Christian Catholic Mystic Hermit: A Reader Leaves an Errant Comment

 

The more I read of short commentaries such as one today of something Jesus said to Catherine of Siena regarding St. Paul--the holy ones of God yet while on earth did not go on about canon laws or doctrines or rituals or traditions; they wrote of their thoughts and interactions with His Real Presence and His Living Word.

A reader left a comment on one of my blogs, two actually, saying that to be a real hermit one must obey the "Church" in all matters including Canon Law 603 (instituted by humans in 1983), and that a "real" mystic would obey the Church.  I don't think the man even knows that the "Church" is the Body of Christ--all of us who believe in Christ as our Savior and whose task we were given of spreading the Good News, the Gospel and to strive living the one Law of God that is over all laws and one necessary: His Law of Love.  Love God above all things (including the thing the church has become in humankind's minds) and to love others as God loves.  

One must obey God, Jesus Christ, the Holy Spirit.  If Church means Christ as Head of His Church, then yes, obey Christ.  If Church has come to mean the temporal Church of centuries of humankind-created canon laws, traditions, rituals, and devotions--one is not obligated to "obey" other than the will of the Trinity (Father, Son, Holy Spirit) and His Living Word.

[As a new Catholic and for several years, I had confusion over this "obedience to the Church" and "obedience to a Church bishop, and by falling into the trap of this misconceived obedience, I was deceived in obeying priests who were in mortal sin and grave matter, as it turned out.  I also "obeyed" a bishop and ended up with two costly shoulder surgeries when I had no health insurance (was not insurable so not by my choice being uninsured) because the bishop was ignorant in matters of mysticism and refused to read about mystical phenomenon, so foolish in what it was he wanted me to obey.   I was the fool to have obeyed the man who later I learned had not handled, also, a priest sex crime correctly.  The Psalmist rightly states as also lived the prophets and Christ:  Trust not in men, trust not in princes; trust in the Lord Thy God only.  I know that biographies have been written, as well as diaries published, in which persons stated that Christ or Mary or some canonized saint appeared and told them to obey their superior even if it caused them suffering, but one must be very careful in discerning such visions and locutions.  Obey the Three Persons of the Trinity over error-prone and ignorant humankind; obey His Living Word.  If a spiritual guide is advising what is in the Living Word and what is of Christ, then obey knowing one is obeying His Real Presence and His Living Word--not the person who is advising based upon God's will and His Living Word.  There is a subtle difference one recognizes in this "obedience." One must know with God's assurance that the person who is guiding is truly in His Living Word and not of the human practices found in religious orders that evolved from the early Middle Ages onward.  Discern carefully; seek God and obey God's will.]

The "Church" is the Body of believers--people--and Christ as the Head.  That is all; that is it; that is the Church.  It is not all this other, and nothing to obey but His Real Presence and to do His will.  The man also said that St. John of the Cross went around on behalf of "the Church" to ascertain which were "real mystics" and which were not "real." I've never read anything of the sort but have asked Dr. W. who corresponds and who has been a world leading expert on John of the Cross.  She was my professor in Avila, Spain, in the course on John of the Cross.  

John was so subsumed into God especially in the latter part of his relatively young life, that I doubt he'd do that because he was focused on spiritual direction of St. Teresa's sisters, and then was ill from mistreatment and being enclosed for a second time up to his death from mistreatment by his then later superior and fellow friars who were envious and disliking of John's closeness to God.  John did not mind for he was so in God by then that he longed to be out of body always and with God in the hereafter, fully.  He died at age 51; the superior and a couple others asked his forgiveness the day before his death.  They intentionally moved him to the worst outpost "house" in the worst climate of Spain, in autumn, to hasten his death and cause him more suffering.  So he was not out and about, judging other mystics and not likely reporting to "the Church" as to being "real" or "not real".  How silly, anyway, the comments the man.  This is just the type of erroneous thinking that pulls down what esteem Christians and others can have for the Catholic Church--such extremists who miss the point of His Real Presence and His Living Word!  

Today is St. Paul's day celebrating his conversion on the road to Damascus.  Paul emphasized and won an argument with Peter that Christ did not have salvation only for the Jews but for all peoples--including the Gentiles and for those in the whole world.  So yes, there is salvation outside the "Roman Catholic Church"; salvation is for those who believe in Christ and strive to follow Him.  The Orthodox Christians would and do argue that Orthodox Catholicism is the true church and no salvation outside Eastern Orthodoxy!  Every major religion argues they are the only one to provide salvation.  

