On Being a Hermit in "Some Essential Sense"

[[Dear Sister when you have spoken of readiness for formation and even temporary profession as a solitary hermit you have said it is necessary for a person to be a hermit in some essential sense. Could you say more about what you mean by this phrase? I think maybe I know what you are talking about but I also find the phrase difficult to define. Thanks!]]

Introduction:

That's such a great and important question! For me personally, articulating the definition of this phrase or the description of what I mean by it has been a bit difficult. It is a positive phrase but in some ways I found my own senses of what I meant by this come to real clarity by paying attention to examples of inauthentic eremitical life, individuals who call themselves hermits, for instance, but who, while nominally Catholic, are isolated and/or subscribe to a spirituality which is essentially unhealthy while embracing a theology which has nothing really to do with the God of Jesus Christ.  To paraphrase Jesus, not everyone who says "Lord, Lord" actually  has come to know the sovereignty of the Lord intimately. In other words it was by looking at what canonical hermits were not and could or should never be that gave me a way of articulating what I meant by "being a hermit in some essential sense." Since God is the one who makes a person a hermit, it should not surprise you to hear I will be describing the "essential hermit" first of all in terms of God's activity.

Related to this then is the fact that the hermit's life is a gift to both Church and world at large. Moreover, it is a gift of a particular kind. Specifically it proclaims the Gospel of God in word and deed but does so in the silence of solitude. When speaking of being a hermit in some essential way it will be important to describe the qualities of mission and charism that are developing (or have developed) in the person's life. These are about more than having a purpose in life and reflect the simple fact that the eremitical vocation belongs to the Church. Additionally they are a reflection of the fact that the hermit precisely as hermit reflects the good news of salvation in Christ which comes to her in eremitical solitude. If it primarily came to her in another way (in community or family life for instance) it would not reflect the redemptive character of Christ in solitude and therefore her life could not witness to or reveal this to others in and through eremitical life. Such witness is the very essence of the eremitical life.

The Experience at the Heart of Authentic Eremitism:

Whenever I have written about becoming a hermit in some essential sense I have contrasted it with being a lone individual, even a lone pious person who prays each day. The point of that contrast was to indicate that each of us are called to be covenantal partners of God, dialogical realities who, to the extent we are truly human, are never really alone. The contrast was first of all meant to point to the fact that eremitical life involved something more, namely, a desert spirituality. It was also meant to indicate that something must occur in solitude which transforms the individual from simply being a lone individual. That transformation involves healing and sanctification. It changes the person from someone who may be individualistic to someone who belongs to and depends radically on God and the church which mediates God in word and sacrament. Such a person lives her life in the heart of the Church in very conscious and deliberate ways. Her solitude is a communal reality in this sense even though she is a solitary hermit. Moreover, the shift I am thinking of that occurs in the silence of solitude transforms the person into a compassionate person whose entire life is in tune with the pain and anguish of a world yearning for God and the fulfillment God brings to all creation; moreover it does so because paradoxically, it is in the silence of solitude that one comes to hear the cry of all in union with God.

If the individual is dealing with chronic illness, for instance, then they are apt to have been margin-alized by their illness. What tends to occur to such a person in the silence of solitude if they are called to this as a life vocation is the shift to a life that marginalizes by choice and simultaneously relates more profoundly or centrally. Because it is in this liminal space that one meets God and comes to union with God, a couple of things happen: 1) one comes to know one has infinite value because one is infinitely loved by God, not in terms of one's productivity, one's academic or other success, one's material wealth, and so forth, 2) one comes to understand that all people are loved and valued in the same way which allows one to see themselves as "the same" as others rather than as different and potentially inferior (or, narcissistically, superior), 3) thus one comes to know oneself as profoundly related to these others in God rather than as disconnected or unrelated and as a result, 4) chronic illness ceases to have the power it once had to isolate and alienate or to define one's entire identity in terms of separation, pain, suffering, and incapacity, and 5) one is freed to be the person God calls one to be in spite of chronic illness. The capacity to truly love others, to be compassionate, and to love oneself in God are central pieces of this.

The Critical Question in Discernment of Eremitical Vocations:

 What is critical for the question at hand is that the person finds themselves in a  transformative relationship with God in solitude and thus, eremitical solitude becomes the context for a truly a redemptive experience and a genuinely holy life. When I speak of someone being a hermit in some essential sense I am pointing to being a person who has experienced the salvific gift the hermit's life is meant to be for hermits and for those they witness to. It may be that they have begun a transformation which reshapes them from the heart of their being, a kind of transfiguration which heals and summons into being an authentic humanity which is convincing in its faith, hope, love, and essential joy. Only God can work in the person in this way and if God does so in eremitical solitude --- which means more than a transitional solitude, but an extended solitude of desert spirituality --- then one may well have thus become a hermit in an essential sense and may be on the way to becoming a hermit in the proper sense of the term as well.

If God saves in solitude (or in abject weakness and emptiness!), if authentic humanity implies being a covenant partner of God capable of mediating that same redemption to others in Christ, then a canonical hermit (or a person being seriously considered for admission to canonical standing and consecration MUST show signs of these as well as of having come to know them to a significant degree in eremitical solitude.  It is the redemptive capacity of solitude (meaning God in solitude) experienced by the hermit or candidate as  "the silence of solitude"  which is the real criterion of a vocation to eremitical solitude. (See other posts on this term but also Eremitism, the Epitome of Selfishness?) It is the redemptive capacity of God in the silence of solitude that the hermit must reflect and witness to if her eremitical life is to be credible.

Those "Hermits" not Called to Eremitical Solitude:

For some who seek to live as hermits but are unsuccessful, eremitical solitude is not redemptive. As I have written before the destructive power of solitude overtakes and overwhelms the entire process of growth and sanctification which the authentic hermit comes to know in the silence of solitude. What is most striking to me as I have considered this question of being a hermit in some essential sense is the way some persons' solitude and the label "hermit" are euphemisms for alienation, estrangement, and isolation. Of course there is nothing new in this and historically stereotypes and counterfeits have often hijacked the title "hermit".  The spiritualities involved in such cases are sometimes nothing more than validations of the brokenness of sin or celebrations of self-centeredness and social failure; the God believed in is often a tyrant or a cruel judge who is delighted by our suffering -- which he is supposed to cause directly -- and who defines justice in terms of an arbitrary "reparation for the offences" done to him even by others, a strange kind of quid pro quo which might have given even St Anselm qualms.

These "hermits" themselves seem unhappy, often bitter, depressed and sometimes despairing. They live in physical solitude but their relationship with God is apparently neither life giving nor redemptive -- whether of the so-called hermit or those they touch. Neither are their lives ecclesial in any evident sense and some are as estranged from the Church as they are from their local communities and (often) families. Because there is no clear sense that solitude is a redemptive reality for these persons, neither is there any sense that God is really calling them to eremitical life and the wholeness represented by union with God and characterized by the silence of solitude. Sometimes solitude itself seems entirely destructive, silence is a torturous muteness or fruitlessness; in such cases there is no question the person is not called to eremitical solitude.

Others who are not so extreme as these "hermits" never actually embrace the silence of solitude or put God at the center of their lives in the way desert spirituality requires and witnesses to. They may even be admitted to profession and consecration but then live a relatively isolated and mediocre life filled with distractions, failed commitments (vows, Rule), and rejected grace. Some instead replace solitude with active ministry so that they really simply cannot witness to the transformative capacity of the God who comes in silence and solitude. Their lives thus do not show evidence of the incredibly creative and dynamic love of God who redeems in this way but it is harder to recognize these counterfeits. In such cases the silence of solitude is not only not the context of their lives but it is neither their goal nor the charism they bring to church and world.

Even so, all of these lives do help us to see what is necessary for the discernment of authentic eremitical vocations and too what it means to say that someone is a hermit in some essential sense. Especially they underscore the critical importance that one experiences God's redemptive intimacy in the silence of solitude and that one's life is made profoundly meaningful, compassionate, and hope-filled in this way.

On Living Under Obedience as a Consecrated Hermit

[[Hi Sister, I am wondering how a contemporary hermit lives obedience in the religious life?  Of course you are obedient to your vows, but in daily life, in choosing your occupation (or a decision not to have one), do you have a way of living under obedience.  If not, does this present problems in striving for holiness?  I don't want to bother with all the ramifications of the subject, as I am sure you are aware of them all, and we need not go into a lengthy theological discussion.  I was just wondering. Thanks,]]

Thanks for the questions. Remember that obedience means first of all hearkening to the will of God as it comes or is mediated to us in many ways. Those include not just one's vows, but also Scripture, prayer, liturgy and the Sacraments, the ordinary circumstances of life, one's Rule or Plan of Life, the discernments of one's legitimate superior (Bishop and delegate), other significant persons in our lives (pastor, spiritual director, physicians, good friends, et al) and of course, the voice of God in one's heart (which is usually involved in all of these others). It seems to me that contemporary consecrated hermits (and other religious) learn obedience and grow in their responsiveness to God by attending to God's voice as it is mediated in ALL of these ways (and some I may not have mentioned).

