Questions on your Rule of Life. It is Missing!

[[Hi Sister O'Neal. I have been reading your blog regularly for some time and I was looking for some of the older posts you had put up from your own Rule of Life. I can't locate them though. Did I mistakenly miss them? I have been writing a Rule and wanted to compare what I have with yours.]]



LOL! I have been waiting for someone to complain (or ask anyway) about the missing posts! Over the past year I have received a number of requests for assistance in writing a personal Plan or Rule of Life. Several of these (three quite recent and not counting your question) were from serious candidates for Canon 603 profession. In the meantime I have worked on a couple of serious revisions of my own Rule which still need to be incorporated and approved by my Bishop, and I also am working on a project which would provide an eremitical Rule and essays on aspects of the contents -- sort of a Rule and Commentary -- as a model for those interested in writing and living their own, for whatever the reason. (As noted in other posts, many could benefit from writing such a Rule, and my own Rule has been used by non-hermit seniors who live alone and deal with many of the dynamics of the hermit.) In discussing the project with my diocesan delegate about a month ago we talked about publishing a kind of "how to" book on writing a Rule, and while I could not do that precise thing I could address some of the issues involved which hermit candidates should consider in undertaking the writing of a Rule. That is the project on hand and I am pretty excited about it.

Because of this project, and my hope to publish my own Rule as a piece of it, along with concern about giving too much assistance to folks , I have removed my own Rule from this site for the time being. While I want to assist people in writing Rules, I am completely convinced of the messy but undeniable wisdom of the person muddling through until they come up with their own Rule, and that includes doing as many drafts as it takes to come to clarity on what they are living and why. Writing is a creative act --- we all know this. But what some may not understand, especially if they do not spend much time writing, is that writing is also an act where we come to know things which were hitherto unclear or even completely unknown. We write to learn, not simply to share what we already know.

Further, as I noted in a couple of earlier posts, it remains the case that dioceses look to the quality and content of the Rule to assist in discernment of a vocation to diocesan (C 603) eremitical life. Now, I know that my rule of life gets lots of hits by readers as does the key phrase "writing a Rule of Life" and I suspect some will miss these posts. Hopefully I can restore them when the project is finished or largely completed. I am hoping to do this in several months. For now, I am sorry for the inconvenience and offer my thanks for your patience. In the meantime, if you have specific questions or are struggling with some particular issue, feel free to write me about it. If I can help, I will be happy to do so.

Questions On Stricter Separation from the World

I received the following questions by email and have decided to answer the followup ones here. The initial exchange is also included to provide context.

[[I have read a little on your website and I am curious about your interpretation of "stricter separation" in Canon 603. There is a lot of discussion among eremites as well as non eremites. Do you feel that the concept of what one might call "traditional eremitic life" is not possible to live in this century in terms of stricter separation? Just questions that have cropped up over time.]]

I am afraid, you will need to define your terms better for me to answer you. . . . What is "traditional stricter separation" to your mind? I find the term actually has had many legitimate variations and degrees over the centuries, so if you have a particular idea you need to spell that out. I believe that eremitical life is completely possible in most of its traditional forms (Stylites is one form that is probably less possible or even desirable today though certain ecoactivists still embrace it in order to save stands of trees), however, the way one defines "world" in the phrase "stricter separation from the world" is, as it was in the day and counsel of St Isaac of Nineveh, something that requires definition, otherwise, we will actually misunderstand the nature of eremitical life, including completely reclusive eremitical life --- and note that while the Canon can include reclusion, it does not need to mean this. What it DOES mean has to be determined by the individual hermit, her Bishop, director, delegate, and the Holy Spirit. This is where it becomes important to know the legitimate variations in the way eremitical silence and solitude has been lived out through the last 19 centuries in particular.

[[ What I am asking is how does one understand the mind of the church when it comes to the term "stricter separation as used in Canon 603. Can one live that "stricter separation" as understood by the church in the 21st Century. Somehow one's own interpretation of this canon law can reflect a great deal of confusion as to what eremitic life is about as understood through the centuries. Do Bishops and those whose counsel they would seek (to determine a candidate for this life) truly understand the vocation as understood in the mind of the church? For instance, if a bishop were to seek the counsel of a religious of the diocese regarding the rule and plan of life. Let us say one who does not understand what the mind of the church is in this regard - then the rule and plan of life might be accepted based on the necessary canonical wording, but not necessarily the charism of the life. We have in our diocese a sister hermit who basically promised to live the life and was received by the Bishop with no rule or plan of life, which is the second part of the canon. Eremitic life as experienced through the centuries and I speak of solitaries, not
lauras, seems to be more specific in terms of its tradition than what I see in this day and time. Hence the question.]]

First, remember that Canon 603 is only 25 years old. It was included in the Revised Code of Canon Law in October 1983 and had never been part of any previous code. (In fact, the eremitical life per se was never included in the Code as far as I know. Eremitical life, if it was provided for at all, was provided for in proper law, that is, in the Rule and Constitutions of individual orders and Congregations). The point here is that we are not speaking about a canon which may have become anachronistic over time therefore, but something meant to accommodate the experience of the church precisely as she neared the 21st century and sought to provide for hermits in contemporary terms. As far as the mind of the Church goes, it is up to the Bishops, canonists, hermits themselves and their directors all listening to the Holy Spirit to determine together what stricter separation from the world will and will not mean in each case. There is no single established meaning although there are certainly recognized parameters which excludes part-time or casual eremitism. Bishops are primarily responsible for discerning the presence of such vocations in their dioceses. Had the Church as a whole meant absolute reclusion, she would have said so in the canon. However, she did not.

Instead she used a relative term, "stricter separation" rather than "strict separation" or "absolute separation" and again, she is guided by the entire history of eremitical and monastic life in her understanding of this. Had she envisioned such a vocation for those who were not required to work at all to sustain themselves, she would have said so, and made provisions for the church supporting her hermits. And of course, she has done neither. In any case, in this matter, one understands the mind of the church precisely by listening to her Bishops. After all, it is significant that the responsibility for discernment of new forms of consecrated life (C 605) is placed directly in the hands of Bishops and immediately following both Canons 603 and 604, which were included in Canon law only for the first time in 1983. THIS is the mind of the Church on this matter and I suspect most Bishops meet their responsibility well.

As for canonical wording, there is, so far as I know, no fixed canonical wording required for a hermit's Rule. (There are fixed elements for the vow formulae but even then the candidate writes her own vows and this is a different matter.) Yes, canonists pass on the document to be sure it meets certain standards, but a number of others (Vicars, vocation directors, spiritual directors, priors and prioresses, etc) do the same and it is a completely individual document. No one gives the candidate a list of formulae to include or even a list of elements which should be addressed. Because of this, and especially because the Rule is so completely individual, the rule can be used to primarily guide discernment of the vocation. The Bishop's approval is the final and incredibly important step in a rather long process of discernment and evaluation, and the least part of that is vetting the Rule for canonical muster. Far more important is the Rule's capacity to reflect and nurture the nature and quality of the person's eremitical life. Thus, it is possbile for a Rule to be judged acceptable for purposes of the Canon at the same time a candidate is not admitted to profession. The contrary is also true. While Vicars, et al, meet and generally speak regularly with the candidate after she has become a serious candidate, it is the Rule itself which ordinarily serves as a definitive element in discernment.

Again, the charism of eremitical life can be reflected and lived out in a variety of ways. This has been true throughout the history of the Church and it remains so now. As I noted in my earlier response, the eremitical tradition is quite varied and that includes, but is not limited to solitary hermits. St Romuald would be a good example of this. The same is true of St Francis, as well as of hermits who became Popes, etc. etc. The hermit vocation has never been a one size fits all kind of thing eventhough the broad strokes are the same. There are standards for physical solitude without which a person will not even be considered a serious candidate, but what true eremitical solitude consists in, again, Bishops themselves determine by speaking to other Bishops re their own experience in the matter, to established (canonical) Congregations like the Camaldolese, diocesan hermits and their delegates, as well as by steeping themselves in the history of eremitical life in the past and present. Solitude is also a matter of the heart, and how a hermit defines "stricter separation" will be apt to change and develop over time based on what is required for the individual to maintain THIS solitude. Remember that eremitical life is a living reality, hence Bishops will be careful but also open to forms which differ in small ways from others but which share the same broad strokes. Again though, it is up to Bishops to determine what is the mind of the Church in these matters. More strongly put, it is up to Bishops to establish the mind of the Church over time and with experience, for they are the ones seeing, discerning, and guiding these vocations. Rome's understanding of these matters will depend on her Bishops' experience and wisdom.

