17 March 2022
Happy St Patrick's Day!
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 3:35 AM
13 March 2022
Revisiting the Significance for Extended Time in a Monastic House During c 603 Discernment
Hi and thanks for the questions. I do still recommend this for all of the reasons I listed back in February, 2012. (cf., Eremitic Life sans Monastic formation?) I have heard of a couple of dioceses asking this of their candidates, one just recently, in fact. A Sister friend whom I first met when I was becoming a diocesan hermit, was attending weekend Mass at a monastery near her home. On that weekend she was introduced to a gentleman who is becoming a c 603 hermit and she mentioned knowing a hermit in the Diocese of Oakland. Turns out this candidate for profession knew who she was talking about because of this blog. (I don't think my Sister friend told this person who she was and is to me (she was the Vicar for Religious for the Diocese of Oakland when I began the c 603 process and today I consider her a good friend)! Really small world though!!!) In any case, this person's bishop had asked that he spend some time in a monastic (and in this case, eremitical) house so he was there for a couple of months. It is a great idea I think.
What is of interest to me is the way the financial arrangements and requirements for such a stay are taken care of. I am sure the monastery would not require the same remuneration as they would for a retreatant, and it might be difficult for a would-be c 603 hermit to cover both rent and the expense of staying at a small monastic house. If the diocese believes this is a good candidate and requires the stay, then I would hope they would also pick up the tab. It would certainly be worth their while in the long term. Because really strong candidates for c 603 profession and consecration come so rarely in the life of a diocese, it is unlikely a diocese would find themselves much out of pocket in arranging such a stay. On the other hand, if the individual seeking profession has the means to pay for such a stay perhaps she would choose to do that instead. (And of course, halving the cost with the diocese might be a good option in such a case.)
One of the benefits of such an arrangement I had not mentioned in the earlier article might also be the chances of establishing a long-term relationship with the monastic or eremitical house itself. In the case I mentioned, the hermit candidate had traveled across the United States from his home diocese so it is unlikely he will return to this house for retreats, desert days/weekends, or the like. Even so, it is important that c 603 hermits have places they can go for retreat where they feel entirely comfortable and have a relationship with the nuns, monks, or friars who live there.How to find such a situation? Many monastic houses allow for long-term retreatants or guests within the cloister itself. Some have claustral or "regular" oblates --- lay persons living within the enclosure according to the Rule. Others do something similar for members of other religious congregations and some might be similarly open to the arrangement in the case of a diocese seeking a place for a specific c 603 candidate to spend a couple of months. If the stay goes well, the diocese may be able to work out a standing arrangement in the rare instances other good candidates contact the diocese. Once the hermit is professed, an occasional extended stay at the same house might be really beneficial. The best I can do is suggest that someone interested in this kind of arrangement search out monastic and eremitical communities and begin a correspondence. See what they are open to and under what conditions. If the recommendation of one's diocese is required one can secure that if one is an established candidate discerning a c 603 vocation.
N.B. I have written this post and the earlier one presuming the candidate for c 603 profession knows s/he is called to be a solitary hermit. However, one benefit I had not mentioned is that staying in a monastic or semi-eremitical house might help one clarify one's discernment of whether or not they are truly called to c 603 or to something else. A diocese might well request a person stay for an extended time in a monastic house to be sure it is solitary eremitical life to which she feels called. One needs to be able to compare I think.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 9:12 PM
Labels: discerning eremitical life, formation in religious or monastic houses, The Eremitical Journey
12 March 2022
Second Sunday of Lent: On the Transfiguration and Learning to See with New Eyes (Reprise with Tweaks)
Transfiguration by Lewis Bowman |
Taking Offense at Jesus:
Learning to See with New Eyes:
In light of all of this a video I watched today was particularly helpful. A colorblind man was given Enchroma glasses --- a form of sunglasses that allows colorblind persons to see color, often for the first time in their lives. By screening out certain wavelengths of light, someone who has only seen the world in shades of brown their whole lives are finally able to see things they have never seen before; browns are transformed into yellows and reds and purples and suddenly trees look truly green and three-dimensional or the colorful fruit of these trees no longer simply blend into the same-color background. In this video the man was overwhelmed and overcome by what he had been missing; he could not speak, did not really know what to do with his hands, was "reduced" to tears. He literally did not know what to do with himself and eventually expressed it all as he hugged his wife in love and gratitude. Even in the face of this immediate miracle, more is required; it will still take regular wearing of the Enchroma glasses before the man's brain grows accustomed to this new way of seeing the world around him. Meanwhile, family members were struck with just how much they themselves may have taken for granted as everyday they moved through their own world of "ordinary" color and texture. The entire situation involved a Transfiguration almost as momentous as the one the disciples experienced in today's Gospel.
For most of us, such an event would overwhelm us with awe and gratitude as well. But not Peter --- at least it does not seem so to me! Instead, he outlines a project to reprise the Feast of Tabernacles right then and there. In this story Peter reminds me some of those folks who want so desperately to hang onto and even control amazing prayer experiences --- immediately making them the basis for some ministerial project or other; unfortunately, in doing so, they, in acting too quickly and even precipitously, fail to sit quietly with and appreciate these experiences fully or allow enough time to let them remake us and thus, learn to live from them! Peter is, in some ways, a kind of lovable but misguided buffoon ready to similarly build booths for Moses, Elijah and Jesus in a way which makes Jesus just one of an equal trio of religious patriarchs --- while neglecting the qualitative newness and personal challenge of what has been revealed and needs to be processed in personal conversion. Peter has missed the point. And in the midst of Peter's well-meaning activism comes God's voice, "This is my beloved Son. Listen to him!" In my reflection on this reading this text, I heard something more: "Peter! Sit down! Shut up! This is my beloved Son! You have ears; learn to listen to him. You have eyes; learn to see him with new eyes!!!"
