Catholic Hermit: Hermits in Consecrated Life of the Church

Once again, and this for final time other than now and then no doubt need to repeat what the Church states, Catholic hermits are either privately professed or publicly professed, and both are in the consecrated life of the Church.

Refer to §920, §921 in The Catechism of the Catholic Church.  (I have also written about this in the past,  so please either look in past blog posts or simply Google the pertinent sections of the CCC.)  It seems to me the issue has become long since dealt with, but one hermit who is publicly professed compared to my private profession (we each have professed individual vows, as well) has continued to purport contrary information.  

To be clear, my spiritual director did by no means imply or state that somehow myself or all the hermits (saints, mystics, and unknown-to-us but Catholic hermits of the past two millennia) are not Catholic hermits in the consecrated life of the Church.   I am; we are.  Thus was another reason why he told me I have absolutely no need for adding on the more recent option of being a diocesan hermit, or "publicly professed."

This reality has been stated to me for the many years I've been a consecrated Catholic hermit--nearly 20 years, not including 15 months of discernment along with formation.  Until the Church changes the facts of both privately and publicly professed, the publicly professed may also be considered as in the Consecrated Life of the Church but must be under supervision by his or her Bishop or his designee (usually the designated supervisor/director is a priest in most dioceses).  The privately professed Catholic hermits for centuries are, of course, also in the Consecrated Life of the Church.  Catholic hermits, both privately and publicly professed, profess the three evangelical counsels of poverty, chastity, and obedience.

Also, there is no such term in the institutes of the Catholic church nor in canon law, as a fairly recent created one, namely that of lay hermit.  Perhaps the term was introduced by someone desiring to elevate or distinguish in form of exclusivity or status to the 1983 CL603 addition of hermits who must remain in their specific dioceses, and profess the three evangelical counsels "into the hands of their bishop".  Whatever or whomever was the relatively recent genesis of the term "lay hermit," while it may over time be repeated, it is not in Church description or nomenclature of the eremitic life. 

(In addition to "lay hermit", the label "dedicated hermit" and other similar terms seem only to be found in writings of but one Catholic hermit in one particular diocese, who has expressed fears of "fraud" and "counterfeit" hermits reducing to ruination the eremitic vocation that has been lived for centuries in the Catholic Church and could ostensibly include, if we persist in such unrealistic fear, to that of religious eremites and solitaries going back in history, such as with Christ's ancestors, or some of the prophets who lived as eremites, or as could include solitaries from the Jewish Essenes and possibly also the Therapeutae.  Eremitic life may be traced back centuries prior to the birth of Christ. There seems no extant data on who if any were fraud or "counterfeit" hermits, and obviously none have destroyed the Catholic Church's eremitic vocation of privately, and now including publicly, professed hermits in the consecrated life of the Church.) 

So yes, I am a consecrated Catholic hermit, privately professed, as is the diocese hermit, publicly professed, a consecrated Catholic hermit.  Another  publicly professed per CL603, diocese hermit, who has been a hermit not as long as I have but longer than most other diocese hermits, also has written of both publicly and privately professed Catholic hermits being all in the Consecrated Life of the Church.

Do just read §920, 921 of The Catechism. You will find it under The Consecrated Life of the Church, under the subsections on The Eremitic Life.  The words do not lie.  It's a shame that the nitpicking continues.  It is of this in particular to which my parish priest who used the word "rubbish" and the hermit-priest who used the terms "heavy baggage," plus "negative," and "the devil involved" were referring.  I had asked each to clarify, due to a diocesan hermit who has libeled, doxxed and detracted me for over 11 years on other issues, even personal attacks, as well. But for awhile now, the person's omphalos is that only publicly professed, diocese hermits be the only hermits included in the Consecrated Life of the Church.   Thus I had asked again recently, the confessor and the hermit-priest, as I want to be clear and correct; and personally I always want to be right with the Church.

But the wording is quite clear; and the holy reality is more so that the Church is not about to insist that all Her hermits belong to a certain diocese, and be publicly professed.  Nor, are they about to negate twenty centuries of privately professed, Catholic hermits as they all were and are yet very much in the Consecrated Life of the Church.  CL603 in 1983 provided for an additional option for those who choose or feel they need, desire, or are called by God to choose public profession of the evangelical counsels, requiring supervision by a diocese bishop or his designee, and provides a canon law sense of security. Perhaps in centuries to come, diocese hermits, publicly professed, may be the only form of hermits. The Church has not yet become exclusively litigious. Until then, both privately and the more recently publicly professed Catholic hermits are welcome in the long-standing Church's eremitic vocation, along with the various other vocations detailed in The Catechism, and under "Consecrated Life of the Church!  