By the way, please be aware that asking a diocesan hermit about the possibility of living "traditional" stricter separation from the world according to the mind of the church is a lot like asking a consecrated virgin today if it is possible to live such a life of chaste espousal to Christ in the 21st century according to the mind of the church. I would bind myself to neither (consecrated celibacy nor stricter separation from the world) if I thought that either was impossible, or that I was not living according to the mind of the church, nor would any of the hermits I personally know. The obvious answer is "Of course it is possible! Hermits, including myself, are doing it as we speak." Again, this is why I asked you what you meant by "traditional stricter separation" from the world.

Finally, regarding the Sister in your Diocese, I personally have never heard of a Bishop simply disregarding the requirements of the Canon in the way you describe. It would astonish me if it were truly the case. The Canon binds BOTH hermit and her Bishop in a mutual relationship; it would be more than a bit empty if there were no Rule guiding BOTH of them in this enterprise. Now, if the Sister is living as a hermit but NOT under Canon 603 it would be another form of eremitical story. (The Church recognizes both non-canonical and canonical hermits as valid forms of the life; only the latter requires a Rule which is approved by the person's Bishop. That said, to my mind, only an idiot would try to live such a life WITHOUT any Rule at all. That is begging for trouble.) With regard to the general situation you describe, there are other possibilities as well. For instance, this Sister could have been professed in community and be living as a hermit now while remaining part of her community or even transitioning to profession as a SOLITARY hermit under canon 603. Further, if she has been accepted as a candidate for eventual profession under Canon 603 but not yet written a Rule it would be a different and more understandable matter. There are a number of possibilities here which completely respect the provisions and requirements of the canon. Without more information it would be imprudent at best to criticize your Bishop in this regard.

Called to be a Living Temple of God

There is an online conversation about the new Cathedral of Christ the Light in Oakland, and it falls about the way one might expect: Traditionalists hate it, call it Protestant, non-Catholic, castigate it for lacking Catholic symbolism, gothic sensibilities, altar rails, bell towers, etc ad infinitum et ad nauseam. This morning one person (in a more generous comment) called it "nice but plain" and it got me to thinking about what is actually missing from this Cathedral in the pictures these folks are looking at (because almost none of them have actually SEEN the new Cathedral first hand). With the help of today's readings I got a good kick in the pants (it's a jeans and work tunic kind of day!!) re what is the crucial element that Cathedral itself calls for and needs so clearly.

It was an obvious answer. What is missing is the ASSEMBLY, the coming together of the "called ones" who will make up the living stones of the living Temple. Because when the assembly is present, the Cathedral pulses with a life which is palpable; it is what it is meant to be at these times. Now don't get me wrong. The Cathedral is beautiful in any case. Its symbolism is rich and clear and more traditional or truly Catholic one could not get. It is alive with light and living water (the image of the Christ of majesty is created second by second by the light that enters the cathedral through minute holes, and the baptismal font has the water contantly moving), and of course, there is also the reserved Eucharist. But this cathedral is not a museum; it is a worship space, and despite its inherent beauty and symbolism, it is built so that it is really only complete and completely alive when it is filled with worshipping Christians. The Cathedral of Christ the Light is wonderful, but it, in its own way, steps back and serves the more important reality: the Temple of living stones which are Christ "brought to full stature" as Paul's letter to the Ephesians puts the matter.

For some time the term "vocation" was something the church, at least in practice, associated solely with religious and clergy. We all remember this and may see signs of it today. In fact, bits of this way of thinking and viewing things may still reside in our own hearts and prevent us from taking our lives as seriously as God does (and as he desires we do as well!). To "have a vocation" meant to be called to religious or priestly life. Nothing else was honored with the term "vocation" --- not marriage, not single life. Vocations were understood as wonderful things, to be highly esteemed, but only a relative few were thus called by God. The result was inevitable: those NOT called to religious life or priesthood came to see their own lives as less important or significant in God's eyes. They were taught that religious life is a "higher vocation" (a misunderstanding of the idea of relative "states of perfection") and naturally, they heard in their heart of hearts that their own vocation (if they could even apply that word effectively!) was "lower" or second class.

Today's readings cut the heart out of such a practice and undergird the changes that were achieved at Vatican II in this regard. Each of us is called by NAME to be --- that is, simply to be is a response to a call of God --- and more, each of us is called to be part of the very inner life of God --- called to take a place within his very life even as we allow him to reside more and more fully within us and fill our own lives with being and light. It does not matter whether we are religious, hermits, priests, or laity; each of us is called to be this living temple of God and living stones in the larger Temple which is the People of God. Awareness of this tremendous dignity and challenge is at the root of all truly prayerful and faithful living. It leaves no room for thinking of oneself or one's vocation as second class --- nor for thinking that one's vocation is "higher" than another's.

As the first reading from Ephesians affirms: "You are no longer strangers or sojourners, but you are fellow citizens with the holy ones and members of the household of God. . .[through Christ you are being built into a structure which] is held together and grows into a Temple sacred in the Lord; in Him you are also being built together into a dwelling place of God in the Spirit."

Imagine being a temple of the Spirit! The place where the Holy Spirit dwells in our world! Imagine really being people of prayer, not because we undertake an activity called prayer once or even several times a day, but because the Word speaks and the Spirit breathes in us in a way which MAKES us God's own prayers --- for remember, prayer is not what we do, but what God does in us. If it sounds astounding, it should, and yet, it is our everyday vocation, our call to be genuinely human, to be a dialogue between this world and God --- for that is what authentic humanity really is. Religious or eremitical life, priesthood or laity, marriage, single life, or consecrated virginity are all simply paths to this universal vocation. All of this is what Paul is referring to when he speaks of us as living stones or temples of the Holy Spirit. So imagine saying this living stone, this temple of the Holy Spirit is a first class stone, and this one is second class! Doesn't really work, does it?

The new Cathedral of Christ the Light, like any cathedral is the diocesan mother church, the seat of the Bishop. But to be complete, to be perfected in its structure and purpose it must be filled with praying people, people who are and are becoming PRAYER -- living stones in a living Temple with Christ as the capstone. If this new cathedral's symbolism of mediating the light and reality of the risen Christ between heaven and earth is to really be SYMBOLIC (which is to be more than a sign, afterall!) it must be filled with people who have themselves become dialogues between this world and God and who come together to celebrate the fact and, especially, the God who makes it continually possible. So, if the Cathedral of Christ the Light is "nice but plain" without its assembly of living stones, then that is as it should be. For, beautiful as the new cathedral is, it is a vehicle for something even more awesome --- the vocation of Christians, both individually and corporately, to realize their call to be the dwelling place of God and to be taken up into his own life at the same time, the vocation to be living stones in a Temple which will outlast (and outclass!) ANY Cathedral.

Big Sur Hermitage Safe and Monks return

Update, 27, October: The monks returned to New Camaldoli Hermitage on Saturday (October 25). At this time they expect that guests (even those just passing through and not staying overnight) will be allowed to come to the Hermitage next Friday (October 31, Halloween). Right now there is still a lot of heavy equipment on the Hermitage driveway that would make it difficult for guests to come in and for the firefighers to move the equipment around.

The Chalk Fire update posted on Inciweb this morning is apparently the last update that will be posted...that clearly means that the work is really limited to mopping up and catching a few small hotspots.

Update, 26 October: Sorry, no more recent new news about the Hermitage. However, in this case I am assuming no news is good news and that it means the projected reopening for this weekend came off without a hitch. I will be on retreat for this week (beginning this evening) and will be posting here on the blog, but I may not be in contact with others who can give me information. We'll see. Certainly if I hear anything contrary to the supposed good news I will post it here.



(23, October, 2008) More prayers are requested for the Big Sur Hermitage. The monks have evacuated but the latest news is the fire is closer to the hermitage than it has been in 50 years of fires, and is actually burning parts of the monks' property. The winds are uncertain and this adds to the danger. The fire had been almost completely contained (83%) but with the winds and change in humidity the story is different now.

A core group of monks remain at the monastery but it is uncertain how long that will be either. Others are at St Clare's retreat house in Soquel and several are at Incarnation Monastery in Berkeley. All are safe but concerned about the Hermitage.