In other words, obedience is not limited to one or two channels, like vows and legitimate superior --- though of course these are privileged ways God can and does speak to us. Several of these many channels of God's will are not only privi-leged ways to living in obedience but they are also ways the hermit is bound in law; specifically, I am thus bound, both morally and legally by vows, Rule, and legitimate superior (the Diocesan Bishop and my delegate). (While in spiritual direction I feel called to an obedience every bit as real and life giving as with any of these others it is not a legal bond.)

I am not quite sure I understand your question about choosing an occupation or not to have one. I am a hermit and that IS my occupation. However, if you are referring to discerning a way of supporting myself as a hermit then it is certain that my state and form of life, and of course my Rule, limit significantly the kinds of occupations I may choose to engage in. Beyond this, of course, my bishop and delegate might have some significant input in certain situations, but generally the decision about forms of work I may undertake are limited to consideration of 1) the education and training I have for them, 2) whether I can continue to live my Rule with integrity and still undertake whatever form of work is being considered, and 3) whether this form of work is consistent with the life of a consecrated hermit and religious. It may be that in some special circumstances some kind of temporary dispensation or waiver may be needed in order to adopt a form of work I would not ordinarily do but in such a case it would need to clearly be temporary (I would argue a definite time frame and limits need to be specified) and I would need not only to have discerned the wisdom of such an accommodation but my Bishop and/or delegate would need to approve.

A c 603 hermit lives her entire life under obedience --- though this does not ordinarily mean under the micromanagement or detailed commands of superiors. It means under the sway of God as his Word and will come to her in Scripture and prayer, in the everyday circumstances of her life, and so forth. The hermit's Rule governs her entire life and, as already noted, she is bound morally and legally to honor and live that out with integrity. Personally, I reflect on my Rule a lot. It engages me on a number of levels; not only does it legislate but more fundamentally it inspires and reminds me who I am, to what I am called, and why I am committed in the way I am. From my perspective it is more deeply and extensively compelling in terms of obedience than even legitimate superiors. This is one of the reasons dioceses have to be sure that hermits have been given every opportunity over time to develop a mature and livable Rule before they admit a hermit to vows of any sort.

I hope this is helpful and gets to the heart of your question.

Miserando atque Eligendo: A Mercy that does Justice as it Creates a Future

Quite often this blog is a way in which I work out theological positions, especially in terms of the nature and charism of eremitical life, the relation of Gospel and Law (often canon law!!), or of mercy and justice. In reflecting on Friday's readings from 1 Sam and Mark I was reminded of Pope Francis' jubilee year of Mercy and of his coat of arms and motto: Miserando atque Eligendo. In 1 Sam David shows mercy to Saul despite Saul's commitment to killing him and is deemed by Saul to be worthy of Kingship by virtue of this act. An act of mercy is presented as having the power to change Saul's heart as nothing else does. The lection from Mark deals with the calling of the twelve. Together they represent a single pastoral impulse, a single imperative, the impulse and imperative also marking the entirety of Francis' Episcopacy and Pontificate and this Jubilee year of mercy as well: Miserando atque eligendo.

Francis translates the first word of his motto as a gerund, "Mercifying". He sees his episcopacy as being about the mercification of the church and world; the motto as a whole means "To Mercify (to embrace wretchedness) and to Call". This can even be translated as, "I will mercify (that is, make the world whole by embracing its wretchedness in the power of God's love) and (or "and even further") call (or choose) others" who will be commissioned in the same way. Francis speaks of the meaning of his motto in his new book, The Name of God is Mercy . He writes, "So mercifying and choosing (calling) describes the vision of Jesus who gives the gift of mercy and chooses, and takes unto himself."  (Kindle location 226) This is simply the way Francis chose to be a Bishop in Christ's Church; it is certainly the face God turned to the world in Jesus and it is the face of the shepherd we have come to associate with the Papacy. It is the way the Church is called to address and transform our world, the way she is called to literally "embrace wretchedness" and create peace and purpose. Mercifying and calling. It is the Way into the future God wills for everyone and everything.

Paul too saw that mercy was the way God creates a future. He writes in his letter to the Romans, [[Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance?]] In other words it is the kindness or mercy of God, God's forbearance and patience that will create a way forward --- if in fact we take that mercy seriously. What I saw as I read that line from Paul was that Divine mercy is always about creating a way forward when our own actions close off any way of progress at all. God's mercy draws us out of any past we have locked ourselves into and into his own life of "absolute futurity". Let me explain. Often times I have written here that God's mercy IS God's justice. Justice is always about creating and ensuring a future -- both for those wronged, for society as a whole, and for the ones who have wronged another. Justification itself means establishing a person in right relationship with God and the rest of reality; it indicates that person's freedom from enmeshment in the past and her participation in futurity, that is in God's own life. Mercy, which (as I now see clearly) always includes a call to discipleship, is the way God creates and draws us into the future. What is often called "Divine wrath" is just the opposite --- though it can open us to the mercy which will turn things around.

Divine Wrath, Letting the Consequences of our Sin Run:

Wrath, despite the anthropomorphic limitations of language involved, is not Divine anger or a failure or refusal of God to love us. Rather, it is what happens when God respects our freedom and lets the consequences of our choices and behavior run --- the consequences which cut us off from the love and community of others, the consequences which make us ill or insure our life goes off the rails, so to speak, the consequences which ripple outward and affect everyone within the ambit of our lives. Similarly, it is God's letting run the consequences of sin which  lead us to even greater acts of sin as we defend or attempt to defend ourselves against them, try futilely to control matters, and keep our hands on the reins which seem to imply we control our lives and destinies. But how can a God of Love possibly allow the consequences of sin run and still be merciful? I have one story which helps me illustrate this.

I wrote recently of the death of my major theology professor, John Dwyer. In the middle of a moral theology class focusing on the topic of human freedom and responsibility John said that if he saw one of us doing something stupid he would not prevent us. He quickly noted that if we were impaired in some way he would intervene but otherwise, no. Several of us majors were appalled. John was a friend and mentor. Now, we regularly spent time at his house dining with him and his wife Odile and talking theology into the late hours. (It was Odile who introduced me to French Roast coffee and always made sure there was some ready!) Though we students were not much into doing seriously stupid things, we recognized the possibility of falling into such a situation! So when John made this statement we looked quickly at one another with questioning, confused, looks and gestures. A couple of us whispered to each other, "But he LOVES us! How can he say that?" John took in our reaction in a single glance or two, gave a somewhat bemused smile, and explained, "I will always be here for you. I will be here if you need advice, if you need a listening ear. . . and if you should do something stupid I will always be here for you afterwards to help you recover in whatever way I can, but I will not prevent you from doing the act itself."

We didn't get it at all at the time, but now I know John was describing for us an entire complex of theological truths about human freedom, Divine mercy, Divine wrath, theodicy, and discipleship as well: Without impinging on our freedom God says no to our stupidities and even our sin, but he always says yes to us and his yes to us, his mercy, eventually will also win out over sin. John would be there for us in somewhat the same the merciful God of Jesus Christ is there for us. Part of all of this was the way the prospect or truth of being "turned over" to our own freedom and the consequences of our actions also opens us to mercy. To be threatened with being left to ourselves in this way if we misused our freedom --- even with the promise that John would be there for us before, after, and otherwise --- made us think very carefully about doing something truly stupid. John's statement struck us like a splash of astringent but it was also a merciful act which included an implicit call to a future free of serious stupidities, blessed with faithfulness, and marked by genuine freedom. It promised us the continuing and effective reality of John's love and guiding presence, but the prospect of his very definite "no!" to our "sin" was a spur to embrace more fully the love and call to adulthood he offered us.

How much more does the prospect of "Divine wrath" (or the experience of that "wrath" itself) open us to the reality of Divine mercy?! Thus, Divine wrath is subordinate to and can serve Divine mercy; it can lead to a wretchedness which opens us to something more, something other. It can open us to the Love-in-Act that summons and saves. At the same time it is mercy that has the power to redeem situations of wrath, situations of enmeshment in and entrapment by the consequences of one's sin. It is through mercy that God does justice, through mercy that God sets things to rights and opens a future to that which was once a dead end.

