Catholic Hermit: Refocus; New Spiritual Father

Met and shared, discussed, prayed, with new spiritual director, a hermit-priest, a couple days ago.

My late, dearest spiritual da, a priest of over 72 years in holy orders, passed over ten months ago.  However, the new spiritual father, the hermit-priest, also felt the spiritual da's presence and blessing upon our new relationship and venture into wherever and whatever His Real Presence guides and leads.

I've never been around anyone as deeply, genuinely, joyful as this hermit-priest. The Holy Spirit arranged all this--from the instantaneous response of the parish priest three or so weeks ago, saying he immediately had a spiritual director in mind for me, when I broached the subject and asked.

The new spiritual father and I discussed many things.  It was a meeting of not only minds but of spirits, and as temporal time will tell, of souls.  My, I'd love to be given that grace of spiritual joy that emanates from this hermit-priest!  But I have refocusing to do, and some effort in disentangling from temporal distractions.  

I did ask about my being a consecrated Catholic hermit, privately professed.  Went over the process of discernment 21 years ago, the formation by my late spiritual da as well as 11 months as proficient and novice with a now-defunct community of hermits (each in our own locale, but undergoing united formation as guided by a hermit who was overseen by a diocese vicar general and with advice from a Carthusian at Parkminster.

That briefly explained, I spoke of my profession of the three evangelical counsels and of the forming of additional vows, and the private ceremony at the altar in the convent chapel.  The ceremony, the service, was fashioned after one described in The Ancrene Riwle but modified, updated, and for a twenty-first century Catholic hermit, in keeping with what the Church today asks of her hermits [See §920, 921 in The Catechism of the Catholic Church.]

My specific question of the hermit-priest, the new spiritual director, was to clarify if he determined I should speak with the diocese bishop or needed to consider the 1983 CL603 for hermits who desire to be a diocesan hermit, of which the bishop receives the profession of the evangelical counsels and if desired, an additional personally written vow.  (I had asked this question of my parish priest a week ago, and have written his response in a previous blog post--which was essentially no, do not do that, it would hinder and complicate; his term was "shackle".  But that was his sense or take, and call the hermit-priest whose phone number I was given.)

The hermit-priest, after listening to what had been my privately professed counsels and vow, over 19 years ago, and the discernment and formation beginning nearly 21 years ago, surprised me with what he said.  Why would I want to interfere with how the Lord had blessed and was my vocation thus far--and repeated that he sees much movement now, and all being opened up for me.  He said "For you the CL603 and canonical approval would be baggage.  Drop the thought of that; it is heavy baggage."  Continue on.

We also discussed the historical and traditional path of hermits over the centuries.  He laughed with that spiritual joy, when we spoke of the centuries of hermit saints who were never approved by other than God Himself, but quietly lived their hidden lives in silence of solitude, praise of God and praying for souls and salvation of the world.  And he laughed again with the truth stated as to many of them canonized saints: "One can't do much better than that!"

I mentioned that I'd spent some time the day prior, as I do on occasion, perusing and reading about various hermits out there--Catholic privately professed and publicly professed, not professed, and hermits of other religions living and deceased.  He wondered why, and suggested not necessary--but I said I want to be, of course, right with the Church in whatever ways, and I am inspired by some I read about and also learn what I'd like to avoid in others.  Of the living hermits, we are all in process.

I mentioned yet another CL 603 hermit who I discovered (one with post-graduate degree but retired, divorced, a parent and grandparent of adult child and grandchildren, living a life hidden and prayerful).  Inspiring to me.   And there is the marvelous CL603 hermit in UK who had to relocate to be near medical facilities and downscale to an apartment, no longer rural but living her vocation admirably, all the same.  (No update, but she had been in the process to see if the bishop of her new diocese would accept her CL603 status.)

I then mentioned that in my desire to be right with whatever the Church wishes, that I also had experienced over 11 years of a CL603 hermit who has seemed irked by my being a consecrated Catholic hermit, privately professed, and has yet again recently written on blog post (as has been done off and on for several years) that I am a fraud, and now a new designation as "counterfeit hermit."  Yes, I want to be right with the Church, although I'd think the Church would state in the institutes and other writings, if only now publicly professed hermits are to be, and not state it as stated, and has been of her hermits for centuries.

Of this sharing of this situation, the hermit-priest said, "This is negative.  This  something you must stay away from, drop it.  The devil is involved; it's a distraction.  God is always greater than the devil."  He noted with me that God will bring those He wills to read what I write, regardless.  And again, emphasized that God has power over the devil. 

(To be clear, no names nor locale was mentioned regarding the person, and no one insinuating that the CL603 hermit was the devil; by no means--but that the devil is involved in that situation, and for me to never look back to it.  Stay clear.  Move forward.  God is guiding, leading, and much positive movement, opening up, for me. We had also discussed a CL603 hermit he knows, who has striven in the vocation but with a different desire, that of having others join; and while that diocese hermit's wish and dream has not transpired and will not due to advanced years, that is not for me, either.)  

There was no judgment yay or nay regarding CL603 hermits in general.  In fact, perhaps in another century or two, the Church will have decided by then that all hermits must be diocese hermits, with the profession of the three evangelical counsels publicly professed into the hands of a diocese bishop.  It does not mean CL603 is wrong or not advised for all those discerning hermit vocation; but it is not necessary unless the Lord desires and wills for the individual person, and perhaps for that person's needs and betterment, or by a holy need of a bishop and diocese.

The new spiritual director then shared with me his own process, which surprised him as he thought his bishop would have wanted or required more formal procedure in his becoming a hermit.  Rather, it was informal and simply a blessing, there and then--no more vows, no liturgy, no prayer.  A simple blessing by the Bishop, sign of the cross--the bishop and priest only; done.  More joyful laughter from the new spiritual father, as he again said the canonical is baggage for you.  Why pick up baggage?  "You have had your hermit vocation blessed by a priest years ago."

[And I want to add here, also, that not every priest would or should bless a hermit's vocation.  The eremitic life is one that needs to be discerned over time, a practice time period of the life entered into, even as I have done, a testing of the Spirit if uncertain.  I did share this with the hermit-priest, of my then bishop and spiritual director for a time, about a decade ago, eager to canonically approve me, but as with me, wanting something small, discreet, private in nature.  However, he got so involved and busy with his retirement fetes and activities, that he apologized that he did not have the time to do it!  The hermit-priest and I laughed at the irony, in many ways; and I said that a sense of relief came over me, and I felt literally "spared."]  