Camaldolese Hermitage Evacuated: Chalk Fire

The following information on the evacuation of New Camaldoli Hermitage was posted on the Oblate list. The Chalk fire has been burning for some weeks, but the danger of evacuation became serious just recently. Please pray for the monks and the hermitage itself. Contributions would also be welcomed not only because the Hermitage was closed for part of the Summer due to another serious fire and evacuation and lost a great deal in ordinary and necessary revenue from retreatants, but because they will be closed to guests for another week or so now and again lose revenue.



[[New Camaldoli Hermitage was evacuated Friday 10/18 because of the threat posed by the increased activity of the Chalk Fire which has been burning south of the Hermitage since the end of September. While a week ago the fire seemed to almost entirely contained, on Thursday 10/16 the fire jumped some lines on the northern edge and hot spots were now detected in Limekiln State park located next to the Hermitage. Xasauan Today has the MODIS satellite image from Friday afternoon which anyone can view at http://xasauantoday.files.wordpress.com/2008/10/chalk10-17pm.jpg. The monks are staying at St. Clare’s Retreat House in Soquel, near Santa Cruz (where they stayed in July during the earlier evacuation).

The most recent message recorded by Fr. Isaiah, the guestmaster, indicates that the Hermitage will be closed to guests at least until the weekend of October 24-26, although he also said that it is quite possible the monks will still be evacuated at that time. He did state that the monks were optimistic that the structures at the Hermitage would be protected. Four monks have remained behind at the Hermitage to work with firefighters, as well as about a half dozen of the workers employed by the community. Gordon, who is at the Hermitage, sent the following to Big Sur Kate on Sunday morning (10/19) which she posted on her blog (bigsurkate.wordpress.com):

“There are four monks remaining and about six workers including my son who chose an interesting time to come visit from Seattle. We all have faith that the hermitage will remain intact. There is good dozer line protecting us. Depending on who you ask word is that they may do a backburn from the [?] but it is not clear at least to me if/when that will happen. From within the monastery grounds we can’t see the fire. It’s just over the E/NE edge of the bowl we live in.”

The Sunday evening update (8 pm PDT on 10/19) stated:

“The firing operation which started about noon today was successful. Crews started from the dozer line approximately 2 miles north of the New Camaldoli Hermitage and burned south along the dozer line. As of this afternoon the firing had almost reached the Hermitage. Crews will continue with the firing operation into this evening as long as there is still opportunity to burn. Crews supported by helicopters and air tankers worked to hold the ridge NW of Twin Peak parallel with the Carizzo Trail. In the Limekiln State Park area, the fire is backing down slowly.

Tonight crews will continue to hold and support the firing operations. Structure protection continues in Limeklin State Park and the Hermitage. Cool temperatures and good relative humidity with light winds should result in minimal perimeter growth. Along the coast, below 1,500 ft. the marine layer will continue to be temperatures cool and moist throughout the night.”

And Big Sur Kate (who lives on a ridge south of the Hermitage and has been providing amazing first hand information for the 24 days that the Chalk Fire has burned) wrote on her blog yesterday (Sunda 10/19)“I am no fire expert, by any means, but what I witnessed today, the burn-out operation north east of the Hermitage really looked good today.”]]

Continuing in Galatians, Lections for Friday 27th Week of Ordinary Time

Today and yesterday the readings from Galatians provide the real heart of Paul's arguments. Yesterday Paul called the Galatians idiots (foolish, stupid, blind and deaf) and asked if they had been bewitched. This is no mean accusation in a world populated by demons and, as Paul sees the matter, either under the power of the Gospel (which means graced and free), OR under the power of that which is anti-God. Paul's questions are incredibly shocking, and calculated for just that purpose. As Jesus' parables are meant to disorient and reorient at fundamental levels Paul's use of really harsh characterizations and either/or thinking is meant to do the same. So many times we forget that with regard to the Gospel it really IS a matter of grace OR sin, commitment to God OR commitment to that which is contrary to God, Faith OR Faithlessness, and both Paul and Jesus remind us that fundamentally our lives can ONLY be oriented one way OR the other. As I have said before, there is no neutral stance from which we can live our lives, no safe dispassionate place from which we can approach reality. We are committed to God in Christ with all that means, OR WE ARE NOT. As today's Gospel tells us, "those who are not with me are against me, those who do not gather with me scatter."

In today's reading from Galatians Paul lays out his most fundamental insight: Christ was condemned (cursed or adjudged Godless) by the LAW. And yet, as Paul's experience of the Risen Christ clearly signified, this "Godless blasphemer" was vindicated by God and raised from the dead (from Godlessness and non-being). Either the Jews (including Paul himself) were correct and Jesus was rightly condemned and crucified under the Law (which was correctly applied!), OR they had to reevaluate the place of Law and look again at what God had done in this man Jesus. Paul's theology is clear that God is working in the ultimately weak and "godless" to reveal himself exhaustively. He KNOWS the Law was correctly, that is legally, applied, and that all that Jesus did and stood for cried out for this application. He does NOT doubt that the Law was correctly applied, nor does he think that people simply made a mistake in applying it. Rather, he sees clearly that LAW is unable to cope with what God was doing in Christ; Law falls short here (hamartia, central NT term for sin = to fall short, remember) and, in conjunction with human sinfulness, becomes the very curse it accused Jesus of being.

This is the essential reason Paul does not allow for a Gospel buttressed by Law. The good news he proclaims is the gospel where God's love goes beyond anything the Law can either bring about or legislate; it goes beyond anything human beings could imagine, much less codify. It is an imperfect and transitional form of Divine wisdom which is pedagogical or instructive (and excellent for the immature!), but which is transcended by what God is doing in his Christ, for what God is doing there is remaking human beings into a new creation, a creation where Law actually holds us back from genuinely ethical behavior. (Remember the Gospel reading on the good Samaritan!) So when Paul points out that the Gospel saves, he really means the Gospel proclaimed to us transforms our very being when it is heard, and that transformation results in a higher ethic (way of being human) than Law itself could ever legislate or even express. To combine Law and Gosepl is to compromise the very truth of the Gospel which is the good news of ultimately responsible freedom --- that is the outworking of God's empowered new creation. Either there IS a new creation in the CRUCIFIED Christ or there is NOT. Either the Law is still the way we are truly human, or it is not. To straddle the line here and build on a Gospel buttressed by Law is to deny what God was doing in Christ. Paul sees that clearly, as does the Church. That is especially clear in her choice of Gospel passages today with Luke's reference to the returning demons who come to reoccupy the once cleaned out home.

As noted above, both lections today are about the notion that with regard to the Gospel there is no room for compromise. We either build our lives on it OR on some other (and antithetical) reality. (Even Law becomes antithetical here.) Luke is especially clear here, but the remoteness of the image may puzzle us rather than make this point clear. What is all this stuff about demons being cast out and then returning with others to make the original dwelling even more unfit than originally? It all has to do with neutral stances and their impossibility when God and his Gospel are at issue. What Luke knows is that the human heart can be cleansed of that which defiles it (and these things are ALWAYS matters of our own commitment), but that if one does not replace these commitments with a genuine commitment to God and his Christ, then they will be replaced by something far worse than the original defilement.

With regard to Paul and the issue of the Law, this is probably pretty clear. Before Christ it was possible to rightly understand the Law as the ultimate wisdom and gift of God. It was not perfect (though some Jews clearly forgot this!) but it was absolutely the most exhaustive way available to give oneself to God and one's neighbor despite its limitations. But after Christ, a new wisdom (power perfected in weakness) and a better way, a more perfect and exhaustively and authentically human way existed to return oneself to God and give oneself to one's neighbors was established. It was a different wisdom and way too because it did not allow one to define neighbors in terms of those who kept the law vs those who did not, nor did it allow one to put matters of legal responsibility first (like avoiding defilement in order to serve in the Temple rather than ministering to a person fallen to bandits). It demanded a new way of seeing reality and a new heart as well. One either committed to this new way of being human, this quite literal new creation, or one did not. If one did not, and, say, one recommited oneself to the Law, then one not only adopted the more imperfect ethic, but has rejected the new person one had been remade into and all that implied with regard to Christ and God.