My own death experience and those many others prove that being a Christian--a lover and follower of Christ--allows one salvation.  Conversion can occur at judgment, also.  People who went further in their death experiences and who were not believers had opportunity to believe; and they report Jesus often there in person figure or in tremendous white light, and they knew it was God or Jesus--so loving and with the deceased doing a type of life review.  Some who died experienced hell and converted, were sent back and changed their lives.  I was in a negative situation at the time of my death, but God showed tremendous love and my Christian faith honored Him; I also was not Roman Catholic at the time.  

The man making the blog comments is like those who are narrowed in spiritual reality and extreme in self-righteousness--seemingly not able to read or absorb the Living Word for what Jesus and the apostles actually stated and enacted while on earth.

Anyway, I did tell Thomas yesterday (the man helping me with manual labor my body is unable now to do) that on earth there seems no greater spiritual experience available for anyone than the Mass, if celebrated by a holy priest preaching the Living Word.  Of course, there is powerful experience in brief times of union with God, but the Mass is a beautiful and deep experience if one is open to His Real Presence in His Living Word and in Consecration.  The Living Word is crucial, leading into the Sacrifice.

Then there is the Stairway to Heaven aspect of Mass, and thus the Stairway to Heaven as the individual's spiritual climb--meant for all people who become believers and who desire His Real Presence and come to this point of the spiritual journey.

I'm interested in continuing up the Stairway to Heaven, as I had allowed temporal, human-made aspects of the Church disrupt my spiritual progression in God Is Love.  I was feeling guilty and confused, both, in not recognizing that parishes are gatherings of people but not of themselves necessarily "the Church."  Nor are all the created aspects and made up laws and rituals over the centuries "the Church."  Jesus decried many of these same elements of what had been His heritage "church," the temple, up to the time of His coming to proclaim the truth and teach the "Good News".

I do think the first three centuries and selectively some writers of later centuries have the most to offer as far as insights and help in spiritual growth.  The early Christian hermits were "real" as real can be, and the mystics were "real" as well.  No one investigated or fretted about the Christians who lived a life in solitude in His Real Presence; rather, they were dealing with their own spiritual lives in God.   They were not wrapped up in all the detritus that has accumulated in today's parishes and busybodies more concerned about others' Christian lives than their own.  I cannot in good conscience call all "that" His Church, for the Christian Church is the Body of Christ made up of His beloved followers and Christ as Head that is His Church, not the human-made folderol.

God Bless His Real Presence in us!  Praise Christ in His Living Word!  Love in His Love to all persons and all creation on earth and in heaven!

PostScript:  Dr. W. has responded regarding if John of the Cross went about checking up on other mystics and judging who of them were real or not real and then reporting to "the Church officials."  Her response is only this:  To John of the Cross, a mystic is one who is gifted with infused, supernatural graces; in other words, those who experienced ecstasy, rapture.  No mention made of his being an inquisitor nor tattler.  As for others who have defined mystics, I recommend the late Dr. David Knowles of Cambridge and his book, What Is Mysticism--which also delineates why and how mystics are born as mystics, chosen by God in this capacity so one cannot "become a mystic", whereas contemplation can be developed.  One can become a contemplative.  However, mystics are by nature contemplative.  Contemplatives are not automatically mystics.

Catholic Hermit Revisits Profession of Vows

Sixteen years ago last night, this pained-today consecrated Catholic hermit made private profession of eremitic vocation vows.  It was a thickly snowy evening, Dec. 29.  That day was chosen in honor of my confirmation name "saint": Sr. Josefa Menendez, a victim soul and closely God-connected in spirit and soul with me for many years.  

The old spiritual da read some Scriptures, as did I.  The ceremony was ambient with candles in the otherwise darkened, small yet ornately beautiful 1920's convent chapel.  The ceremony was directly fashioned from that of an early anchoress whose writings are extant in what is titled The Ancrene Riwle [Rule].  

No one was in attendance until a man and his toddler arrived, out of curiosity.  He and his wife and I were spiritual friends and neighbors at the time, and I had made a mistake in sharing with them the ceremony which I emphasized was private.  Yes, curiosity got the better of him, and he ventured out with the wee one on the wintry night.  I had to calm myself by realizing that for whatever reason, the Lord allowed the extra witnesses to what has been a pivotal vocation, for life.

Father preached a short sermon exhorting me with guidance as to how to proceed and blessing me much with beautifully rich prayers and incensing the altar and my mortal frame.  I know the incense is within me yet, to this day, as part of fiber of my temporal being as well as infusing my soul with the scent of what yet is to come some eternal day.  

