On Anonymity and Accountability in c 603 Vocations (Reprise from 2015)

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While this reprises some aspects of a recent discussion on anonymity, hiddenness, and public, ecclesial vocations, it also does a better job of looking at anonymity as potentially irresponsible.

[[Dear Sister. What are your views on anonymity for hermits? I read an article today by a Catholic Hermit who has decided to remain anonymous since that helps her prevent pride. You choose not to remain anonymous so I am wondering about your thinking on this.]]

It's a timely question and an important one not least because it points to the responsible nature of ecclesial vocations. The first thing to remember is that if one claims to be a Catholic hermit, that is, one who lives an eremitical life in the name of the Church via profession (always a public act) and consecration, then one has been commissioned to live a public ecclesial vocation. If one claims the title "Catholic Hermit" or "consecrated hermit", etc., in creating a blog or other website, for instance, then one really doesn't have the right to remain entirely anonymous any longer. This is because people who read the blog have commensurate rights to know who you are, who supervises your vocation, who professed and consecrated you and commissioned you to live this life in the name of the Church. If they have concerns with what you write, they must then be able to contact you and, if really necessary, your legitimate superiors.

Ways of Maintaining Appropriate Accountability:

One thing that is possible, of course, is to say that this blog (etc) is the blog of a "Diocesan Hermit of the Diocese of Oakland," for instance, without providing one's given name. In doing so I would still be maintaining accountability to the Church for this vocation and what comes from it.  If there is ever a serious concern, then the Diocese of Oakland (for instance) will know whose blog is being referenced. (In this case, they may not ordinarily concern themselves with my everyday writing because they do not micromanage my activities --- my delegate would tend to know more about my blogging, I think --- but they will know whose blog this is and deal appropriately with serious complaints or concerns that might arise.) However, it seems to me one still needs to provide a way for folks to contact one so the chancery isn't turned into the recipient of relatively trivial communications which are an actual imposition. (I, for instance, do not usually provide my hermitage address, but people who prefer not to email may write me at my parish. This would work even if I did not give my name but used "Diocesan Hermit" instead because the parish knows precisely who I am and provides a mailbox for me.)

A second solution is to blog or whatever the activity without claiming in any way to be a Catholic hermit, Diocesan hermit, consecrated person, professed religious, etc. As soon as one says I am a Catholic Hermit (or any version of this) one has claimed to be living a vocation in the name of the Church and the public writing one does, especially if it is about eremitical life, spirituality, etc, is something one is publicly accountable for as a piece of that living. So, the choice is clear, either write as a private person and remain anonymous (if that is your choice) or write as a representative of a public vocation and reveal who you are --- or at least to whom you are legitimately accountable. Nothing else is really charitable or genuinely responsible.

Some may point to books published by an anonymous nun or monk, books published with the author "a Carthusian"  (for instance), as justification for anonymity without clear accountability, but it is important to remember that the Carthusian Order, for instance, has its own censors (theologians and editors) and other authorities who approve the publication of texts which represent the Order. The Carthusians are very sensitive about the use of the name Carthusian or the related post-nomial initials, O Cart., and they use these as a sign of authenticity and an act of ecclesial responsibility. (The same is true of the Carthusian habit because these represent a long history which every member shares and is responsible for.) The Order is in turn answerable to the larger Church and hierarchy who approve their constitutions, etc. Thus, while the average reader may never know the name of the individual monk or nun who wrote the book of "Novices Conferences" for instance, nor even know the specific Charterhouse from whence they wrote, concerns with the contents can be brought to the Church and the Carthusian Order through appropriate channels. This ensures a good blend of accountability and privacy. It also allows one to write without worrying about what readers think or say while still doing so responsibly and in charity. Once again this is an example of the importance of stable canonical relationships which are established with public profession and consecration --- something the next section will underscore.

The Question of Pride:

It is true that one has to take care not to become too taken with the project, whatever it is, or with oneself as the author or creator. With blogs people read, ask questions, comment, praise, criticize, etc, and like anything else, all of this can tempt one to forget what a truly tiny project the blog or website is in the grand scheme of things. But, anonymity online has some significant drawbacks and a lack of honesty and genuine accountability --- which are essential to real humility I think --- are two of these. How many of us have run into blogs or message boards that lack charity and prudence precisely because the persons writing there are (or believe they are) anonymous? Some of the cruelest and most destructive pieces of writing I have ever seen were written by those who used screen names to hide behind.

Unfortunately, this can be true of those writing as "Catholic Hermits" too. I have read such persons denigrating their pastors (for supposedly having no vocations, caring little for the spiritual growth of their parishioners, doing literally "hellish" things during Mass, etc), or denigrating their bishops and former bishops (for whining, lying, and betraying the hermit to the new bishop) --- all while remaining relatively anonymous except for the designation "Catholic Hermit" and the name of her cathedral. How is this responsible or charitable? How does it not reflect negatively on the vocation of legitimate Catholic hermits or the eremitical vocation more generally? Meanwhile, these same bloggers criticize Diocesan hermits who post under their own names accusing them of "pride" because they are supposedly not sufficiently "hidden from the eyes of" others.

Likewise, over the past several years I have been asked about another hermit's posts which have left readers seriously concerned regarding her welfare. This person writes (blogs) about the interminable suffering (chronic pain) she experiences, the lack of heat, and the serious cold she lives in in the Winter months which causes her to spend entire days in bed and under blankets and that left her with pneumonia last Winter; she writes of the terrible living conditions involving the ever-present excrement of vermin --- now dried and aerosolized, holes in walls (or complete lack of drywall and insulation), continuing lack of plumbing (no toilet) or hot water despite her marked physical incapacities, the fact that she cannot afford doctors or medicines or appropriate tests and may need eventually to live in a shelter when her dwindling money runs out. Unfortunately, because all of this is written anonymously by a "consecrated Catholic Hermit" presumably living eremitical life in the name of the Church, it raises unaddressable questions not only about her welfare but about the accountability of her diocese and the soundness and witness of the contemporary eremitical vocation itself.

This poster's anonymity means that those who are concerned can neither assist her nor contact her diocese to raise concerns with them. Here anonymity conflicts with accountability. While it is true diocesan hermits are self-supporting and have vows of poverty readers have, quite legitimately I think, asked if this is really the way the Church's own professed and consecrated hermits live. Does the Church profess and consecrate its solitary hermits (or facilely allow them to transfer to another diocese) and then leave them to struggle in such circumstances without oversight or assistance? Is this the kind of resource-less candidate the Church commissions to represent consecrated eremitical life? Would this be prudent? Charitable? Is it typical of the way consecrated life in the church works? Does a hermit's diocese and bishop truly have or exercise no responsibility in such cases? How are such hermits to be helped?? Unfortunately, the combination of this poster's relative anonymity and her lack of accountability, prudence, and discretion can be a serious matter on a number of levels.

In other words, while pride may be a problem (or at least a temptation!) for those of us who blog openly, it may well be that anonymity itself may lead to an even greater arrogance whose symptoms include writing irresponsibly and without prudence, discretion, or real accountability. Thus, anonymity can be helpful so long as one still exercises real accountability. Importantly, one needs to determine the real motives behind either posting publicly or choosing anonymity. Simply choosing anonymity does not mean one is exercising the charity required of a hermit. It may even be a piece of a fabric of deception --- including self-deception.  For instance, if one chooses anonymity to prevent others from learning they are not publicly professed, especially while criticizing the "pride" of diocesan hermits who choose to post openly, then this is seriously problematical on a number of levels.