[The other time I had faced that dilemma of CL603, was when in the community of hermits, and the prioress saying it was time to approach my diocese; instead I discovered that she did not even have the statutes developed, and in the meantime I was shown that this prioress did not have herself on good footing; I removed myself due to the pride coming the surface and the lack of her "having the ducks in order."  In my speaking with her Vicar General, he, too, said it was a tenuous situation. Indeed, two years later I learned that she'd gone off the deep end, and what could have been a well-developed community of hermits and a good concept, was ended by her diocese, now two decades ago. ]

Well, enough on that. I have made myself clear.  My spiritual da of 24 years (other than the year of the late bishop!], and this new hermit-priest spiritual director, and my confessor on top of past confessors, also have made themselves clear.  In His alter Christus', the Lord has made Himself clear, as He has with me in several locutions and a couple visions:  I am a consecrated Catholic hermit as of the privately professed, traditional, historical hermits.  I am to not question nor be distracted by, nor entertain adding on or taking a sideways step of what is unnecessary for me, and not for my eremitic vocation in my life, or the life of the Church.

And what I have written, in the time spent with the new spiritual director, the hermit-priest, was actually quite brief.  Just seems that in my finale on the topic, it is as well to express fully, in completion, what is otherwise, stated and told for me:  shackles and baggage.  As to the person whose soul I do love and of course pray for, my pain will continue to pray 24/7 across the stratosphere, but I fare thee well and bid thee adieu.  Have been directed by confessor and now the new spiritual father, the hermit-priest, to stay clear, remove myself from the negative, let God deal with that person and situation.

What the hermit-priest discussed more and mostly, is the Divine Will, the Divine Presence, the Eucharist, the Mass, his purpose and mission in praying for priests, his meditations in Scripture and in also reading and pondering a book he told me about.  Written not long ago by an extant but anonymous Benedictine priest (somewhere in the United States), published in 2007, In Sinu Jesu, reflects the messages from Jesus and the Virgin Mary to this priest/monk during his time praying before the Tabernacle.  Now shared with anyone in the world who desires to read the book (available on Amazon and other sites), given an imprimatur, just this morning the new spiritual father sent me a text of a selection quoted from In Sinu Jesus, along with a portion of Psalm 44.

Yes, my new spiritual father is focusing me on what matters, and where I am to progress from where I've been.  He's been definite on what to turn away from; and the Lord certainly gave me added choices to make, one small and one large, in the past few days.  I am asked to make choices, to discern and decide upon one path over another, one by one as they can enter into our daily lives be we hermits, priests, lay persons in married or single vocations, adults or children.

My text to the spiritual father seemed so banal and temporal, yes, compared to the focusing he was doing.  Praying the Office of Reading this morning while struggling to manage an excruciating spinal headache, I realized my path of suffering and accepting pain--not complaining, mind you--is the correct choice in that regard.  Peace returned after the research the other day which I somehow felt I owed in making the choice and to share with Dr. H. that my path is the Lord Jesus Christ, that I will find Him in my pain, and that pain is not the enemy.  

Rather, I look forward to the gift of joy and of on-going peace within, and of (as I mentioned to the hermit-priest the other day) my desire to come to union with God, and if He wills in my life time, to help others desire, be inspired, and come to union with God as well.  I also desire to strive in the eremitic vocation to the hermit ideal, to a purity of hermit life--even though I have wandered and waffled about.  Yet the Lord always brings me back, strips me, hones me, cuts the chaff from the grain in temporal matters, relationships, choices, and now even in return to lectio divina and whatever writing.

As to the parting direction from the Spiritual Father, the hermit-priest, he said to remain fully open to, and to surrender fully to the Divine Will, for he senses much movement and great opening up for me, in what and how the Lord is leading me.  He said yes, he senses very much the writing is important for me to continue, and that it can be something beneficial even more so after my death. 

(Whether that will be the case, I'm sure will depend on my docility and surrender to His Real Presence and in what I write--inspired by the Trinity or drivel of waffling in the temporal. However, the hermit-priest said that writing honestly, including my pitfalls and flaws, and then the process of the Lord picking me up and my continuing on, no matter how many falls, is good to share.  My sense of it, though, from praying on it and noticing other signals God presents in temporal ways, is that a deep stilling of my mind, heart, and soul is needed.  Stay clear of distractions, the negative immediately and alway, the ones that I've gotten into habit of that help me distract from pain--wean from those as soon and feasibly can.)

Then, the finale of my meeting with the new spiritual director, the hermit-priest.  He emphasized to receive the peace that Christ has for me.  Yes!  Then came most beautiful, spiritual, joy-filled prayer uttered forth from the uplifting hermit-priest, so blessed and glorious in praise and thanksgiving!  God provides beyond what we mortals can possibly anticipate!

This morning's Psalm reading at Mass, from Psalm 56, contains Living Word that supports and sustains, sums the present moment in my nothingness to Christ's ALL.  The Lord does speak to us in Scripture!

"My wanderings You have counted;
my tears are stored in Your flask;
are they not recorded in Your book?
Then do my enemies turn back, 
[my distractions, vices, negatives, evil] 
when I call upon You.
Now I know that God is with me.
In God, in Whose promise I glory,
in God I trust without fear;
what can flesh do against me?
I am bound, O God, by vows to You;
Your thank offerings I will fulfill.
For You have rescued me from death,
my feet, too, from stumbling;
that I may walk before God
in the light of the living."

God bless His Real Presence in us!  Thank You, Lord, for all the blessings and goodness given to all of us, and especially my gratitude for the direction and guidance from the hermit-priest spiritual director you've provided.  Thank you, dearest spiritual Da, who blessed me and the hermit-priest as we sensed your presence with us, blessing us, even though we could not see you standing by us.  The hermit-priest and I each felt you standing between and slightly behind us--to his left and to my right-- blessing this alliance from your place in glory.

Catholic Hermit: Hermit Praying, God's Decision

Has been a busy day in some ways, here at Solus Deus Hermitage!  

After morning prayer and Scripture reading, pondering, I drove the distance to see a doctor I rarely have had to meet with, but it is time to get a referral to a gastrointestinal specialist for some suggestions, if nothing else, possibly more tests.  The doctor this morning did call in a couple more prescriptions that are newer meds, basically attempting to do what the medication the pain doctor called in, for there is the chance that my body somehow two months ago decided to rebel against a pain med side effect; although the doctor today also said that this is a "motility problem."  Yes, it is.  

The two meds are as costly and one even more, than the two others that have been prescribed.  Consulting with the pharmacist, I came back to the hermitage with under $8 worth of over-counter-aids that will do the same but not quite in the same aspects.  I'd have loved to try the other meds had they been reasonably priced, but as a gamble and their side effects--not worth the cost.

I know from within this body, that the high level of pain from the back that is radiating through to the abdomen, is the crux of the intestinal problem.  But it is necessary to have a specialist weigh in.  I praise God I am blessed now with health insurance and ability to also pay for a supplement--crucial or I'd have been destitute with the surgery cost, three times over.  So thankful to God for how He provides.  

Of course, had I not been able to finally have health insurance even though I must pay for it, but yes, thankful I could qualify for medicare due to the ten years of marriage, decades ago.  Only through the spouse's Medicare, was I able to qualify as I did not have enough Social Security quarters all these years of career loss and disability.  And, thanks be to God there is after all these years, a reason, a diagnosis as to why the pain sieges and all else that goes with Adhesive Arachnoiditis.