Thus, all the Catholic hermits all these centuries, including those of us today, while "not always publicly professed," very much have been and are, and will be: in the Consecrated Life of the Church.  Also, per the more recently added provision of CL603 designation of publicly professed hermits who are in specific dioceses if Bishops desire to approve them--they, too, are included in the Consecrated Life of the Church.

Mercy, children!  Readers surely wonder why the one diocesan hermit takes such issue that such as myself and far many other anonymous, privately professed, consecrated Catholic hermits (who are and have been for centuries living marvelous eremitic vocations) are very much in the Consecrated Life of the Church.  It is such an obvious and provable fact.  One wonders if people other than the one hermit actually have ever questioned what is more of God than of man.  

I've long surmised, and others have suggested, that the publicly professed hermit is at root, bothered that another hermit, privately professed, is consistently writing, sharing thoughts on the spiritual journey and of the life of a Catholic hermit--yes, also very much within the Consecrated Life of the Church.  There's room enough on the world-wide web for everyone with a calling to write of the holy and good, of Christ, of the spiritual life.  This is also a good reminder of what we ought to be focusing.  Spiritual life over nitpicking; law of God over law of man.  Expansive, positive vision, seeking union with Christ and love of God and others--over myopic, exclusionary focus  which is more Pharisee than Christlike.  

Why not find it beneficial to whomever reads blog posts about the eremitic life by Catholic hermits living the vocation--to enjoy and appreciate both the privately professed, traditional, historical path as well as the publicly professed, diocesan, CL603, more recently included path.  But more so, to read reflections of spiritual growth, of the pitfalls and temptations in a hermit's daily life and spiritual progression--these aspects are not rubbish, not heavy baggage, not negative, not courting the devil's intrusion.

Seems like a win-win, to me!  I call out again in love and peace, to this other Catholic hermit, for a cease-fire.  I continue to pray for my fellow consecrated hermit, sincerely love the hermit's immortal soul.  Yet I am all the more focused into every aspect of my consecrated life as a Catholic hermit (privately professed).  I've been praising God that the devil's stirrings always inspire me, all the more, in my spiritual life.  All the more grows my love of the Holy Trinity and my desire to strive all the more for union with God through the gift of my eremitic vocation--of which I pray to live to the ideal as a Christian, Catholic eremite in the consecrated life of the Holy Catholic Church.  And, as we all should desire, to be above all else: ever consecrated in the Sacred Heart of Christ!

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


Postscript:  I have come to consider that this issue that has become a bugaboo for my hermit colleague, is one of restating facts and trying to then lift myself to a more spiritual level, at least in my own handling of the "rubbish."  I am striving to be obedient to my new spiritual director as well as my confessor, who advise to stay clear of this negative situation, as the devil is involved.  While this nasty distraction is an aspect to write about as far as the progression in the spiritual life of hermits, and honesty is of value, there is a positive point in that the Church's hermits--professed both privately and publicly--sharing in the responsibility of being in the Consecrated Life of the Catholic Church.  We are also all part of the Body of Christ even if hidden in our lives of praise and prayer and a silent witnessing of Christ and His Church.

Such a blessing and privilege--as we pray to absorb what a unified bonding of hermits in the consecrated life of the Church can mean, deeply within yet outspreading mystically in loving and positive ways unfathomable but to God.  The spiritual reality and richness supersedes what we consider ridiculous and demonic in unholy distraction, compared to what we consecrated Catholic hermits are to be for the Church and for the whole world.  

Our very beings are to be lived in praise of God, praying for salvation of world, for all souls on earth and beyond, to exist in stricter separation from the world, in the silence of solitude, hidden from eyes of others, to be as a silent preaching of Christ, a witness to the mystery of Christ and the Church...and so much more!  

Let us, dear hermits one and all, proceed in this light of Christ and His Church!  I'm under obedience to do so, not only from alter Christi but very much from the Holy Trinity to be in the Divine Will.  Be positive, recognize the great movement His Real Presence is having in our souls and lives!  Remain in Christ's Love!  Uplift one another in prayer and sincere kindness and love! 