Miserando atque Eligendo, The Way of Divine Mercy:

What is critical, especially in light of Friday's readings and Francis' motto it seems to me, is that we understand mercy not only as the gratuitous forgiveness of sin or the graced and unconditional love of the sinner, but that we also see that mercy, by its very nature, further includes a call which leads to embracing a new life. The most striking image of this in the NT is the mercy the Risen Christ shows to Peter. Each time  Peter answers Christ's question, "Do you love me?" he is told, "Feed my Lambs" or "Feed my Sheep." Jesus does not merely say, "You are forgiven"; in fact, he never says, "You are forgiven" in so many words. Instead he conveys forgiveness with a call to a new and undeserved future.

This happens again and again in the NT. It happens in the parable of the merciful Father (prodigal son) and it happens whenever Jesus says something like, "Rise and walk" or "Go, your faith has made you whole," etc. (Go does not merely mean, "Go on away from here" or "Go on living as you were"; it is, along with other commands like "Rise", "Walk" "Come",etc., a form of commissioning which means. "Go now and mercify the world as God has done for you.") Jesus' healing and forgiving touch always involves a call opening the future to the one in need. Mercy, as a single pastoral  impulse, embraces our fruitless and pointless wretchedness even as it calls us to God's  own creative and meaningful blessedness.

The problem of balancing mercy and justice is a false problem when we are speaking of God. I have written about this before in Is it Necessary to Balance Divine Mercy With Justice? and Moving From Fear to Love: Letting Go of the God Who Punishes Evil. What was missing from "Is it necessary. . .?" was the element of call --- though I believe it was implicit since both miserando and eligendo are essential to the love of God which summons us to wholeness. Still, it took Francis' comments on his motto (something he witnesses to with tremendous vividness in every gesture, action, and homily) along with the readings from this Friday to help me see explicitly that the mercification or mercifying of our world means both forgiving and calling people into God's own future. We must not trivialize or sentimentalize mercy (or the nature of genuine forgiveness) by omitting the element of a call.

When we consider that today theologians write about God as Absolute Futurity (cf Ted Peters' works, God, the World's Future, and Anticipating Omega), the association of mercy with the call to futurity makes complete sense and it certainly distances us from the notion of Divine mercy as something weak which must be balanced by justice. Mercy, again, is the way God does justice --- the way he causes our world to be transfigured as it is shot through with eschatological Life and purpose. We may choose an authentic future in God's love or a wounded, futureless reality characterized by enmeshment and isolation in sin, but whichever we choose it is always mercy that sets things right --- if only we will accept it and the call it includes!! Of course it is similarly an authentic future we are called on to offer one another -- just as David offered to Saul and Jesus offered those he healed or those he otherwise called and sent out as his own Apostles. Miserando atque Eligendo!! May we adopt this as the motto of our own lives just as Francis has done, and may we make it our own "modus operandi" for doing justice in our world as Jesus himself did.

Update: Dominican Sisters of St Catherine of Siena --- Iraq

January 7, 2016

Dear Sisters Brethren and Friends,

With the New Year greetings, I extend my gratitude for your continuous support and prayers. Also, I would like to share with you our highlights from 2015.

Thanks to the blessed efforts of people who are accompanying us, we have had an eventful year. In addition to accompanying the Internally Displaced Persons (IDPs) at the camps, sisters were able to prepare 400 children for First Communion in ten groups in different cities and towns in the region of Kurdistan.

We are grateful to the Lord that our efforts to open a primary school were fruitful. Eventually, we managed to get all the licenses needed from the Iraqi and Kurdish governments. Bishop Warda (the Chaldaean Bishop of Erbil) offered us a building that Catholic organizations built on property belonging to the Archdiocese of Erbil, and the Pontifical Mission furnished it thankfully. There are about 460 pupils -girls and boys-and all are IDPs. Seven of our Dominican sisters are working at the school, with other teachers and administrators, also IDPs. Studying at our school is free. The salaries of teachers and staff (about $18,000 a month) have been granted by the Pontifical Mission for this year. People are thankful and happy for this project, as the condition of other schools is really miserable. Because of the large number of the IDPs, some schools have three shifts a day, each shift for different groups, and the number of pupils in a class could number more than 80.

Also, we managed to open another kindergarten for the IDPs as there is more demand this year. The families prefer to send their children to be educated by the Dominican Sisters. Now there are 440 children attending our kindergartens in Ankawa. Additionally, in a town called Aqra with 250 IDP families, we opened a kindergarten for 50 children. The kindergarten in Kaznazan also has 130 children in attendance. These Kindergartens are free of charge for the IDPs.

In both projects, school and kindergarten, sisters have been noticing much improvement in children's behavior. They are more willing to listen to their teachers and it is easier for teachers to discipline the children. The schools are equipped with playground and a sport field, which gave the children a suitable environment to play and direct their energy.

However, people are still facing many challenges. As for the present condition in Iraq, it is still traumatic. We were shocked last month when seven individuals (parents with their 7 year old son, and 3 year old daughter and a lady with her 7 year old son and 13 year old daughter) who drowned in the sea as they were trying to flee to Greece.

Everybody is physically and psychologically exhausted. It does not seem that there is any solution. People risk their lives. Immigration is increasing in all directions. Just before the end of the year, families of 167 persons were placed in Slovakia (at once) as part of immigration program, and there are more to go in the coming month. That, of course, shook the confidence of people about the future of Christianity in Iraq. Add to that, there are other families who are leaving the country to the neighboring like Lebanon, Jordan and Turkey. In a matter of three months the number of children in our school lowered down from 520 to 460; also about 15 children from the kindergarten left with their families and more are planning to leave.

Although we are sad to see people leave, people who are living in prefabricated houses are facing tremendously hard time, especially now in winter as these houses (caravans) are not healthy at all -they are not made to comprise large families, neither are they equipped to such harsh weather. They are extremely cold in winter, extremely hot in summer.

The recent news about the policy in the Middle East is not encouraging at all, nether is there anything promising. Everything is unknown and uncertain. Therefore, it is not surprising to see people leave. We pray that the doors of divine mercy may open for our brothers and sisters that they may find people who could welcome them. As for us, we remain with the remnant here, to support the people intellectually and spiritually through educational projects and liturgical meetings.

Within the community, we are thankful for all those helped us purchase a house which provided a better environment for our young sisters in formation program. We have started preparing for our general chapter that is planned to be held in July 2016.

We ask your prayers that God may enlighten us and grant us His wisdom to discern in our reality despite all the difficulties and pressures we are living.

Sr. Maria Hanna OP
Prioress of Dominican Sisters of Saint Catherine of Siena -Iraq

On Hermits and the Sacrament of Reconciliation

[[Hi Sister, how do hermits receive the sacraments if they are alone in a hermitage? One hermit wrote about just confes-sing to Jesus directly in the hermitage if she sins. It sounds like a Protestant-like rejection of confession to me. Are you (Catholic hermits) dispensed from the Sacrament of Reconciliation because you are a hermit?  If not, does a priest come to you? What about Mass?]] (This question represents a combination of several questions from several posters

Hi, and thanks for the questions. In the main I receive or celebrate Sacraments the same way anyone else in the Church does, namely I go to my parish and receive them. There are some exceptions some of the time. As I have written here before, many days I receive Communion at the hermitage during a Communion service and I reserve Eucharist here. (This also allows me to act as an EEM to others living nearby when I can't get to the parish to pick up Eucharist or am asked to bring Communion on unscheduled days and times.) I ordinarily receive the Sacrament of the Sick at the parish once or twice a year as well --- though in certain circumstances I would certainly ask my pastor to come here to anoint me. There is ordinarily no real reason to ask a priest to come and say Mass here since I take Communion from frequent Masses at my parish and celebrate Communion services as extensions of these as well as in union with the Mass the parish community is celebrating on that particular day. However were I to spend longer periods in actual reclusion and thus not get to the parish for several weeks or more it would be important to have Mass said here occasionally.

Ways of Dealing with Sin in the Church:

In the Church less serious sins are taken care of in many different ways. Every day I and most other Catholics, especially those who are Religious, deal with less serious sins during Office, examen, Mass or Communion services, and personal prayer --- just as the hermit you are referring to seems to do. (There need not be an actual rejection of the Sacrament of Reconciliation involved.) Lesser sins and the process of conversion these require are also dealt with, to some extent, in spiritual direction --- though in this relationship the focus is not so much on sins per se as on patterns of behavior which are unworthy of the person God has made and is calling me to be. (Serious sin is also dealt with in a limited way during spiritual direction with the same focus; usually whatever leads to serious sin needs more work and healing than lesser sins so working with one's director here is particularly important. It does not lead to absolution, however, unless one's director is also one's confessor.)