Yes, God certainly has provided wondrously for me in all phases of life, as He is in this physical phase, as well as most generously in my spiritual progression!  In a week, God willing and body able, I will meet with the confessor and find out who he has in mind as my spiritual director.

While I wanted to write about the ways and means we humans tend to go into denial and also the tendencies utilized to deceive ourselves and attempt to deceive others, involving others to augment and ignoring those or arguing against those who try to bring conscious and conscience to awareness, I have been dealing with a couple of items requiring decisions to be made.

One is in regard to something more personal, and temporal; I ask for prayers if any of you are willing, as I must make the final decision before tomorrow late morning.  I myself see the positive points as well as the not positive points in the decision to be made.  As a hermit, I would ordinarily tend to think to say no to the idea, the action required and responsibilities involved; but I also know there is nothing per se wrong with the idea, for there are many positives, statistically so when it comes to relationship to benefits to chronic pain sufferers.  

I've asked the Lord and even three clerks whom I've encountered (temporal strangers to me, other than recognizing their lovely souls!) to please pray for the Lord to let me know if I should proceed, or if I should not, in this choice, this decision.  It is temporal in the general and obvious aspect, but the spiritual aspects are, of course, real, valid, and of importance--thus needing God's guidance--a dream, some temporal event that would preclude or let me know definitively yes or no.  

Of course, in these situations of our being quite willing to do or not do, to follow through or not in a decision and choice, even if the Lord does not make clear to me His will, if I were to follow through, there is always the opportunity to live and learn, and get out of the situation.  Nothing is permanent when it comes to temporal decisions and choices; only God is truly forever....

(Someone once debated that truth with me--that only God is forever.  The person argued that we, also are forever.  Our souls are eternal.  Well, yes, if we are viewing it from our human-self perspective.  If we view from the spiritual perspective, from the theological reality, we could only be forever, eternal, by our being in union with God.  Thus God is forever, and in Him, we are able to be in eternity through, with, and in Him Who Is Forever.  I did not get into it with the person; sometimes I have a bit of prudent sense, thanks be to God.)

I've made another decision that is also, or could be viewed as "temporal," but again, all is spiritual, with the temporal being overlays onto or under the spiritual.  The spiritual is the real, the transcendent, the holy, that of the Trinity.  The decision I made that is of far greater import than the one I must make over night (although this decision or choice is important; all of our decisions are important for they include the temporal and the spiritual and impact our lives and the lives of all God's creatures and creation).

The decision I've made that is more impactful in various ways, is my first major practice from the Lord as to putting into effect the insight on loving as God loves, in the way He loves, which includes loving because He loves us, and making major sacrifice without expecting anything in return.

Well, now that I think of it, the decision I'm praying about for an answer during the night or in morning--green light or red light from God--also in lesser "stakes" at least from our more temporal view of what is lesser or greater in a more worldly sense, could be in God's Mind and Sight, as needful of me to practice loving selflessly, learning to love while dying more to self and giving over to something other that will have its challenges and sacrifices in more tedious, earthly ways.

I hope in God to write about the ways we hold onto denial, the ways we deceive ourselves and try to deceive others.  But that might have to be tomorrow or the next day--always, body able and God willing.

(I've extended the marvelous 3-days of praying for those I've hurt or upset or whom I've had to free for whatever reasons, mostly of which our purposes have been met or is needful to pass on.  I have proceeded to pray for all my loves--that means, all souls known or unknown.  To then love all the loves as God loves, and to sacrifice, to unite my sufferings and dying to self in union with Christ Whom God sent--His only Son--to expiate for our sins, to redeem us!

This portion of today's Mass first reading, indeed helps me at least to have courage and faith--faith being the flip side of fear--to trust in choices and decisions when God is foremost, and love of others and all God's creation, and striving to love as God loves by being in God Himself--to love through, with, and in Him.

"There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love."  ~ I John 4:18

God bless His Real Presence in us!  

Catholic Hermit: Everyone Needs Purpose

This Scripture from today's Mass, the Solemnity of the Immaculate Conception, seems appropriate to what is of importance, and replaces, all the more, any small bit of persecution of which I complained.  From Ephesians 1:11-12:

"In Him we were also chosen, destined in accord wit the purpose of the One who accomplishes all things according to the intention of His will, so that we might exist for the praise of His glory, we who first hoped in Christ."

I had written of a situation of a lady consecrated Catholic hermit, publicly professed, who has continued to discredit my writing and my being a consecrated Catholic hermit, privately professed.  I assume she has gotten my reminder to consider her own situation, but it demonstrates the irony of someone who cannot accept that privately professed Catholic hermits have and continue to be in the eremitic vocation and along with consecrated virgins, widows, those in religious orders, and the various persons in societies and institutes, make up the consecrated life of the Church as much as she does.

I think she may have by now removed the most offensive of her derision, identifying my blog and claiming I am a fraud and a counterfeit hermit.  Nothing new, really, and I'm grateful only a small portion was brought to my attention.  Although her Vicar General who wanted no responsibility of her advised I take civil legal action against her in the past (which demonstrates a reason why many bishops do not want the responsibility of being a CL603 hermit's "legitimate superior"), I had prayed at that time and had--and still have--a peace about simply letting God deal with her.  I continue to pray for her.

When I reviewed what I'd written on this particular post, upset by her inability to cease and desist to what amounts to online bullying, the now humor inserts itself as to just how ridiculous is her attempt to do damage and keep up the derisions.  This is the third time I've awakened in the past few days, and am reminded that the devil is poking me.  All the more I laugh about the reasons why the devil would continue to poke, and in my weariness did get a reaction from me!  That makes me chuckle aloud which is better than my usual wakings in which I'm struggling with other emotions complicit of bodily, physical pain.

But what I am appreciating of the devil's attempt through the lady's persistent derision of me, is that in my attempts to write my feelings and thoughts on it, many good aspects are shown me.  With each good, I update what I previously tried to express.  One good in considering the lady's upset with my writing about my own life journey as a consecrated Catholic hermit,  I could see the reality of just how much in my own written expression just how much physical pain I was in when writing my appeal to her conscience.  Maybe more so, I see how my writing style and sentence structure were and are in unusually poor form.  

I might even edit out more or all to do with this woman's attacks.  I know the tricks of the devil at this point of my temporal and spiritual life, but I reacted rather than brush aside the gnat-like pest.  It seemed cathartic for me to write how I feel about her derisions and attempts to discredit me personally as well as to discredit my blog site and writings.  Now I realize it took my site from my soul's main purpose.  

At first I thought I was dealing with the bit of persecution as a reminder to pray for souls; that is always a need, of course.  Now I see how the devil succeeded temporarily in poking me, trying to further discourage me in this phase of greater physical suffering and also to discourage me from writing.  But my writing style and form are not up to par whatsoever, and that brings a joy now all the more in how much God loves the humble attempts in my expression as much as in past when I was a better writer.