At the same time, some authentic Catholic hermits choose to let go of their public vocational identities for a particular limited project (like participation in an online discussion group or the authoring of a blog) and write as private persons. This is a valid solution --- though not one I have felt justified in choosing myself --- because one does not claim to be a Catholic hermit in these limited instances. And of course, some of us decide simply to be upfront with our names, not because we are prideful, but because for us it is an act of honesty, responsibility, and charity for those reading our work or who might be interested in the eremitical vocation. The bottom line in all of this is that anonymity may or may not be a necessary piece of the life of the hermit. For that matter, it may be either edifying or disedifying depending on how it protects an absolutely non-negotiable solitude or privacy and allows for true accountability or is instead used to excuse irresponsibility, disingenuousness,  or even outright deception.

Summary:

The hiddenness of the eremitical life is only partly that of externals. More importantly, and much more centrally, it has to do with the inner life of submission to the powerful presence of God within one's heart. Sometimes that inner life calls for actual anonymity, and sometimes it will not allow it. Since the vocation of the Catholic hermit is a public and ecclesial one, any person posting or otherwise acting publicly as a Catholic hermit has surrendered any right to absolute anonymity; they are accountable for what they say and do because they are supposedly acting in the name of the Church.  The need for and value of anonymity must be measured against the requirements of accountability and charity.

Should Eremitical Profession Take Place at Mass? (Reprise from 2013)

Reprised because of similar questions received recently. [[Dear Sister O'Neal, I have heard that professions of diocesan hermits need not take place during Mass and that those insisting on making their profession during Mass are opting for something that canon law does not require; I also heard it is something which goes against the hiddenness and simplicity of the hermit vocation. Is that correct? The person who said this asserted that the Catechism and Canon law say that there needs to be no big service and there can even be just a sign of commitment. A public celebration is not necessary or even appropriate. The idea of having lots of people attending seems to be something some hermits need for ego, or as a sign of being "approved of" etc. You made vows at a public Mass. Why did you choose that option?]]

It has been a while since I heard these arguments about ego and canonical "approval". I am disappointed they are being made once again. I have tried to be tactful in responding to the attitude and errors involved, not always successfully; I admit that that is a bit taxing sometimes. Still, there is an essential tension between the public character of this vocation and the call to essential hiddenness or stricter separation of the diocesan hermit. Exploring this tension is something I enjoy and believe is important even apart from statements like those you have asked about; for that reason let me approach your questions from that perspective.

While it is true that initiation into religious life (what is called reception into the community for instance) is not allowed to take place during Mass, and while first, simple, or temporary vows which will be liturgically a relatively simple matter may or may not take place during Mass, perpetual or solemn vows are a different matter and the Church herself says clearly that it is appropriate that these occur within the context of a public Mass where attendance can be high (par 43 Rite of Religious Profession for Women, "It is fitting that the rite of profession by which a religious binds herself to God forever should take place on a Sunday or a solemnity of the Lord, of the Blessed Virgin Mary, or of a saint distinguished in the living of the religious life."  and again, no 45, "Notice of the day and hour should be given to the faithful in good time so they may attend in greater numbers." )

Other prescriptions delineated in this Rite involve the use of the cathedral or parish church, making the profession at the chair and in the sanctuary, use of fitting solemnity but also eschewing lavishness unbecoming religious poverty, sufficient bread and wine for all, what is necessary for the giving of insignias, etc. Could a hermit choose to do something else? I suspect they could; whether it would be theologically and liturgically appropriate is something the hermit and her Bishop would need to determine. Certainly, the hermit could choose a Mass with a more intimate setting, especially for temporary profession, but again, it is the Church herself that specifies the appropriateness of wide attendance and publicity in her own Rite of Religious Profession.

 You see, none of this has to do with ego or the hermit's desire for public recognition; it has to do with the Church's esteem for this vocation (this gift of God!) and the appropriateness of a liturgical celebration for life commitments like this. This is about the value of the vocation to those witnessing or later learning about this vocation. One does not do it for oneself but for God and those who are precious to God.(Thus we do the same with Baptisms, marriages, consecrations, and ordinations --- whenever public commitments are made which establish the person in a new public and ecclesial identity or state in the Church .) As for the claims that the CCC and Code of Canon Law say a hermit need not have a service and may use only a sign of commitment, I don't know anywhere that either book says anything about this with regard to canon 603 hermits. Canon Law (cc 654-658, the section spelling out the law re profession of religious says nothing about this; C 603 itself is merely clear that the hermit may make vows or other sacred bonds. It says nothing about the context in which these are to be made. The CCC does not address either issue of course. In other words, these claims seem to me to be specious and simply plucked out of the ether.

It is true that in dealing with private vows the Church tends to expect these to take place outside Mass so people do not confuse them with public vows or vows made and received in the name of the Church. Perhaps the person you are quoting was speaking of private vows rather than public ones and something other than either the CCC or Canon Law per se. Alternately, perhaps s/he got the references wrong. The issue of sources aside, it remains possible s/he was speaking of temporary canonical vows or professions, but perpetual or solemn vows and actual consecration are a different matter and there is no way one makes a solemn commitment like this without a liturgical celebration (Mass).

Your question about my own profession taking place at a Sunday Mass seems to be tied to the notion that it was done out of ego. Let me correct that idea. First , I did not choose to have a Mass; my diocese naturally set up a date and time when the Bishop would preside at my profession and the appropriateness of this occurring at a Mass was understood by everyone. This is not simply custom but at heart a reflection of our sacramental theology, the theology of consecrated life, and our theology of the church. So my pastor and I worked with the diocese and used the official texts for the Rites of Religious Profession;  I also worked with a canonist and Vicar for Religious to ensure all was done in a way that was legitimate and appropriate.

Details that were worked out in advance included the texts of the vows or vow formula (I used a vow formula I had used before but with some slight changes for the occasion), the insignias (ring, cowl) and other things (candle, vows to be signed during Mass), readings, and all the persons who would be participating in the liturgy apart from the assembly (servers, lectors, cantors, delegate, concelebrants, etc). The diocese provided a worksheet for all of these things and, immediately prior to the Mass, provided several legal documents that needed to be signed apart from the vow formula itself. (That is signed on the altar during the liturgy --- in this case by the bishop, myself, my delegate and the pastor of the parish.) In other words, this was a diocesan matter undertaken on behalf of the local and universal Church, not something I desired out of ego; it was undertaken because the Church clearly saw it as completely appropriate and significant.

But let me be equally clear: there is no doubt I would always choose to make perpetual profession during a Mass. Theologically and liturgically this would have been completely fitting for the solemnity and significance of the event. It should be clear that life commitments of this sort which also mediate God's consecration and the commissioning of the Church are appropriately done during Mass where the effective (real-making) symbolism of self-gift, consecration, and commissioning are clearest and paradigmatic. This is also important since the person making the commitment is assuming public/legal rights and obligations which affect the entire Church, and that most intimately affect her local Church --- both diocesan and parish communities. While the hermit may live a life of essential hiddenness, the act of perpetual profession is both a public and an ecclesial one. It is an act of love and worship celebrating the God who calls us to life in union with him, espousal to Christ, and communion with one another. It marks and implicitly celebrates all the forms of love and worship that have brought the person to this moment: Divine, familial, community, friends, et. al. It is only appropriate that all of these people should be able to participate in such a celebration of love and grace --- and of course that it be done at Mass where Christ is uniquely present, proclaimed, and received.