Moreover, since one had been remade and then failed to make the necessary commitment to this new way of being, Luke knew that one would commit oneself to something far less worthy. The human heart abhors a vacuum, so once it is freed FOR this new humanity, a commitment to something will follow. IF it is to the Law instead of God's new gift -- a new creation and the freedom of the Christian, then Law becomes an idol and a heart that was newly configured witnesses against its very self. I suppose it is a lot like a drug house being cleaned up in order to be a sign to the whole neighborhood of commitment to a new way of existence, new possibilities, new hope, new life. If the house is allowed to remain vacant after being cleansed and renewed then squatters will reoccupy it and what it becomes is a worse defilement than what originally existed. If we allow God to remake our hearts, to open them and ready them for the relatedness and commitment which is part of being truly human and then fail to commit fully to him IN HIS Gospel (and his Christ), SOMETHING and someone ELSE will SURELY take their place.

For Paul, this is the story of Law vs Gospel. There is still more to say about all this (I have not even begun to talk about conditonal vs unconditioned love and salvation by grace, for instance), and more to read in Galatians, but this was the focus of today's readings especially.

Introduction to Galatians: A look at the Pauline Lections for this week and the next

This week and part of next we are reading Galatians and I have to say it is one of my favorite letters, not simply because it is Paul at his most passionate and biting, but because it is here we see one of the greatest bits of evidence that the Church came only over time to understand the Gospel and its implications; further, because it gives us a sense that church documents do not have to be studies in compromise when the truth is at stake I find it tremendously refreshing.

Galatians is the story of a man fighting for the truth of the Gospel, a truth he knew deeply and which came to him from his experience of the risen Christ. This experience led him to understand that Jesus was truly the Son of God and God's own messiah or anointed one. It was an understanding that so completely conflicted with his former pharisaical wisdom and position, especially his rightful persecution of the Church apparently idolizing a crucified man, that it overturned everything he held dear --- not least his own love of the Law and emphasis on the need to show one is a member of the covenant people by being circumcised. For Paul, it took real courage not to compromise and accept a Law-laced Gospel, not to insist that Gentile Christians also become Jews to be the REAL covenant people, but despite his love for the his own Tradition he came to see that indeed, God was doing something really new in Christ -- even while it was consistent with the best of the Jewish Tradition.

There are so many lessons for us today in this short book that it is one of those that make me thank God it was included in the Canon. Certainly life in the church would have been much easier without it: No condemnations of Peter's hypocrisy, no examples of letting go of long-held God-given gifts (Traditions) so that God could do something new, no sustained examples of genuine conversion and apostleship despite not being among the original twelve, no sharp indictment of law and its opposition to the freedom (and spirit-breathed responsibility) of the Christian, no examples of actually going against what Jesus himself APPARENTLY held onto as necessary for the time being (circumcision!)!! (Consider this last carefully because the NT certainly does not indicate Jesus ever exempted anyone from circumcision, nor was he himself exempted --- and yet, here we have Paul arguing that maintaining the practice is insufficiently sensitive to and even undermines the truth of the Gospel! For those who argue, "Had Jesus wanted x (or not wanted x), he would have DONE x (or not done x)," Galatians is a wonderful kick in the backside.) The resurrection did indeed turn things on their heads, and cultural truths as well as God-given tradtions fell in the process. And thanks be to God this is the case, for there would be no truly catholic church had this not been the case, merely a Jewish sect stamped with a need and capacity to do great good but also marked by a kind of separateness and righteousness open to the relative few.

Yesterday's readings were a great combination: the introduction to Galatians where Paul covers briefly (and sometimes merely implicitly) all the accusations made against him and states what is at stake in the Gospel he has preached, and the Lukan version of the parable of the good Samaritan. In the Gospel from Luke we see that two men doing their duty according to the Law avoid what looks like (and could well be) a dead man. The Law demanded they not defile themselves in this way, and further, that they take care of their temple duties. Hence, they passed by the injured man. Yes, the Law allowed for intervening in life and death situations, but it also leaves a lot of room for casuistry: note the scholar of the Law's final question to Jesus: "who is my neighbor?" Jesus' own ethic leaves no room for such casuistry: the one who loves even the least as God loves has discovered who is the real neighbor, and has acted as one himself. There is nothing more important than this love, no piety which is more demanding. This is a love that law cannot legislate and is dependent upon a freedom law does not give or (sometimes) even allow. It is an extravagant love that calls for no compromises beyond the canny shrewdness of the Samaritan's generosity. What Paul will be arguing to the Church in Galatia this week and the next is precisely this point: The Gospel gives is the freedom of Christ, a deeply responsible freedom which far exceeds the freedom of the Law. We combine it with Law at our own peril, but most significantly at the peril of the Gospel itself.

For now, let me make one point clear which was at the heart of things for Paul: if Christ has really been raised from the dead and vindicated by God, then nothing could go unchanged or without reevaluation. The Law especially and its place in the life and piety of Jews and Gentiles could not go unchallenged, for it was according to the Law that Jesus was crucified as a blasphemer and stigmatized as Godless. It was according to the Law that Paul persecuted Jewish Christians. It is either Law OR Gospel for Paul, because he knew that either Jesus is the risen Christ killed by the Law, or what was done to him was not only legal but the correct way to deal with a blasphemer. Galatians is largely the story of what happens when Paul, as the result of his experience of the Risen Christ, sees this clearly and others do not, but instead try to compromise between Law and Gospel.

I will try to post several more times this week (and next) looking at the daily lections and the challenges posed by Paul's letter to the Galatians. For now let me encourage readers to really spend some time rereading it in the next ten days. If you are looking for a readable and inexpensive but good commentary to use with it try NT (Tom) Wright's Paul for Everyone: Galatians and Thessalonians. James Dunn's The Theology of the Letter to the Galatians is also quite good, and Sacra Pagina's volume on Galatians is excellent, of course. For readability though, Tom Wright's books are nearly unbeatable.

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's 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. Having just come from the dedication of our new cathedral and then reading a series of comments by those who denounce everything about it as "protestantized", ugly, etc ad nauseam --- all without ever seeing the place --- I know that the church needs rebuilding. We are a divided household, so it is appropriate that we begin lections on Monday from Paul's letter to the church in Galatia where he takes on those who try to substitute a law-laced Gospel which require Gentile Christians to become practicing Jews as though baptism needs be supplemented by circumcision and the church is to be composed of two classes of Christians, the traditional (circumcized) remnant and the gentiles who lack in externals what the law requires --- nevermind the state of their heart or the truth of their adoption by God. As Paul knew, THIS was the true blasphemy.

But both Paul and Francis knew that if they truly put God and his Christ first what would be built up was a new family, a new creation, undivided and of a single heart. So, in a broken world, and an ailing church, let us learn from these two "fools for Christ" and rebuild in Christ a living temple of unity and love. Again, all good wishes to my Franciscan Sisters and Brothers! I am off to read Chesterton's biography of St Francis, I think.

Petitionary and Intercessory Prayer: Forming the Communion of Saints

The following questions were raised on a listserve by someone looking for answers there and in other places; she is someone struggling with basic and very significant questions of faith. The ones given below deserve some attention, mainly because petitionary and intercessory prayer are difficult for most of us, and because looking at them can be instructive on prayer in general.

[[Most of my prayers are either "me" prayers (God, help me out here, or What a gorgeous morning--way to go), or "formula" prayers (Our Father, Hail Mary, etc). And for the most part, all of my prayers occur in solitude or in the context of liturgy at church. Outside of those types and locations of prayer, I'm uncomfortable, self-conscious, even skeptical. . .When others ask me to pray for them, I do, and occasionally I'll pray for others without being asked, but I have trouble with it. First off, I don't understand intercessory prayer, how it works. Will God only help someone if he's asked to in prayer? If I don't pray for someone, will God say, in effect, Well, no one is praying for Fred, so I guess he's on his own?

And if I do pray for someone, what exactly am I supposed to be asking God for? And what about prayers that are ignored? You can tell me that in that last case, the prayer wasn't ignored, that the answer was "no", but if the answer is no, then the prayer was pretty much useless, at least in terms of outcome for the person prayed for. What if I pray that so-and-so is healed, but that isn't what God thinks is best? And if I simply pray that God's will be done in someone's life, it seems to me a pointless prayer. Isn't God's will going to be done in that person's life regardless of what I pray? . . .Can someone give me their take on intercessory prayer, and how it works? ]]

Pretty common questions aren't they? I think we need to look at the role of asking questions and what happens there in order to understand intercessory prayer. Also, we need to look at the meaning of the admonition that "whatever we ask in Christ's name" will be done for us. After that, it make sense to look at some of the standard objections raised about intercessory prayer, whether raised above or in other places.