Father also gave a commemorative candle of the ceremony which he'd lit at the beginning.  I have it yet, of course.  The temporal sign of my vows, though, is the crucifix which I wear other than when in manual labor; when my late mother gave me one of her wedding rings and a ring of my father's, Father blessed again the crucifix with the rings, wedding me to the cross.

So yesterday I pondered my hermit vows and life to this point.  I reminisced of the rich and meaningful ceremony of the profession of vows.  I thought of Sr. Josefa Menendez who died in 1923 to the day--a young nun in a convent where she was hidden away from the others due to her being, yes, a mystic as well as one who suffered greatly.  The Lord and the Blessed Mother favored her with dreams, visions, and locutions--thus the extreme measures of the mother superior and others to place her in virtual imprisonment within the convent.  

Not only was she a young woman who had been sent first-off from her Spanish convent to a sister convent in France, she did not speak French--which added to her isolation.  Yet always, as I find in much better personal circumstances even if with much suffering, the Lord provided for Josefa.   But the suffering and sense of shunned persecution took a human toll; she died in her early 30's, I think it was.  

And as for thinking, I wanted to retrieve the copy of my vows, signed and dated by the venerable priest and my increasingly pathetic self and renew them last night.  But the darkness consumed this old hermitage in late afternoon; the winds rose and rain descended.  Tired from being on a ladder for quite awhile, scraping painted 1912 newsprint and tacks from an upstairs plank ceiling, I did not push myself to go to the pole barn to locate my hermit vows.

But today, I did--just now, in fact--when I also brought in a stray hunk of drywall that I can utilize upstairs.  Also in the file folder with the hermit vows, I noticed my vow of suffering, offered some 10 months prior and received also by my most holy and dear spiritual father back then.  And that is when I noticed that the tiny outline of the heart with the drop of my blood on the vellum, was not on the hermit vows but instead is on the vow of suffering!  

My inner laugh continues now at my forgetfulness, for awhile back I had written about my hermit vows and mentioned that drop of blood.  And that mention evoked quite a consternation and horror-foddered reaction from another hermit out there in cyberspace.  Now, as I see, my error in memory caused another quite a bit of upset and discussion which ends up being a waste of time, emotion, and energy on my hermit colleague's part.

At least I know that while my sufferings have risen, and my vices along with them, humanly I can say that my memory had slipped, at least in this detail of what anchors in well-intentioned symbolic sign, the bottom of one vow and not the other, as it turns out.  Perhaps vows of suffering might cause consternation in some, though.  We never know, do we, what flurries some--ourselves, perhaps, yet not others?  

I admit that while I never ask for sufferings, I do indeed know that the Lord provides plenty; and all that He provides of suffering in my life is utilized to the last drop of my tangible and intangible blood, for His purposes--for souls, for the Church, for the world, for the praise and glory of God.

In this manner, then, both vows--that of hermit vocation and suffering--have much in common as integral prayer, praise, and penance.

I repeat and share now, publicly yet anonymously to you dear readers, my Private Vow of Consecration to the Eremitical Life.

"I, [full name including Confirmation name], offer and present myself to the goodness of God to serve in the order of a hermit [anchorite is the technical term used from Medieval Ancrene Riwle]; and according to the rule of that order I promise to remain henceforward in the service of God through the grace of God and the guidance of the Roman Catholic Church and to render canonical obedience to my spiritual fathers.

"I vow to devote my life to the praise of God and salvation of the world through a stricter separation of the world, in the silence of solitude, and assiduous prayer and penance.

"To the perfection of charity to which I am called as a faithful servant of my Lord Jesus Christ, I avow myself to the practice of chastity in celibacy, to poverty in body, mind, and spirit, and to obedience of my will to the Divine Will of God and His Church, in the Name of the Father, the Son, and the Holy Spirit."

Beneath the printed vows, professed in the Jubilee year 2000, are mentioned the location and notice of the priest's and my signatures.  I'm thankful to review these vows and rekindle within me the ceremony of which there is much more that could be described but best left within my soul.  

I'm renewed in awe as to how these vows so simply yet profoundly set forth an hourly and life-long map: praise, prayer, penance, stricter separation from world, solitude, celibacy, poverty, obedience to the Divine Will of God and His Church.  And there also we have it, just as in today's optional first Scripture reading:  perfection of charity.

Incumbent in such few words, a life to be lived that is a good and purposeful Christian life, indeed.

Catholic Hermit Considers Obedience, Righteousness

In the on-going reflection (inspired by His Living Word this week!), this hermit received a phone call late yesterday while taping off another section of siding trim, readying to paint.

A daughter called and shared the debate she is having with her young son who persists in wanting material things.  He is at an age of being influenced and tempted by neighborhood boys whose parents have varying notions and practices of what matters.  (The topic is providential!)