Further, the Rite of Profession marks a commissioning to make this love and worship even more fruitful in the future and says we do this together. No authentic hermit is ever truly alone and that is certainly true of a diocesan hermit. Not only does she live with and from God, but she lives at the heart of the Church and is publicly commissioned (at the very liturgy we are discussing, in fact) to do so in an essential hiddenness. Such life is always nourished by the Church (especially in Word and Sacrament) even as this same life nourishes the Church as a whole. Finally, I should note that if it is appropriate for strictly cloistered nuns to celebrate their own solemn professions in the sanctuary of a church open to visitors (and in the mind and position of the Church it certainly is!), then it is appropriate for the diocesan hermit to do similarly because in either case we are celebrating the Holy Spirit's gift to the Church, a gift which is part of her call to prayer and holiness, a gift which is meant to inspire and nourish her in this goal.

Questions on Increasing Standardization of C 603 Vocations in the Future

[[Good morning Sr. Laurel, I have a couple of questions that I hope you can answer. First, how serious do you think local bishops actually take the eremitical vocation? In light of the recent temporary consecration of a transgender person, who by his own account doesn’t live the vocation, by a bishop I’ve begun to question just how knowledgeable some bishops are in regard to consecration as a hermit in the Church or how serious they take said consecration. It’s almost like the hermit vocation is seen as a dumping ground for people who desire a religious life but don’t “fit” in more typical expression.

Secondly, do you anticipate a time when diocesan/canonical hermits will become more standardized in regard to elements of the Rule of Life each individual writes? I understand each hermit is a solitary who lives their approved Rule in solitude but am curious as to the possibility of some aspects of the vocation be more standardized or at least perhaps clearer guidelines installed. I’d appreciate your thoughts. Thank you for all you do and for your blog. ]]

Thanks for these questions. Let me say at this point that they are important (as events during the Spring indicated emphatically); I completely agree that we sometimes see bishops implementing c 603 in ways that are both disedifying and irresponsible given the source and value of the vocation. Even so, I don't believe the answer lies in the direction of standardization precisely, but in the direction of educating bishops and their chanceries regarding the nature, charism, and significance of the vocation as a gift of God to the Church. Standardization, especially in terms of the hermit's Rule of Life, penalizes both solitary hermits living the vocation as the Holy Spirit calls them to, and those who take appropriate time and care for discernment and formation of such vocations. Where standardization will not work, however, appropriate guidelines and some critical expectations (which may be what you are envisioning) will. For instance, I recently wrote about the things a liveable Rule of Life should contain and the way that should be contextualized. You may have read this:

[[Each diocesan hermit's Rule of Life will capture 1) something of the hermit's experience of God as God has been at work in her life over the years, 2) her understanding of and commitment to the foundational elements of c 603, and 3) especially her experience of and faithfulness to redemption in Christ known and celebrated in the Gospel. These three are then contextualized within a public and ecclesial vocation lived for the sake of God, his Church, and all that is precious to God. [The hermit must show an understanding and commitment to these two foundational elements as well as to numbers 1-3!!] Together these constitute a personally integrated program of solitary eremitical living as a disciple, and too, as a spouse of Christ who truly is the hermit's Beloved. In other words, every facet of the c 603 hermit's Rule is transparent to and reflects the Gospel of God in Christ and is lived in the name of the Church.]]

People working to assist a hermit candidate for c 603 profession and consecration will expect a Rule of Life to meet these guidelines, and they will give the hermit candidate time to write such a Rule -- a very weighty project indeed! In the process I am currently working on and proposing to the Church, the writing of a truly liveable Rule combines these five elements and provides the framework for a substantial formation period and process. The diocesan team, along with a consulting c 603 hermit, learns as the hermit does what constitutes such a vocation and a liveable Rule under c 603, and they will discern whether this specific candidate is truly called to such a public and ecclesial vocation through the way they work on and complete this critical project. In other words, the writing of one's Rule, given the guidelines mentioned above, serves as the framework for both discernment and formation of a c 603 vocation. It will take time to do well,  and it will also provide for the basis of conversations between the candidate and diocesan team and consultants, as well as help assure that the candidate and the diocese understand and have embraced the c 603 vocation as a God-given gift before any profession of vows.

My main complaint about standardization is that one can get a person desiring to be professed to jump through any hoops provided in canon law (or in a diocese's particular approach), but this does not mean the person has a vocation. This is especially true when we are speaking of the addition of canonical stages and time frames. In community life, these kinds of requirements are helpful and appropriate, but in solitary eremitical life, there is no community to help assess the way the hermit is proceeding or maturing in their eremitical life. Moving through stages and time frames can be done so long as one is sufficiently motivated (or desperate enough) to do that. This does not ensure one has a vocation. As one of my Directors reminded me about her time as Vicar for Religious and Assistant Vocation Director of the Diocese of Oakland, "discernment is an art;" formation is very much the same. So, while standardization can assure good hoop jumpers, your suggestion of guidelines along with clear expectations allowing for flexibility are very much more workable for solitary hermits. These begin with the single concrete requirement of the canon, namely the writing of a (liveable) Rule of life because the Rule must include every element of the canon and demonstrate an experiential understanding of and commitment to these. 

I don't know that we will ever get every bishop to understand the nature of solitary eremitical vocations, much less to regard them as a gift of God to the Church we must adequately esteem and protect, but I am convinced that is the direction we must take to prevent more situations like the one you mentioned. While in general, I tend to believe most bishops take c 603 seriously, particularly when they are clued in regarding the importance of the vocation -- hence my surprise with Bp Stowe's actions in Cole Matson's regard -- I think we really must take the time to educate them and their staff regarding the charism of the vocation. We must especially do this in a way that helps them understand why the vocation is critical to the life of the Church, and why we expect the Church to admit to profession only those who are prepared for that, are truly called by God, and who believe whole-heartedly in the vocation they propose to become publicly and ecclesially responsible for.

A Simple Change in Language, A Profound Spiritual Lesson.

One of my clients is actively dying. We met today for only a half hour, and during that half hour, we focused on a lesson that is fundamental to spirituality and maintaining one's focus on God, even in the presence of terrible pain and weakness. I learned it from my own Director and try to pass it on to those I work with. It's a "simple" lesson with far reaching consequences, and yet, it is not one that is easy to do! I am hoping I can share here, what it is and something of why it is so important. The lesson is this. When you are speaking of what you feel -- especially if the feelings are multiple or antithetical, or when you are speaking of what is true and what you feel, please do NOT use the word BUT to link the clauses. Use AND instead! Let me give you an example.

It begins with a relatively positive statement: "I had a great idea today!" and then, all-too-often, the person says something like, "BUT I am afraid I don't have the expertise to carry it out!" Suddenly the excitement of the first statement is quenched with the second more negative or critical statement. If BUT were replaced with AND, this would not happen. Today Marsha said, [[ I feel so sick and weak! I am not capable of being myself.]] I asked her then to tell me who she is.  I suggested she imagine doing a school assignment and write 4 or 5 sentences affirming who she is. We tried it together and her first sentence was, "I live within the presence of God." She then followed this immediately with, "BUT I don't find any comfort in this!" We talked about what she was experiencing, of course, and then I brought her back to her first sentence and how she had followed it up; I pointed out the BUT in the middle of the construction. I asked her to replace it with AND. 

She then repeated, [[I live in the presence of God AND I find no comfort in it.]] At first, she thought there was not much difference between using but vs and, but pretty quickly she said both sentences over again out loud, now finishing with, [[ I live in the presence of God, BUT I find no comfort in it.]] What she saw was the but in the sentence negates the whole first part, and caused her to focus only on the second part, "I find no comfort (in living in God's presence)". Then she said again, [[I live in the presence of God AND I find no comfort in it.]] And she began to see that replacing but with AND, manages to hold both truths together simultaneously. Both parts remained alive for her, both things remained true, and she could feel those truths even though it was uncomfortable to live them in tension with one another. 