For the Sacrament of Reconciliation I have several possibilities --- as is true of any diocesan hermit or any Catholic, for that matter. First, as already mentioned there is the parish. I can arrange for the Sacrament anytime I need to do that. Until recently I had a regular confessor  who was not from my diocese; thus, I did not ordinarily go to my pastor or priests coming to fill in at the parish but that option was always open to me nonetheless and may be something I choose to do in the future. Priests have sometimes come here but ordinarily I have gone to them for reconciliation. Neither I nor any hermit is dispensed from the Sacrament of Reconciliation. In some ways it is more important for us, not only because we are consecrated and vowed, but because of the temptation to "go it alone" in solitude or to minimize the degree of our transgressions. (It is sometimes too easy to say, "What happens here is small potatoes compared to what goes on in the world around the hermitage.")

Choosing to avail oneself of the Sacrament when sin is, relatively speaking, not particularly serious, much less grievous, is not necessarily a matter of scrupulosity; rather, receiving the Sacrament of reconciliation is one of the ways hermits recognize and proclaim most clearly, 1) that smaller transgressions are still significant and more easily grow into larger aberrations in solitude than in community, and 2), that our vocation to solitude is ecclesial as opposed to a individualistic approach to eremitism. Sin is never merely an individual matter and the Sacrament where we confess to God and receive forgiveness through the mediation of another human being representing the Church is clearly an ecclesial reality.

More on the Nature of the Sacrament of Reconciliation:

While you didn't ask about the nature of the Sacrament of reconciliation it is important to remember this social and specifically ecclesial dimension.  Forgiveness is always a matter of personal encounter with social implications. While we can meet God in the intimacy of our own hearts, as human beings we need to admit who we are to another; we need to hear the word of forgiveness spoken to us through the reading of Scriptures selected for or by us for this Sacrament or made real in the prayer of absolution. These moments in the Sacrament are moments of Proclamation, moments when the Gospel is enacted not only in our own lives, but in the life of the Church. We need for someone to ask us about the circumstances which may have contributed to our sinning so we can truly speak them and claim the entire situation. We need to speak our own transgressions, not as a simple admission (though that is critical), but because in the context of the Sacrament we see clearly that we are part of a community of faith and are called to be more than we have been. Admitting our transgressions to God through the mediation of another acting in the name of the Church is part of claiming an identity and vocation within the Church which actually allows the Church to BE Church.

Of course it is always God who forgives sins; we can always turn to God privately or in solitude. Even so, in my experience, those confessions, especially when the sin is serious, may well be lacking something which is present when one confesses to God through the mediation of another human being. It is not merely that doing so is humbling in a way private admission to God usually is not -- though certainly this is an important dimension of the Sacrament. That is something we can appreciate as we consider the difference between praying to God in our own rooms, and speaking to God through the agency of another. We can feel the difference. However, this difference also has to do with the fact that in the Sacrament of Reconciliation we entrust ourselves  in our brokenness to the One whose love and mercy was revealed fully and definitively to us in the risen Christ present in the Church. In other words, we do so because God's love and mercy comes to us through the mediation of the Church, especially through those who act in Christ's name in this specific way.

The ministry of reconciliation is given to all of us, priests and laity alike, but it is given in a paradigmatic way to the priest who celebrates the sacrament as a special gift to all of us. The faith, understanding, acceptance, challenge, and encouragement of one's confessor are a significant part of hearing the Good News of Christ within this sacrament. At the same time our reception of the Sacrament is part of the priest's own hearing the Good News of Christ. Together we are actively Church in this mutual celebration of Divine mercy and love. It is a profound and life-giving form of sharing in Christ in which each person experiences the mercy and call of God through the mediation of the Sacrament --- though in differing ways and to differing degrees. Still, this encounter with Christ through the agency of another is absolutely critical to truly receiving Divine forgiveness in the Sacrament and to the ministry of reconciliation as a whole.

Hermits and the Sacrament of Reconciliation:

Again, all of this is as true of the hermit as it is of anyone else in the Church. As already noted, hermits require the Sacrament of Reconciliation as much as any other member of the People of God. I especially like to use the Sacrament to celebrate periods where some clear growth has occurred. At those times it is also important to look at the ways I do not measure up to that growth --- because, after all, whenever we come to new senses of God's presence in our lives or new senses of who we are called to be, there will be ways in which we fall short of those realities. Sometimes that means a serious set of obstacles exist within us that should be recognized and worked through or a serious lack of virtue in this way or that. It really depends on how we measure sin and look at the Sacrament. It would be relatively easy for me, for instance, to say, I have only committed lesser sins --- because in fact I do not tend to sin grievously. However, because I am growing in my vocation and presumably in wholeness and holiness, it also makes the ways I fail or fall short of the love or grace of God stand out in significance.

Thus, I meet with my director regularly and every so often there will be a significant moment of growth or insight or integration. Direction may occasion them or allow me to recognize them clearly. At these times celebrating the Sacrament of reconciliation can allow me to celebrate all of this Sacramentally and therefore, with the larger Church through the mediation of the priest. When I do that both the growth which is a result of God's grace and the ways I still resist or fail to reflect that grace are really brought to the larger faith community both for healing and as a proclamation of hope. Thus the Sacrament allows me to celebrate the grace of God in both the way it bears fruit within me and in the ways I still need it to bear fruit. More, it allows me to recommit to my vocation and honor its ecclesial nature --- something that is important for me especially because it might otherwise be easy to fall into an attitude of individualism or outright complacency.

Like most Catholics today, I suspect I don't always make adequate use of the Sacrament, but again, that is not because I have somehow been dispensed or have less need than other members of the Church. It is certainly not because everything can be adequately dealt with by just confessing to Jesus in the solitude of the cell --- critical and healing as that is. For me, the knowledge that I can confess to Christ in the privacy of the hermitage can sometimes be as much temptation as it is consoling truth. I think that is generally true for Catholics in every state of life. Since the Sacrament is a great gift which is seriously underutilized today and since individualist approaches to faith and spirituality are a significant problem today, it seems to me that it is particularly important that hermits not encourage even greater failure to turn to this gift of God. To put that more positively, it seems important to me that Catholic hermits encourage an appreciation of the significance, gift-quality, and ecclesial nature of even such a relatively private sacrament.

In Memoriam, John C Dwyer 1930-2016

John C Dwyer, my major Theology Professor for my BA and MA work, died Saturday afternoon (02.January) after a long struggle with Parkinson's. I have never had a finer teacher nor, in many ways, known a finer man. He was also probably the best homilist I have ever heard. It was in his homilies especially that theological content, personal passion (a function of his faith), and the compassion of God in Christ came together in a particularly powerful way.

It was John who first taught me Pauline Theology and especially the Theologies of the Cross of both Paul and Mark. More, John introduced me to the systematic theology of Paul Tillich and in these ways and so many others provided both the biblical and philosophical foundation for everything else I have done either theologically or in spirituality. There is simply not a day that goes by that I do not draw on something John taught, a phrase he regularly used, a question he challenged me to grapple with on my own --- or an example he set. Especially, it was John's insistence that all Theology had to be pastoral, all theology had to be apologetic or "answering" theology in the truest sense (that is, in the sense of the Cross of Christ) that is his lasting legacy to me. It was John who reminded us "budding theologians" that, "Unless your theology can adequately grapple with and address the questions raised by the holocaust [i.e., the very worst human beings can and do visit on one another along with how God in the Christ Event supplies the answers to such inhumanity] it is unworthy of the name."

John had been a Jesuit and did graduate work in Theology at Fordham and a year in Strasbourg followed by Doctoral work at Tübingen University under Hans Küng and Jürgen Moltmann. He received his PhD in 1971. Thereafter, he taught Theology at St Mary's College (CA) in both BA and MA programs, at the SAT program of the GTU's Jesuit School, and at St Bernard's Institute (Graduate School of Theology and Ministry) in the Diocese of Albany, NY. Many religious, priests, deacons and laity had their theological educations given both new life and intellectual and spiritual rigor through their work under John. All were touched by his integrity, humanity, caring, and humor --- as well as by his brilliance and the breadth and depth of both his knowledge and faith. His wife Odile (whom John adored!) was (and remains) as much a part of the life of many of John's students as John was.