Like Peter, and like the colorblind man who needed wear the glasses consistently enough to allow his brain to really begin to process colors in a new way, we must take the time to see what is right in front of us and we must practice seeing in this way. We must learn to see the sacred which is present and incarnated in ordinary reality. We must learn to listen to the One who comes to us in the Scriptures and Sacraments, the One who speaks to us through every believer and the whole of creation. We must really be the People of God, the "hearers of the Word" who know how to listen and are obedient in the way God summons us to be. This is true whether we are God's lowliest hermit or one of the Vicars of Christ who govern our dioceses and college of Bishops. Genuine authority coupled with true obedience empowers new life, new vision, new perspectives and reverence for the ordinary reality God makes Sacramental.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 5:20 PM
Labels: Second Sunday of Lent, seeing with new eyes, transfiguration
03 March 2022
On Excommunicated Hermits and Stricter Separation from the World
[[Dear Sister Laurel, in 2020 you wrote about three hermits who had been excommunicated. In your article the reporter whose article you criticized said that the three were not trying to build bridges to the world but rather to escape from it, cf., Excommunicated Hermits. You also wrote recently that CICLSAL has produced a guidance document for c 603 hermits which says clearly that hermits are not fleeing the world and you used the word escapist. You said hermits are not escapist (cf., Purpose of Stricter Separation from the World.) I have always heard monastics speaking of fleeing the world or embracing something called "contemptus mundi" which I believe means contempt for the world. So, here's my question: do you see yourself and other c 603 hermits trying to build bridges to the world outside your hermitage? Don't you embrace a kind of "contemptus mundi" in separating yourself as you do? I want to suggest that those hermits of [in] Scotland had the right idea in fleeing from place to place. You would disagree, wouldn't you?]]
Thanks for your thoughtful questions. I have added links to the posts you refenced. I think I have answered a lot of what you ask about in the following post: Stricter Separation: Loving the World into Wholeness, so I would ask that you take a look at this post and especially, that you pay attention to the different ways the term "the world" can be used. We need to be clear that there are several different usages of the term and not confuse one for the other. For instance, the world the hermit separates herself from is not primarily the world of God's good creation; instead, it is a constellation [[of attitudes, values, perspectives, and priorities which live in a hermit's heart just as they live in the hearts of others]] and constitute a kind of widespread and typical pattern of vision and inner reality.
In this view of things, because these patterns of values, perspectives, and attitudes are deeply inculcated within each of us, and because they are often-unconscious lenses through which we view reality, closing the hermitage door merely shuts one inside with "the world" one needs to separate oneself from more assiduously. Doing so can provide a false sense that one has done what one needs to do in "leaving the world" and this inaccurate sense may grow into or foster a kind of sense of spiritual superiority in the hermit. Additionally, it can lead to a self-centered spirituality focused merely on one's own perfection or salvation, rather than on a holiness which at every point, serves and is meant to serve the needs of a world often bereft of love and wholeness. Nothing could be more "worldly" in fact.
If you look at the behavior of the three Scottish "hermits" as outlined in the NCR article I wrote about (please note, there are other, entirely legitimate hermits in Scotland), what you find is distinctly "worldly" behavior. They have a habit of making themselves "unwelcome and getting in trouble". While supposedly more strictly separated from "the world" they engage in provocative acts of judgmentalism that are hurtful and meant to be so. While there is a legitimate prophetic or "truth-telling" dimension to eremitical life, this is not it. When their bishops (more than one apparently) have tried "numerous times" to break them up, they have resisted and eventually gotten themselves thrown out of the diocese(s). I have to tell you how rare such problems are with genuine hermits. An actual pattern of offensive and disedifying behavior in genuine hermits is even more rare.
Other things strike me as "worldly" with regard to the three persons in the NCR article. Despite no longer having a right to wear a Capuchin habit, one of the hermits continues to do so and one wonders why. He is not witnessing to canonical eremitical standing nor an ecclesial vocation, nor to religious poverty or consecration by God --- and there are certainly poorer and simpler ways to dress. Why could he not let this go as he ought to have done when he left the congregation that extended this right to him? And then there is the glee, first at excommunication and then at the amounts of correspondence and financial aid flowing their way as a result!!! These "hermits" are not victims of the "mean old" institutional Church --- and yet they are excited to benefit from those seeing and treating them in this way! None of this sounds anything but profoundly "worldly" to me.I am not sure I would describe my life as one of building bridges to the world around me, but I accept my responsibility to witness to that world, and also to "the world" I am to be more strictly separated from --- that constellation of attitudes, values, and perspectives which really distort the way we see and relate to God, ourselves, and God's good creation. One other element of c 603 is that this life is to be lived "for the salvation of others"; that requires engagement on behalf of God and his good creation even as it requires freedom from enmeshment in all that distorts it. There may be some tension between these two elements of the canon, but they certainly don't conflict. That is especially true as I understand that the really critical dimensions of my life, the dimensions that define me as a person and hermit, are hidden from others and that even to the extent my life is of witness value it is hidden in Christ. So, while I don't try to build bridges with the world around me in any focused or concerted way, and while there are very real and necessary limitations in my engagement with the world, that engagement is still very real and motivated by my life in Christ.
If the term "contemptus mundi" can be understood in terms of turning away from attitudes, values, and perspectives which are typical of contemporary life and serve to distort the way we see and behave toward God and God's good creation, then yes, I embrace it. In some ways I work hard to free myself from or allow myself to be healed of the woundedness which contributes to the personal and common lenses which so distort the way I/we see and relate to reality. I recognize that Christian life, and certainly eremitical life within that, is one of freedom from this kind of enmeshment. I definitely work hard to allow Christ to be primary in my life so that I can say with Paul, "I, yet not I but Christ in me. . .". Even so, "contemptus mundi" seems to me to invite misunderstanding as it is wrapped in several layers of mystifying language: a Semitic sense of the term hatred** (see below), now translated into Latin and combined with a Greek and Johannine term (mundi) with at least three significantly different senses in the Gospel writer's work. Besides the fact that c 603 does not use this phrase, I usually don't use it for this reason.Finally, I have a strong appreciation for the Benedictine value (and vow) of stability. This means I appreciate that where I am (diocese, parish, hermitage) has all I need to grow in holiness, and I am committed to seeking God (letting God find and be present to me in all the ways God chooses to do that) here. Yes, there are good reasons sometimes to move elsewhere, but a pattern of frenetic mobility, especially if it is occasioned by getting oneself in trouble and making oneself unwelcome wherever one goes, is contrary to Benedictine stability (and several other Christian values as well)! The evolving world the Scottish trio of would-be hermits are trying to escape is the world they are called to witness to. Meanwhile, in their attitudes and values, for instance, they seem to be ever more deeply enmeshed in the world they should be more strictly separated from! A genuine hermitage in the midst of such a world is, like the Carthusian image, a still point in the midst of sin's roiling disorder. My own sense is that these three apparent misanthropes (it is hard to see what or who they actually love beyond themselves), to the extent they cannot embrace such a stability, are not seeking God, but are running from precisely the place in which he is surely to be found. I think the Incarnation tells us that.