At one point in what was a long day of explaining to and battling the lad--and holding firm--about what are priorities, what are prudent uses of money and what tend to be wasteful outcomes, the child declared he wanted a $100 pumpkin (huge one, obviously) like the neighbor boys were given by their parents.

What?  This all-ears Catholic hermit remained calm despite how shocking the notion of a pumpkin costing $100, no matter how immense.  The boy's mother explained that a large pumpkin will rot out the same as a small one.  What remains, then, of any enjoyment or use?  Then she had the insight to ask him to consider how many people he could help, with $100.  He replied he could help many, many people with that much money.

I asked the daughter to ask the grandson to make a list of what he thinks matters to God.  I shared the on-going reflection as to what matters to God and of first examining what are possessions--keeping in mind that possessions can vary and the bulk aren't even tangibles.  And to qualify as a possession they also tend to be those things, ideas, persons, or aspects that possess us, as well.

Who knows if the daughter will remember to ask him.  They are busy with schooling and various activities that lend to a balanced life for a child existing in our society today.  But she already had perched upon a branch of Jesus' teachings, and the boy was being challenged to consider what matters.

Now, what matters to us can diverge from what matters to God.  We need to merge into awareness and choices in what matters to God if we desire to be in union with His Real Presence.  Then, for sure, what the neighbor kids want and have won't be a priority unless they have attained spiritual union with God already.

Today's Scripture from Romans 6 presents pertinent fodder for growing and storing knowledge, understanding, and wisdom in spiritual progress and attaining union with His Real Presence.  It is all a process.  In considering what types of possessions matter to God as opposed to what we desire to possess or are possessed by, St. Paul uses the example of obedient slaves.

We can be slaves who obey or who disobey.  Obedience is key to being a good slave.  Slaves who disobey don't fare well.  Then, we can be slaves of someone or something or some thought that is either good or not good--and that can be according to what is good or not good in the world or what is good or not good according to God.  And sometimes what is good according to God tends also to be good in the world, although not always.  But what is good according to God is always good for us, regardless.

Then St. Paul weaves in a type of obedience that perhaps we've never considered, at least not consciously. This is obedience from the heart.  We can be obedient from our bodies and minds according to laws, according to what others ask of us, according to what others have or do, and according to our own desires--for good or ill.

But to be obedient from the heart inspires an obedience that comes from faith, hope, love.  It is an obedience that transcends temporal or natural or societal or cultural or even ecclesial laws in the sense that obedience from the heart suggests obedience from love and of the soul.  Obedience of the heart requires the gifts of the Holy Spirit and also a submission of our souls to God's laws, obeyed in love and for the sake of His love.

Obeying from the heart often times results in good when applied to laws of the temporal order and of categories mentioned above.  Yet in all of these considerations, heart-full obedience to God's laws and especially His law of love, will lead us to righteousness.  Obedience from the heart as to what matters to God is righteous obedience, righteous slavery.  We are led from "death" to righteous life.

"Do you not know that if you present yourselves
to someone as obedient slaves,
you are slaves of the one you obey,
either of sin, which leads to death,
or of obedience, which leads to righteousness?
But thanks be to God that, although you were once slaves of sin,
you have become obedient from the heart
to the pattern of teaching to which you were entrusted.
Freed from sin, you have become slaves of righteousness.

Although quite aching with pain and weary from painting hermitage exterior (right arm numb in the night!), I will continue praying for understanding, knowledge, and wisdom as to how to actually obey from the heart.  Yes, I will ask for this grace.  Obeying from my heart, God's laws, will mean being a slave of righteousness: a veritable, loving, obedient slave of His Real Presence!  

Is it so, then, that when we obey from the heart God's laws, then obedience from the heart to laws of the land, the Church, of workplaces and society, will become subsistent and accomplished simply, mindlessly, for God's law and being a slave to righteousness transcends the others?  Seems so!  God's laws sift and sort all other laws, so that those who obey from the heart His laws, the other laws become (to use a colloquial term) "grandfathered in."

Obedience from the heart and being a slave to righteousness places us in holy, loving servitude to God's omniscience, omnipotence, and omnipresence.  We remain in His Love!  Surely this is what matters to God?

Dear His Real Presence, please give me the grace today and every day to be obedient from my heart and a slave to Your Righteousness!  Thank You, in faith, hope, and love!

God bless His Real Presence in us!

Catholic Hermit's Spiritual Father Weighs In

Finally was able to reach the spiritual father.  Reported what occurred at this past Mass.  He said to not at all go back.  He said to not try to talk to or help the priest, for he said it will do not good.  He said to not try to talk to the vicar general at the diocese, for a couple others of which the hermit is aware have approached to no avail.