But despite my inability to write well these days, and my falling to the devil's tricks of not just the gnat-like derisions but more my rambling, painful content often of pain and suffering, my  main purpose for this particular post remains what I am discovering as a result, this truism of our human condition: Everyone needs a purpose.  

What is our purpose--my purpose?  Simply put, union with His Real Presence--Father, Son, and Holy Spirit: the Trinity--is every person's ultimate purpose.  Yet subsistent to that purpose, we human beings desire and want purpose in our daily, temporal lives, as well as in our spiritual, lives.  And these are intertwined.

Part of my appeal to the woman to cease attempts to discredit me as a legitimate, consecrated Catholic hermit or to indoctrinate readers that I have no "legal" right to write as a Catholic hermit or about the hermit vocation, brought me to considering my own purpose.  With the exacerbation of bodily pain (likely due to the needed spine surgery having aggravated my lumbar Adhesive Arachnoiditis), my ability to focus much on spiritual reading is inconsistent; and my ability to go more inward to contemplate or even meditate is diminished. The pain is too pervasive to bear my going "inward."

Rather, distraction helps me go out my pained body and transcend to whatever degree of pain God might mystically grace. For the most part, my best means of transcending pain includes writing this blog; and writing has always, since a young child, been a gift, of sorts, or so I've been told throughout my life.  Writing is a natural means for me, an automatic adjunct of expression.  Writing is a facet inherent in my vocational "vehicle" that God chose by calling me to this life as a consecrated Catholic hermit for the duration of my temporal life.

I write of my thoughts and experiences, both temporally and spiritually, in my daily life as a consecrated Catholic hermit, now over 20 years since God's call.  And it will be 19 years this month since my profession of the evangelical counsels and the offering of my approved vows--approved by my spiritual father, a holy priest, not a bishop. 

But mine is the path by which hermits have been formed and professed, privately, for centuries.  The Church acknowledges and legitimized the eremitic tradition of private profession over these centuries and continues to do so, but recently she includes that of public profession of the evangelical counsels, in the hands of a bishop, affixing a hermit choosing that path to a specific diocese.  

Yes, I am evolving as a consecrated Catholic hermit and also as an imperfect soul, and am going with God's flow as He unfolds my life within this beautiful and challenging eremitic vocation and as a Christian lover of Christ.  Yet even my view of what being "hidden from the eyes of men" means to me, by which the Church describes her hermits, can strike a raw nerve in some whose hermit lives are less hidden.  

We hermits are all evolving in this vocation according to God's unfolding; I myself have passed through phases of lesser or greater degrees of the various ideals the Church has set forth for her hermits.  I also increasingly grasp the spiritual good and benefit of anonymity, and this for my own living out of my hermit life.  Other hermits who choose being public and seen, should not be irked by or resent how my eremitic vocation is evolving.  

But these matters are a digression.  I realize the devil essentially tripped me and used the woman again in the process.  Yet God turns all to good in my life. I see more clearly now not only my main purpose for being: my true desire for eternal union with Christ.  I also see that He yet gifts me yet this facet of expression through writing and sharing my personal spiritual journey as a consecrated Catholic hermit but increasingly as a soul simplified by suffering.

So again, I do believe that while everyone needs a purpose, we do all have the same, ultimate purpose of coming to union in God.  Despite not everyone ultimately recognizing, desiring, or striving in that divine purpose, we each have other and unique, individual, God-given and desired temporal purposes.  These are ways in which we share and give of ourselves to God and others to greater or lesser degrees of purposes.

I will continue to write, of course--even if what I write is even less artistically or cogently stated.  I also will put this brief trip-up by the devil, behind me yet again.  For it is the beginning of a new liturgical year; it is Advent.  

I also have come to realize, through thoughts which came while writing a separate post, that as God gives the grace of forgiveness, He also gives the grace to be able to forget the sins against us.  And God asks us to forget our own sins once we have asked for and received His forgiveness and repented sincerely.  As to others, their process of recognizing their sins and flaws is between them and God.

Solus Deus!  God alone!  Clear out the darkness!  Advent is an opportune season in preparation for the Light of Christ to abide within and us in Him!

A temporal and spiritual light for my soul is a shift in my perspective, of writing to God: blog posts to God, so to speak. Mine is a written conversation, of which when writing of spiritual matters or even of daily life situations not seemingly spiritual but requiring spiritual help, as they always do--I write my way through. The Holy Spirit, when I write, lifts my mind, heart, and soul from my painful body.  The Holy Spirit always brings me around when I get diverted; He prevails with helpful, holy insights.  

When I'm plagued by temporal situations. my writing includes expression of my wrongs and sins.  At times my writing has itself shown me my flaws, my sins, my inadvertent but later-on, obvious hurtfulness.  I then deserve to suffer my sins' consequences, which I know are due me.  

I hope in God; I ask God's forgiveness with true remorse; He forgives my wrongs.  I persevere in writing to share the spiritual progression through and beyond my human weakness and sin.  The value of confession, forgiveness, penance--of keeping going in Christ, through increasing faith in His love and mercy--also of these I hope in God. 

I write onward, for better, for worse to become better, despite my pain impacting the wording and flow.  The effects of pain in my temporal life are now pervasive except in my soul's abiding in Christ.  The ultimate need of purpose that can only be fulfilled in eternal union with my Beloved Bridegroom.

We all have and need this purpose--our eternal union with God.  And we all appreciate whatever temporal-spiritual adjunct modes of purpose that we are given as gifts and talents from God.  These bring us a sense of meaning as well as consolation during life's unpredictable journey...other than the steadfast reality of our souls seeking union with God as our needed ultimate purpose.

God bless His Real Presence in us!  Lord, have mercy on our souls!

How to Become a Catholic Hermit, Pt. 6 (Reprise)

~ Some Considerations, Conclusion

• There is no mention of the hermit having a "Superior" in either The Catechism of the Catholic Church or in Canon Law 603.  The latter does state that the hermit who publicly professes the three evangelical counsels into the hands of the diocesan bishop, is to live his or her proper program of living under the diocesan bishop's direction. Thus, the hermit's director is by [church] law to be his or her bishop.

• The three evangelical counsels include the avowal of obedience.  It is presumed that all Catholic hermits would be obedient to their spiritual directors, their bishops, their religious order superiors (of hermits belonging to a religious community or order), the pope, Scripture, and God.  Traditionally and in prudence, one is not to indiscriminately obey--such as errant spiritual direction.

• No reference is made either in the institutes of the Consecrated Life of the Church: The Eremitic Life, nor in canon law as to a hermit adopting the title of  "Sister" or "Brother."  A publicly professed hermit's bishop may approve such for his hermit.  The consecrated Catholic hermit may have been given that title if currently affiliated with a religious order.  If a person has been in a religious community that is no longer existing or has not been approved by the Holy See, it may be questionable to retain their usage.  