I hope this is helpful!
** In the NT Semitism the idea of "hating," as in Luke 14:26, is a comparative term and has to be understood as "love less". When Luke says, [[If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple,]] he is saying a disciple must prefer Jesus to or love Jesus more than all these others. Perhaps an even better way to say it would be, [[You must love me first and best, and all else and all others only in and through your love for me.]] If we are given a choice, Jesus or our own life (and so forth), the choice must be for Jesus and the One who sent him. [[Seek ye first the Kingdom of God and all these. . .will be added unto you.]]
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 9:03 PM
Labels: excommunicated hermits, Hermits in Scotland, Stricter separation from the world, worldliness
Choose Life (Reprise)
Choose life, only that and always,
and at whatever risk. . .
to let life leak out, to let it wear away by the mere
passage of time,
to withhold giving it and spending it
is to choose
nothing. (Sister H Kelly)
The readings from the Thursday after Ash Wednesday both deal with this theme, and each reminds us in its own way just how serious human life is --- and how truly perilous!! Both of them present our situation as one of life and death choices. There is nothing in the middle, no golden mean of accommodation, no place of neutrality in which we might take refuge -- or from which we can watch dispassionately without committing ourselves, no room for mediocrity (a middle way!) of any kind. On one hand lies genuine "success", on the other true failure. Both readings ask us to commit our whole selves to God in complete dependence or die. Both are clear that it is our very Selves that are at risk at every moment, but certainly at the present moment. And especially, both of them are concerned with responsive commitment of heart, mind, and body --- the "hearkening" we are each called to, and which the Scriptures calls "obedience."
The language of the Deuteronomist's sermon (Deut 30:15-20) is dramatic and uncompromising: [[ This day I set before you life and death, the blessing and the curse; therefore choose life, that you and your descendants shall live,. . . for if you turn away your hearts and will not listen. . .you will surely perish. . .]] Luke (Lk 9:22-25) recounts Jesus' language as equally dramatic and uncompromising: [[If you would be my disciples, then take up your cross daily (that is, take up the task of creating yourselves in complete cooperation with and responsiveness to God at every moment). . .If you seek to preserve your life [that is, if you choose self-preservation, if you refuse to risk to listen or to choose an ongoing responsiveness] you will lose it, but if you lose your life for my sake, you will save it. For what does it profit a person to gain the whole world and then lose or forfeit the very self s/he was created to be?]]
I think these readings set out the clear agenda of Lent, but more than that they set before us the agenda of our entire lives. Our lives are both task and challenge. We do not come into this world fully formed or even fully human. The process of creating the self we are called to be is what we are to be about, and it is a deadly serious business. What both readings try to convey, the OT with its emphasis on Law (God's Word) and keeping that Law, and the Gospel with its emphasis on following the obedient Christ by taking up our lives day by day in response to the will of God, is the fact that moment by moment our very selves are created ONLY in dialogue with God (and in him through others, etc.). The Law of Moses is the outer symbol of the law written in our hearts, the dialogue and covenant with God that forms the very core of who we truly are as relational selves. The cross of Christ is the symbol of one who responded so exhaustively and definitively to the Word of God, that he can literally be said to have embodied or incarnated it in a unique way. It is this kind of incarnation or embodiment our very selves are meant to be. We accept this task, this challenge --- and this privilege, or we forfeit our very selves.
God is speaking us at every moment, if only we would choose to listen and accept this gift of self as gift! At the same time, both readings know that the human person is what Thomas Keating calls, "A Listening". Our Total Being, he says, is a listening. (Eyes, ears, mind, heart, and even body) --- our entire self is meant to hear and respond to the Word of God as it comes to us through and in the whole of created reality. To the degree we fail in this, to the extent we avoid the choices of an attentive and committed life, an obedient life, we will fail to become the selves we are called to be.
The purpose of Lent and Lenten practices is to help us pare down all the extraneous noise that comes to us in so many ways and become more sensitive and responsive to the Word of God spoken in our hearts and mediated to us by the world around us through heart, mind, and body. We fast so that we might become aware of, and open to, what we truly hunger for --- and of course what genuinely nourishes us. We make prayers of lament and supplication not only so we can become aware of our own deepest pain and woundedness and the healing God's presence brings, but so we can become aware of the profound pain and woundedness of our world and those around us, and then reach out to help heal them. And we do penance so our hearts may be readied for prayer and made receptive to the selfhood God bestows there. In every case, Lenten practice is meant to help us listen carefully and deeply, to live deliberately and responsively, and to make conscious, compassionate choices for life.
It is clear that the Sister who wrote the quote I pasted into my Bible all those years ago had been meditating on today's readings (or at least the one from Deuteronomy)! I still resonate with that quote. It still belongs at the front of my Bible even though the ink has bled through the contact paper protecting it, and the letters are fuzzy with age. Still, in light of today's readings I would change it slightly: to let life leak out, to let it wear away by the mere passage of time, to refuse to receive it anew moment by moment as God's gift, to withhold giving it and spending it is to refuse authentic selfhood and to choose death instead.
Let us pray then that we each might be motivated and empowered to choose life, always and everywhere --- and at whatever risk or cost. God offers this to us and to our world at every moment --- if only we will ready ourselves in him, listen, and respond as we are called to!
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 3:17 PM
Labels: Choose Life
01 March 2022
Pope Requests Ash Wednesday as Day of Prayer and Fasting for Ukraine
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 7:34 PM
27 February 2022
Purpose of Stricter Separation from the World
I have received an email asking a question I wrote about in 2011, so I am reposting this response here. I am hoping it leads to further questions, not least, those that will help to clarify the validity of stricter separation from "the world" in an eremitical life. I am thinking about a couple of sentences in a new document from CICLSAL re c 603 I believe this begins to address: [[The hermit who distances [herself] from the world does not flee out of fear or contempt. [She] lived in the world and is called, Christianly, to seek to love it and to look at it with the eyes and the love that God revealed to us in Jesus. . .one separates oneself from the world to save it, one moves away to integrate it. The exterior become interior, the distant becomes near, the excluded is desired included. This is why separating does not mean fleeing.]] par 24 The Hermit Life Form in the Particular Church. "Guidance" CICLSAL, 2022.
