession. More and more I have come to see that these added elements are unnecessary, not only because eremitical life itself doesn't need them, but because canon 603 itself does not. Of course, in coming to appreciate the beauty I referred to above, and the surprising adequacy or sufficiency of the canon, one must be open to seeing there what is more than superficial or even more than significantly explicit.

 Let me give you an example. The canon requires the solitary hermit to write her own Rule. However, it doesn't explicitly define the nature of the Rule and whether it will function as law, Gospel, law and Gospel (or Gospel and law); will it be primarily or wholly a list of do's and don'ts, limitations and permissions, or will it provide a vision of the life the hermit is committing to live with whatever that requires? Nor does c 603 explicitly require that it be a liveable Rule which may only come to be after the hermit has written at least several drafts. And yet both of these, rooted in the hermit's lived-experience and long-reflection, must be understood as called for by canon 603. Another example is the central element, "stricter separation from the world." What does it really mean? What does it call for from the hermit? I have written a lot about this element of the canon over the past decade and more, so I won't repeat all that here, but where in the canon does it speak of freedom from enmeshment with falsity, freedom for truth and honest engagement with and on behalf of God's good creation? These words are never used and yet, these are part, perhaps even the heart of what this element of ''stricter separation'' refers to.

Nor is it just a matter of getting under the superficial or common usage of the terms involved. One needs to begin to see the way they are related to one another and help in the weaving of a single reality. Both of the elements just noted, the requirement that the hermit write her own Rule and stricter separation from the world, demand the hermit engage in a process of growth and maturation in Christ specifically as a canon 603 or diocesan hermit. Moreover, the canon provides a vision of consecrated solitary eremitical life in the Church. Each element contributes to this vision, including those in both 603.1 and 603.2. At the same time, in service to the incarnation of this vision in an individual's life, canon 603 provides the means for a process of discernment and formation, both initial and ongoing, even though this process is not explicit in the text of the canon. 

The requirement that a hermit write a liveable Rule confronts everyone with the needs for adequate discernment and formation. But how is this achieved? Do we need more canons? Must we borrow from canonical norms established (wisely and appropriately) for other and less individual forms of religious life? Again, I find canon 603 beautiful and perhaps surprising in its sufficiency here: what is implicit in the requirement that the hermit write her own Rule is the fact that an adequate process of discernment and formation can be structured according to the hermit's growing abilities and capacities to write a liveable Rule of life that is true to canon 603's vision of solitary eremitical life.  Writing a liveable Rule of Life is not simply one element of the canon among others; it is the culmination of a process of reflection, prayer, study, and personal growth in Christ (and thus, in all the other elements of the canon) it itself guides and crystalizes. 

A hermit engaging in the writing of a liveable Rule will require accompaniment and assistance (a very small formation team, for instance), but the process envisioned here can be relatively simple and effective in guiding the diocese working with a candidate for profession, and certainly it is respectful of the freedom required by both the hermit and the Holy Spirit in shaping and deepening this specific vocation. Best, it grows organically from (or is implicit in) the requirements of canon 603 itself.

To return more directly to your questions. Canon 603 is certainly a norm by which the Church recognizes, governs, and thus perpetuates solitary consecrated hermits. It is associated with canonical (legal) rights and obligations which bind the hermit. It defines the nature of the diocesan hermit's life and so, provides the central elements which mark this definition. It is here, however, that canon 603 becomes something more than most canons because it is associated with a vision of the solitary eremitical life and a vision is not only about what is seen, but about the underlying mystery which grounds, inspires, and is to be manifested in the lives of those living under this canon. 

I believe that the authors of c 603 wrote something rich, perhaps richer than they knew. Canon 603 is a window opening onto Mystery; the mystery of eremitical life, of God and the way human beings are verified (made true) in communion with God, the mystery of the way even the most isolated life can be redeemed in solitude, and the mystery of the way even human and Divine solitude always imply community. Because all of this and more is true, because canon 603 is not a once-used now-essentially-irrelevant law (unless of course, one transgresses it!) but something far more, I continue to reflect on, pray with, and write about c 603.

Postscript: Yes, it's a big week for me. I mark my birthday on September 1st, and celebrate the anniversary of my perpetual profession under c 603, the next day, 2nd Sept. Thanks for asking!