I wanted to include a passage from one of John's books, one of my favorites (both the book and the passage!). I think it is the heart of the Christian truth he entrusted himself to and hoped his students would come to understand and make the center of their own faith and theological work. Here John is writing about the fact that on the cross is the one whom the eternal God has sought as his counterpart forever, one who is constituted as human precisely in his dialogue with God. At the same time he is reflecting on what we mean when we identify God as Emmanuel --- God with us. In speaking about the salvific effect of this dialogue, especially as it reaches fullness on the cross, he says,

[[Through Jesus, the broken being of the world enters the personal life of the everlasting God, and this God shares in the broken being of the world. God is eternally committed to this world, and this commitment becomes full and final in his personal presence within this weak and broken man on the cross. In him the eternal one takes our destiny upon himself --- a destiny of estrangement, separation, meaninglessness, and despair. But at this moment the emptiness and alienation that mar and mark the human situation become once and for all, in time and eternity, the ways of God. God is with this broken man in suffering and in failure, in darkness and at the edge of despair, and for this reason suffering and failure, darkness and hopelessness will never again be signs of the separation of man from God. God identifies himself with the man on the cross, and for this reason everything we think of as manifesting the absence of God will, for the rest of time, be capable of manifesting his presence --- up to and including death itself.]]

He continues,

[[Jesus is rejected and his mission fails, but God participates in this failure, so that failure itself can become a vehicle of his presence, his being here for us. Jesus is weak, but his weakness is God's own, and so weakness itself can be something to glory in. Jesus' death exposes the weakness and insecurity of our situation, but God made them his own; at the end of the road, where abandonment is total and all the props are gone, he is there. At the moment when an abyss yawns beneath the shaken foundations of the world and self, God is there in the depths, and the abyss becomes a ground. Because God was in this broken man who died on the cross, although our hold on existence is fragile, and although we walk in the shadow of death all the days of our lives, and although we live under the spell of a nameless dread against which we can do nothing, the message of the cross is good news indeed: rejoice in your fragility and weakness; rejoice even in that nameless dread because God has been there and nothing can separate you from him. It has all been conquered, not by any power in the world or in yourself, but by God. When God takes death into himself it means not the end of God but the end of death.]] Dwyer, John C., Son of Man Son of God, a New Language for Faith, p 182-183.

John Dwyer no longer walks in the shadow of death. For him death has both come and been defeated and entirely transfigured in Christ. The dialogue with God that so clearly characterized John's entire adult life is continued in a new way in the very heart of the God who has taken John into himself. Like many, I grieve his death, but even more I (we!) celebrate a life spent revealing an infinitely loving God in both strength and weakness, wholeness and brokenness, vigor and diminishment. Especially, we each and all celebrate a marvelously gracious God and John's eternal life with(in) him whom John loves and even yet serves so well. Thanks be to God!

Addendum: Mass of Resurrection and Memorial Masses in New York and California

Mass of the Resurrection will be celebrated Saturday, January 23, 2016 at 11 am at the Cathedral of Immaculate Conception, 125 Eagle Street, Albany, New York.

A Memorial Mass will be celebrated Saturday, January 30, 2016 at 11 am at St. Theresa’s Roman Catholic Church in Windham, New York.

A Memorial Mass will be celebrated Saturday, March 12, 2016 at 2:00 pm at the St Mary's College Chapel, Moraga, CA.

Memorial donations may be made to the Tannersville Fire and Rescue, Tannersville, New York 12485 or Saint Bernard’s School of Theology and Ministry, 40 North Main Street, Albany, New York 12230.

Feast of the Epiphany (Reprised)

There is something stunning about the story of the Epiphany and we often don't see or hear it, I think, because the story is so familiar to us. It is the challenge which faces us precisely because our God is one who comes to us in littleness, weakness, and obscurity, and meets us in the unexpected and even unacceptable place. It is truly stunning I think to find three magi (whoever these were and whatever they represented in terms of human power, wealth, and wisdom) recognizing in a newborn baby, not only the presence of a life with cosmic significance but, in fact, the incarnation of God and savior of the world. I have rarely been particularly struck by this image of the Magi meeting the child Jesus and presenting him with gifts, but this year I see it clearly as a snapshot of the entire Gospel story with all its hope, wonder, poignancy, challenge, and demand.

If the identities of the Magi are unclear, the dynamics of the picture are not. Here we have learned men who represent all of the known world and the power, wealth, and knowledge therein, men who spend their lives in search of (or at least watching for the coming of) something which transcends their own realms and its wisdom and knowledge, coming to kneel and lay symbols of their wealth and wisdom before a helpless, Jewish baby of common and even questionable birth. They ostensibly identify this child, lying in a feeding trough, as the King of the Jews. Yes, they followed a star to find him, but even so, their recognition of the nature and identity of this baby is surprising. Especially so is the fact that they come to worship him. The stunning nature of this epiphany is underscored by the story of the massacre of the male babies in Bethlehem by the Jewish ruler, Herod. Despite his being heralded as the messiah, and so too, the Jewish King, there is nothing apparently remarkable about the baby from  Herod's perspective, nothing, that is, which allows him to be distinguished from any other male baby of similar age --- unless of course, one can see him with eyes of humility and faith --- and so, the story goes, Herod has all such babies indiscriminately killed.

One child, two antithetical attitudes and responses: the first, an openness which leads to recognition and the humbling subordination of worship; the second, an attitude of a closed mind, of defensiveness ambition, and self-protection, an attitude of fear which leads not only to a failure of recognition but to arrogant and murderous oppression. And in between these two attitudes and responses, we must also see the far more common ones marking lives which miss this event altogether. In every case, the Christ Event marks the coming of the sovereign, creator, God among us, but in the littleness, weakness, and obscurity of ordinary human being. In this way God meets us each in the unexpected and even unacceptable place (the manger, the cross, human being, self-emptying, weakness, companionship with serious sinners, etc) --- if we only have the eyes of faith which allow us to recognize and worship him!

Followup on Does a Rule Need to be Perfect: More on Writing several Rules over Time

[[Dear Sister, thanks for your reply to my question. What happens if I don't want to write more than one Rule and my diocese doesn't ask me to? What I have written so far seems fine to me and I can't see revising it. Besides I am not much of a writer.]]

Good questions and similar to others I have been asked (another person said they weren't much of a writer, for instance, and wondered what then?). The purpose of the suggestion of writing and using several different Rules over time is first of all to assist both the candidate and the diocese in maintaining a discernment process that is both long enough but not onerous to either relevant diocesan personnel or the candidate herself.

Sometimes it takes a while for the quality of the vocation to become clear to the diocesan staff working with the candidate. Indications of growth can be more clearly seen in the quality of the Rule being submitted --- especially since the hermit's life is lived in solitude and not in a house of formation with intense oversight and more constant evaluation. Moreover, dioceses are not responsible for the formation of a hermit; that occurs in solitude itself. Even so dioceses must evaluate the way the individual's formation in eremitical solitude is proceeding and they may be helpful in making concrete suggestions or supplying access to resources from which the candidate might benefit. Several different Rules written over a period of years will uncover areas of strength,  weakness, and even deficiency and allow the diocese to respond both knowledgeably and appropriately.

What tends to happen when a diocese does not have such a tool to use is either the relatively immediate acceptance of candidates as suitable for discernment or a more or less immediate dismissal as unsuitable. Dioceses cannot usually follow the hermit's progress sufficiently closely otherwise and without such a tool they may have neither the time, the expertise, nor the patience to extend the discernment period sufficiently. Likewise they may not have the basis for helpful conversations with the candidate that such Rules can provide. I have always felt fortunate to have had a Sister work with me over a period of five years and during those years to actually meet with me at my hermitage. She listened carefully, consulted experts in the eremitical life and its formation and discernment, and generally did what she could in my regard; still, I believe the tool being discussed here would have assisted her and the diocese more generally. It would have helped me as well.

Of course, you are free to write one Rule and trust that that is sufficient in providing insight into your vocation for your diocese. Perhaps it will be sufficient to govern your eremitical life for some time as well. If you have a background in religious life and are familiar with the way Rules are written and function that is much more likely. Similarly, of course, your diocese is free to adopt whatever approach works best for them as well. I personally suggest the use of several Rules written over several years so that dioceses have 1) sufficient resources (including time) for discernment, so 2) the process of discernment and formation will not be curtailed prematurely or stretched endlessly and fruitlessly. I also suggest it so that 3) the candidate herself has a kind of structure which allows what happens in the freedom of solitude to be made clear to her diocese while assuring sufficient time for that to mature. (It is important to remember that the process of writing is a very significantly formative experience itself and contributes to one's own discernment as well.)

Ordinary time frames (for candidacy, novitiate, juniorate, and perpetual profession) do not really work for solitary hermits because the hermit's time in solitude is not so closely observed; neither does it have the degree of social interaction which is a normal element of growth in religious life. Beyond these there is a rhythm to life in eremitical solitude which will include both "tearing down" and building up and which occurs according to God's own time, not to a more or less arbitrary or even more usual temporal schema. Something must replace or at least approximate some of the functions the more usual elements of life in community serve but do so instead in terms of the diocese's relation with the candidate. It must allow and assist both candidate and diocese to have patience with this unique and sometimes counterintuitive process of formation. Moreover, both hermit candidate and diocese must recognize that the eremitical life is about the quality of the journey with God itself and not become too focused on destination points per se (postulancy, novitiate, juniorate, etc).