Great question! I have written a little about stricter separation from the world, especially what it does and doesn't mean, so I would invite you to check out labels leading to those articles for additional thoughts. But you are correct, I have not really written about the purpose of stricter separation, nor have I spoken explicitly about the validity of this approach in spirituality --- which does indeed seem rather different from Jesus' usual way of doing things. In fact, "stricter separation from the world" was not something I would have chosen myself without circumstances which led me to understand it differently than I did as a young Sister. As your own comment suggests, at first or second glance, it hardly seems to comport with a Christian perspective which honors the incarnation and the sanctity of all creation in Christ. For me it always sounded selfish and lacking in charity --- not to mention in generosity!
It is important to remember that separation from the world means first of all separation from that which is resistant or uncongenial to Christ, and that it involves detachment from that which promises fulfillment, meaning, and hope apart from him and the God he mediates. This sense of the term "world" refers to anything which is untrue, distorted, resistant to life, to love, and to all the rest of the values which constitute life in God. But it is not God's good creation, therefore, from which we mainly separate ourselves. It is "the world" of falsehood, chaos, and meaninglessness, and this means that it is not something distinct existing merely outside of ourselves, but instead a reality which is intimately related to the darkness, woundedness, distortions, and sclerosis (hardness) of our own hearts.
Keeping this in mind, there are several reasons then for embracing stricter separation from the world. The first is that such separation distances us from the constant reinforcement of values, behaviors, expectations, and so forth which bombard us otherwise. Consider all the things we each see every day that tell us who we are and must be --- despite the fact that almost none of them are consistent with the values of the Kingdom of God! The second reason has to do with allowing ourselves the space and time --- and the silence and solitude --- to meet ourselves without all the supports, props, and distractions of "the world." It is hard to see ourselves for who we really are otherwise. Once the props are down or removed, we come to experience our own poverty. When we are not measuring (and in fact CANNOT measure) success, integrity, fruitfulness, etc., according to the terms constituting, "the world" we come face to face with what we are really all about. So, the first part of stricter separation is all about reality checks. Conversion, after all, requires confrontation with truth.
The third and most fundamental reason for stricter separation from the world is to allow the space and time needed for a meeting with God. If our hearts (and so, our very selves) are, in part, darkened, distorted, sclerosed and untrue, they are also the place where God bears witness to himself and the truth of who we are. All the elements of the eremitical life, including stricter separation, are geared towards the meeting (and eventually, union) with God which verifies (makes true), heals, and brings to fullness of life. It is in this meeting that we learn how precious we are despite our very real human poverty, here that we learn how constant and secure God's love, here that we begin to have a sense of what we are really capable of and meant for. It is in this meeting with God that we come to know genuine freedom, come to experience an imperishable hope, and are commissioned to go out to others to summon them to something similar.
There is a fourth reason for stricter separation from the world then. We must step away from the distorted perspectives and values that constitute "the world" in order to love it better. We leave it in order to be made capable of affirming the deeper truth and beauty of the world around us. We come to know everything in God and that leads us to see with God's eyes. Hermits assume a marginal place so that they may also serve a prophetic function by speaking the truth in a way that affirms the world's deepest and truest reality. It will also summon to conversion. Stricter separation from "the world" allows us to love God's world into wholeness. It is a servant of true engagement and commitment. Stricter separation from "the world" is a tool for loving the whole of God's creation; it is neither escapist nor selfish and cannot be allowed to devolve into these. Abba Evagrius said it this way, [[The monk is someone who separates himself from all so that he can be united to all.]] Treatise on Prayer #124.
But why a LIFE of stricter separation from the world? Hermits witness to separation from the world as a basic dynamic assisting us to come to the freedom that results from being the person God makes us to be. The hermit reminds us again and again of the primacy of the foundational relationship that grounds our being, and of the task of individuation it summons us to achieve on a day-by-day basis for the whole of our lives. We are made for life with God and we are made for a life loving the whole of God's creation. That requires some separation from the world and the rejection of enmeshment with it. Hermits say this particularly clearly with their lives.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 1:41 PM
Labels: Canon 603, Catholic Hermits, Heart as Dialogical Reality, Heart of a Hermit, silence of solitude, Stricter separation from the world
22 February 2022
In Honor of e e cummings and Saint Peter Damian: i am a little church(no great cathedral)
i am a little church by e. e. cummings
i am a little church(no great cathedral)
far from the splendor and squalor of hurrying cities
-i do not worry if briefer days grow briefest,
i am not sorry when sun and rain make april
my life is the life of the reaper and the sower;
my prayers are prayers of earth’s own clumsily striving
(finding and losing and laughing and crying)children
whose any sadness or joy is my grief or my gladness
around me surges a miracle of unceasing
birth and glory and death and resurrection:
over my sleeping self float flaming symbols
of hope,and i wake to a perfect patience of mountains
i am a little church(far from the frantic
world with its rapture and anguish)at peace with nature
-i do not worry if longer nights grow longest;
i am not sorry when silence becomes singing
winter by spring,i lift my diminutive spire to
merciful Him Whose only now is forever:
standing erect in the deathless truth of His presence
(welcoming humbly His light and proudly His darkness)
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 5:00 AM
Labels: e e cummings, Ecclesiola, i am a little church, Saint Peter Damian
21 February 2022
Feast Day of St Peter Damian (reprise with tweaks)
[[The Church of Christ is united in all her parts by the bond of love, so that she is both one in many members and mystically whole in each member. And so we see that the entire universal Church is correctly called the one and only bride of Christ, while each chosen soul, by virtue of the sacramental mysteries, is considered fully the Church. . .. From all the aforementioned it is clear that, because the whole Church can be found in one individual person and the Church itself is called a virgin, Holy Church is both one in all its members and complete in each of them. It is truly simple among many through the unity of faith and multiple in each individual through the bond of love and various charismatic gifts, because all are from one and all are one.]]