In fact, holding both truths together with AND, does a lot more than this. It allows one to focus on the truth that one lives in the presence of God even when one is finding no apparent comfort in that --- a very positive affirmation that diminishes the scariness of the second clause. As one continues to pay attention to the fact that one dwells in the presence of God even though there are negative feelings at the same time, it allows one to find comfort precisely where there was none present before! One will gradually feel stronger when one substitutes AND for BUT in such constructions. 

Marsha then moved on to make several other statements of identity. [[[I am beloved of God.]] [[ I am a disciple of Christ,]] [[I am a loving mother and grandmother,]] and finally, [[I am an IHM Associate.]] She looked at each of these and, more and more securely, began to hold everything together with AND: "I am a disciple of Christ and I feel incredibly weak!" "I am a loving mother and grandmother AND it is so hard to die [and leave them without me]!" "I am an IHM associate AND . . ."]] (at this point Marsha found there was no BUT waiting to detract from the first half of the sentence, no critical voice telling her she was incapable or doing it wrong, etc.). She felt only gratitude, not least because she was coming to see she didn't need to lose a sense of identity in dying into the presence of God. Being completely honest about what one feels is not a betrayal of one's faith. It helps demonstrate how strong that faith is. Marsha knew this, but as she approached death, it was harder to hang onto! Expressing such complete honesty results in the kind of statement Jesus made from the cross when he cried out "My God, my God, why have you forsaken me?" Faith is held together with the sense of abject aloneness and abandonment; Jesus still calls upon his God in faith.

Yes, Marsha is a woman of deep faith, a woman who has worked hard in spiritual direction over the years, a woman who loves deeply and generously, AND she is a woman who is finding dying demanding and difficult as she also finds ways to rest in God while letting go of any need to control things or make God measure up to her expectations. In these moments she finds God always surpasses those expectations in surprising ways!! I reminded her of Paul's quote from 2 Cor 12:9, [[My grace is sufficient for you, my power is made perfect in weakness,]] for that is what she practiced today, holding two seemingly antithetical facts together: 1) the graced presence and power of God AND 2) the incredible weakness she is experiencing as she feels diminishment overtaking her strength. Holding these two experiences together in a single act of faith and love is often the essence of being human. Practicing using AND instead of BUT can help us learn and internalize this lesson.

Used with Permission. 

Marsha died this morning 08. November. 2024 at the IHM Motherhouse Complex in Monroe, MI. I am grateful for the opportunity to have worked with her for many years and particularly during these last weeks. Marsha was under hospice care, met with me weekly or oftener (recently), and was accompanied in close friendship and sisterhood by many IHM Sisters and Associates. They surrounded her when she died as is the IHM custom and as Marsha had always wanted.

Canticle of the Turning (Reprise)

 Occasionally Sunday liturgies seem especially tailored for me. It is as though God has sneaked into the places of preparation and hearts of the ministers and whispered in peoples' ears, minds, and hearts what songs to choose, what homilies to give, what prayers of intention to offer. Today there were several things that made me feel that way but this song was one of them. My thanks to Sister Michelle Sherliza, OP for her arrangement in this video. Enjoy.

Followup Questions: On Public Ecclesial Vocations

[[Dear Sister Laurel, thank you for your response to my earlier questions. I had the feeling as I read it that I had stumbled on a much bigger and more important thing than I had realized when I first wrote you. It occurs to me that identifying a vocation as public and ecclesial almost leads to a different vocation than when one identifies it as private or non-canonical.  Is being a hermit different when one is a c 603 hermit instead of a non-canonical or private hermit? I mean I know they are both about being a hermit, but it seems that the public and ecclesial dimensions add a lot and maybe make the whole way of life more difficult. I'm sorry I can't say this better, it is a completely new thought to me. I hope you understand what I am trying to say here.]]

Hi there and thanks for writing again. I believe what you have begun to glimpse is really foundational of c 603 vocations (or of consecrated vocations more generally), and therefore, as you say, more important than [most realize] when the question of being called to such a vocation is raised. While neither the words public nor ecclesial exist within canon 603, they provide the most foundational dimensions of the vocation described therein. As you also are beginning to see, I think, these two realities contextualize the solitary hermit vocation in a way which helps protect it from lapsing into selfishness, navel-gazing, and the kind of individualism that is rampant in our world at this time. When we consider that most fundamentally the vocation is one lived not for oneself but for God's own sake and the whole of God's creation -- as the canon makes clear -- we can begin to appreciate why such a protective context is important.

As I think about this further myself, I think about the centuries of hermits that preceded me, and all the stereotypes history generated of the hermit and eremitical life. I wonder now (more than I have in the past) if we must look at the history of eremitical life as being filled with examples that we must truly distance ourselves from because of their selfishness, individualism, and unhealthy isolation. I am not saying anything goes instead, of course. When I look at the Desert Abbas and Ammas, for instance, I am struck by how they chose to live desert life for the sake of Christ and the Gospel, for the sake of the Church that was in danger of losing herself to mediocrity. They did not abandon Christianity or the Gospel, and they especially did not despise the larger world around them (they mentored one another, were open to others at every moment and offered hospitality, traded with them, taught them methods of agriculture, and shared what wisdom they had gleaned in their years of solitude). But in later years, other solitaries often validated their own misanthropy, mental illness, and eccentricity with the name "hermit". Too often we believe we understand the elements of canon 603 in light of these essentially unhealthy or disedifying solitaries and that can be really disastrous.

When eremitical life is contextualized in terms of church and world (God's good creation!), when, that is, we understand a vocation as public and ecclesial, then yes, it introduces greater tension into the hermit's life. One must negotiate the demands of elements like "the silence of solitude", "stricter separation from the world," and "assiduous prayer and penance," and live them with integrity without absolutizing them or losing sight of the demands imposed by the public and ecclesial nature of the vocation.  One must be living this life for others, first God and then all that is precious to God. Yes, one must be moving towards union with God in one's aloneness with God; at the very same time, however, this does not mean a life of isolation, without friendships and significant dialogue with others. As I say this I am reminded of a passage from a book several of us diocesan hermits are beginning to read together. It is from Cornelius Wencel, Er Cam's, The Eremitic Life and says,

Everybody  belongs to himself and nobody can take possession of him without destroying the essential element of his personality, which is his freedom. The most distinctive feature of human nature consists in the natural desire to overcome oneself and to enter into a spiritual relationship with another person. Human freedom is founded on two indispensable pillars: the ability to possess oneself and the ability to overcome oneself. That is why every person is, by his very nature, a person of dialogue and relationships. Both dialogue and relationshhip express the great potential for love of the human heart, a heart that is free.

The seclusion and solitude that constitute eremitic life do not aim at negating the fundamental dynamism of human existence, with its entering into dialogue and relationships. On the contrary, eremitic isolation and solitude form the basis of that dynamism. As was said, one of the most important motives for undertaking the life of the desert is the burning desire to find one's own identity. In the course of time, however, we discover that we are unable to realize that task unaided. The only way of learning anything important about oneself is to look at another person's face with love and attention.

As mentioned before, the hermit's solitude can never be a sign of withdrawal and isolation from the world and its affairs. The hermit, since he wants to serve other people, must arrive at a profound understanding of his own nature and his relation to God and the world. That is why solitude is not at all a barrier, but it is rather an element that encourages openness towards others. The hermit, changed by the gift of meeting God, knows how to address the lonely hearts of those who come to seek his help and support. His solitude is not therefore a lifeless emptiness, but it is related to the most vital aspects of the human spirit. It is related to those spheres of the human personality that can only exist if they are open to meet God and the world. (pp200-201)

Given the variegated picture of eremitical life through the centuries, it is not surprising it took the Church such a long time to truly recognize the importance of this vocation as a gift of God. Today, however, we have c 603 as well as semi-eremitical institutes of consecrated life, and that means we have the possibility for solitary hermits living authentic and edifying eremitical life that are both public and ecclesial vocations embraced for the sake of God and all God holds as precious. What we cannot forget then are these two foundational elements; they are what prevent the hermit from absolutizing the various elements of the canon and living a perversion of eremitic life marked by isolation, misanthropy, and an exaggerated individualism capable of destroying any capacity for love and authentic self-gift.