"I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose.... Is Christ divided?....For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning."  ~ 1 Corinthians 1:10, 17



[Postscript: I will not be writing of this again, unless my spiritual director wants me to back-track and hinder my own hermit vocation, my spiritual life, my soul. God wants to take me and all of us into Himself for His glory and for whatever help I (or you) may be for others.  I am certain my director nor my confessor wants me held back by such negativity of which the devil is involved--this hermit-priest who seemed more in heaven than earth and the confessor of whom I've never seen such holy dynamism and spiritual depth and energy.  The spiritual joy and wisdom in guiding me and pointing the way to what the Lord is opening up now and next--all the positive and good for my soul and for others' souls--that is to be my view, my grasp. I ask you dear readers to please pray for myself and this other hermit, for there to be a clarity of peace and love, and for each of us (and all of you!) to attain to the heights of Christian perfection and union with God.  And for me, pray for a strength in dropping this other, staying clear, and moving onward in Christ and His Church.  Thank you!] 

What a Hermit Is to Be and Do: Catholic Hermit Continues

I continue on, having discussed a' plenty the value a Catholic hermit of being and remaining "hidden from the eyes of men [others].  What the Church asks her hermits--privately and publicly professed, either being in the consecrated life of the church--has validity and wisdom in helping Catholic hermits live our lives, in the vehicle of our vocation, to best form and outcome for God, for His Church, for others, and for the hermit, him- or herself.

Now I ponder again, that statement from Section 921 of "Eremitic Life" under "Consecrated Life of the Church," the following:

"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."

So, as for myself, a consecrated Catholic hermit, professed now close to 19 years and having discerned the life in practicum for over 20 years, I ask the Lord to help me consider and digest in all aspects of my being, what it is for my life to be a "silent preaching of the Lord."  I also ponder and respond in my temporal and spiritual reality, right now, the reminder of my place, my stance, my utter reason for my existence.

I've given myself to Christ, to whom I've surrendered my life--simply because Christ is everything to me.  This is what all Christians, effectually and substantially, ought claim as our own action and stance.  As Christians, we give our lives to Christ; some term it "asking Jesus to come into our hearts, our souls" or "committing ourselves to Jesus Christ as our personal savior and Lord."

A consecrated Catholic hermit is thus being reminded that he or she "has surrendered" his or her life--and for the simple reason that Christ is everything to the person who has made profession and is living the eremitic life as outlined, prescribed, as in the consecrated life of the Catholic Church.

Well, we do so live out our life, surrendered to Christ, and in keeping as best we area able as to the entirety of all the aspects of which the Church has stated in The Catechism sections 920 and 921, and in consideration of what we know and read of saintly and holy hermits over the centuries--taking example from their lives in ways that edify and improve our own vocations.  But most of all, we pray and receive guidance from the Lord to Whom we've surrendered our lives because He is everything to us--everything, when it is all said and done.  

The Lord surely does guide us when we surrender ourselves to Him, and He provides through the love of the Holy Spirit for us, for Christ sent the Holy Spirit to mankind to be our Paraclete, teacher, His Spirit , the Third Person of the Holy Trinity, to be with us on earth following Christ's ascension to heaven.   So we have guidance and direction in living out our vocations as consecrated hermits, in all the means and ways given us by God.  This help comes in correlation to our openness, our docility to the Holy Spirit, our depth and willingness of surrendering our totality to and our love of Christ.

In other words, our extent of surrender and amount to which Christ is everything to us, is fluid.  We are always in process and motion, making progress.  I point out we are making progress, when it might seem as if we are backtracking, or are stagnant or any of the many aspects of surrender and devotion, or of our "everything" seeming to miss some things.  

The truth is, we are in process, and we make progress even when we sin, for that is a process, also.  When we do not return to Christ, when we shut Him out without seeking again, when without repenting of our sins, without loving Him, and remain as such through our last breaths, of course we have ceased the surrender of our lives to the Lord.  We have hindered our souls, have hindered our love, by holding back from Christ being our everything to us.

This is the on-going process and plight, if we can use that term in positive aspect of which I intend it here, of the consecrated Catholic hermit.  It is the plight of any Christian, as Christ asks all Christians to follow Him fully, to love God above all things with all our minds, our hearts, our strength, our spirit and to love others as ourselves.  Yes, this is the greatest commandment, Jesus confirms in Scripture, the Living Word of God.

But for a hermit, we have the added impetus of our vocation and our profession of the the counsels of poverty, chastity, and obedience.  And we enter into this vocation in all its tradition and meaning, that which has been lived out as in stricter separation from the world, in the silence of solitude, in being hidden from the eyes of men, and of these aspects less externally distinctive, such as that our lives are to be a silent preaching of the Lord.