What does it mean to ask for something? A look at the Questions we are and pose:

So, first, what does it mean to ask someone for something? what happens in the asking? Is there more than the simple transaction of information involved and why is it especially important in prayer? Again and again I have written in this blog that human beings are relational in nature. God speaks and we ourselves and all we embody are the response. We look for and need this Word to bring us to this point of response. In other terms we ourselves are the question and God is the answer. We are incomplete without him just as a question is incomplete without a response, and especially an adequate response which demonstrates the meaning of the question as it answers it. (Have you ever had a teacher or professor who took a question of yours and answered it in a way which made you realize the question was far more profound than you thought it was? This is what I mean here. God does this with our lives drawing out the depths of meaning embodied there bringing them to articulation.)

Of course, it is also possible to receive an answer which convinces one of her stupidity and worthlessness, an inadequate answer which takes advantage of one's vulnerability, an answer which demeans and denigrates and points more to the failure of the teacher than to the student's own capacities. Still, questions are gateways to transcendence, and a good teacher (or a good parent, for instance) will answer them in a way which unlocks many of the hidden meanings or facets they contain or imply. She or he will unmask the real depths of the question and demonstrate its capacity for mediating mystery in all of its various depths. In so doing she will also affirm the capacity for meaning and transcendence which is the questioner herself.

Questions imply vulnerability and an openness to transcendence then. They are acts in which we risk ourselves and our further growth. They are the way in which we move beyond where we stand at the moment. (Two examples point up this capacity: first consider a time when you didn't know enough to even ask a question; you may have felt helpless, confused, and stuck --- and rightly so. Questions are the normal way we move into the future. Secondly, consider the little child whose questions are incessant. S/he is experiencing a veritable explosion of transcendence and growth, and questions are the means to this.) Further, questions are the way in which we open ourselves not simply to more information, but to the possibility of being heard where we are deficient and taken seriously as human beings. They are the way in which we reveal our own deepest and unmet needs, inadequacies, limitations and aloneness.

When we ask questions on behalf of someone we care about, we join our own faith and vulnerability to their's and on their behalf. We make sure that they are not alone in their neediness, and further, that our own faith and vulnerability can be of service to them giving them a place to stand which might not be available to them otherwise. In particular they acquire a conscious place in our own relationship with God (that is WE consciously include them in this relationship) which therefore changes our own relationships with God and the other. If they know of our prayer then their own relationship with God may also be changed. When we ask questions of God, particularly when we lay our truest needs before him we bring ourselves and give at least tacit permission for him to be the reply we need in what ever way he perceives is required and wills to be.

It is interesting to me that questions imply both knowledge and ignorance. We must know enough to ask the question, but at the same time we must require more information or knowledge in a way which makes a question necessary. In other words knowledge makes a question possible, but ignorance or lack makes a question necessary; questions are always rooted in both. Being and non being, sufficiency and need, immanence and transcendence, all of these make up the ambiguous reality we know as questions. They make us up as well. Is it any wonder theologians reflect on the human being as a question? Learning to honestly pose the questions we are (and in fact, to pose aspects of the questions others are) is an important part of all prayer.

Praying in the Name of Jesus: What does and doesn't this mean?

A number of months ago I told a story about a young girl who had attended an Evangelical summer camp. Included in the out takes were justaposed two tremendously ironic images. The first was of the camp director pontificating about the evils of Harry Potter, magic and especially the notion of spells and incantations. The second one was of a young girl who had just been taught to ask for anything at all in the name of Jesus, being assured that she would receive that. The girl was bowling and had just thrown a rather hopeless ball that was heading for the gutter rather than the pins. So, she began jumping up and down yelling, "In the name of Jesus, in the name of Jesus, GO STRAIGHT!!!" In other words, this young girl was giving a perfect example of INCANTATION; she was doing as taught, but what she had been taught was not invocation as Scripture asks and empowers us to undertake; it was not faith but magic. In short it was a way of making void the Word of the Lord, and had nothing to do with authentic prayer.

How often do we tack the formula "we ask this in the name of Jesus (etc)" onto the end of our prayers as the magic key which will be sure we are heard? Because this tends to be a formulaic addition to all our prayers (and for Catholics, something which precedes all of our prayers as well) we might forget the deeper reality it points to. We might forget what it actually means. Name and person in Jesus' day, culture, and language are identical realities; the Jews did not have a concept of person per se, but they did have that of Name. To pray in the name of God is to pray in the person and power of God. It is to undertake prayer under the inspiration and power of the Holy Spirit. It is to pray as Christ prayed and to become in our prayer part of who Christ was and is yet. What is imperative to remember here then is what Christ was about: his entire life was meant to implicate God into every facet and dimension of human life so that nothing separated his creation from him and would be brought to fulfillment/perfection in him. Our own prayer is ALWAYS meant to be a participation in this process, a participation in this BEING of Christ, this INCARNATION of God.

Thus, when we are told that whatever we pray for in the Name of Jesus will be granted, it qualifies our prayers quite a bit. While it may narrow what we ask for (we will not likely pray for a million dollars, or the newest electronic toy if we pray in the power and presence of Christ), it also challenges (and empowers) us to pray as Christ prayed and opens an entire world of prayer to us that would not be opened if our prayer remained self-centered and undertaken on our own power. The same narrowing and broadening happens when we realize that God himself is the answer to EVERY prayer, and that is especially true of every prayer undertaken in Jesus' name. The things we ask for are always secondary to the gift of God's own self: healing ALWAYS comes with the presence of God, even if it is not the specific form of healing we seek. Completion, security, consolation, joy, peace ALWAYS come with the presence of God, nor do they come to us without God's presence. Thus, it is not that God gives us these things apart from himself. It is that he gives us himself and we mark that gift by looking at these signs of that presence.

By the way, I suspect that some prayers "fail" because they are petitions for certain things but NOT for God himself. I can imagine some prayers asking for healing, or well-being, or security, or consolation from grief, etc, but at least implicitly the person is NOT asking for God himself. I can imagine the entire prayer (if the person was completely honest) sounding like: "God give me freedom from pain, but please don't give me yourself; I am not looking for that! I'm not ready for that!!" Ordinarily we don't express the negative portions of our petitions, but I think we ought to; they reveal another part of our hearts that we often ignore or deny. In any case, such prayers are simply not sufficiently open, nor are they sufficiently humble or generous, and yet, they still can be the work of the Holy Spirit and shine a light into the dark parts of our hearts thus serving to open us to the answer we really require --- God himself.

Back to the Questions Asked

So, with this background, how would I answer the questions posed regarding intercessory prayer? The first ones were: [[First off, I don't understand intercessory prayer, how it works. Will God only help someone if he's asked to in prayer? If I don't pray for someone, will God say, in effect, Well, no one is praying for Fred, so I guess he's on his own? ]]

And the answer to these is no, God is working constantly to bring his creation to fulfillment and completion. He does not WAIT for our prayer to start working. He does not leave us alone even in the depths of our sin. Our prayer, to the extent it is genuine, is a result of his working not only around us, but in our very hearts. Our prayers are indications of openness, of vulnerability and need; they are signs of love, whether of others, ourselves, life, or God and his Kingdom. And, as noted above, they may also be signs of what we are actually closed to. In all these things they remain the work of the Holy Spirit shaping and empowering us.

The second group of questions went as follows: [[And if I do pray for someone, what exactly am I supposed to be asking God for? And what about prayers that are ignored? You can tell me that in that last case, the prayer wasn't ignored, that the answer was "no", but if the answer is no, then the prayer was pretty much useless, at least in terms of outcome for the person prayed for. What if I pray that so-and-so is healed, but that isn't what God thinks is best? And if I simply pray that God's will be done in someone's life, it seems to me a pointless prayer. Isn't God's will going to be done in that person's life regardless of what I pray?]]

I guess my best answer to these is first, we pray for the person themselves, not for this or that thing, but for THEM. Then, yes, we pray for their needs, both those we are aware of and those we are not, but again, only as a piece of praying for THEM, for the persons they are called to be. Finally, we pray that God might do what he wills to do. We pray that God might REALLY be God, THEIR GOD and our own. (In saying this I mean that we ask that God be powerfully and effectively present in our lives in ways which allow his will to be Father, Creator and Redeemer to be fulfilled.) In all these things we admit that we do not know what is best for the person, nor do we know God's will (except generally that he wills to love them and be present to them in a communion which will give eternal life and bring creation to completion). We trust that our petitions are important for the risk, vulnerability, and love they indicate even if they are completely off-base in what they specifically request. We trust that even then they help bring about the Communion of Saints; even then they join us and God to others and ourselves in new and deepening ways; even then they help in the completion of Christ's mission, and this is true even when they seem not to have been answered.