It is true then, that the public, ecclesial nature of c 603 vocations can create some difficulties in penetrating the meaning of the other canonical elements. For instance, we think we understand what solitude means, but in light of the public and ecclesial dimensions of the vocation, perhaps eremitical solitude in the phrase "the silence of solitude" is radically different from an absolutized isolation and aloneness -- even when one recognizes God is also present in some way. At the same time then, I would agree with you that a c 603 vocation is meant to be different from someone just going off and becoming a hermit as happened during some centuries and is sometimes touted as the "tried and true" way of becoming a hermit. It underscores the hermit's profound relatedness to both the Church and the world, and the fact that the hermit is called by God to this vocation on their behalf. One who is consecrated under this canon can't ever forget this because it relativizes and focuses one's solitude (or one's stricter separation, for instance,) as a means to a greater end!! Of course, it needn't be the case that today's non-canonical hermits differ much from canonical hermits in motivation, openness, and generosity; that is especially true if c 603 is understood as normative for all solitary hermits today, even when c 603.2 does not apply to the individual hermit's life.

On Public Ecclesial Vocations: Rights, Obligations and the Responsibility for Transparency in Consecrated Life

[[Dear Sister Laurel, I was wondering what it means for you to have a "public vocation". You claim that having such a vocation implies that it comes with certain public rights and responsibilities so let me see if I understand some of what that means. Let's say that I disagreed with the theology you provided, or that I thought you were not representing eremitical life well and thought it important enough to speak to you directly about it. It would be important that I have a way of reaching you, true? If I was not satisfied with your response to me, then I would be able to contact your diocese, wouldn't I? It might even be morally necessary for me to do that, true? Are these examples of what you mean when you say you have a public vocation? And what if you claimed to be a diocesan hermit but refused to provide your name or diocese? That seems like it would be a problem if you are responsible to the People of God for what you do or say in public. And yet, how about the Carthusian monks who write books and sign them anonymous? They have public vocations but remain hidden in this specific way; why doesn't this work for c 603 hermits? Is my analysis on point? I have more but I want to hear your response first if that's okay.]]

Wow, such great questions!! And yes, your analysis is pretty much on point -- with some nuances and expansions to be added. Also, of course you can come back with more. I'll email you this first answer and then you can reply with more. How does that sound?

So, ordinarily the rights and obligations identified as part of an ecclesial public vocation have to do with representing the vocation one has been commissioned to live in the Church's name and to do so well. The obligations refer to living the vows well, understanding, valuing, and conveying the nature of c 603 similarly, living one's Rule and the values that comprise its central elements well, and I would say particularly, giving evidence that one lives the Gospel of God in Christ in a way that convinces people that God really is of primary importance to oneself and also to any really compelling spirituality one holds. 

One should be a person of prayer, live from the Scriptures, reflect a vibrant sacramental life, be faithful to spiritual direction, mentoring, and any other disciplines necessary to live this life attentively and obediently, and do all of this for the sake of God and all God holds as precious (essentially, the entirety of God's creation)! At my perpetual profession and consecration, I assumed all of these obligations (and likely a few I haven't called to mind here); in doing so I gave the whole Church the right to expect that I would do all I could to meet these obligations faithfully --- including asking for assistance of those who might help me --- particularly in regard to my responsibility to grow in this vocation over the years.  

What I was given in exchange was the right to identify myself as a diocesan hermit, a member of the consecrated state in an ecclesial vocation bound publicly by the Evangelical Councils and a Rule of Life I had written and that was vetted by canonists and approved by the Bishop professing me. I was also given the right to style myself as a religious Sister, to wear a habit with my bishop's approval and a monastic cowl (after perpetual profession only). In other words, I was given the right to call myself a consecrated Catholic hermit who lives this vocation in the name of the Church. A year after perpetual profession, I was also given permission to use the post-nominal initials Er Dio as part of my signature indicating my identity as a consecrated c 603 hermit. And, although I have not used this right (and likely can't do so the way some might be able to), I was given the right in civil law to set my hermitage up as a 501(c)3 religious house. So, with that out of the way, let's get to your questions.

The Questions:

Yes, I would agree that if you found me posting bad theology you might eventually be required to contact my diocese, particularly if I had not been sufficiently responsive to your attempts to speak with me directly. Let me point out, however, that I should be culpable for something serious here and not a matter of a simple theological disagreement. And yes, you are right about the importance of my providing a way to reach me or my diocese so long as I claim to be a diocesan hermit. Part of the obligations I accept in claiming a public ecclesial vocation is a certain relinquishment of the right to absolute privacy. If I am going to express myself publicly and represent myself as a diocesan hermit, people should be able to verify my bona fides. That ordinarily means folks have a right to know my name, as well as the date and diocese of my consecration. If I should want or need to withhold my name for safety's sake, but still choose to express myself publicly, then I must identify the diocese to and through which I am responsibly professed. This would not be optional because my vocation is a public and ecclesial one. (Please also see, OnAnonymity and Accountability in c 603 Vocations )

As noted above, the right to claim an identity as a diocesan hermit comes with correlative obligations. This vocation, as ecclesial, is about more than just me and God alone. People in the Church and larger world have correlative rights and legitimate (valid) expectations re a consecrated person in the Church. This is one of the things new candidates for profession have to be helped to understand. It is not just that one can now be identified as a diocesan hermit. That right comes with correlative obligations to all whom one's life as a hermit touches! I am responsible not just for what I say or do; I have obligations to others to be who I say I am and that includes being transparent about my identity and canonical bonds within the Church. If I claimed to be a diocesan hermit and yet refused to provide my name or at least my diocese, then it would be a betrayal of the public and ecclesial nature of the vocation. The only way to remain anonymous would be to also refuse to claim an identity as a diocesan hermit; in such a case, however, one would be emptying a God-given public and ecclesial identity of any real meaning.

How About Carthusian Monks signing "A Carthusian?"

So what about the Carthusian monks whose books are signed "A Carthusian"? (I'm pretty sure they use this more than they use "anonymous.") Strictly speaking, they are neither remaining anonymous nor refusing to be transparent. They are providing the name of the Order they belong to and that Order is the responsible party here. That Order is publishing in a way that makes the entire congregation responsible to the Church and larger world for what is being published in their name. And that is the key to the situation, being responsible for what one says or does and who one is in the Church and larger world. But c 603 hermits do not belong to an Order. They are diocesan hermits, hermits admitted to public standing by a diocesan bishop and responsible to the People of that local Church as well as the larger Church for this public vocation. Can they remain anonymous? Yes, once professed, they could choose to make this part of their eremitical hiddenness (though it need not be). But let's be clear, they could not do that AND violate their chosen hiddenness by public expressions (blogs, videos, articles, publications) as a diocesan hermit! One simply cannot claim anonymity AND a public ecclesial identity at the same time. That is inconsistent, dishonest, and disrespectful of those to whom one is writing or speaking, as well as to the diocese that has entrusted one with this vocation.