So it is in this discussion that we find, also, the silent aspect and of silent preaching that our lives are to be.  We can see more of the interior way of our hermit vocation as distinct or with differences than the lives of Christians in general, or also as distinct from some of the other forms of the consecrated life of the Church, as well as holy orders.  These other lives are more active, more public, more heard and seen, a visible and audible preaching, in addition to the various other visible and heard and active aspects of those in active apostolate, married and single vocations of lay persons, in those of consecrated virgins and widows, of religious orders and holy orders and the various institutes and apostolates in the Church, the Body of Christ.

We must on-going, examine ourselves--those of us who are consecrated Catholic hermits, either publicly or privately having professed the evangelical counsels, having been called by God to hermit vocation in the Church and are living to whatever degree in process and progress the hermit life.  

We now might do well to examine not only how truly "hidden" we are from the eyes of men/others, but examine to what extent or degree we have or our lives are currently "surrendered" to Christ.  And in that, we can examine, also, to what degree in past and present, Christ means to us.  Does He truly mean everything to us, and are there any "things" that mean a bit more in actuality of our daily lives--be they hidden deeply in our souls in some way, shape, or form?

And I do realize that when we examine ourselves and find aspects or degrees of aspects of our surrender to Christ, we will always find aspects in which we could be more fully surrendered.  We are hermits are human, after all!  And we will likewise find that our "everything" of what Christ means to us, has some weak spots if not some actual leaks or intrusions of other "things" that either threaten or have already breached the walls of our full surrender and total focus of His being all to us.  

This is our on-going process as consecrated Catholic hermits, for these terms, these words such as previously examining "stricter separation from the world"--that we find fluidity and motion, and the element always, to more or less and less or more.  The Lord has given us free will, even within our eremitic vocation, even within the honor of being one of those honored who are within the consecrated life of the Church!  We all share in and bear the responsibility of our consecrated lives in the Catholic Church and in our specific vocations therein.

So this day, as I may feel or think I am not making progress in my hermit vocation, even as I have been "in the dumps" somewhat, and maybe quite a lot, as the suffering is relentless, and I'm continuing to try to make sense and worth of it in God's view--seeking His view which in itself can be nebulous given my imperfection as a human being.  But I am making progress even if slow, or even if backward or in unknown-to-me areas or sense of direction or degree or good-or-not-so-good of progress.

I've considered to not go for walks, to simply remain in bed other than up for some food, water or coffee, bathroom, mailbox.  I'm ever so fatigued from pain, and I have wondered if this is the time in my physical, mortal life, to stop pushing my body as anything I do such as walking or standing much, or trying to drive a short distance, only and always increases the pain.  If I turn off the ice pump, within several minutes as the pad loses its coolness, the nerve pain makes itself known with seeming vengeful reality of debilitating--maybe more so, demoralizing--pain.

Yet I might try again today to walk, after I get dressed.  For two days I've gotten dressed in the afternoon, thinking that would encourage or motivate me to go for a walk.  The idea does make sense and is a fact that walking will build up muscles; and remaining bed-ridden will not.  However, how much of this pain is the arachnoiditis of which the trajectory is eventually being bedridden from the pain, and how much is this post-surgery pain, nearly four months after?  Is the walking, thus, purposeful, helpful, other than in my mind or to others I can say I am trying, I make myself go for a walk once a day.  

And in reality, then, am in bed all the other time, for motivation has left to attempt household tasks that mean what?  Does it matter if I put books from remaining boxes on shelves?  Will there come a time when I will get some help to remove the old carpet and only have to remove books and move shelves off carpet to get it out?  Have I read much of the few books piled beside me on the bed?  The answer to that is no, I have for two days, or has it been three now, simply remained on the icy pad and distracted myself sometimes with whatever earthly distractions, or other times just been here, not sure of what is on the mind, which is at least hopeful in that unknowing.

Now I have other examining to be doing, and that is of the amount of my surrender to the Lord, and of that part of me that can ascertain if He truly means "everything" to me in as such as what "things" vie for my thoughts and attention.  And that, of course, is always going to come down to one's self-love.  How much of the "me" is "myself"?  How much of everything belongs to Christ, and is something or several things still me, and mean myself to me?  Of course, I know that answer!

There is always room for more surrender and more of things in everything, that can be of me, in and to Christ.  There is always a process and a progression of more of self to die to self, and more to live and give to Christ.  There is less talk, such as once again I used words (even if written, not spoken, but in past have been spoken) to someone who wrote of a bit of upset in a situation in their lives that I have been honest about all along.  Yet the words fell on deaf ears, which is how we tend to be when we are not ready to hear or to act or to face ourselves, yet continue to ask or be upset about situations of which we are very much a part and could say or act in order to alter the unhealthiness.