Because of this unity Damian notes that he sees no harm in a hermit alone in cell saying things which are said by the gathered Church. In this reflection Damian establishes the communal nature of the solitary vocation and forever condemns the notion that hermits are isolated or "lone" persons. His comments thus have much broader implications for the nature of eremitical life than the licitness of saying certain prayers or using communal phrases in liturgy per se. In the latter part of the letter Damian not only praises the eremitical life but writes an extended encomium on the nature of the eremitical cell. The images he uses are numerous and diverse; they clearly reflect extended time spent in solitude and his own awareness of all the ways the hermitage or cell have functioned in his own life and those of other hermits. Furnace, kiln, battlefield, storehouse, workshop, arena of spiritual combat, fort and defensive edifice, [place assisting the] death of vices and kindling of virtues, Jacob's ladder, golden road, etc --- all are touched on here.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 11:15 PM
Labels: Camaldolese charism, Saint Peter Damian
20 February 2022
Another Look at the Affirmation that God Alone is Enough
LOL!! Well, thanks for the righteous indignation; it gave me a good laugh (because I agree with you and thought "Right on!!"). Your objections are well-taken and I have already answered similar questions and objections. For that reason, I am going to put up two of these I wrote about 5 and 6 years ago (one of these was first posted 10 years ago). You may have seen them, but I think they answer your questions, at least enough to be getting on with for the present. If you have further questions or if you find this inadequate, please get back to me and I will give it another shot.
[[Because of recent posts and the phrase "God alone is enough" which I have used therein, I have been asked if this isn't misanthropic, anti-Christian, or downright isolationist --- all things I often and consistently write against. In Lent 2012 I posted the following piece which describes the meaning of this difficult affirmation. An added section (italicized) is included on the place of friendship and other significant relationships which, I hope, clarifies some of the brief comments in the original piece.
[[Hi Sister! What does it mean to say that God alone is enough? I need my family and friends and I wouldn't be the person I am without them. Does saying God Alone is Enough mean that we don't need others? Does it mean something different for you as a hermit than for me as a single teacher?]]
Wonderful questions! The phrase God Alone is Enough is an ambiguous one, meaning it has different and overlapping meanings which can also be misunderstood. So, for instance, the word "enough" can either basically mean we don't need anyone or anything else in our lives, or it can mean that God is the one reality which answers every fundamental or foundational need and completes us as persons. For most persons, the truth is that in adulthood we do not come to human wholeness apart from our relationships with other people and so it is ordinarily the case that the affirmation God alone is enough refers to the second sense: only God is sufficient to truly complete us, to empower us to the transcendence of genuine humanity, to serve as the source and ground of being and meaning in our lives.
This is especially true when one asks what the word "alone" means. Does it mean the person needs no one and nothing else besides God? Does it mean one can go one's own way motivated merely by individualism (what monastic life critically refers to as singularitas) and even a form of narcissism? Does it mean that one can dismiss the world around them as unworthy of their spirituality and live a kind of falsely "spiritualized" isolation? Or, again, does it mean that only God can answer every human need and complete us as persons? In every case, that is, for every person [whether hermit or not] it means the latter. For most people their reliance on God as the foundation of their lives will actually lead to more -- and more healthy -- personal relationships, not to fewer much less to less healthy ones. Only in the case of hermits or anchorites does it mean that the hermit relies on God alone to the significant and lifelong limitation or relative exclusion of human relationships. We do this not only because we are called to do it for ourselves and for God who desires and wills our love, but again because it witnesses in a rather vivid way to that foundational relationship which stands at the core of every person.
So yes, my sense of the meaning of this phrase may be different than yours in some ways. The two senses I have spoken of also overlap to a significant degree though. By the way, as we approach Holy Week it is important to note that the church will be looking at a related way in which "God alone is enough." What we will hear proclaimed is the fact that only God can overcome sin and death: only God is that love which is stronger than death, only God is generous enough to empty himself completely and become subject to the powers and principalities of our world so that they might also be defeated. I will write about that a bit more though in the next weeks.
[Please note, when I spoke above of the relative exclusion of human relationships I really mean the accent to be on [the word] relative. Hermits are not misanthropes but at the same time they limit contact with others for the sake of the witness they are called to regarding the foundational place of God in every human life. Hermits, at least in my experience, because again they are not usually recluses or ordinarily called to reclusion, must cultivate some few but quality relationships --- friends, directors, and those who accompany them in more "professional" or formal ways --- not only because there are real limits on the number of relationships in which the hermit can actually participate if their solitude is to be real, but because at the same time one's physical solitude requires such significant, even "sacramental," relationships if it is to be the rich and nourishing environment of the heart hermits require and commit to in the name of the Church.
It is hard to describe this paradox, but it is linked to the distinction between being merely alone and living the silence of solitude. Consider that the ecclesial nature of this vocation provides a communal context for all authentic eremitical solitude; within this ecclesial context there will be the sustaining warmth, love, challenge, discipline, and consolation of the kinds of relationships I mentioned above --- limited though these will necessarily be. Each will mediate the presence and will of God in ways which supplement the way God comes to us in physical solitude and solitary prayer. Each will help shape the human heart in ways which allow it to embrace God fully -- and be more fully embraced by him -- in the rigors of solitude. They will thus also help the hermit maintain her commitment to all dimensions of the truth that "God alone is enough" for us --- but (and this is the sharpest form of the paradox) especially the solitary dimension she has freely embraced and is publicly responsible for.]
Witnessing to the Truth that God is Enough
[[Dear Sister Laurel, am I right when I say you are writing that it is not only about living alone or even the other things hermits do, but WHY they do these things that is most important? Also, I see why you say that being a solitary is not always the same as being a hermit but isn't that just a matter of externals? Don't solitaries and hermits witness to the same thing?]]
Thanks for the questions. It is always good to hear from someone grappling with what I write. It is also terrific to get a chance to clarify when I haven't been clear enough. So, let me give that a shot.
First, it is true that it is WHY hermits do what they do that is most important, but it is also the case that what they do and why they do it are inextricably wed. What I mean is that they are called to witness to Christ's redemption precisely by living as they do. If they live in some other way, the witness they give is a different one. Let's say that the witness one is meant to give is that redemption in Christ empowers one to give one's life in service to others, that it allows one to let go of other ways of validating one's life and simply give one's life for those Christ loves. If this is the case, then one must live a life geared to ministering to others. All kinds of active ministries are possible and many different living arrangements will support and contribute to this witness. At the same time, if one wishes to witness effectively or credibly to the redemptive power of the Christ Event one cannot live in a way which contradicts that witness.