On the internet, I sometimes find folks who insist on remaining anonymous and often tend to be dishonest, exploitative, and selfish. It is striking to me that they are free to publish almost anything they want, truth be damned, if that is what they desire, and they do it in the name of freedom. (It is really about license, not authentic freedom!) Were a c 603 hermit to claim anonymity while at the same time claiming to say or do what they say or do as a diocesan hermit, they would especially not be able to justify this claim in terms of eremitical hiddenness. Again, it would instead be an act of irresponsibility, perhaps even cowardice, and it would certainly fail to respect the persons who listen to or read their works. The only place this might be acceptable might be a situation where a journal (for instance) had taken responsibility for the quality of the hermit's published piece and the author's bona fides. But again, in this situation, as in the example from the Carthusians, someone is taking appropriate responsibility for readers, listeners, et al who have their own rights. 

Fortunately, diocesan hermits I know who had to deal with the question of not revealing their names or dioceses because of privacy and safety concerns chose to cease being active on the internet, while those who maintain a presence here do so openly and accept any reasonable risk. Both groups of individuals maintain an appropriate eremitical hiddenness (not an element of canon 603 in any case), a sufficiently protective privacy, and also a clear sense of respect for the public and ecclesial character of their vocations. I think you can see the striking difference between a public ecclesial vocation and a private non-canonical vocation, and also why I have insisted for more than 18 years that "public" in these matters is not about notoriety, etc., but correlative public and ecclesial rights and obligations.

Solemnity of the Assumption of Mary: Heaven is not only a Spiritual Reality!!

During this Summer, the Scripture class I do for St P's has been reading NT Wright's Surprised by Hope. Today we began chapter 7 which begins with a discussion of the Ascension and especially, the importance of believing the ascension of Jesus is a separate event from his resurrection. One of the things Wright wants to get across is that with Jesus' ascension, humanity (embodied, glorified humanity) assumes a place in the Divine "space" or life. If there was no ascension or if ascension and resurrection are collapsed into a single event, among other problems, we might be able to think of heaven as a purely spiritual reality for disembodied human beings, but in light of Jesus' ascension, we must affirm that heaven looks a lot different than most of us were taught and that is a pretty big surprise for many! It is a place where God takes embodied and glorified humanity into his own life or "space", another step towards the day when God will dwell with us in a new heaven and a new earth where God is all in all.

Wright says: [[The idea of the human Jesus now being in heaven, in his thoroughly embodied risen state, comes as a shock to many people, including many Christians. Sometimes this is because many people think Jesus, having been divine, stopped being divine and became human for a while, stopped being human and went back to being divine. . . More often it's because our culture is so used to the Platonic idea that heaven is by definition a place of "spiritual," nonmaterial reality so that the idea of a solid body being not only present but also thoroughly at home there seems like a category mistake. The ascension invites us to rethink all this; after all, why did we suppose we knew what heaven was? . . Part of Christian belief is to find out what's true about Jesus and let that challenge our culture. This applies in particular to the idea of Jesus being in charge not only in heaven but also on earth, not only in some ultimate future but also in the present.]]

I had prepared this chapter earlier in the week and that included rereading Chapter 6 in preparation, which refers to a number of Scriptural references and images dealing with what God wills for the world, namely, that one day heaven and earth would become one realm where God is all in all. We humans will have glorified bodies, just as Jesus does now, and the whole Cosmos will be recreated with Jesus as the first fruits of this new life. I was not, however thinking of today's Feast or the importance of a theology of Mary's bodily assumption. However, when I prepared for today's Feast it became clear that this dogma supports and underscores the early Church's conviction that heaven is not about disembodied beings and an entirely spiritual reality. It is about embodied glorified persons who have assumed a place in the very life or "space" of God and are both absent from us and our world as it is and also present to and for us in a new way!

This is a new way of thinking about Mary's assumption for me --- though it certainly seems pretty obvious now. I love that it underscores this "new" (and very early Christian) way of conceiving heaven and the future of the cosmos. I also appreciate how getting the ascension right rules out any misguided attempts to make of Mary a mediatrix even as it allows her to be honored appropriately. This is also a point Wright makes as he discusses the consequences of getting the ascension right.** It was also an incredibly timely Feast for me because of recent encounters I have had with Gnosticism and those who are seemingly allergic to the goodness and sanctity of the material and spatio-temporal world. I am posting this not only because I am spending time on this theology presently, but also because I wanted to celebrate this aspect of today's solemnity as a gift of God I had simply not expected.

** Wright's work here is dependent on Douglas Farrow's,  Ascension and Ecclesia, On the Significance of the Doctrine of the Ascension for Ecclesiology and Christian Cosmology. (Cf, especially pp152ff)

Motivations in Petitioning for Canonical Standing under c 603

[[ Hi Sister, In your post on second consecration you listed some of the things that are necessary if one wants to become a diocesan hermit. I was surprised that you did not mention anything about motivation. In particular, you didn't say the first thing necessary was a heartfelt sense that God was calling one to this! Neither did you refer to love of God. I am assuming you really believe these are essential, so I wondered if you could speak about your own motivations in petitioning your diocese for admittance to profession and consecration under c 603. What happens if someone doesn't really feel called to this vocation but does feel called to eremitical life as such?? I am thinking of someone who seems to detest c 603 and believes it is a betrayal and distortion of eremitical life. Should they petition for admittance?]]

Important questions. Thank you very much!  Yes, you are completely correct that both of these are essential elements in someone desiring to petition a diocese for admission to profession, and eventual consecration. They are present and support every other thing we might say about such a vocation.  At the same time, there is more involved than loving God or believing God is calling one to this vocation. Discerning such a vocation requires care and time because it requires mutual discernment. For instance, generally speaking, one must already be living as a hermit before contacting one's diocese for admission to profession and consecration under c 603. There are several reasons for this: 1) in this way one gains a better sense of being called to eremitical life at all, 2) one's diocese is unlikely to be able or willing to spend the years necessary in forming a hermit right from the get-go, 3) one should be bringing something more to one's petition beside a desire to be initiated into the consecrated state -- including an understanding of canon 603, its history and value as a canon marking a public ecclesial vocation.

Granted, one not only can, but will inevitably move more deeply into these realities, but one already needs to be convinced one is called to live eremitical life in the name of the Church or as an ecclesial vocation (even if one does not use these words in explaining the matter!) if they want a diocese to take them seriously enough to agree to a mutual discernment process with a small team of diocesan personnel and a c 603 mentor. Of course, one needs to be able to claim clearly and without reservation that they believe God is calling them to this vocation, and the candidate needs to be able to say why that is so.  As I wrote recently, one may have both worthy and unworthy motives for seeking to enter this vocation; determining one's truest motives, among other things that argue for one's suitability, requires the time and energy of others who represent the Church discerning this vocation with the candidate. If the worthy motives predominate, then one's petition may well go forward, but if one's motives are predominantly unworthy of such a vocation, then the diocese is likely to politely refuse to discern with one, much less admit one even to temporary profession.

My Own Story in Brief:

I began living as a non-canonical hermit after having read c 603 in about 1984, and long before my diocese agreed to profess me under c 603. I petitioned for admittance to c 603 profession and consecration because I had a clear insight that this way of living would "make sense" of my entire life, particularly as it was marked and marred by chronic illness and disability. In fact, one of the articles I published at this time was on chronic illness or disability as vocation, and specifically, as a potential vocation to eremitical life. Over time, that sense deepened and I discovered that I truly was called by God to live my life as a hermit. During these early years, my experience of chastity in celibacy changed and deepened, my relationship with God in Christ matured into a nuptial relationship, and I came to understand more and more deeply the nature of the call that c 603 described as well. Above all, in these years, though still a non-canonical hermit looking toward life under c 603 (Bp Cummins had decided not to profess anyone under this canon for the foreseeable future), I came to see the value and something of the beauty of c 603, and also that I had something to offer the Church in terms of solitary eremitic life lived under this canon. Thus, I came to renew my petition before Bishop John Cummins retired. Some years later (2007), and several years after Bishop Vigneron had replaced Bp Cummins, I was admitted to perpetual vows and consecration as a diocesan hermit.