The plan was for the hermit to go to a parish in which the priest is solid and healthy and able to function well with parishioners and to celebrate holy Mass unimpeded.  The hermit checked the map, and the drive is too far; the hermit's back cannot take that.  For awhile now, the left hip becomes extremely painful and remains so for days after driving an hour.  To have to go nearly two hours each way and also sit during Mass, is too much, physically.

So, the Lord will be this nothing consecrated Catholic hermit's "portion and cup."  Solus Deus.  This is how it must be for now.  Exile.  It is all right.

Awoke the other night quite ill.  Sickness had come to this body; and the body felt it, the mind knew it.  Mostly these illnesses go into the lungs sooner or later and require antibiotics.  But, the hermit is trying over the counter remedies on hand and drinking lots of hot tea.  God provides.

With whatever energy can be mustered, the exterior painting continues.  Yesterday, the hermit finished caulking around a section of porch siding.  There are always obstacles.  Had to stop many times to rest the body, of course, and then also had to remedy some glitches such as an opening under the eaves in which birds could get in the space between porch ceiling and roof.  In another spot, a small piece of wood needed to be sawed and fitted to cover over where there was a small opening of weakened, old, wood facia.

There is no sense in just waiting for the illness to worse but rather to remain positive and do even an hour of some sort of labor while praying, and to pray while laboring.  Prayers for the priest seem to take priority ever since Sunday morning Mass.  This illness is offered for him, and in some ways, the horror of what others evidently could not sense, depleted this body's reserves and resilience.   The body is a sacrifice of praise for the priest.

For now and into whatever days and weeks and months the Lord allows energy and improved health, the hermit will continue to try to finish this hermitage, get it salable, and then move on wherever the Lord has a place for the hermit to come to roost.  Hopefully, there will be a holy monastery nearby, or a small parish with a priest after the Lord's own heart, where the hermit can come and go anonymously, as much as feasible, and be subsumed into the Mass.  

If that is not in this consecrated Catholic hermit's future, the hermit will accept in faith and trust and love.  It all--all aspects of our life both temporal and spiritual--have to be in the Lord's will and choosing.  Over time, the discernment process sorts what is His will and what is not.

While it would be quite easy to judge the current situation by those who do not experience--and difficult enough for this hermit to describe it.  The time alone with His Real Presence and the spiritual communions, the heartfelt acts of contrition, the prayers for forgiveness such as offered the other afternoon while crunched up under an eave, trying to paint and also keep from sliding off the steep porch roof--it is blessed time spent solus Deus.

One can only do what one can do, follow the guidance of one's spiritual father, yield to physical obstacles that are not prudent to breach, and simply trust in the Lord even when situations seem not as one would think in temporal Catholic world considerations.  In such circumstances, we have to go on faith, on hope that is unseen, praying for the gifts of knowledge, counsel, understanding, and wisdom--four of the seven gifts of the Holy Spirit and also considered to be the intellectual gifts.

"Here I am, Lord, I have come to do Your will."  What better prayer at a time like this?

God bless His Real Presence in us!

Catholic Hermits: Obedience Professed, Obedience Learned from Suffering

Each and every Christian is called to obedience.  While those in the Catholic Church who are called by God, and accept His call, to the Consecrated Life of the Church, everyone who is a Christian is called to follow Jesus Christ.  The following Scripture from Hebrews--the second reading of this Fifth Sunday of Lent--helps us grasp the means and ways of obedience and to whom we ought obey.

From Hebrews 5:7-9:

"In the days when Christ Jesus was in the flesh,
He offered prayers and supplications 
with loud cries and tears to the 
One Who was able to save Him from death, 
and He was heard because of His reverence.
Son though He was, 
He learned obedience from what He suffered; 
and when He was made perfect, 
He became the source of eternal salvation 
for all who obey Him."

From what death do we beseech God in cries and tears?  Is it physical, bodily death?  Was that the death from which His Son prayed to be saved?  Or was it from eternal death, or the death of His Divine Soul?  Was it from the death that the world offers?  And He was heard by the Father--the One Who could save Him--because of His reverence.  This seems key: Reverence.

What is "reverence"?  The word "revere" appeared in the 14th century.  It means to feel or show a profound awe, respect and even love; to honor, such as the divine.  The Latin is re + vereri:  to fear, to respect.

How did Jesus learn obedience?  He learned obedience through suffering.  And it followed that when he was made perfect, he was made the source of salvation to all who obeyed Him, as well. Does this mean that we, also, learn obedience through suffering, and that it follows that through obedience from suffering, comes perfection in Christ when we follow Him and obey Him?  