• If a consecrated Catholic hermit who has publicly professed the evangelical counsels into the hands of the diocese bishop and is recognized by [church] law [per CL603] commits a crime such as slander, libel, doxxing, cyberstalking, sexual or other offense punishable by the criminal justice system or involves litigation, is the bishop and the diocese liable as well as the individual hermit?  It is unknown if there are current cases being litigated. 

• What action or resolution occurs in the case of a Catholic hermit who professes the evangelical counsels publicly into the hands of the diocesan bishop  and whose proper plan of life is directed by the diocesan bishop, does not fulfill the proper plan of life as directed by the bishop?  If the hermit does not remediate, is the consecrated hermit stripped of his or her consecration, and is this then made a matter of public record?  What if a succeeding diocese bishop has no interest in dealing with or does not know there is a CL603 hermit, approved by a previous bishop, in his diocese?  

• A consecrated Catholic hermit who professes the evangelical counsels and lives the eremitic life in accordance with the institutes of the Catholic Church (but not with the proviso of CL603) commits  a crime such as slander, libel, internet, sexual or other offense punishable by the criminal justice system or involves litigation, he or she would be solely liable.

• What action or resolution occurs in the case of a consecrated Catholic hermit who professes the evangelical counsels and lives the eremitic life in accordance with the institutes of the Catholic Church (but not with the proviso of CL603) does not fulfill the hermit life as set forth in the institutes?  Does the hermit's spiritual director, superior, or bishop intervene?  Most likely, since vows are privately professed hermit are between the hermit and God, it remains a private matter between hermit and God, hermit's spiritual director, and those spiritually close to hermit to encourage a return to stricter adherence to vocation.

• What was the reason for the addition and inclusion of CL603 into the canons of the Catholic Church in the 20th century?   Perhaps there was a concern for those consecrated Catholic hermits who may not have lived their eremitic life in a proper or conscientiously responsible manner (and who also were not be in an approved religious community or order).  It would conceivably be more difficult for bishops to monitor or reprove such hermits--either on their own, with spiritual director, or even in a religious community or order. 

• While there have been in recent past, interpretation and initiation of various facets other than in the church's writings as to what constitutes a proper plan of eremitic life, in the late 20th c. some facets derived from a guidebook for hermits, written in the 1990's by a religious sister employed by a diocese in the United States.  Many of these suggestions came from rules and historical writings and traditions extant from the early desert abbas and ammas, as well as from hermits and anchorites of the Middle Ages.  These practices and traditions, as well as what was written in that particular diocese's guidebook are not mandated nor required by the universal Catholic Church.  [In fact, a phone conversation in 1999 with the vocations director of that diocese verified that the religious sister was no longer in their employ, and the diocese had withdrawn the guidebook indefinitely until further investigation into the content.  The diocese was no longer publishing nor taking responsibility for its contents.]

• Married hermits:  Both parties need to agree to their marital rights being dissolved and with the choice to enter consecrated life and to choose celibacy.  This may occur if they are older and the high calling and purpose of the married state of life is fulfilled so that the required Evangelical Counsels (poverty, obedience, celibacy) of the consecrated state of life could be met.  [St. Nicholas of Flue is an example of a married man who became a hermit.  Briefly:  His wife agreed to his call to hermit life, regardless the recent birth of their tenth child. Although some family and neighbors criticized the decision, he left the family home to live the eremitic life in a hut in the Swiss Alps.  He became prominent as a contemplative and also prophetically was helpful to Switzerland; he is now a patron saint of that country.]

• Not all bishops agree to receive the vows of hermits for a variety of reasons.  At this time, Catholics professing vows and entering the consecrated life of the Church as hermits yet not by the CL603 proviso, are not restricted by bishop approval or disapproval; but also they are not recognized by church law as a diocese hermit.  Of course, it is a good idea for consecrated Catholic hermits under any form of valid profession, to communicate with his or her bishop as to his or her eremitic profession and life.]

• Age of hermits:  Nothing is written the institutes of the Church or additionally in CL603, regarding the age in which a Catholic could profess the evangelical counsels and be consecrated in the eremitic life.  The traditional and historical precedents (as well as for obvious, practical reasons) are that hermits ought to have lived long enough to have suffered much, be advanced in prayer, and have enough life experience and past relationships to fully engage in and endure the rigors of solitary life as a consecrated Catholic eremite. 

• Rule of Life:  Again, adopting an individual rule of life is not stipulated per se in the institutes of the Catholic Church or CL603 per the consecrated eremitic life. However, history and tradition of eremites who successfully and heroically lived a holy hermit life, as well as prudence and wisdom, suggest that determining and being true to a rule of life is a positive inclusion.

• Profession of  Hermit Vows:  This in actuality could be clarified as "Profess the Evangelical Counsels" (poverty, celibacy, obedience).  There is no mention in the church's institutes of Consecrated Life, sp. the Eremitic Life, of "vows" as distinctive of or from avowing to live the three evangelical counsels.  However, the traditional, privately professed hermits may make a vow to God re. his or her intentions, acceptance of vocational call, and promise to remain true to the eremitic consecrated life of the Church.  In CL603, there is the stipulation that the professing of the evangelical counsels is to be confirmed by vow or other sacred bond.  It is assumed that "vow" means by definition:  a promise, a solemn commitment, etc.  "Sacred bond" is not specified but probably extends from the vows and rites of the anchoritic traditions, rule of life, and avowal ceremony of the Middle Ages.  In such instances, the hermit or anchorite would take as a tangible sign of their professing the evangelical counsels and avowing--promising--to live the eremitic life, such items as a crucifix, a tunic, a Bible, and/or ring.  In Middle Ages typically women wore a veil, or for men to have hair tonsured and for women to have hair shorn. (Today, wearing a tunic or similar "habit" and/or shorn or tonsured hair would draw attention and belie as The Catechism states for hermits to live "hidden from the eyes of men".)

• What is the future of Consecrated Catholic Hermits?  It remains to be seen in what ways the proviso of Canon Law 603, over time, will shape or shift the historical and traditional path of hermits in the Church.  CL603 contains a notable addition to the stipulations for consecrated Catholic hermits as stated in the institutes of the Church per the Consecrated Life: Eremitics.  CL603 states that the hermit is "recognized by [Church] law as one dedicated to God in consecrated life if he or she publicly professes in the hands of the diocesan bishop the three evangelical counsels, confirmed by vow or other sacred bond and observes a proper program of living under his direction."  It would seem, a hermit who is recognized by church law, ipso facto bears a certain status, or credibility, that the traditional and historical hermits may not have in the minds of others.  In today's Church, this is no small matter, and it seems that some bishops and some hermits will desire this proviso.  Who knows if  in future centuries, it may become the norm for consecrated Catholic hermits?  Would, then, the privately professed hermits of history and tradition, need to be "grandfathered in"--in order to not negate their avowed professions and lived eremitic lives as having been validly consecrated Catholic hermits in the Consecrated Life of the Church?  Would hermits such as St. Antony of the desert and hosts of others over the centuries and today, then be considered not valid in the Church?  Such considerations will be dealt with, no doubt, as time passes, legitimate and/or illegitimate precedents set, and possible, additional church laws are created (as laws, also, tend to be created in increasing numbers, in the secular world as well as the Church).