So, let's say that because of the message of the Cross one believes that God redeems and makes infinitely meaningful the life of one who is responsive to God's grace even when they are otherwise incapable of anything else, even when the discrete gifts they have been given have been lost or made unusable, even when their weakness or sinfulness or failure is their main or only other contribution to the situation. How would this person live in order to proclaim this message? Again, there are many ways, but it seems to me that one of these is more radical than all the others, namely, eremitical life.
Traditionally it has been said that the essential proclamation of the hermit's life is that "God alone is enough." When we unpack this statement it is a restatement of the message of the cross: God can and DOES complete us as human beings, only the God of Jesus Christ can and does redeem us, only that same God can and does make infinitely meaningful and fruitful those lives which have been marked and marred by death and senselessness in all its forms; only God can make freely and sacrificially loving those lives that have been isolated, reviled, rejected, and betrayed at every turn. Only God can make a gift of our lives when the circumstances of life and our denial of or collusion with those circumstances have made of them all that I described above. Only such a God can and will still the scream of anguish one becomes or transforms the muteness and emptiness of a failed and relatively loveless life without God into a jubilant canticle empowered by an inexhaustible Love-in-Act. Only the God of Jesus Christ raises the demeaned, absurd, and alienated inhumanity of a sinful and godless autonomy to New Life which is essentially "theonomous".
Moreover, the statement "God alone is enough" implies the corollary that such a God is worth entrusting our entire lives to. It says the Gospel of this God is worth giving our entire lives for. This God and his Gospel are worth letting go of all worldly possibilities, relinquishing every discrete gift and talent, every potentiality we may possess EXCEPT for hearts and lives which are open to being completed and transfigured by him in his Christ. Entrusting our lives in this way is the essence of faith. In Christ when we are empty we are full, when weak powerful, when we seem most alone we exist in communion with God and all that is grounded in God, when silenced and mute our lives can and will sing with the grace and justice of heaven. When every prop is kicked out or otherwise relinquished, God alone is enough.
This paradox is the radical form of the gospel truth which animated and flowed from Christ's own profound obedience unto death --- especially death on a cross. Similarly, it is the paradox which stands at the heart of the hermit's vocation that she must (and can really only) witness to as radically as she is called to do in the silence of solitude. For this reason, canon 603 defines a desert spirituality which seeks not only to define a contemplative life given over to God in prayer, but in which the externals of one's life reprise the loneliness, muteness, weakness, and incapacity, of the cross of Christ. Again, the obedience, that is, the openness and responsiveness to God we cultivate in the personal poverty, asceticism, silence, and solitude of the desert is transfigured into the silence of solitude, the joy-filled quies of rest, stillness, and eternal life in God. THAT is the witness of the hermit's life and it is important that the externals correspond and contribute to this witness.
A Final Note on the Noun Solitary:
A solitary in the sense Anglicans use the term with regard to canon 14.3 may not live a desert spirituality. I am sure they each do witness to the redemption achieved in Christ but most apparently do not feel called to live as hermits or need to witness to the paradox of the cross with the same radicalness.** Nor, of course, is there anything wrong with that so long as the two terms are not used interchangeably. The Anglican Church recognizes solitary or "single religious" who do not need to be hermits. The Roman Catholic Church on the other hand, does not; thus, in her tradition solitaries tend to be hermits who are part of a coenobitical community but who live in cells apart from the others. Grimlaicus' Rule for Solitaries was written for just such hermit monks. Thus too, when Roman Catholicism speaks of solitary hermits, she may now also mean diocesan hermits professed and consecrated under canon 603, hermits who are not part of a monastic or eremitical community. These might be considered solitaries, but most use the terms hermit or anchorite as reflected in canon 603.
**N.B., especially in this context radical does not mean better; instead, it implies a kind of fundamental truth and simplicity. It is important to remember that throughout the earliest history of the Church the fact that hermits did not engage in active ministry nor live in community led to the inevitable question of how loving and how Christian such a solitary vocation could be considered. Within the Body of Christ there are many members and, as a recent Sunday lection reminded us, they are all important to the functioning of the whole.
Hermits are spoken of as existing at the heart of the Church. Sometimes this is meant to refer to their prayer and there is certainly profound truth in this --- especially so long as we understand prayer to be the work God does within each of us in our poverty. ([[In the same way, the Spirit helps us in our weakness. We do not know how to pray as we ought, but the Spirit himself intercedes for us through wordless groans.]] Rom 8:26) And of course prayer would also be the language of the silence of solitude, the unique charism of eremitical life but that eschatological quies to which we are all called and from which all legitimate ministry itself flows. To witness to this basic and universal foundation and call is an act of love hermits commit to on behalf of the entire body of Christ --- another reason to insist on the ecclesial nature of such a vocation. What sense would it make otherwise?
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 1:28 PM
Labels: God Alone is Enough
17 February 2022
Called to Contemplative Life and Mystical Prayer? What next?
Thanks for these questions. First, yes, though I don't know anything more about you than your questions indicate, it is entirely possible that you are called to contemplative life and mystical prayer. While we don't hear a lot about mystical prayer today, it does exist and (if you know the right people!!) is a vital stream in the contemplative tradition today. Our church stresses apostolic ministry today more than contemplative life and most folks will find themselves involved in active ministry with prayer lives that support them in this. Some of these, especially religious women and men, however (the group I know best perhaps), develop strong contemplative prayer lives to anchor their active ministries and more, to fulfill their vows and vocation as religious. Many of these I think, especially as they age and "retire", allow themselves to focus on developing their contemplative prayer and some of these (perhaps a significant number even) will move through the various stages of prayer Teresa of Avila, for instance, outlined. Their prayer becomes profoundly mystical as God draws them ever deeper into His own life and heart. And then, of course, some of us are hermits!!