This is much to grasp, and it is beyond description by words, just as we cannot adequately describe His Real Presence other than to know the effect and the affect, through knowing Jesus--no matter how many descriptors used in the Old and New Testaments, no matter the theology, poetry, artistry, and mystery of dreams, visions, and locutions.

In considering the profession of the evangelical counsels [chastity, poverty, obedience)] by which a Catholic hermit enters the state of Consecrated Life in the Church (although not always publicly professed), the canons, or laws, of the Catholic Church, state the following regarding obedience:

Canon 601. Obedience

Obedience, following Christ, obedient even unto death, obliges submission of one's will to lawful Superiors, acting in the place of God when they command according to the constitutions.  

There may be a list of what can be required. E.g.ministries that can be required.  There isn't a formula, but it should be clear and written for clarity.

The obedience stated in canon law is to that of following Christ.  One must be obedient even if faced with death.  Next, this obedience in following Christ, per canon law, then legally or morally binds [oblige] the will of the one consecrated, to lawful Superiors who act in God's place when they command according to the constitutions of the Church.

CL601 begs prayerful consideration.  There are specific conditions imbedded within it, requiring wise discretion in order for the obedience to be binding to a Superior in the church.  It requires further defining by law, who and what is a Superior, and it requires discerning if that Superior is acting in God's place--if their commands are according to the constitutions.  This latter also begs a prayerful, careful reading and knowledge of the Constitutions of the Catholic Church.

But the primary obedience in this canon is given to Christ, to following Christ, obedient even unto death.  The profundity of following Christ can take a Christian lifetime to prayerfully grasp and practice.  From Scripture--the Living Word of God--we learn that when Christ was in the flesh, He learned obedience through suffering.

Following Christ may be learned and effected by living the Gospels.  The Gospels remain the perfect Rule of Life for hermits--indeed, for any Christians regardless of state of life in the Church--hierarchy and laity, consecrated or not.

Learning obedience through suffering includes all forms of suffering: physical, mental, emotional, spiritual.  Following Christ, being obedient unto death, can include bodily death from this earthly life as well as death to the temporal "world" in some aspect of body, mind, emotions, and spirit. This type of death is often termed "spiritual detachment" or "holy indifference."  The worlds "spiritual" and "holy" are key in being linked with "detachment" and "indifference."

It would seem, then, that the Living Word of God in Scriptures, is the ultimate and never-failing law of God in fulfilling a professed vow of obedience.  The church law adds to God's Word but does require discernment of the several conditions that do need to be met in order for one's will to be obliged in submission to a Superior--who must be lawful, acting in God's place, and whose commands are in accordance with the Institutes of the Church.

Even so, if each condition of a lawful Superior seem met, no one but God really knows or can judge if the one submitting his or her will to the lawful Superior and/or the Superior himself, are meeting the conditions, or to what degree or ideal.  Mortals--even the seemingly holiest of hermits (or anyone) and the wisest and most reverent of those in Holy Orders--are not foolproof in knowing and judging our souls and conditions.  Only the One Who saves us from death can do so: God the Father, God the Son, God the Holy Spirit.

The individual soul may have some idea, depending upon his or her truthfulness and degree of spiritual progression, in knowing self and knowing God.  The individual soul's Superior by church law may have some idea--even a very good idea--depending upon various observed and inspired aspects.  But no one, mortal, lawful superior nor the most approved, seemingly holiest of individual souls can know for sure.

The seemingly simple freedom of the Christian call in Scripture--the Living Word of God--to following Jesus Christ, requires discernment and wise discretion as well.  The conditions of a soul in following Christ--obedient even unto death--are deep and wide.  No one but the One Who saves us from death knows or can judge if the Gospel tenets are being met, to what degree or ideal.  

It comes down to the reality of striving, to the best of our human abilities, acts of our free will, and by whatever undeserved but mercifully given divine graces of God, that we are able to follow Christ.  As to whatever degree of obedience, learning it through suffering, and to whatever progression being in Christ toward our soul's perfection, we will not have consistent, complete perfection during our earthly, mortal pilgrimages.  

Obedience learned from what is suffered...and when He was made perfect...He became the source of eternal salvation for all who obey Him. 

God bless His Real Presence in us, and our presence in Him. Let us love dearly one another as we love Christ and He loves us--little children--for we are in this life together.  Remain in His Love!