(Note: In these blog posts which attempt to clarify the truth and facts of what is officially church-documented as to the contemporary, consecrated Catholic hermit profession and life, if this consecrated Catholic hermit has slipped at times in referring to the professing of the evangelical counsels as professing "vows," please accept my apology. 

(Per CL603, as is specifically stated, as well as in the institutes of the Church per stated, the avowal refers to the three evangelical counsels. However, the stipulations of the consecrated eremitic state of life in the Catholic Church as well as the additional stipulations of CL603, do not include detailed specifics or definitions, thus the tendency for what can become interpretations, inventions, inclusions, variations, and eventually precedents.  

(Precedents set may over time be welcome and positive; or they may negatively impact or alter the basic truths and facts of the eremitic consecrated life. Thus it seems critically important to know the truth and facts of whatever Church documents, but particularly for hermits to know the state of Consecrated Life in the Catholic Church.)

Now to attempt a summation of this and the previous five blog posts.  For those discerning a call to the eremitic life in the Catholic Church or who have already professed the evangelical counsels as a consecrated Catholic hermit and are striving to live the life as Church documents stipulate--what seems advisable is to prayerfully and carefully read and ponder each stipulation, path, and provision.  If already a consecrated Catholic hermit, renew in the heart the professions no matter the form of avowed profession.  

Be clear on the three evangelical counsels and the specific stipulations in The Catechism of the Catholic Church: The Consecrated Life: The Eremitic Life.  If one has been approved by the diocesan bishop to take the Canon Law 603 option, be clear on the additional stipulations.

Reflect upon one's progress and short-comings in living out the life of stricter separation from the world, in the praise, prayer, and penance of the hermit vocation.  Learn by reading the writings and lives of Catholic hermits from early centuries onward.  Follow some form of a daily horarium [term meaning "the hours" used nearly exclusively by the Catholic Church for the daily schedule of those in the consecrated life] that is filled with Lectio Divina (Divine reading) and prayer. Be obedient to one's "superior": spiritual director, priest, abbot/abbess, Bishop, Christ.

Above all, love, support, pray for, and respect other consecrated hermits who strive daily to fulfill their profession of the evangelical counsels and eremitic plan of life, for the hermit life is considered as one of the most challenging of the states of consecrated life in the Catholic Church.  

Remain faithful to Christ and His Church in all matters, as well as to one's consecrated profession. Take seriously the eremitic vocation and what it entails.  To be a consecrated Catholic hermit, whether by private or public profession, is a serious matter, a challenging spiritual path, a humble life, but also a great honor.

God bless His Real Presence in us!  Little children, let us love one another, for God Is Love!  Remain in His Love!  

How to Become a Catholic Hermit, Pt. 5 (Reprise)

Some Considerations ~

The previous four blog posts have cited current Catholic Church documentation of and for the procedures and requirements regarding the consecrated state of Catholic hermits/eremites.  Stipulations on professing the three evangelical counsels as well as what the Church requires in the daily life of consecrated eremites are clearly set forth.

Consecrated Catholic hermits or those who are discerning a call to consecrated eremitic life in the Catholic Church should take time periodically to read what is actually written by the Church relative to the consecrated eremitic life.  

The result can be renewed fervor and encouragement for hermits who have professed the evangelical counsels and strive to live the eremitic life as specified in The Catechism of the Catholic Church (920-921 in particular), and also if have professed according to the optional, additional stipulations of CL603.  

Read carefully, thoughtfully, using critical thinking skills. Take time to ponder what each states, specifically and accurately.  

There ought be no motive or intent other than seeking and finding truth in making clear for ourselves the now two options and pathways by which a Catholic may credibly and legitimately profess vows as a Catholic hermit.  The outcome must be to assist us in discerning, and if God's will, to actually live  the eremitic life responsibly, sincerely, truthfully, and lovingly, as part of the Consecrated Life of the Church.

However, in any aspect of life, and perhaps especially so in the hermit vocation with its often-times enigmatic tradition and history, there are conceptions and misconceptions of what is a hermit and what constitutes the hermit vocation. Most people, even Catholics, do not generally think about the hermit vocation, perhaps because relatively few are called to this state of consecrated life.  Those who are aware of the eremitic vocation, often have varied perceptions and conceptions about hermits historically, traditionally, and currently.

What is a Catholic hermit?  Who are they?  How do they live their lives?  What must one "do" to become a Catholic hermit? What is the process, what vows, what requirements? What is an acceptable plan of hermit life, as specified and by the Catholic Church?  

The answers to these questions can be found, as mentioned above, by reading the pertinent documents of the Church, specifically on the institutes of the Church regarding the Eremitic [hermit] life as found in The Catechism of the Catholic Church and also in the canons [church laws], specifically CL603. 

Yet even so, as in all aspects of life in which something is not the norm and wafts an air of mystery, there arise varying interpretations, conceptions, inventions, and theories which then may or may not begin to set precedents rather than keeping to the actual truth and foundations.  In such matters, there is truth as well as intent.  

Tradition and lived history also play a role in developing and ascertaining what is accuracy and truth, such as in this topic:  the Catholic eremitic, or hermit, life.  Precedents may be set, over time.  They may or may not be in keeping with the truth specified in Church documents, or also may not accurately reflect Church tradition.

The following offer a few examples of some interpretations, inventions, and opinions that beset the statistically few (and generally misunderstood) hermits who comprise the Catholic Church's eremitic state of Consecrated Life.  Hopefully and prayerfully, may the following observations, thoughts, and facts help dispel some confusions, clarify some truth, and stimulate the reader's own considerations of this marvelous life of the consecrated Catholic hermit. Enjoy what is offered for your consideration:  Quidditas!

• "Lay hermit":  There is no such term or category as "lay hermit" in Church Law, The Catechism of the Catholic Church, Church Tradition, or Church History.  Hermits [eremitics] are specified under the category of "The Consecrated Life," specifically 920-921, in The Catechism of the Catholic Church.  In the 20th century, they are also specified in Canon Law 603.  (The hermit vocation, by virtue of the required inclusion and profession of the three Evangelical Counsels [celibacy, poverty, obedience] and by specified program of life, preclude a hermit from being a lay person.  A Catholic with single or married vocation should not make avow to celibacy and poverty. A family living in society has additional, viable, material needs that a hermit, consecrated virgin or widow, and religious brother and sister, do not.

• "Stability" (remaining in one locale):  This is not required but may be what the hermit's earthly superior requests of the hermit.  Some religious orders, whose members live as hermits, include "stability" in their professed three evangelical counsels.