In fact, God's will may NOT be done in a person's life without us and our prayer. It is not automatic. Partly that is because our prayer, love, and communion is PART of what God wills for them. He wills that we love others in this way, and that each of us are enfolded in a web of prayer grounded in and inspired by him. But partly it is because neither can God simply force himself on us or those we love. Openings must be granted to him and this is precisely what intercessory and petitionary prayers do even while they are also empowered by the Holy Spirit. When I try to understand petitionary and intercessory prayer myself I know, for instance, that in participating in the prayer chain in my parish, while I certainly pray all the specific requests that come to me and am overjoyed when someone is healed, etc, I am often more impressed with the community that is formed with each and every act of sharing, vulnerability, concern, love, risk, and support. Someone's pain may not be relieved in the way they or I and others hoped or conceived, but their place in the Communion of Saints has deepened, and the parish community as such becomes more the Reign of God here on earth --- just as it should be. Specific petitions are not unimportant, of course, but they are an essential part of a larger picture and pattern which must always be borne in mind.

Well, this is pretty long and still probably inadequate. I hope some aspects of it are helpful though to those trying to understand petitionary or intecessory prayer.

Eremitical Horarium : Followup Questions

[[Hi, Sister Laurel! I read your post on your daily schedule from about a month ago. One thing struck me as very funny, probably because I am not a hermit and not called to solitude. You said you were taking one week per month of strict solitude or reclusion, but isn't that what you are already about? Isn't there enough solitude in your life already, or aren't you already living a pretty strict solitude? It seems like it to me! I don't get it I guess.]] (Questions are culled from email and put together en bloc. Pardon my redaction!)


Good questions. First, yes eremitical life is already about solitude and a hermit is committed to living a life of prayer and penance in silence and "stricter separation" from the world. As I noted in my earlier post, yes I do that already. However, my life in the hermitage is punctuated by several different activities which move away from strict PHYSICAL solitude. The first is some spiritual direction. The second is orchestra and quartets (each occurs once a week and is written into my Rule). Further, I attend daily Mass most mornings, act as sacristan on many of those mornings, and am occasionally responsible for other things in the parish. Now all of these things are important in various ways for feeding me and supporting my life, and they flow FROM my solitude, but they also tend to draw me away from strict anachoresis (withdrawal). What I must be sure of is that they continue to flow FROM solitude and lead back to it.

I referred to physical solitude so let me first be clear that solitude can be either physical (involving actual physical withdrawal and time alone with God) or inner solitude, a matter of the heart. Ideally they go together and should physical solitude be compromised to any extent solitude of the heart should remain. (This explains why a hermit can be involved in a parish to a limited degree without negatively affecting their own inner solitude or being a breech of the eremitical life.) For the hermit who is not usually a recluse it is often solitude of the heart which predominates. Evenso, it cannot exist without significant degrees of physical solitude (usually much greater degrees than are needed by the non-hermit, and more than that required by the semi-eremite, I think).


A second element which is related to solitude per se is prayer, in particular liturgical and contem-plative prayer. Every hermit builds significant periods of both liturgical and contemplative prayer into their days, and must be faithful to these practices if they are to remain healthy. I have done that and will continue to do so; evenso, contemplative prayer per se is not quite the same as a contemplative life. Even what is sometimes called "contemplative living" which focuses on attention to the present moment and a life lived in this way is not necessarily the same thing as a contemplative life (or the life of a contemplative!). What I came away from retreat convinced of was not only my need for regular extended periods of strict solitude, but that I am essentially called to a contemplative life, not just contemplative prayer and not even simply to what is popularly called contemplative living. (I am not sure how to make clear the distinction between these two things, but there is no doubt in my mind they do differ.) At bottom it is a way of putting God first (not the only way, but A way), of loving him and letting him love me.

So, don't I already live a fairly strict solitude? Yes, in the sense that I live a far greater level or degree of physical solitude than most people this is true, however like all hermits, my own call to solitude falls along a continuum. In order to be faithful to the activities I am called upon to undertake whether in the parish, or in my own writing, direction, etc, I also need periods of MORE concentrated time alone with God. For this reason, at present, one week a month is a more strictly reclusive time for me. It will allow more contemplative prayer and I will allow some chores and activities to wait until later for the time being (I may ask parishioners to take care of one or two I can't put off); finally, except for once or twice, I will celebrate Communion in the hermitage rather than attending the daily parish Mass.


In doing this, I am seeking to respond to a deeply felt need and call I experienced at retreat especially, and have sensed other times as well. God has called me to love him and to let myself be loved by him in this way generally, and so more concentrated time alone with him is a natural thing --- not a corrective for something I am not already doing. I think it is important to understand this. For the present this means one week a month. It could well require two, so time will tell. One of the things a hermit has to be open to is being called to greater and greater degrees of reclusion. At the same time she may be called to various activities on behalf of others as contemplative prayer spills over and outward. Besides attending to the call I have heard my secondary goals are severalfold: 1) make sure that inner solitude of the heart is adequately supported by physical solitude, 2) strengthen the solitary context for the things I do in the parish; in the end I think that these activities will benefit from this time, not that I will end up cutting them out. They will, as they should do, clearly flow from my solitude, and this solitude should help me serve better. 3) translate into the life of a solitary contemplative, not simply a solitary life where there is contemplative prayer or even one as noted above of what is commonly referred to as "contemplative living"

I hope this helps answer your question. As always, if it does not, or if something more needs clarification, please get back to me.

The Making of a Cathedral: Dedication of Christ the Light

Well, Oakland's new Cathedral is consecrated and dedicated and it was truly an amazing experience! It began with a long procession up a long ramp called the Pilgrim's Pathway. At this point the diocese's presbyterate followed by Bishops from around the country and then a number of Cardinals, including Roger Mahoney of Los Angeles and William Levada of Rome preceded Bishops Vigneron and Cummins to the plaza in front of the great doors. After some introductory and celebratory speeches, the Bishop was presented with a master key to the complex and a certificate of occupancy. He then moved to the great doors and banged on them several times with his crozier; they were opened towards him and the procession moved inward through those doors for the very first time.

At this point the rest of us who were to be seated inside processed in and found our seats, though we remained standing at this point. The rite continued with the sprinkling of the walls, people and altar with holy water from the baptismal font. I was struck by the swash of water on the wall nearest where I was standing. It formed a large arc across the panel and reminded me of the marking of the doorways with blood in the OT narrative about the passing over of the angel of death. During all of this we sang first an Alleluia from "I saw water" and then the Gloria. At this point we prayed the opening prayer of the Eucharistic liturgy and celebrated the Liturgy of the Word. The responsorial psalm was 95 and the Alleluia was written by Fr Donald Osuna, choir director for the Cathedral of St Francis de Sales which was damaged in the Loma Prieta quake. A homily on Christ the Light by Bp Vigneron and our profession of faith followed.

Then came the official prayer of dedication and the anointings. All the assembly knelt and sang the Litany of the Saints. This was followed by the Prayer of Dedication and then priests went through the building anointing the walls in the sign of the cross with chrism which had been carried in procession to the front of the church from the ambry. The effect was powerful as they used their bare open hands and marked the walls. While the walls seemed to drink the oil in, the crosses remained visible throughout the ceremony and thereafter. Then Bishops Vigneron and Cummins anointed the altar itself. Taking the large vessel of chrism they poured it directly on the altar while circum-ambulating it to do so. The oil was then wiped around to allow it to cover the whole altar.

Next came the incensing of the altar beginning first with the incensing of the assembly. In this act we were reminded that we first are the living stones of this new temple, we are each in fact, a living temple in which we ourselves are spiritual altars. In incensing the altar a large especially made censer is set in the center of the altar. The design of this was striking since it was a large bowl with metal ribs reminiscent of the huge wooden ribs of the cathedral itself. (Left click on the picture here and you will see the censer much more clearly in the larger version.) It will only be used this once, for it is brought out only for the incensing of an altar. The smaller censers were equally stunning in their own way (simple, brilliantly finished, fitting the design of the cathedral).