Catholic Hermit: How to Become a Catholic Hermit, Pt. 1

Consecrated Life ~

Every now and then, the nothing Catholic hermit reviews the below-cited institutes of the Church.  This reference helps to reflect more seriously, to live more conscientiously, and to accept the great responsibility of what the Catholic Church requires and expects of those called to and in the Consecrated Life of the Church.  

The consecrated life of the eremitic is of direct consequence, obviously, to all Catholic hermits--each of whom profess vows including the three evangelical counsels (celibacy, poverty, obedience) even though not always are the evangelical counsels professed publicly. 

All Catholic hermits must profess the three evangelical counsels according to the institutes of the Church in The Catechism of the Catholic Church [cited below].    

From The Catechism of the Catholic Church: 

III. THE CONSECRATED LIFE

914 "The state of life which is constituted by the profession of the evangelical counsels, while not entering into the hierarchical structure of the Church, belongs undeniably to her life and holiness."⁴⁵³

Evangelical counsels, consecrated life

915 Christ proposes the evangelical counsels, in their great variety, to every disciple. The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God.⁴⁵⁴

916 The state of consecrated life is thus one way of experiencing a "more intimate" consecration, rooted in Baptism and dedicated totally to God.⁴⁵⁵ In the consecrated life, Christ's faithful, moved by the Holy Spirit, propose to follow Christ more nearly, to give themselves to God who is loved above all and, pursuing the perfection of charity in the service of the Kingdom, to signify and proclaim in the Church the glory of the world to come.⁴⁵⁶

One great tree, with many branches

917 "From the God-given seed of the counsels a wonderful and wide-spreading tree has grown up in the field of the Lord, branching out into various forms of the religious life lived in solitude or in community. Different religious families have come into existence in which spiritual resources are multiplied for the progress in holiness of their members and for the good of the entire Body of Christ."⁴⁵⁷

918 From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her authority, gladly accepted and approved.⁴⁵⁸

919 Bishops will always strive to discern new gifts of consecrated life granted to the Church by the Holy Spirit; the approval of new forms of consecrated life is reserved to the Apostolic See.⁴⁵⁹

The eremitic life

920 Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance."⁴⁶⁰

921 They manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One.

[Emphases added for reflection and consideration.]

Thus, the consecrated life of the eremitic is of direct consequence, obviously, to all Catholic hermits--each of whom profess vows including the three evangelical counsels (celibacy, poverty, obedience) even though not always are the evangelical counsels professed publicly. 

All Catholic hermits must profess the three evangelical counsels according to the institutes of the Church in The Catechism of the Catholic Church [cited below].    

Some Catholic hermits profess the three evangelical counsels under the added proviso of CL603. However, it seems that the semantic of "publicly" may be confusing due to the word "publicly" used per the added proviso of Canon Law 603. Perhaps the current coinage of the term "public profession" is due to CL603 stating that the evangelical counsels be professed publicly in the hands of the diocesan bishop.  [See Canon Law 603, cited for review and consideration in the proceeding, or next, post.]   

Catholic Hermit Reports on Water Walking

I've been busy removing some insulation in a vaulted ceiling in order to just do the job correctly.  Right is always right, in the temporal or the spiritual realms.

I did not want to spend a couple more days, at least, tediously measuring and cutting 2x4's and 2x6's in small sections and nail gunning them between the ceiling joists every two feet.  I had talked myself into just having the ceiling planking run counter to the flooring boards and opposite direction from other ceilings in the lower level.  It is God's time, and I decided to use the time He gives me to do it properly.  This must be the way in both the temporal and spiritual life.

I also attempted the water walking I mentioned in the last post, striving to do so in great faith.  I went not to one morning Mass at the more local parish (still takes half an hour each way), but I have participated in two morning Masses.  It does take courage to go where a priest has said I was not allowed at daily Masses and only at the Saturday evening, and in the cry room behind the plate glass window with little children and parents about.  The other parishioners could see me right there, out of place, and in the mystical state, immobilized.

That had not gone well a year ago.  I'm thankful my spiritual father said to go, regardless, at least to try out the daily Mass--and not ask permission.  If God wants me at Mass, that is enough.

I never know if the state will happen or how it will be.  But, it happened per usual, with the onset of His Real Presence in His Living Word.  Two things occurred deeply within but allowing me to remember them, and a third temporal thing happened at the end of Mass but before I could speak or move.

His Real Presence reminded me to have compassion for this priest who has not wanted to be a parish priest and does the bare minimum.  Even at that, he alters Mass and eliminates much if not most spiritual development in the parish.  These matters and more, are not only from my observation either externally or intuitively.  They are fact.  And part of the reason I stopped attending there was due to the source of anguish during Mass, when celebrated in disarray and disobedience.