• "Dedication":  There is no such term used to describe a Catholic hermit's profession of the three evangelical counsels [poverty, celibacy, obedience] and one who lives in accordance with the stipulations per Consecrated Life of the Church:  The Eremitic Life, in The Catechism of the Catholic Church.  [The term "dedication" is often used currently by Protestant Evangelicals and those of other denominations who do not practice infant Baptism; such as:  make a "dedication" of their children to God or to live a godly life.]

• Both current forms of profession of the evangelical counsels by Catholic hermits are valid, licit, and credible. The hermit may publicly professes the three evangelical counsels into the hands of the hermit's diocesan bishop and per CL603.  Or the hermit may profess the three evangelical counsels according to the precepts stipulated for all Catholic hermits in The Catechism of the Catholic Church: The Consecrated Life of the Church, Eremitic Life, 920-921.  [A key divergence between the two types of Catholic hermit profession of the three evangelical counsels resides in the one being recognized by canon law and professed publicly into the hands of the hermit's diocesan bishop, and ipso facto public church record.] Regardless format of hermit profession, the specifications in the institutes of the Church per hermit life are to be lived daily.  Neither type of profession is better than the other in legitimacy, validity, or credibility, nor should hermits who profess by way of one or the other consider themselves entitled to esteem or certain rights.

• Being a Catholic hermit who professes vows via the 1983 CL603 format is not to be confused with being effectively part of the Hierarchy, nor with privileges to write or speak "in the name of the Church." This right is reserved to acting Bishops relative to their office and diocese, and for the universal Church, to the Holy Father.

• There is no specific rite established by the Church (such as a Mass) for the diocesan bishop to receive a hermit's profession.  The hermit may use a format similar to what a religious institution uses for a profession of vows.

• Any Catholic hermit, regardless of the format in which the counsels are professed, write and speak merely as a Catholic consecrated eremite.  The hermit's words carry no Church authority nor represent anything other than their thoughts and opinions as sincere, truthful Christians who happen to be by their professions living in accordance with the institutes of the Consecrated Life of Church, as eremites--with or without the additional stipulations set forth by CL603.  They are at most and least:  just simple, humble, striving, consecrated Catholic hermits.

• Whatever guidelines or practices enacted by Catholic hermits (regardless their mode of profession) or by a priest, religious order superior, or even a bishop, ought be for use privately by the hermit, or for the hermit as requested by a priest (presumably acting as the hermit's spiritual director), the hermit's religious superior, or the hermit's bishop and in that bishop's diocese.  In other words, to date there have been no changes relating to the state of consecrated life for hermits--not in The Catechism of the Catholic Church nor in Canon Law, not by pontifical decree nor by collective agreement among the universal Church's bishops.

(To be continued....)

Catholic Hermit: Seems Synonymous with "Hermit"

Noticed this morning while reading a selection from The Catechism of the Catholic Church that in a deep and sacred way, "prayer" is synonymous with the hermit vocation.

Consider the following:

2727  We must also face the fact that certain attitudes deriving from the mentality of "this present world" can penetrate our lives if we are not vigilant.  For example, some would have it that only that is true which can be verified by reason and science; yet prayer is a mystery that overflows both our conscious and unconscious lives.  Others, overly prize production and profit; thus prayer, being unproductive, is useless.  Still others exalt sensuality  and comfort as the criteria of the true, the good, and the beautiful; whereas prayer, the "love of beauty" (philokalia) is caught up in the glory of the living and true God.  Finally, some see prayer as a flight from the world in reaction against activism; but in fact, Christian prayer is neither an escape from reality nor a divorce from life.

I find uncanny similarities with this present world of the hermit vocation, of how we hermits exist in this consecrated eremitic life of either privately professed (traditional) or publicly professed (CL603) hermits, or the rare few who in religious orders are inculcated into the hermit vocation by their abbots or abbesses, priors or prioresses.

There is the aspect of those who would have it that only the hermit vocation is consecrated if publicly professed via canon law; yet the hermit vocation overflows in both a recently written Church law as well as the true call of God to the individual soul.  

The eremitic call and the soul's acceptance has been validated through the centuries even back in the ancient lives of hermit prophets--that call and even silently professed avowal which permeates the conscious and unconscious and is.  This form of hermit, traditional, is in the Church's earliest history, made valid and real by God's law, and has always been recognized by the Church and her ordained priests and laity innately, mystically, by means of call and acceptance and vocation lived and as if breathed, consciously and unconsciously--as is prayer.

It is as if the one form, as if needing validation by visible production of vows, publicly noted, requiring a bishop to approve and receive and announce, is that of production and profit.  And, like prayer, the hermit vocation that is not visible, not noted by external garment, title, and public avowal and reception by a bishop, seems not productive, licit, nor consecrated in these current times.

Then one considers that those who overly prize the public profession of vows, may consider the privately, hidden profession of vows to be, even if declare not so, deep down hold fast to demeaning the traditional hermits, privately professed, as not consecrated in the life of the church, and as like the hidden mystery of prayer, not visibly valid or en par with the visible.

This comparison is not true of all hermits who choose the public profession route.  But it is amazing to realize that the hermit vocation, like prayer, can slip into the division and misconceptions that many hold of prayer--that the visible product, the external approval is in effect, consecrated in the Church, whereas like prayer, the actuality and beauty of the hermit vocation, a human hermit's very life has always been poured out through living holy vows professed to God through the centuries through the very Sacred Heart of Christ.

This is not to say that a hermit in this century who now may choose to have a bishop be the mediator, of sorts, receiving the vows the hermit professes and whose intentions are to live the vocation as vows in essence poured out to God.   Yet there has always been the consecration by Christ, and Christ as Head of the Body, His Church, available to any soul who avows him- or herself in various ways, means, and vocations, to invisibly live out as a prayer, "the love of beauty--caught up in the glory of the living and true God."

As to the hermit vocation in general, be it traditional private vows or more recent canonical public vows, the similarity to what is stated about prayer rings true.  In prayer some see it as a "flight from the world, against activism;" so also some see the hermit vocation as an escape from the world, a misanthropic response to an active and productive life.  

But so to is the life of a consecrated Catholic hermit--private or publicly professed--like Christian prayer.  The Catholic hermit life "is neither an escape from reality or a divorce from life."  

And why is the Christian, Catholic hermit life uncannily interchangeable with what The Catechism so rightly states about Christian prayer?  It is because the life of a hermit is that of prayer, of prayer which is caught up in the beauty of love of God, in the glory of the living and true God!

This is the important point to be made.  The hermit vocation, regardless which type of profession of vows, is that of deep and holy communing with His Real Presence in the intimacy and union of soul and God through the "seemingly" invisible action of prayer.  Pray in Christ; pray with faith, hope, and love.

God bless His Real Presence in us!

Canon Law 603

A reader has inquired about Catholic hermits and Canon Law 603.  I am re-posting this Church law for the inquirer, although I refer the inquirer to the series of posts on the topic, written in March 2015.  