So the preaching, the silent preaching that is part of what a consecrated Catholic hermit, is to be of the Lord.  That is my error in what I wrote in response, this time, to the upset and issues of those who have been enabling another adult in emotional and psychological sickness.  I have pointed out in past, when the person would bring it up, the concerns, and have encouraged when the person/s have stated they are going to stop enabling the one with psychological sickness that is obvious in outer appearance and has been for several years as well as in behaviors.  But they cannot seem to do it, to do what would force the ill person to take hold and have self-respect and confidence rather than to continue in greater sickness which negatively affects a child directly.

My silent preaching of the Lord, must remain of the Lord.  There is nothing more to be offered other than the promise of praying to the Lord for these persons strength and for deeper conversions, to turn to Scripture for answers and strength, themselves, and perhaps a reminder of what has been spoken and/or written in the past as to addressing and encouraging counseling for the person and to cease enabling the person to remain and worsen in the unhealthiness.

My silent preaching of the Lord must remain in the Lord, regarding my vocation and my own, poor soul.  I am weak in will and discipline, weak in what is full and what is total and complete of "surrender to the Lord" or in truly that "everything" of which He means to me.  But each day I try again, and there is progress in being hidden from the eyes of others.  And in that, I am recognizing how insignificant I truly am! This is a glorious recognition at a deeper level than prior, of my nothingness, and then of course, in consideration that He is to be "everything" to me, I recognize to greater impact, Christ's ALL to my nothing.

And when the phone rang here beside me, and I saw it was the elderly aunt, I had the will to not answer.  I was yet trying to get custody of self over pain, custody over my feelings and thoughts of which were lingering aspects of that of the person who is so ill--but at least is now getting some counseling, the first steps of a lengthy unraveling of wrong-stitches over the years.  Hope in God that the unraveling continues, for this is what I mean by fluidity and motion in progress.  It can go various ways, forward, backward, sideways, up and down, on and on unless we cast ourselves into hell.  All else is hopeful in God for progress in process to union with Him, even unto the end of time.

Later I listened to the message the elderly aunt had left, of her not feeling well and not to call her back, that she was returning my previous call; she will try to call back when she feels better and assumes I am doing better.  I have noticed that others, and perhaps I, have assumed I have gotten or will get better.  The reality is, the only true way we have a chance of betterment, is that of which relates to our love of God and our progression--the progression that is toward Him, to be in Him, increasingly so until full union--our souls forever in permanent union in God.

In the meantime, I will pray for fuller surrender and more of the everything to be what He means to me, and for more hiddenness, and of more of the silent aspect of preaching and of whatever of preaching to be of the Lord.  So much as it pertains to our temporal lives, as consecrated Catholic hermits, is not of the Lord.  But that is within our striving and will, to aim our preaching to be silent, and then also to be of the Lord.  Immersing more in His Living Word can provide what one can write in silence, of encouragement and pointing others and ourselves in the best direction of temporal and spiritual solutions to our unhealthiness and ills--to what Scriptures can give to us in answers and how to proceed with others and ourselves in our lives here on earth.

I'm sure, as I hope in God always, that He will let me know about remaining as comfortable as possible on the icy pad, or in going for walks despite the added pain.  Perhaps, as in our spiritual lives often unfold, there is positive over time in progressing through what brings more pain, in eventually passing through pain.  My elderly 96-year-old aunt does not realize that she and I are in the same "boat" currently, and our bodies are for the most part, the least of us.  Yet if we allow them, they can dominate without making a noise or being seen.

This is already quite lengthy.  But I appreciate this selection from Letter 137 of St. Therese of Lisieux's collection--this letter to her sister Celine.  I'm sure you can draw various points of relationship with what I have been attempting to express, above, plus will find aspects in the young saint's letter that are helpful in your own processes and progressions.  (I note as will you, that she does write "of the Lord."