Yet, I was being reminded to have compassion for him, and that was that.  The other experience I recall during the state at Mass, on Monday, was that much love and energy of healing was flowing through me and aimed to the left, to a man (I knew no one there) who had a suffering in his throat or esophagus.  I could hear clearly his difficulty and the tick-type noise emanating every so often.  I was shown what a suffering it was--difficult, constant, relentless--and to pray for him as well as allow the flow to the left.  So I cooperated in faith.

The temporal intrusion was toward or at the end of Mass when someone tapped my knee and another was concerned, but someone said they noticed my little sign that fortunately I remembered to put on my lap.  "Do not disturb.  Do not call 911.  Meditating."  That is what in the past I was directed to write so that people would not worry when they could not rouse me, and thus would not injure me by accident.

I also met a woman that the young couple of the Potato Novena had told me to try to meet.  I thought she looked like a secular Carmelite, Discalced, somehow.  His Real Presence is so good to help us in all matters!  But she could not resist what so many Catholics seem to not be able to stave off:  judging, questioning, doubting, and fearing.  

I thus mentioned to her, kindly, that she was doing the same thing that others have done, which is not productive.  I suggested we should let the phenomenon be as it is in Mass, but otherwise get along and enjoy one another as Christians and Catholics, and allow me to be the otherwise regular person that I am.

But she could not easily move forth from it.  She had assumed and then asked me if it was a medical condition.  I will not lie so answered it is a spiritual occurrence.  From there, she started showing the telltale signs of trying to figure it out in terms of temporal doubt and fear.  She repeated three times that I should have a priest guiding me, and sort of shook her head to the negative as if to imply I need more scrutinizing. 

Three times I repeated that I do have a priest [and we all have the Great High Priest!] guiding me, and in fact had called him early that morning, and he instructed me to try the daily Mass despite being told a year ago I was not allowed to be there by the parish priest, and also to talk with the orthodox priest of a parish farther away. 

Then she asked me if I am a practicing Catholic and mentioned, questioned me as to various aspects of regulations.  Just seemed odd, out of place.  I realized we were on different wavelengths and cross-purposes just following our participation in the mystical feast, the Mass.

In my 19 years as a Catholic, I have never had the notion or thought to ever ask anyone if he or she is a practicing Catholic.  It never came to mind, nor would I have the presumption even if it had.  In my 44 years as a Protestant, nothing of the like ever came to mind to ask if one is a practicing Protestant or practicing Christian, or if they are "saved."

 I returned to the daily Mass today, Wednesday.  The priest takes Tuesday and Saturday off.  I decided to because I felt more strongly that I must do as Jesus told me a couple years ago.  He showed me parishioners (a clutch of women in foreground and women and men and priests in the background).  He said they would criticize and misjudge me, but that I was to pay no attention.  (I realize this is repetitive of what I've already shared, but it kept coming to me when praying if I should return to daily Mass here, especially with how the one woman reacted and questioned.)

Today the state was more conscious of the Mass itself, noting parts eliminated but all else flowing, as I do not recall specifics other than the assurance it was all right.  But I was told deep within, that these people including the priest are not my judges.  Jesus is my judge.  I was also told that I am not their judge, either.  Jesus is their judge.  His Real Presence "nailed it."  My heart quickened with these realizations and truths.  They are imbedded forever in my will, intellect and very soul.

 The last couple of days, while sawing and nailing boards, it also came to me in prayer that His Real Presence is expecting me to practice more the fifth S out of the Nine S':  Selflessness.  And this means to be selfless unto Him at Mass, no matter what people think or say, or judge or fear, doubt or scrutinize.  

It came to me that "Be an immolation" includes being so, right there in the Mass amidst our conjoined humanity, and allowing myself to be utilized by His Real Presence in whatever way or means He wills and desires.  If it is to be used as a conduit of love and healing to someone either physically there or presented in inner sight, or if it is to be told truths and directives that I need to be told and thus to obey and change my own wretched heart and soul and outlook--just be there and be an immolation of His Love.

As best I can, if bodily pain allows, I will continue in faith, knowing that I am not there for my inclusion or with regard to any interaction or temporal utilization.  I am there to be an immolation so that His Real Presence can work in my soul as well as flow through me if He wills and desires, in any ways He wills and desires, for others present in person or in spirit, this world or the other.

I must continue stepping out of the boat and into what can be stormy and fearsome waters, in faith.  I must walk across the waters, and if I start to sink, He will reach out and lift me up.  Have no fear.  Be an immolation.  Practice the S of selflessness, by His example and grace.

God bless His Real Presence in us.