Since you asked, however, no, you don't need to be a hermit for this (though I personally find it a natural context for growth in contemplative life and mystical prayer), and while I think you could well be married, I personally believe it might be difficult to manage both loves at once. Again, this is a personal opinion; I am not sure about this since I know women religious who manage their community and ministerial commitments just fine, along with some significant friendships, even as they pursue the deepening of contemplative and mystical prayer lives. My one suggestion to you is that you find a good spiritual director with whom you can work regularly. S/he should be essentially contemplative and knowledgeable about working with contemplatives at various stages of prayer, especially if mystical experiences are a part of the directee's prayer life. At the very least, s/he should be open to accompanying someone in and through such stages and expressions of deepening contemplative prayer; this requires a specialized kind of experience and learning both in prayer and in spiritual direction. Remember that mystical prayer is, first and last, about one's relationship with the Mystery we know as God (in Christ); a director should be profoundly rooted in such a relationship herself (or himself).If there is a Carmelite Monastery near you (or relatively near), you might check with them and see if any of their Sisters or Friars do spiritual direction. Of course, other congregations will be able to assist you in this matter as well; apostolic congregations tend to nurture contemplative prayer these days as well. What is true, however, is that not every person doing spiritual direction today will have either the experience or the education and training to accompany you if you are truly called to mystical prayer. (Note that each one of us is called to union with God which implies we are each made for mystical prayer; it is not, however, easily cultivated and/or a gift easily received.) You are looking for someone who can accompany you in direction for some period of time, and who can assist you in discerning the movements of the Spirit, but especially as these are evident in invitations to greater depth and intimacy with God. Such persons would be able to accompany you even if you discover you are not called to contemplative life or mystical prayer.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 9:11 PM
Labels: contemplative prayer, mystical prayer, ongoing spiritual direction
13 February 2022
To Be What One is Called to Be --- and to Become That Ever More Deeply
Good questions, but not ones I can mainly answer! It is possible to be professed under c 603 without ever truly becoming a hermit, yes (though of course this ought not be possible). Sometimes individuals seek to be professed under c 603 and known in this way but they have not, and may never, grow into the hermit they are called to become, yes. In the piece you are referring to I was writing about a priest who had had problems with his bishop (and vice versa) who sought to be established under c 603 and thus, freed from some of the constraints of his priesthood and for greater ability to follow his own values and vision of the way things ought to be. He recognized himself as "sort of a monk/missionary" but (rightly I think) could not call himself a hermit. And yet, he had sought to be professed under c 603.
Canon 603 has sometimes been used by individuals to become religious without the constraints, challenges, or responsibilities of life in community. I think this motivation is usually kept fairly well-hidden, or at least not expressed to diocesan personnel. Dioceses have allowed this (that is, they have failed to uncover this motive in discernment) because 1) they themselves didn't know what a hermit is or, especially, what a solitary hermit is or how they are formed, and 2) they failed to see how it would matter if they professed a non-hermit. Mistakes are made for other reasons as well, even when the individual petitioning for admission to profession is sincere and well-motivated -- which happens when the person has a religious vocation but not an eremitical one. (The Episcopal Church allows for solitary religious who need not be or become hermits; the Roman Catholic Church does not.)
It is important that the church as well as candidates for profession under c 603 not make this mistake even as it becomes easier to make it, I think. Today's culture is highly individualistic, whereas paradoxically, eremitical life is not. Moreover, there is a strong current of what has come to be called "cocooning" which does not rise to the level of eremitical life, or the silence of solitude demanded by canon 603. It is more than possible for a person (and for diocesan personnel) to mistake these phenomena for the external characteristics of an eremitical vocation when they are actually contrary to such a life. There are external similarities between individualism and cocooning with stricter separation from the world and the silence of solitude, of course, but at their heart they are vastly different realities. Significantly, the characteristics of c 603 mentioned are at once solitary while being essentially communal and are meant to be rooted in and to support life in communion with God, with/in God's Church, and too, with God's good creation.It is especially important that dioceses profess actual hermits who have embraced the values of c. 603 and show evidence of being committed to living into these ever more deeply so that c 603 does not become a cuckoo's nest where a different form of life is slipped into the heart of the Church's vocation to consecrated eremitical life. As with the life of a cuckoo's egg raised in another bird's nest amongst other hatchlings, this will be destructive of the solitary eremitical vocation itself and will render it incredible to the faithful seeking to understand and honor such vocations. Canon 603 is almost 40 years old at this time and we have only begun living down the destructive stereotypes associated with eremitical life; we must not, insofar as we are truly able, use it for anything but genuine hermits.
It becomes particularly critical that c 603 life always be genuinely eremitical for those whose aloneness requires hope that their isolation can be transformed into deep communion lest they fall into despair. As I've said before, for those who must live alone for various reasons, but who are not called to be canonical hermits (or hermits of any sort for that matter), eremitical life can witness to the completion and joy that can come with a uniquely solitary expression of community; this is made less and less possible when dioceses profess non-hermits who may never actually become hermits at all --- and, despite having been professed and consecrated, may never discover (much less witness to) the deep consolation of such a vocation because they are not truly called to it.
In the "Bishop's Decree of Approval" for my Rule of life, the decree reads [[I pray that this Rule of Life proves advantageous in living the eremitical life.]] I appreciate my own diocese's humility in recognizing they had done the best that they could in discerning my vocation with me, and that my Rule might not truly prove advantageous to living eremitical life. Mistakes are possible, but it is important that these be minimized and if possible, that they not be made at all, especially given the importance of eremitical witness to God as the One who completes us in a culture that mistakes individualism for individuality and cocooning for eremitical life in the community the hermit experiences as eremitical solitude.
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 1:32 PM
Labels: cocooning, community in the desert, eremitical solitude, individualism, individualism and narcissism, solitude vs escapism
08 February 2022
Bishop Remi de Roo Dies at 97
Bishop Emeritus Remi de Roo |
Bishop Remi de Roo, the bishop who made an intervention at Vatican II in order to have eremitical life recognized as a "state of perfection" died on February 1st at the age of 97. I was fortunate enough to meet Bishop de Roo at a presentation he, Bp John Cummins, and Ecclesiologist Massimo Faggioli gave at St Mary's College in March of 2013, and to thank him especially for his work with eremitical life --- work which led to the eventual inclusion of canon 603 in the Revised Code of Canon Law. De Roo became Bishop Protector of the group of about a dozen monk-hermits who had left their solemn vows to live as hermits, a story I have told here a number of times. (cf., Recovering Excitement over Vatican II)
When we met, Bishop de Roo asked if I had come to canon 603 life with a background in religious life --- which he seemed to expect (or at least hoped!) to be the case. I replied yes. My favorite story of that afternoon and evening, however, came when we were preparing for the celebration of Mass. De Roo (Bp Emeritus of Victoria) was concelebrating with Bishop Emeritus of Oakland, John Cummins, and as we were preparing to process in, with two Bishops and other clergy, et al., folks were holding a brief conversation about who followed whom, and who would do what, including where and when folks were stopping to bow. I was carrying the Lectionary in the procession and Bishop de Roo turned to me and said, "You are carrying the Gospel; you bow to no one!!" I will never forget that!