To summarize then, the use of several Rules written to reflect stages or degrees of growth as the candidate herself is ready to do this helps ensure both individual flexibility from candidate to candidate as well as sufficient length of time and patience on everyone's part to assure adequate growth and discernment. It is merely a tool, though I believe it could be a very effective one in assuring authentic vocations are recognized and fostered.

Does a Rule Have to be Perfect before Submission to One's Diocese?

[[Dear Sister,  I am wondering if my Rule has to be perfect before turning it into my diocese? You wrote about writing several different Rules over a period of time. Was part of the reason so the Rule could be better after several drafts? Do dioceses expect a hermit to write several Rules over time or do they expect a person to be able to write one immediately? Did your own diocese ask you to write several versions?]]

The Reasons for Writing Several Versions:

In suggesting a candidate for eremitical profession write several versions of a Rule over time I had several things in mind: 1) Dioceses use the hermit's Rule to discern the quality of the vocation standing in front of them. While I was fortunate in having a Vicar follow me and meet regularly with me over a five year period at other times chancery personnel had to depend more on what I had written and how well it reflected my own knowledge and experience of this vocation. I think this is not uncommon in dioceses. 2) besides aiding in discernment Rules written over a period of five to seven years can assist the candidate, diocese, and delegate or director in gauging the way formation is going. It is not so much that a candidate will write a better Rule as opposed to draft versions --- as though this is a literary exercise; instead it is that the candidate's understanding of the vocation will change and grow as will her prayer life and experience of living the canon and all of its elements.

With the requirement that a candidate write an experi-mental Rule that allows her to grapple with these things, and then in a couple of years that she write another one which will be considered less experimental and more truly binding the diocese should be able to discern actual unsuitability for the vocation. If the candidate is allowed to continue the process of discernment as she works on her own formation, then a couple of years later she may be ready for temporary profession. At that point I would expect the Rule she submits to need little change and be something she tweaks only as growth requires and as work with her director verifies. Finally, the hermit should write a Rule which becomes binding on the day of perpetual profession. Like the Rule submitted for temporary profession this one becomes binding in law but now perpetually. This is not to say it cannot be changed (one will continue to grow and mature in all of this) but besides discussion with one's director or delegate such changes would need to be approved by one's Bishop at this point.

3) the (proposed) "requirement" that one write several Rules over the first years of living the canon provides a kind of space where one can work out the ways each non-negotiable element of the canon is reflected in this particular life. For instance, most canon 603 hermits deal with silence and solitude in their early Rule but few that I have spoken to either did write about or were ready to write about  the silence OF solitude. As the vocation becomes more well known (though still not well-understood!) this situation will be exacerbated. Not only does one need to deal with the silence of solitude in a different way than one does external silence and physical solitude but the ability to do so is the result of eremitical experience one acquires only over a period of years. So, for instance, my original Rule wrote about the concrete practices assuring external silence and physical solitude but it took years before my Rule came to reflect my understanding of the silence of solitude as environment, goal, and finally, as unique gift or charism of solitary eremitical life lived under canon 603. It took time to come to understand the human person as a covenant reality and the silence of solitude as particularly antithetical to the individualism and isolationism which plagues contemporary society.

Similarly, when I first wrote a Rule I skipped over "stricter separation from the world." Not only did I not truly understand what was needed here but I also didn't trust the reality I thought this element of the canon demanded. I read "world" in a relatively unnuanced way and I read "separation" in terms of "turning one's back on" others. It took me several years --- in fact a number of years of prayer, reflection, and personal work before I came to understand how it is a hermit both lives FOR the world  God so loves even as she separates herself from and rejects significant dimensions of it. It took time to perceive what the vocation asked of me as a person and what that witnessed to; in other words it took me  a number of years to understand the unique generosity and hospitality of the eremitical vocation and how that contrasts with a dangerous enmeshment which is often seen as legitimate engagement. All of this impacts the way a Rule is formulated; it also will impact the way a diocese discerns this vocation and the authenticity of other vocations to solitary eremitical life.

This leads to a final reason for writing several Rules over time, namely 4) one is called to represent an ancient desert tradition present in Judaism and Christianity. (Obviously it is present in other faiths as well, but my concern here is with the specifically Judeo-Christian eremitical tradition.) This tradition is associated with the prophetic and counter cultural dimensions of both faiths and is consistently linked to the assumption of a new identity and maturity vis-a-vis God, God's People and God's future in and with regard to our world. While a Rule is meant to help one live one's own individual call it also is meant to reflect the continuity of one's life with the eremitical tradition. It takes time to appreciate this --- especially seeing the importance of modifying traditional expressions of eremitical life in the face of contemporary pastoral needs while maintaining significant continuity. Diocesan hermit Rules are approved with a Bishop's declaration of approval. This does not make them public documents but it does, I think, make them quasi public documents which can serve the Church, canonists, and other interested in canon 603 eremitical life. In other words, they have the potential to serve more than the individual hermit and her diocese.

Diocesan Expectations:

My own diocese did not expect me to write several versions of a Rule over time. They simply expected a Rule which was then submitted to canonists and the Bishop for approval. However, when I reapproached the diocese in @ 2003-2004, the first Rule I submitted was written around 1983-4 and, though approved by canonists, was no longer sufficient to reflect either the way I lived this vocation nor my growth in understanding and embracing it. A newer Rule written at this time was approved by my diocese and became my own proper law on the day of my perpetual profession. In 2010-11 I revised it and I suppose in time I may do so again as my own prayer life develops and other priorities change or shift around a bit.

I do hope that dioceses will see the potential of using the Rules individuals write to aid the processes of discernment and supervising of formation along with determining readiness for temporary or perpetual profession, but I don't know if any have adopted this approach. One diocesan Bishop gave a hermit candidate in his diocese a Rule which I am told she was then free to revise and modify under supervision. I suspect we are on the same track here --- so long as the Bishop's version really was a starting point the hermit was free to work with and revise over time. I believe that to the extent a diocese really understands what it takes to write a livable Rule which reflects a healthy and meaningful eremitical life they will not expect a candidate to be able to write one straight away nor will they dismiss a candidate simply because they are initially unable.

However, it is also the case that dioceses and curial staff do not have experience with writing Rules. Since it is the one tangible element of the canon they might well ask the candidate to write one prematurely or fail to understand the reasons it may take several attempts to write an adequate one. Both the candidate and the diocesan staff need to understand that to some extent one writes to learn and grow. The diocese that does approach the requirement that the hermit write her own Rule in this positive and dynamic way is apt to have good experiences with hermits eventually making perpetual profession and consecration. You yourself can assist a diocese in coming to see the importance of the Rule and of several different versions over time.

Rule as Law and Gospel Vision:

The hermit's Rule will be her own proper law, similar to the Constitutions and Statutes for religious living in community, and this is certainly an important function all by itself. However, historically Rules have had more than this function. They have often served to provide a vision of the life being lived and enough of a sense of the values being embodied to inspire the person to live the Rule as law. In other words a Rule can be a specific picture of Gospel living which captures one's imagination and reflects what it means to live as Christ in this specific context.

Most Rules regarding canon 603 begin with the terms of the canon and outline concrete ways in which those essential elements are to be lived out. At some point, however, hermits tend to find a list of do's and don't's, shall's and shall not's is simply insufficient to help them live eremitical life with real integrity. Either they will construct another document which serves to summarize the theology they live out and that helps inspire them to do so, or they will write their Rule or Plan of Life with this focus and include the concrete practices which are part and parcel of honoring such a vision. In either case the hermit will typically rewrite her Rule at various points along the course of her life. In the period sometimes referred to as "initial formation" this practice is a major help to the hermit and those discerning and supervising her vocation.

Your own Rule does not need to be perfect --- though to be honest,  I am not sure I even know what that means! It needs to reflect the life you are living and convey something of your vision of eremitical life and reasons for embracing it. It should include your current understanding of the central elements of the canon, the vows, and the significance of this life in the life of the Church. Eventually you will come to see, understand, and feel responsible for these things even more profoundly and extensively than you do currently and at that point you may need to rewrite your Rule. For instance, I came to understand the silence of solitude as the charism of solitary eremitical life which the hermit brings both our Church and world. It is a gift of the Holy Spirit our world in particular cries out for just as it is something the Church's own kerygma (proclamation) reflects and the eremitical life mediates in an especially vivid way. None of this was present in my first (1985) Rule but I could not live the life without it today. It gives coherence and significance to external practices in the hermit's life and anchors them deeply in both eremitical tradition and contemporary pastoral necessity. It is the central transfiguring reality which allows me to be a hermit rather than merely an isolated and relatively pious person.