Finally came the lighting of the altar candles and also the lighting of all the wall sconces or candle holders around the cathedral walls. The Feast of Epiphany has been designated as the patronal feast for the new Cathedral of Christ the Light. Especially significant is the antiphon from that day's liturgy: [[Rise up in splendor jerusalem! Your light has come, the glory of the Lord shines upon you. See darkness covers the earth and thick clouds over the peoples, but upon you the Lord shines, and over you appears his glory. Nations shall walk by your light, and kings by your shining radiance.]] (Isaiah 60:1-3)

Only at this point does the Eucharistic liturgy take place. The altar is kissed for the first time by Bishops Vigneron and Cummins and all proceeds normally. At the end of the Mass the Assembly was blessed with an Apostolic Blessing (plenary indulgence) and were sent forth singing "Holy God We Praise thy Name." The sound throughout the liturgy was outstanding, but this particular hymn was doubly so. If we didn't raise the roof with this hymn nothing will do that!!

Bishop Emeritus John Cummins (Making final comments)

One thing that was very special for me personally was that an artist friend of our parish, Marirose Jelicich was responsible for much of the metalwork in the new cathedral including the censers, candlesticks, communion cups and patens (See above. The band in the center of each cup is onyx), the vessels holding the sacred oils, Bishop's coat of arms, etc. Marirose, another parishioner (MJ) and I along with our pastor (John, who had collaborated on some of the liturgies for the dedication)) had lunch and talked about some of this before the dedication so seeing it all and recalling some of the associated stories was especially meaningful.

Bound by Responsibility In Order to Be Truly Free

[[Dear Sister, I read a couple of your posts on your vows and on seeking canon 603 status as a hermit and one of the ideas you expressed was intriguing to me. You said that you sought canonical status in order to live more freely than you would otherwise be able to do. You made vows and sought the obligations of canonical profession in order to be truly free to live out your vocation as a hermit. It is a strange idea that we seek to be bound by vows and obligations in order to be truly free. Can you say more about this? Does it work like this for everyone or just hermits?]]

In a world where freedom is often defined as the ability to do anything we want, the ability to live without constraints or limits, I admit this is a pretty strange notion of freedom isn't it? But, as I have noted before here, in Christianity freedom is the power to be the persons we are called to be. This means that it exists in spite of constraints. In fact it is essential to the definition of Christian freedom that it exists in the face of constraints. To do so indicates that Xtn freedom allows us to transcend these constraints despite their still existing. Christian freedom is a responsible and transcendent freedom. It is a huge piece of what Jesus is describing when he says that his yoke is easy, his burden light. Although this commment first of all applies to freedom FROM the burdens of the Law (which have been distorted and exacerbated by the power of sin), it also implies, therefore, freedom for the authentic humanity which is the Law's fulfillment.

So, yes, in one sense this notion applies to everyone. We are not truly free unless we can and do take on the obligations of our state in life. That is true whether we are married, consecrated celibate (whether religious or eremitical), single, or clerical. Whatever assists us to do that can be helpful to authentic freedom and whatever prevents it can be seen as a kind of bondage which diminishes and detracts from our calling. However, in the post you are describing what I am speaking about is actually the assumption of a new state of life and responsibilities which went beyond those I had already taken on. So why would I want to do that in order to live the hermit life as authentically and well as possible? Afterall, it is possible to live as a non-canonical hermit. Probably more do this than live as canonical hermits, and presumably authentically, so why not simply go this route?

Let me reprise the paragraph you are probably referring to in your questions, and perhaps a similar one found in a post on a newspaper interview I did. It gives the basic reasons I provided to my diocese: [[. . . Personally, I have found it impossible to live a truly eremitic life without canonical status. Not only is such a life continually threatened by the ordinary values and conditions of society, but also it is eccentric [that is, it is out of the center] and tends towards inconstancy when this is its only real context. Law may generally follow experience, but it is clear to me that canonical status also conveys permission, freedom, and the means for consistency as well. Eremitism is a flexible life in many ways, but it remains an ecclesial vocation which witnesses to Gospel and Church, and to the reality of consecrated life within this Church.

Public profession under Canon 603 establishes the hermit in a new state of life with attendant support and responsibilities. Thus, in making vows under Canon 603, I am seeking to live in law, what I would otherwise be only partially free, and thus, attempting in vain, to live in fact. As I have attempted to explain the matter to others, this vocation is a heroic one which requires and deserves one’s best efforts. Because of this, one must be free to fail and to pick up and try again and again without regard to the apparent (though relative) eccentricity of one’s efforts with regard to the world. In other words, unless one lives this life in a context where it is truly understood and valued, and where one is truly responsible, one is simply not free either to fail or to succeed.]]

Note how important context is to this discussion. If one finds oneself in a context which does not assist one to fully live one's life, one needs to shift contexts. For instance, if one is attempting to learn to play tennis seriously, one cannot do so in a place which has no tennis courts. If one wants to play orchestral music one does not walk into the space where a rock band rehearses with one's violin expecting to perfect one's orchestral capabilities! Contexts are ordinarily the realities or environments which make sense of things within them. We see this with a word in a sentence, or a sentence in a paragraph, or paragraph in an essay, etc. Any shift in context can completely change the meaning of the embedded reality or object. Think of the word gay. It can mean many different things, but its meaning is more fixed within the sentence, "Don we now our gay apparel." However, should we take that sentence and move it from its own context of an old Christmas carol to that of a San Francisco Gay Freedom Day poster its meaning would shift considerably despite superficial similarities remaining. Similarly, consider the idea of a woman screaming. Without context we cannot say this act makes sense or is senseless for it is neither; it is simply a naked act devoid of meaning at all. Now, plug this image into the larger one of a cloister and the image becomes quite sinister even though it requires more spelling out. We might not know why the woman is screaming, but we do know some of the meaning of the act. Transfer the image into the larger picture of a super bowl where the woman's team just scored the winning goal in the last seconds and the image apparently takes on a completely different meaning, doesn't it!?

The same is true with our lives. If we seek to live them in a conflicting or less than optimal contexts they will fail to make real sense. More, they will become incoherent (for coherence, the "holding together" of meaning is a function of context). Each of us searches for the context, state of life, etc which allows our lives to develop and make the most sense they possibly can. Once, years ago now, a Sister in this area wrote for a newspaper article, " One does not need to be a nun to do what I am doing, but I need to be a nun to do what I am doing." I think she was getting at this very notion of the importance of contexts, and I have never heard it expressed more simply. Thus, in terms I am using here contexts can free and empower: free us from the pull of contexts which are less than optimal and can render our lives incoherent and conflicted just as it can empower us to embrace their potential meaning more fully or exhaustively. The language the Church uses to refer to these processes is that of grace: in entering a new state of life (the real context!) one truly called to this state is given the graces necessary to live such a life of coherence and meaning.

Thus, I also wrote: [[In my Rule, I described eremitism as an eccentric way of life, and one which I personally found impossible without canonical status. What I did not describe particularly well was the constant pull from society and even the church and religious life to engage in active ministry, to use one's gifts in more usual ways to benefit one's sisters and brothers, to help bring the Kingdom/Reign of God in fact. Of course other Christians are prayerful (no doubt many as prayerful as hermits are); and of course contemplative prayer itself is esteemed and understood to some extent. But eremitic life is generally not, and it is a fragile thing, easily compromised, easily lost in activity and other things which are -- of themselves --- also quite positive. Acting in the name of the Church, remaining in one's hermitage when "cabin fever" hits, turning to prayer instead of to some other way of being a Christian in the world, trusting that one lives at the heart of the church and the heart of others' lives even when they are not aware of that, is part of what is empowered by canonical status.

For one given canonical status, and especially for one admitted to perpetual profession, the Church says, you are a hermit: "With the help of Almighty God we confirm you in this charism and choose you for this consecration as a diocesan hermitess." (Allen H Vigneron, Perpetual Profession Liturgy, Sept 2, 2007) All of the theoretical justifications of the eremitical life, all of the talk of the hermit's marginality, the reflections of the benefits and justification of the eremitical contemplative life, the confirmation and mediation of this as a Divine call, and all of the reasons for persevering in it come together in this one sentence. The canonical or diocesan hermit has been confirmed in this vocation from God and given the permission and freedom to live this life in whatever way GOD calls her to do, nevermind what society says or understands to be legitimate, nevermind even what other Christians say or understand to be legitimate. One has been given a context in which this can be accomplished, a context which frees and empowers --- and of course which challenges to consistency and integrity on a continuing basis.]]