From the time of perpetual profession and consecration, the sense that I was called by God to this vocation deepened and came to involve not simply the idea of chronic illness as vocation and potential eremitic vocation, but also an intrigue with canon 603 itself, and the sense that the church fathers who wrote this canon and the intervening drafts, may have written better than they knew. I watched myself and my relationship with God and others change as I came to live the elements of the canon more and more profoundly. Canon 603 was literally beautiful to me in the way it combined non-negotiable elements and incredible flexibility, as well as a focus on traditional elements of eremitical life and the contemporary situation; it honored these by requiring the hermit to write her own liveable Rule rooted in her experience of the way God worked in her life and called her to the silence of solitude in both silence, solitude, assiduous prayer and penance, and stricter separation from the world --- all within a clearly ecclesial vocation.

A Bit More Focus on C 603:

Given the history of eremitical life and the variability in the meaning of various elements, c 603 did not define its central characteristics in a univocal way. Yes, there was a core meaning to each one that had to be observed, but at the same time, each could represent a spectrum of meaning that might be incarnated or embodied in varying ways depending on the hermit's relationship with God. Perhaps more importantly, I began to see that each element represents a doorway to Mystery (God) and a means to encounter Mystery -- just as desert vocations were always known to do. This variability did not mean anything goes, of course, but it recognized that the defining elements of the canon served a larger purpose and were not ends in themselves. Thus, silence was not absolute nor was being alone. Instead, the two together (the canon's "silence of solitude") referred to being alone with God and indicated the quies or stillness that occurs when one rests in God. The silence of solitude thus refers not merely to the quiet of living by oneself -- though that can be a beginning and necessary sense of the term, but to the wholeness and peace that occurs when God is allowed to love one as God alone can do. During these years I came to see that the whole is very much greater than the sum of the parts!!

This meant that the silence of solitude, stricter separation from the world, assiduous prayer and penance, the Evangelical counsels, and one's Rule serve to facilitate one's encounter with God, which in turn serves a life given over to the praise of God and the salvation of the world. Through the years since perpetual profession and consecration, my love for the canon and what it makes possible has grown. In the inner work I have undertaken with the accompaniment and assistance of my Director (and also in light of the grace of this calling!), this vocation has been reaffirmed many times and grown as my relationship with God has grown. That means too that I recognize the redemptive experience that is mine in God as I live life according to this canon; similarly, I trust that every person truly called to this vocation will experience a similar redemptive dynamism in time. If they suffer from disability and chronic illness, I hope they find that this vocation allows them to suffer effectively with and in Christ and the Holy Spirit as we work towards a new heaven and a new earth where God is all in all. Suffering in this way does away with bitterness, resentment, and self-pity and allows one to see even suffering as a significant source of grace for themselves, others, and the whole of God's creation. If they are not chronically ill or disabled, then the redemption offered in c 603 life will take a different shape. It will still be there in ways other life paths may not have provided.

What if One Believes c 603 is a betrayal and distortion of traditional eremitical life?

By way of preparing to answer this question, let me point out that one of the most important aspects of c 603 is its ecclesial dimension. A person lives this vocation in the heart of the Church because, as I have said many times now, the vocation belongs first of all to the Church. She extends this vocation to the individual hermit, admitting them to profession and consecration. This mediation does not get in the way of experiencing God directly. Instead, it empowers this, just as the Eucharist makes possible a direct experience of Jesus taken, broken, and given to us, present in bread and wine. It is a mistake to think mediated reality is somehow less accessible to us; paradoxically, just the opposite is true. Living this canon in the heart of the Church gives every sacrifice and difficulty meaning. Living this canon as the heart of the Church does transfigures one's entire life. 

At the same time, the ecclesial dimension of the vocation requires acceptance of certain things, not least that the Church has every right to define the terms of this vocation and to accept varying expressions of fidelity to it depending on one's experience of God and Rule of Life. Moreover, accepting that the solitary eremitical vocation lived under c 603 means embracing and being entrusted with an ecclesial vocation that helps prevent individualism --- the great temptation and betrayal of eremitical life throughout the centuries. In other words, one is entrusted with and embraces a vocation within and on behalf of the People of God and the life of the Church. 

It is not surprising then, that throughout the history of eremitical life, whenever individualism predominated, one's place in the Church and participation in the sacramental life of the Church weakened or disappeared. (N.B., this is absolutely not what happened to the Desert Fathers and Mothers!) I think it is possible to point to hermits today who do tend to despise c 603 as some sort of betrayal of the so-called "tried and true" historical way of living eremitical life (there never was a single way of living this life that was "tried and true"), and who also have little to do with the historical Church or write about it as though it needs to be left behind for some idealized "spiritual realm". If one of these persons were to try and petition for admission to c 603 standing in law, I believe it would be a tremendous act of hypocrisy. How could one live well what one believes is a distortion of traditional eremitical life? How could one seek to be bound by a canon that makes normative the very life one perceives as a betrayal and distortion of eremitical life? 

Right now, there is one non-canonical hermit I personally know of writing and videoing in the vein you have spoken of; while I don't much agree with a lot of what she writes or the three videos of hers I have seen, at least she has been honest about her motivations re c 603. She claims the Church has "temporalized eremitical life with c 603." Thus, the very existence of such a canon makes her angry and (for her) represents a distortion of eremitical life. Recently she opined that some c 603 hermits who have been finally professed and consecrated are not really consecrated, apparently because of the state of the bishop's soul at the time of the (attempted?) consecration. 

Of course, this is heresy --- not a word I throw around lightly; it is a position that was rejected in the fourth-century contest with the Donatists in terms of the consecration of a bishop; what the church concluded was that even were a priest or other minister in the state of mortal sin, that minister's actions would be valid because Jesus Christ is the real minister. (This is the origin of Church teaching on the Sacraments working  ex opere operato.) Since this issue was originally raised in a dispute over the valid consecration of a bishop, I believe the Church's position on the consecration of a diocesan hermit (or anyone in the consecrated state) would also be ensured similarly. 

In approaching your last questions, then, I think of this hermit and need to ask what would accepting profession and consecration under a canon that (she explicitly claims) "God has saved her from" at least three times, and distorts eremitical life by "temporalizing it," mean for such a person? If she truly believes even a fraction of what she has said about canon 603 and related vocations, then it seems to me that pursuing profession under this canon would be an act of bad faith; it would be a transgression of her own conscience and integrity. Of course, it is unnecessary for her (or anyone!) to seek public profession and consecration under c 603. She can continue living an eremitical life non-canonically as she does now and (in my opinion) probably should do so.

If she (or someone like her) believes she has something important to share with her bishop regarding c 603 or eremitical life more generally, she is in a perfect place to do that. The fact that she claims not to have sought public profession in the past and has written consistently and publicly about c 603 in a negative vein should be of interest to her Bishop --- especially since he has experience of eremitical life with a c 603 hermit and well-respected hermitage in his diocese. I am sure he would listen to her concerns. (Remember, we know that the Archdiocese of Seattle, a neighboring diocese, truly appreciates hermits in the non-canonical state so there is real precedence here for other dioceses listening to non-canonical hermits regarding their vocation.) I don't think, however, this particular lay hermit would have the same credibility if she were to capitulate ("If you can't beat them, join them!") and seek profession under c 603 when she so vehemently believes the canon itself is a perversion of authentic eremitical life. 