Eternal rest grant unto him, O Lord! And let perpetual light shine upon him!
The following biography was taken from Le Croix.
Bishop Remi J. De Roo, Canada's last surviving English-speaking bishop to take part in the Second Vatican Council was a social-justice advocate and an outspoken person for change in the Catholic Church. The former bishop of Victoria died February 1 at the age of 97. Bishop De Roo was known to be outspoken on a variety of subjects -- from celibate priesthood and the ordination of women into the priesthood to unbridled capitalism.
In 1962, when he was 38, he became the world's youngest Catholic bishop and shepherded Victoria for 37 years. Bishop De Roo retired in 1999 at the mandatory retirement age of 75. When he retired, Bishop De Roo was Canada's longest-serving bishop. Archbishop J. Michael Miller of Vancouver said Bishop De Roo "will long be remembered as one of the Fathers of the Second Vatican Council, an ecclesial event that was a great grace for the Church.
A younger Bishop Remi de Roo |
Bishop De Roo attended all four sessions of the Second Vatican Council in Rome, where he had already been for further studies and for his doctorate in sacred theology from the Angelicum University in 1952. He described attending the Vatican II sessions as "a voyage of discovery that would radically alter my whole outlook on reality" and "it was indeed a time of euphoria". Even after his retirement, Bishop De Roo continued to travel and lecture about the council which he said affected him. He referred to himself as "a pilgrim of the Second Vatican Council".
On returning to Victoria from the Council, Bishop De Roo began greater laity participation in carrying out programs for the diocese. He was a promoter of the permanent diaconate and the role of the laity as being "more than a secondary one of assistance to the clergy. "The late bishop spoke against the laypeople's tendency to look to clergy for answers to all moral and religious questions. He complained that bishops were "far too engrossed in administration" and too little concerned with pastoral problems. He also stressed the spiritual guidance of priests.
Traditional and conservative Catholics were upset with Bishop De Roo for his support for married and female priests. As an advocate for social justice, Bishop De Roo frequently called for economic justice in public policy making. In 1992 Bishop De Roo co-authored a controversial book In the Eye of the Catholic Storm with former nun Mary Jo Leddy. In 2010, The Vancouver Sun named him B.C.'s fourth most influential spiritual leader of the century for provoking a national debate in 1984 "when he accused (former prime minister) Pierre Trudeau of exacerbating the "moral crisis" of unemployment" and for "encouraging his diocese's 70,000 Catholics to experiment in worship styles and enhance the role of women."
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 4:34 PM
Labels: Bishop Remi De Roo
Thanking God for Law that Serves Love!
Thanks for your questions. First, I agree completely that some hermits' lives are instructive in major ways for those of us living the life today. The Desert Fathers and Mothers and many others come to mind here. On the other hand, there are many hermits throughout the centuries that have distorted eremitical witness and lived caricatures of authentic hermit life. Additionally, and to be frank, I think the thesis regarding law and Jesus' attitudes toward law represents either a very naive reading of texts or an anachronistic twisting of the Scriptures in order to take a swipe at those who support or write about c 603, or canon law more generally. I doubt I am the only one writing about c 603.
It sounds to me like the author you cited is used to reading Scripture in a somewhat fundamentalist way, but whether that is true or not, there are some things that must be corrected. First, Jesus gave the Church the power to bind and to loose. In part that could (and over the centuries has implied) the authority to make laws to govern both the Church as a whole and individual segments of the Church. Second, Jesus never treated law per se as hypocritical. He was harsh with the Scribes and Pharisees who opposed him (not all did), but he esteemed the Law itself as a gift of God; moreover, he kept it himself, though not in a slavish way which was careless of the way it tended toward and required greater fulfillment and transcendence.
Just a few weeks ago we heard a Gospel in which Jesus cured a leper and told him to show himself to the priests so the Law might be fulfilled. The laws that isolated the leper were meant for the good of society in a world with no answer to contagions of all sorts. The law Jesus referenced in this reading served love because it allowed the leper to be reintegrated into the society his disease had isolated him from. Even so, while Jesus recognized Law as a good, he also recognized that people could be hypocritical and also, that laws could be interpreted or formulated and implemented in ways which were oppressive and unjust --- the precise opposite of what the Law of God actually does. So, Jesus treated law as good, a Divine Gift, but he also demanded that law serve Love -- as it was meant to do.
While I am not a canonist and tend not to be much interested in canon law except for canon 603 and the other canons which pertain directly to my vocation (I am very interested in these and what people write about them!), my sense is that these specific canons and canon law more generally were codified to function as law serving love. I think the Church generally (though not unfailingly) does the same and requires law in order to serve love effectively. I write about canon 603 precisely so it can be better understood and implemented by dioceses in a way which serves love both for and in those persons called to solitary consecrated eremitical life and for those to whom they minister in the silence of solitude.We cannot deny that the Church is, in part, an historical reality made up of historical elements including sinful people. Our God loved historical existence enough to create it, to call it good, and to become incarnate to dwell with his People. One day the Kingdom of God will be fulfilled "on earth as it is in heaven" and law will not be necessary, but until then, until we are all perfect rather than struggling to grow in perfection, church or canon law is a gift of God meant to and capable of serving Love. For some hermits it provides a needed "space" in which authentic eremitism as an ecclesial vocation may be lived in and for the benefit of a world that itself has little space for or understanding of hermits. We can thank God for it as well as for the Decalogue and law of all sorts!!!
Posted by Sr. Laurel M. O'Neal, Er. Dio. at 11:49 AM
Labels: a love that does justice, Canon 603, Eremitical life and law, Gospel vs Law