This last paragraph above brings up another aspect of obligations taken on within a public social or ecclesial context: the power of others' expectations to summon and inspire. Admission to eremitical profession says that the Church has discerned this vocation with the hermit. They have mediated this call to her in various ways and stages. And finally they have called her forth, received her profession and consecrated her so that she may indeed live as she has been called to do. Granted, it is the case that expectations can be a burden as well, but generally, bearing the expectations the Church has of one now really does serve to urge, empower, and inspire one to live this vocation the best one can. Graces accompany these acts of the church, and her expectations themselves can be seen as graces. I am sure you can think of a number of examples where this is true for you or those you know no matter the vocation involved. It is true of marriage, for instance. We find that obligations and expectations carry us through the difficult times when motivation is weak, etc. We also find they remind us of the ways the Holy Spirit moves in our lives --- for the Holy Spirit will work in ways which are consonant with our call and both summon and empower us to live out that call fully and authentically.

I hope this helps. There is probably lots more to say on this, and I may add to this answer when I have a bit more time, but as always, please get back to me if anything needs clarification or expansion in the meantime.

Problems Related to the Misuse of Canon 603 by Non-Canonical Communities

I wrote a post awhile back defending the linkage between Diocesan Hermits and specific spiritual traditions. What I argued there was that specific spiritualities (Benedictine, Franciscan, Camaldolese, et al) could contribute to rather than detract from the diocesan charism of the diocesan hermit. Hermits are part of both eremitical/monastic and, if they are diocesan, cathedral traditions and can draw from both in living out their eremitical lives. However, as I have also written in other posts, the diocesan hermit is first of all Diocesan, not Camaldolese, not Carthusian, etc. Better perhaps, they are Diocesan who MAY apply various spiritualities to their commitments as Diocesan. In particular they are not hermits who are merely using Canon 603 to circumvent the inability of a non-canonical community to profess members canonically. This would indeed, as the author of the Sponsa Christi blog wrote three months ago, defeat the purpose of being diocesan. More than that, in my estimation, it would be dishonest and create problems on a number of different levels.

The fundamental difficulty (or set of difficulties) relates to a lack of clarity as to what is the primary context for one's eremitical life. Is it one's community or is it one's diocese and parish? I have already seen one case where someone ostensibly professed under canon 603 approached the entire admission to profession to his Bishop (and to the public) as a canonical profession in community; canon 603 was supposedly the usual means the community's hermits used to make solemn profession. Because the community's status was misrepresented to the Bishop (inadvertently by the candidate for profession who was also deceived to some extent!) he later determined the vows made were private not public vows. (The situation is more complex than this, but this is enough of the "gist" of it to point to the kinds of confusions that can occur when Canon 603 is misused in this way.) One question in particular this raises then (others follow) is has one embraced eremitism because one has accepted the charism of diocesan eremitism? Or is this merely a way of achieving canonical profession when one's community is not allowed to profess canonically? Is one's profession first of all an expression of one's commitment to parish and diocese and does it especially reflect the kind of stability such a commiment implies, or is it an expression of one's more primary commitment to a religious community?

Problems regarding discernment and formation are pieces of this fundamental difficulty with context. First discernment: who is the primary ecclesial representative in the process of discernment? Is it the diocese, that is the Bishop and his representatives, or is it the community, and if a non-canonical community then who has discerned and formed the vocations of the formators? Is the Bishop admitting to profession (or presiding at the profession) on behalf of the community, or under the authority of Canon 603, and who will be the hermit's legitimate superior? Likewise, has the hermit candidate herself truly discerned a vocation to diocesan eremitism or is Canon 603 being used because access to it seems to be less difficult than the canons governing religious life and the foundation of institutes?

Questions relating to formation would also need to be raised then. Who is in charge of formation for such a hermit? Is it non-hermit members who are themselves not canonically professed and not preparing for this? Beyond this but related to it as well, who, besides the hermit herself, is responsible to the church for the this vocation? Who attests to it in the name of the Church? Who nurtures it and is officially responsible for its continued development and integrity? When a person petitions for Canon 603 status and admission to profession and consecration in this way, the Bishop and his own diocesan officials are responsible for discernment. They are also responsible for being sure adequate initial and continuing formation is gotten by the candidate or professed hermit. If a community is involved then does the Bishop or the community have the primary say in formation and discernment? (And of course, is this completely understood by all involved?) Who follows through on all of this; who is the legitimate superior? (In the situation described above, the Bishop told the person to go to his community for permissions, advice, etc. They, on the other hand told him to go to his Bishop as his "legitimate superior." Neither would take responsibility for the hermit and as a result, he fell through gaping cracks that should not have been there and would not have been had Canon 603 not been abused in the way it was.)

Related to both discernment and formation is the further question of who writes the Rule of life? In Canon 603 what we read is that the hermit lives her own Plan of life under the direction of the diocesan Bishop. While it is not stated specifically, I understand this as implying the person writes her own Rule. Why is this important? Why not just borrow a Rule that has already been written and approved, whether by another hermit, a community or Congregation, etc? Well, in this matter I think the Church has shown real wisdom, and I grow to appreciate it more and more as I see individuals borrowing from or adopting Rules they did not write themselves. In a situation demanding serious discernment of a vocation one of the primary ways to ascertain the nature and quality of the vocation one has is to look at how the hermit candidate lives her life. More, one needs to see the theology that informs it, the reasons for embracing the life, the values, goals, and practices underpinning and motivating it. The very best way to do this apart from (but along with) private interviews is to look at a Rule or Plan of Life which an individual hermit has herself written.

Not only is the writing of a personal Rule a tremendously demanding and probative exercise, it is also one of the most powerfully consolidating and formative exercises a hermit will undertake in preparing for profession and consecration. (By the way, it is an exercise I would recommend to anyone preparing for vows, whether under Canon 603 or as a member of a Congregation under another Rule. If you choose to take on such an exercise allow several weeks for its completion beyond the weeks and months you take considering it prior to actual writing.) To bypass this requirement of Canon 603 and allow the hermit to simply adopt a Rule which she herself has not written is to miss a particularly important element in the discernment AND formation processes. The results may be very disappointing, and they will surely mean that the hermit candidate misses an important opportunity to clarify and claim her own journey as completely as possible; additionally they will mean a failure to clearly embrace the charism of diocesan hermit (as opposed to being a religious hermit in a community with its own Rule). It is this I think the author of "Sponsa Christi" was partly referring to in her own blog, and if so, then she was completely correct in this.

Some canonists have been clear that Canon 603 is not to be used to give canonical status to members of non-canonical communities who cannot grant such status themselves. It is NOT meant to be a way of skirting the process and issues in becoming canonical as a community. As I have written before, there is a reason my Diocese insisted on the formula at the beginning of my vow formula per se: "I earnestly desire to respond to the gift of vocation to the eremitical life . . . as a solitary hermit." While I am an Oblate with Transfiguration Monastery, and am in that sense Camaldolese Benedictine, I am first of all a Diocesan Hermit, not a religious one. While I can join other diocesan hermits in a Lavra, I remain a solitary hermit with my OWN Rule of Life, eventhough that is subsumed under the Rule of Benedict and the Constitutions of the Camaldolese. (I must say that my command of the Benedictine Rule, or its command of me is still in its infancy, and while I live by it as PART of what my own Rule enjoins on me, I am very glad to be bound to my own Rule which, at this point in time at least, is far and away more intimately expressive of who I am and who I feel called to be.) While I maintain a good relationship with (my) Prioress (and one which is formative and supportive) my legitimate superior is my Bishop and those he has appointed or delegated. Above all then, my commitment is to diocese and parish and my stability is here. This is the charism I have discovered and embraced in accepting profession and consecration according to Canon 603. It is what I seek to reflect in the adoption of the initials recently authorized by my Bishop. This, I think, is what Canon 603 envisioned and continues to envision; to attempt to use the Canon in other ways is to betray not only its spirit but its very content.

One final note: my concern with this is not a concern for law for law's sake. As I have written in other posts the unique charism of the diocesan hermit can be framed or expressed in terms of expectations which others necessarily may have because of the hermit's status as canonical AND diocesan. These expectations are a direct outgrowth of discernment, formation, supervision, authorization, and commitment and consecration. While it is true that the non-canonical hermit may live the basic characteristics of the eremitic life as well as or even better than the diocesan hermit she does not share in their unique charism nor are others allowed to necessarily have the same expectations they have of someone with canonical standing. Canon 603 is meant to ensure the solitary eremitical life of the diocesan hermit and to do so on behalf of the church and world.