Happy New Year (Reprise)

[[The Japanese have a centuries-old ritual, Waraiko, they use to greet a new year and to celebrate birthdays. The ritual consists of giving three hearty belly laughs! The first robust laugh is of gratitude for the previous year just ended. The second hearty laugh is in gratitude for being given a new year of life to enjoy. The third is a really full-bodied belly laugh, since it is to blow the dust off your mind, heart, and soul. Dust? The dust of habit and routine that slowly accumulates like all dust, causing the soul to lose the luster of its youthful vitality.]] by Edward Hay, Chasing Joy

We believe that because he is eternal and living our God is the ground and source of genuine newness. We believe that he is a God who transfigures all of reality into something hope-filled and meaningful. We believe that in Christ we can cooperate with God in his creative and redemptive activity as he brings about a world where heaven and earth profoundly interpenetrate one another and God is all in all. On this holiday, as so many make lists of goals and resolutions for the New Year, may each of us recommit ourselves to a time in which God's own projects in us and in all we know and love may be brought to fulfillment. All good wishes for a wonderful year!

On Living a Non Eremitical Life of Quiet Centered on God



[[Dear Sister Laurel, I stumbled on to this website while doing research on how to live a more peaceful life that's closer to God. Most of my life I've tried to be social but to no avail, it never happened. I believe now that God knew deep down what I wanted, which was to live a quiet life involving solitude with nature and the eagerness to study. I love your blogs. Do you yourself spend a great deal of time in peaceful solitude? Do you limit your time with people? I'm just curious how is your day structured... I'm married and work so I can't live a hermit lifestyle but I want to incorporate the lifestyle as much as possible to get the most out of my days...... Thank you for your time........]]

Many thanks for your note. While hermits, myself included, live lives which are separated from what is often called "the world", a separation which precludes a lot of contact with people, it is not the case that we do so because we are unable to be social or dislike people, for instance. I suppose most hermits are introverts --- meaning we get our energy from activities and time spent by ourselves and tend to have our energy depleted by time with others. In other words we are not "party animals" and do not get our energy from lots of time with others; however, this is not necessarily the same thing as not being particularly social. I have a good friend that jokes that I am an introvert, but a social introvert while she is less social. Perhaps you are an introvert and perhaps you are alluding to something more than this.

Only you can determine whether what you are describing is normal introversion or something more than that which needs, at least to some extent, to be corrected, modified or healed. I would encourage you to pray about it and talk to someone who understands the need for solitude in any life but who also understands our need for others and loving others. Introverts or no we are all communal beings. The ability to balance these two dimensions of our lives takes some work! I think that will be especially true for you precisely because you are married and work full time outside a hermitage.

Marriage is your vocation so building in appropriate time for study, prayer, etc. will be challenging and require your wife's cooperation and your own sensitivity to the needs of your family life. That said, I think your desire for a relatively quiet life in touch with nature and with sufficient room for study sounds pretty normal to me --- especially if you do justice to your marriage in the process. If you have a genuine need for solitude and study and a sincere desire to put God first then my own sense is these will in no way conflict with your marriage but instead will assist you to live it more fully and profoundly. Again, however, your wife will need to be open to what you intend and, just as importantly, what you intend will need to open you to your wife's own needs (and those of your family) as well. Remember that the things you find you need in your life may well be the very things others in your own life also need. That is especially true of some silence, solitude (which, counterintuitive as this may seem, may be shared with another person), time in nature, and putting God at the center of our lives.

My own Schedule, etc:

My own day usually begins at 4:00 am and from then until 8:00 am is spent in prayer and then some writing. Some weekdays I then go to Mass and most days that is followed by time doing lectio (a form of prayerful or sacred reading) and Scripture. This period ends with lunch and is the heart of my day no matter what else the day holds. Following lunch I tend to see clients (Mondays and Fridays), run errands, or do other work. This is the most variable part of my day. I finish this part of my day with Vespers and some quiet prayer, then supper. The evening usually involves more writing, study and some work. My day ends with Compline.

Weekends are a bit different. Saturday mornings are the same until 9:00 am and then I often play quartets or quintets with friends until noon. (We meet together for breakfast and then play music together.) The rest of the day is the same as other days. Sundays also begin the same way other days do, though sometimes rising is at 5:00 since Mass is also later (I generally go to 9:30 Mass). After that I usually have coffee with a Sister friend and then bring Communion to folks. The rest of the day is structured around prayer, reading, rest and recreation, and necessary chores. In all of these things, whether my day includes lots of activity, other people or not, the time from 4:00 am until 8:00 am is something I try to maintain as absolutely foundational. I think many folks could build this kind of period into their day and find it not only does not conflict with the rest of their day but may even enhance it. Perhaps some version of this would work for you.

I hope this is helpful.

Are Camaldolese Oblates Consecrated?

[[Dear Sister, are Camaldolese Oblates consecrated? Do you wear a Camaldolese cowl?]]

Thanks for your questions. I am assuming you mean do persons who become Camaldolese Oblates also become consecrated persons in the act of oblature? Do these persons become members of the consecrated state through their gift of self in this way? The simple answer is no, one does not enter the consecrated state of life in this way. One does not become a religious, does not make public vows, and remains in whatever state of life into which they were already initiated. If they were already consecrated before becoming oblates then yes, they are consecrated, but not because they are oblates. The bottom line is that oblature is a form of dedication by the oblate, not consecration by God through the mediation of the Church.

While oblature in most Benedictine congregations is limited to lay people, the Camaldolese also accept religious, priests and consecrated virgins and diocesan hermits as oblates. However, lay persons who make oblature remain lay persons and are committed to live the Camaldolese Oblate Rule in their everyday lay life --- a very significant commitment in a world challenged to see that God comes to us in the realm of the ordinary. Clerics do not become clerics in the Camaldolese Order upon oblature, nor do religious become professed Camaldolese when they become oblates. All oblates are members of the extended Camaldolese family but again,  they are oblates who remain in their original state of life upon making oblature.

Also, while the process of oblature (this is not a profession of vows) involves both a commit-ment and reception of this commit-ment by a representative of the congregation, this is a private commitment. It is not public and does not have public rights and obligations (that is, the rights and obligations are those that obtain within the Camaldolese family alone). Nor does anyone acting in the name of the Church mediate God's own consecration of the person. As I have noted here a number of times, initiation into the consecrated state is a public act of the whole Church. A legitimate superior or other authorized person receives the person's profession or other commitment and mediates divine consecration in the name of the Church. The intention to do this must be present but so must the ecclesiastical authority. Camaldolese monks and nuns admitting others to oblature have neither the intention nor the authority to admit these specific persons to the consecrated state. (For instance, under specific  circumstances the Sister that received my commitment/oblature had the authority to admit Sisters in her own monastery to the consecrated state as part of her role as Prioress but she had no authority (nor did she have the intention) to admit ME to this state. She did have the authority (and intention) to receive my oblature.)

Regarding my cowl, please be aware that oblates, insofar as they are oblates, do not wear cowls. I wear a cowl because it is a symbol of solemn monastic or eremitical profession and I am a consecrated hermit; it was canonically granted at my perpetual profession and consecration under c 603. Because I am also a Camaldolese oblate, and because Camaldolese monks and nuns wear a cowl, it was important to make sure that the hood of my own cowl not be cut in the unique elongated Camaldolese style lest I give someone the impression that I am professed as a Camaldolese nun. (Mine is cut in more of a Carthusian or a Cistercian style with visible differences from these as well.)   In any case, no, I do not wear a Camaldolese cowl nor does any oblate as oblate.

On the Seventh Day of Christmas

On the Third Day of Christmas

Christmas is the gift-giving season par excellence; it only seems appropriate to share one of my favorite groups and their version of Drummer Boy. May we each give God the best gifts we can this season and always. Especially may we see the humble talents we have to offer as worthy of a God who, out of perfect love for us, became like us in all things but sin.

Joy to the World! Hodie Christus Natus Est! (Reprise)

The scandal of the incarnation is one of the themes we neglect at Christmastime or, at best, allude to only indirectly. Nor is there anything wrong with that. We live through the struggles of our lives in light of the moments of hope and joy our faith provides and there is nothing wrong with focusing on the wonder and joy of the birth of our savior. There is nothing wrong with sentimentality nor with all the light and glitter and sound of our Christmas preparations and celebrations. For a brief time we allow the joy of the mystery of Christmas to predominate. We focus on the gift God has given, and the gift we ourselves are meant to become in light of this very special nativity.