Ironically, the topic diverges greatly from what is unfolding in my heart and spirit--that which I am currently called to write of the spiritual life, the spiritual progression of our souls, of living a vocation with the spiritual artistry that His Real Presence imbues.  But a hermit is hospitable; and thus I cite CL603 for the visitor who has come knocking at my little laptop window to the world, via internet.


The following is the added proviso to what are the institutes of Consecrated Life in the Catholic Church, per the eremitic life.  Canon Law 603 [cited below] provides an option for a consecrated Catholic hermit.  

Canon Law 603

Can. 603 §1.  In addition to the institutes of consecrated life, the Church recognizes the eremitic or anchoritic life by which the Christian faithful devote their life to the praise of God and the salvation of the world through a stricter withdrawal from the world, the silence of solitude, and assiduous prayer and penance.

§2.  A hermit is recognized by [Church] law as one dedicated to God in consecrated life if he or she publicly professes in the hands of the diocesan bishop the three evangelical counsels, confirmed by vow or other sacred bond and observes a proper program of living under his direction.

[Emphases added.]

CL603 has some additional requirements beyond what all consecrated Catholic hermits must live per the institutes of the Catholic Church.  [See previous post for Consecrated Life in the Church, and specifically The Eremitic Life, 920, 921.] CL 603 requires the Catholic hermit to publicly profess the three evangelical counsels [celibacy, poverty, and obedience] in the hands of his or her diocesan bishop.  

Note that the hermit under CL603 proviso must live what is ostensibly determined to be a proper program under the diocese bishop's direction.  

Research reveals that in current practice (de facto), many diocesan bishops delegate their direction of said hermit to a priest, deacon, or other designee. 

(In these cases, it is presumed that the diocese bishop who received the hermit's professed counsels and who recognized by [Church] law, the hermit's profession, is yet ultimately responsible by church law (de jure, if term technically applicable to church law) for the direction of said hermit.  It is also assumed per church law re. the office of bishop, that when a diocesan bishop of legal record is replaced by another bishop, the hermit must then live the determined proper program under the incoming bishop's direction.)  

Canon Law 603, while more recent, is a viable, additional provision to the institutes of the Church per consecrated, eremitic life, for the Catholic man or woman discerning and/or called by God to the consecrated life of the Church as an eremitic.  For some bishops and hermits, it may be a preferred provision for various reasons, not mentioned here.

Catholic Hermit's Mass Reminder

Here it is again!  The Lord speaks through His Living Word!  He is the Word of Life Itself.  From 2 Colossians 3, these verses remind us all over again, of truth in our existence, how to live, to think, to be.

"If you were raised with Christ, seek what is above,
where Christ is seated at the right had of God.
Think of what is above, not of what is on earth.
For you have died,
and our life is hidden with Christ in God."

Last evening at Mass, the Lord gave me this important message again.  Despite my body in higher-than-usual pain, the spinal headache nearly keeping me from the drive to the parish, and with the mystical state impeded with my thoughts, not God's, trying to interfere with bliss--the Word pierced through all distractions.

The Lord needs me to remain focused on what is above--not all the problems, obstacles, and also the various tricks of the devil.  He is emphasizing the God-pivot here, and that is to seek and think on what is above, not get slagged down into what is on earth.  Yes, I have died--at least my will has died and God's will has replaced mine.

But my own thoughts too much remain.  To think like God thinks, in Love and Mercy, is to also think of what is above, what is of God.

And how great it is, also specifically the overlap for the eremitic (hermit) vocation, to be reminded that our life is hidden--hidden with Christ in God.

An amazing thing prior to and after Mass:  my putting my own foot down on the devil and determining to not be influenced by those who were bothered by the unusual aspect of one having a mystical ecstasy during Mass, has brought about good fruit.  I should not have let myself weaken and flee in the past when priests and/or parishioners were used as pawns of the devil.

Yes, it seemed in my own thoughts at the time that it was best to not return if they were bothered, if they shunned or asked me to leave.  But I have learned that the devil pops up again and again until we put a stop to it.  We must persevere, die to ourselves, hold firm and fast, think of God and that which is above.

The parishioners here have started to warm in the three weeks--already!  The couple who had been kindly, then the next week awkward and cool, have returned to being kindly.  The man deflected the concerns of someone at the end of Mass, when I was just beginning to rouse from the mystical state.  He put the concerned person to rest and reassurance that I was all right and explained the situation however he wished.  It was not for me to know, and it does not matter, other than he and his wife greeted me charitably as I entered the pew prior to Mass and handled the concerned person in the pew in front of us.  Victory!  All glory and honor to God!

And others after Mass responded when I smiled; they smiled back. When I encouraged people with heart-felt wishes that I hoped their week would be blessed and wonderful--they thanked me and responded they hoped the same for me.  The priest is trying to learn the parishioners' names and has mine down with a friendly smile.  He remembers that there is still the hermitage blessing to be arranged and will be calling to set up a time.

So there is marvelous progress.  A man prior to Mass, when we were waiting for confession, spoke to me.  He is new to the area, and we conversed of his adaptation and settling in.  I was able to give him tips on dealing with rodent issues, for one, and also listened to his thoughts and trials of unpacking, and of how it was in his previous area of the country, and the parishes he was used to.  Sometimes we simply have to lower our expectations in some of the basics and to step up what we must do to keep up our spiritual lives during the week.  Really, that is our responsibility as followers of Christ, anyway!

Re-reading this morning the selection of Scripture, 2 Colossians 3, I find another powerful reminder.  It has to do with these verses:

"Put to death, then, the parts of you that are earthly....
Stop lying to one another, 
since you have taken off the old self with its practices
 and have put on the new self
which is being renewed, for knowledge,
in the image of its creator....

And here is  a pivotal point, especially relevant to those situations in which we get caught up too much in the earthly, in divisiveness.  It can be between classifications of cultures, races, peoples, groups.  The nit-picking can occur even in silly insistence upon fabrications, such as that privately professed and publicly professed hermits are not each and all consecrated in the life of the Church, not that in heaven it is going to matter.  

We are told by the Word that we are to "put to death, then, what is earthly."  What matters eternally is if we remain chained pawns of the devil or if we die to that which is below and rise in Christ to what is above.  

 "Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all."

Yes, this is what the Word of God speaks in truth.  If we can but put our foot down on the devil trying to use us as pawns, trying to create lies and division--if we can break free from earthly fetters, we can come to think of things above.  We can think as God thinks, in love and mercy, not in our own laws of mind.  "Christ is all and in all."  

This is the takeaway point for each of us and all of us.  While I do not expect it to sink in with everyone, I desire it for everyone and must embrace it for myself "Christ is all and in all" and "Think of what is above and not what is of earth" is a God-point in reality and truth for which we must strive to embrace.  Otherwise we remain slaves, divided, deceived, limited, and hindered from Divine Union--not free, not living a "life hidden with Christ in God."

God bless His Real Presence in us!  Victory from death goes all to God's glory!