Evaluating this Blog and Other Questions re Discernment

[[Sister Laurel, does c 603 say, "Besides private profession"? I looked and couldn't find that so I wondered if I had a bad translation. Can bishops remove canonical approval from someone when they speak out publicly? Also, does a person's bishop read their public media, their blogs, etc. One hermit I know says bishops should be doing this, and I wondered if you agree.. . .If you find another hermit disagreeing with you about something important, like the way you live solitude, or wear a habit, or things like that, what do you do?]]

Thanks for your questions. No, canon 603 does not say, "besides private profession . . ." Not only are those words not present in the canon (I am sure your translation was just fine), but what eremitical life is being contrasted with are institutes of consecrated life. This means canonical Religious Congregations and Communities. The canon reads, [[Besides institutes of consecrated life. . .]] and then goes on to state that the Church now recognizes eremitical or anchoritic life. Institutes of consecrated life do not use private vows. They are public vocations with public vows and now, with canon 603, so too is solitary eremitical life lived under the canon. Similarly, the word "profession" is not used for private vows because the act of profession is a public one that always initiates the person making such a profession into a new state of life. Using private and profession together is an oxymoron. The bottom line is that c 603 establishes c 603 hermits or anchorites in the consecrated state just as religious in communities are established that way.

Regarding speaking out publicly and what you call "removing canonical approval", as I have written before, the use of the term "canonical approval" ceases to be helpful after one is admitted to canonical standing. What is at stake once one is professed is not approval, canonical or otherwise, but standing in law. If one's bishop determines that some action one has taken is seriously contrary to one's profession and consecration, then he can take actions to dispense the hermit's vows and remove her from the consecrated state of life. But let me be clear, depending on what we are talking about, the action would have to be very serious indeed. Ordinarily, a serious transgression would require a correction and warning that one is jeopardizing one's eremitical life in this way and then too, a second transgression in spite of the correction and warning. (Usually, we are dealing with patterns of behavior that the hermit refuses to change despite significant chances for rehabilitation.) Even then, the hermit can appeal the finding that deprives her of her vows and state of life. Simply speaking out on some issue or another is unlikely to rise to this level.

 I would assume that bishops and/or delegates will know about a hermit's blog, and certainly, they will know about it if the hermit posts frequently as I do. (This will indicate it is important in her life in some way, and most superiors will know what is important to someone they are working with.) Moreover, if the blog is useful in exploring dimensions of c 603, dealing with problems in implementing it, etc., they might encourage this activity. In other words, I don't see any reason bishops should not be reading a person's blog; they might truly benefit from it.

Excursus: Most diocesan hermits begin blogs, but few continue with the exercise. I have begun to invite other diocesan hermits to contribute here occasionally if they have something regarding eremitical life, spirituality, or c 603 life and spirituality particularly --- if they would like to share. I know that this blog has been helpful to some canonists and bishops, and of course, it has been helpful to those seeking to become c 603 hermits, so it would be really excellent if we could broaden the voices available here and deal with things I may not ordinarily focus on or be strong in. (So, notice to c 603 hermits, especially if I have not met you yet, if you feel like you would like to write a piece for this blog, please let me know. There are a couple of kinds of posts here that might already prepare the way for such contributions, we can pretty much do what it takes to make it work for you.)  A couple of persons are already thinking about what they might contribute, and one canonist has already written something on lauras; please give it some thought and prayer. (If you are a non-canonical hermit and would like to contribute to this blog, please let me know what you have in mind and we'll see what we can do!!)

That apparent tangent indicates that bishops do find this blog helpful in some ways and my sense is that a number of bishops may have read this blog during the kerfuffle with Cole Matson after Pentecost and found it helpful. I don't know whether Bp Michael Barber knows about or reads this blog, but I know my delegates are aware of it because I share about my writing with them, and at least sometimes, specific pieces and issues. In the beginning, I had some decisions to make about the place of this exercise in my life, particularly things like whether to allow comments or not. (My decision on that was that it made the boundary between my hermitage and the public too porous; I disallowed comments.) And over time it has assumed a shape and importance I never really expected. That means that I am not concerned with what any given bishop actually thinks of pieces within the blog itself. It does not matter if a single bishop here or there disagrees with my keeping a blog; it has been significant for my growth and contributed to an understanding of c 603 which is beneficial to the Church and to this specifically ecclesial vocation.

But of course, this blog is not the last word on c 603!! It is a contribution to ongoing discussions, nothing more nor less. If I find someone disagreeing with me on something important, the first thing I will do is listen and pray about it. The next thing I will do alongside these other things (if I think there could be merit in the disagreement or know the knowledgeability and trustworthiness of the person commenting) is to reread my Rule and the way I spoke there about solitude (your question's example), for instance. If there are footnotes in the Rule, or newer references I should also check, I will do that. Finally, especially if I am troubled by something or otherwise uncertain, I will bring the topic to my Director and discuss it and the way I am living it with her. The person who disagreed might represent a valid challenge with God asking me for something more or something different through their observations. At the same time, staying with your example of solitude, some versions of solitude are less about eremitical solitude than they are about isolation. While I believe in reclusion (which is always profoundly rooted in and dependent upon community), I regard isolation as unhealthy and unworthy of being chosen. 

Remember that, these kinds of questions can come up again in various ways over the years and will have been discussed and discerned as they do. If changes in my Rule were needed, then they were made. Still, the bottom line in all of this, I think, is that my Rule is something I live and tend to trust. It reflects a particular vision of canon 603 that the Church has approved as representing God's will for me. I don't live someone else's vision of c 603, but the one I have come to in dialogue with God in all the ways God speaks to me. If that means rejecting someone else's way of living the terms of the canon, for instance, then I will do that. If that means changes in praxis or understanding (and the rewriting of portions of my Rule), then I will discern and accomplish those necessary shifts.

A Contemplative Moment: The Solitude of Death

 

The Solitude of Death

 excerpt from The Eremitic Life

by Cornelius Wencel, Er Cam

The solitude of the desert teaches a person to be at home in the face of death. The hermit sees everything through a child's eyes and heart. Since he is not attached to any popular views or widespread opinions, his solitude becomes a foretaste of eternity. The holy time of liturgy, the time of embracing past, present, and future things, is his time. The hermit does not meet eternity in the way gnostics are tempted to meet it. He does not reject what is temporal. He has his share of eternity by raising all earthly things up to their ultimate fullness by virtue of Christ's redemptive love. This gives him an inner peace which helps to overcome the fear of death.

. . .A special dimension of joy, springing from what we can call for short "the wisdom of life", permeates the hermit's solitude. Of course, the harmony and simplicity that accompany the hermit in everyday life do not shield him from experiencing pain and suffering. The very decision for the solitary life in service to God and specific people involves the danger of being deeply hurt and the possibility of experiencing various torments. To remain bravely and persistently within the limits of one's cell means to accept defeats, personal crises, and temptations of losing the chosen way of life. It means to give one's consent to all those difficult moments that can crush even the strong. But such an acceptance has nothing to do with resignation or passive approval for whatever blind fate may bring. The hermit's faith and prayer enable him to gradually transform his pains into a creative form of love. . . . 

For the hermit, these difficult periods of suffering are not only the path toward his own sanctity. But also, by touching the dark side of existence, the hermit strives for a blessing for all humanity. We have to remember that the calling to solitude is a special charism in service to the Church and the whole world. And this is another reason why the hermit's solitude does not mean loneliness, but just the opposite: the hermit knows that he is close to the whole world in joy, suffering, death, and resurrection.