Among other things we look closely in the week prior to Christmas at the series of "yeses" that were required for this birth to come to realization, the barrenness that was brought to fruitfulness in the power of the Holy Spirit. We add to this Zechariah's muteness which culminates in a word of prophecy and a canticle of praise, along with the book of Hebrews' summary of all the partial ways God has spoken himself to us; we then set all of these off against the Prologue to John's Gospel with its majestic affirmation of the Word made flesh and God revealed exhaustively to US. The humbleness of the birth is a piece of all this, of course, but the scandal, the offense of such humbleness in the creator God's revelation of self is something we neglect, not least because we see all this with eyes of faith --- eyes which suspend the disbelief of strict rationality temporarily so that we can see instead the beauty and wonder which are also there. The real challenge of course is to hold both truths, scandal and beauty, together in a sacramental paradox.

And so I have tried to do in this symbol of the season. This year my Christmas tree combines both the wonder and the scandal of the incarnation, the humbleness of Jesus' estate in human terms, and the beauty of a world transformed with the eyes of love. Through the coming week the readings are serious (Steven's martyrdom and the massacre of the holy innocents, a warning about choosing "the world," and so forth) for darkness is still very real and resents and seeks to threaten our joy. Yet, all this is contextualized within the Christmas proclamation that darkness has been unable to quench the divine light that has come into our world, and the inarticulate groaning which often marks this existence has been brought to a new and joy-filled articulateness in the incarnate Word. Everything, we believe, can become sacramental; everything a symbol of God's light and life amongst us; everything a song of joy and meaning! And so too with this fragile "Charlie Brown" tree.

All good wishes for a wonderful Christmastide for all who read here, and to all of your families. Today the heavens are not silent. Today they sing: Alleluia, Alleluia!! Hodie Christus Natus Est! Alleluia!

Breath of Heaven (Reprise)

As is appropriate for Christmas, I am in the midst of reflecting on an experience I had yesterday; I anticipate  this experience perhaps leading to a post here. It centered on Amy Grant's song, Breath of the Spirit so for now, I am reprising the video I put up here last year. While the video is wonderful I do suggest folks listen to the song itself at some point without watching the video and allow the lyrics to speak to them and evoke images from their own lives. Perhaps only one or two lines will resonate powerfully, but were that to happen it would be an awesome gift of the Spirit.
  
                                              * * * * *

Christmas extends to the Feast of the Baptism of the Lord. Like other pivotal seasons of our faith it gives us a chance to ponder, pray with, and digest the call to enter into the mystery it represents, not only in the lives of Mary, Joseph, Elizabeth, Zechariah, Simeon, John and Jesus, et al, but in our own as well. The dimension of reality we know as Word or Spirit, that dimension of mystery which permeates, enlivens, and grounds all of reality is ever dynamic and seeks ways to become more articulate within creation. It seeks to "overshadow" each of us so that we may each truly become God's word made flesh, a new creation, the imago dei we are made to be.

There is an immensity in this call, an incommensurability when measured against our own weakness and personal poverty and we each meet it with a variety of emotions, concerns, and attitudes as we seek to bring our whole selves to it -- just as Mary did (or so many of the other participants in the story of Christmas and Christianity). Amy Grant's "Breath of Heaven" captures all of this so very well!!

Christmas Greetings from the Dominican Sisters in Iraq

Dear friends and benefactors,

Being in the Middle East and seeing what is happening around us makes it hard to believe that our world is ready to welcome the Lord. The star of Christmas shines on us in our second year of exile to tell us how similar our world is now to the time when Jesus was born.

The wandering magi who had lost their way are still there, but they are not only three - there are thousands of them. Herod who wanted to kill the innocents is still there, but he has become many. The Holy Family is still fleeing to escape with their lives, followed by many other families who are immigrating in all directions. And, Rachel is still weeping over her children who were stripped out of her arms, and she is accompanied by her neighbours whose grief just leaves us speechless.

Yet, it is still the star of Christmas that shines to show where the King of peace is born. It is in this world, and no other world where Jesus is born to be with us and for us. The Lord comes unexpectedly, challenging our mentality and our expectations. He comes in our worn out world, even when the world is not ready for Him. He comes to our aid in times of weakness, pain, violence, and darkness in order to be close to us. He is always there, guiding the wandering people, accompanying those who flee, and wiping the tears of the weeping mothers.

Having confidence in Him and in his powerful presence among us, we dare to continue our journey with those who are left in Iraq, although nothing is clear about the future. News is not encouraging at all, and people do not have the capacity to think anymore. We ask your prayers that God may strengthen our faith, enlighten us and grant us His wisdom to discern in our reality despite all the difficulties and pressures we are living. How much enlightened vision and courage we need!

On this blessed occasion, and with confidence that the word of the Lord will prevail, I extend my greetings to all sisters, brethren, friends, benefactors, and organizations who have been accompanying us in our dark night. Thank you for being a guiding star that shows us God’s loving care. We believe that His light will tear through the darkness, and He will come down.

O Come, Lord Jesus. You are our joy...our peace...and our life.

Sister Maria Hanna OP
Dec 2015

The Visitation (Reprise)

Jump for Joy  by Eisbacher

Sunday's Gospel (and today's as well!) is wonderfully joyfilled and encouraging: Mary travels in haste to visit her kinswoman Elizabeth and both women benefit from the meeting which culminates in John's leaping in his mother's womb and prophetic speech by both women. The first of these is Elizabeth's proclamation that Mary is the Mother of Elizabeth's Lord and the second is Mary's canticle, the Magnificat. Ordinarily homilists focus on Mary in this Gospel lection but I think the focus is at least as strongly on Elizabeth and also on the place the meeting of the two women has in allowing them both to negotiate the great mystery which has taken hold of their lives. Both are called on to offer God hospitality in unique ways; both are asked to participate in God's mysterious plan for his creation despite not wholly understanding this call and it is in their coming together that the trusting fiats they each made assume a greater clarity for them both.

Luke's two volumes (Luke-Acts) are actually full of instances where people come together and in their meeting or conversation with one another come to a fuller awareness of what God is doing in their lives. We see this on the road to Emmaus where disciples talk about the Scriptures in an attempt to come to terms with Jesus' scandalous death on a cross and the end of all their hopes. They are joined by another person who questions them about their conversation and grief. When they pause for a meal they recognize Jesus in the breaking of the bread and their entire world is turned on its head. That which was senseless is on its way to making a profound sense which will ground the existence of the church. Peter is struggling with the issue of eating with the uncircumcised; he comes together with Cornelius, a Centurion with real faith in Christ. In this meeting Peter is confirmed in his sense that in light of Christ no foods are unclean and eating with Gentiles is Eucharistic. There are a number of other such meetings where partial perception and clarity are enhanced or expanded. Even the Council of Jerusalem is a more developed instance of the same phenomenon.

On Spiritual Friendship, both formal and informal:

I personally love Eisenbacher's picture above because it reminds me of one privileged expression of such spiritual friendship, namely that of spiritual direction. I can remember many meetings with my own director where there was immense surprise and joy at the sharing involved, but one time in particular stands out --- especially in light of today's Gospel. I had experienced a shift in my experience of celibacy. Where once it mainly spoke to me of dimensions of my life that would never be fulfilled (motherhood, marriage, etc), through a particular prayer experience it had come to be associated instead with espousal to Christ and my own sense of being completed and fulfilled as a woman.

As I recall, when I met with my director to share about this experience, I spoke softly about it, carefully, a little bashfully --- especially at first; but I also gained strength and greater confidence in the sharing of it. (I was not uncertain as to the nature of what I had experienced, but sharing it certainly allowed it to claim me more completely and let me claim a new sense of myself in light of it; that was necessary and a central piece of sharing such things with a director, for instance.) My director listened carefully, and only then noted that she had always prayed for such a grace for all her novices (she had been novice director for her congregation); she then excused herself and left briefly. When she returned she had a CD and CD player with her. Together we sat quietly, but joyfully and even a bit tearfully celebrating what God had done for us both while we listened to John Michael Talbot's  Canticle of the Bride.

Elizabeth and Mary come together as women both touched in significant ways by the mystery of God. They have trusted God but are not yet completely clear regarding the greater mystery or how this experience fits into the larger story of Israel's redemption. They are both in need of one another and especially of the perception and wisdom the other can bring to the situation so that they can truly offer God and God's plan all the space and time these require. Hospitality, especially giving God hospitality, takes many forms, but one of the most important involves coming together to share how God is active in our lives in the hope of coming to a greater and more life giving perspective, faith, and commitment. It is in coming together in this way that we clarify, encourage, challenge and console one another. It is in coming together in this way that we become the prophetic presence in our world God calls us to be. Let us all be open to serving as friends to one another in this sense. It is an essential dimension of being Church and of the coming of the Kingdom of God.