"Celine, what a mystery is our grandeur in Jesus.  This is all that Jesus has shown us in making us climb the symbolic tree about which I was just talking to you.  And now what science is He about to teach us?  Has He not taught us at all?  Let us listen to what He is saying to us:  'Make haste to descend, I must lodge today at your house.'  Well, Jesus tells us to descend.  where, then, must we descend? Celine, you know better than I; however, let me tell you where we must now follow Jesus.  In days gone by, the Jews asked our divine Savior:  'Master, where do you live?'  And He answered:  'The foxes have their lairs, the birds of heaven their nests, but I have no place to rest my head.'  This is where we must descend in order that we may serve as an abode for Jesus.  To be so poor that we do not have a place to rest our head.  This is, dear Celine, what Jesus has done in my soul during my retreat.  You understand, there is question here of the interior....

"What Jesus desires is that we receive Him into our hearts.  No doubt, they are already empty of creatures [this is "no doubt" not the case for most of us], but, alas, I feel mine is not entirely empty of myself, and it is for this reason that Jesus tells me to descend.  He, the King of kings, humbled Himself in such a way that His face was hidden, and no one recognized Him, and I, too, want to hide my face.  I want my Beloved alone to see it, that He be the only one to count my tears, that in my heart at least He may rest His dear head and feel that there He is known and understood!"

Thank you, St. Therese, for having written this letter which helps me yet again in the writing it out to share with whomever of others stumbling upon this blog post, over 100 years after your youthful passing from this temporal earth.  You bless us yet, in the Lord.

God bless His Real Presence in us!

Catholic Hermit: What a Hermit Is to Do and Be, cont.

Am continuing onward, examining what the Church sets forth for Her hermits to do and be (found in "Eremitic Life," Sections 920-921,  under "Consecrated Life of the Church," in The Catechism of the Catholic Church).

The next statement from where I left off several blog posts ago, continues as follows: 

"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."

A consecrated Catholic hermit, living a life of silence of solitude and stricter separation from the world--statements also set forth by the Church for Her hermits--presupposes or assumes a stance of a hermit's hiddenness, of living screened or removed visually and in other aspects, from being noticed or seen by others.  The meaning of this ought be obvious and simple enough to grasp.

Yet it is not easy to do, to actually consider the facets of remaining or being hidden from the eyes of others, or how to enact this hiddenness in viable, practical, and fully effective ways.  Over the two decades since I received God's call to me to enter the eremitic life of the Church, including over a year of postulancy and novitiate--discerning and testing living out basic aspects of "hermithood," I have gained perspective on what it is to effectuate being "hidden from the eyes of men." 

While not yet finished as a hermit in this life, and am still learning yet more facets of what it is to be and remain "hidden," I'll share what I've personally learned, from sometimes painful and awkward lived experiences.

As the great saints and writers of the spiritual life concur, and Scriptures remind, those who do not chase after honor and who seek the least place, who prefer humility and nothingness, are able to progress in the spiritual life in good stead.  Humility is precious to the Lord; but not only in that great good, for a hermit, remaining hidden is crucial in more readily avoiding deceptive risks of pride and temptations to other vices.

Being called by God to any of the consecrated states of life in the Catholic Church carries with such call itself, a setting apart from the lay state of most lives, single or married.   There can be a temptation to pride or ego, of self-importance, merely in being set apart from the norm of most people.  Thus we must not take lightly this lead-in emphasis for hermits, of being and remaining "hidden from the eyes of men."

What I've found, thus far, of what are pitfalls and challenge the spiritual benefits of being "hidden" as a hermit, includes the fundamental spiritual good of how the soul can better be brought through the three ways of the spiritual life, into supernatural union with God, through needful time and focus away from the busyness and noise of various aspects found in the temporal world.  Hermits especially must consider this basic point and need, and not deceive ourselves otherwise.

In this contemporary time period of life, many hermits do not have the option of being able to live out in a remote area, alone.  Age, gender, health, and finances prohibit many of us from doing as the desert fathers and mothers were able to do to insure being hidden from the eyes of others.  There is still that availability, possibility, for men who are in good health and not elderly to live in remote regions, but even on Mt. Athos, the hermits live in proximity to others--walking distance or car or some type of transportation, or have arranged for provisions and needs to be brought to their hermitages. 

Excluding the rare situation in which a hermit can safely and capably live far from others, most of us must find other means of remaining hidden, to ensure the aspects that hiddenness provide and actually are requisite for the type of spiritual life and spiritual "work" that is fundamental to Christian hermits.  From these temporal realities facing most hermits of our times, I have found the following aspects to hinder, if not destroy, a hermit's being able to be or remain hidden. 

Wearing a habit of a religious order (unless actively in that order and having been given superior's approval to live away, hidden, from monastery) or wearing any clothing that is distinctive or different from the garments of those around us in everyday life, causes privately and publicly professed hermits to stand out and prevents a us from being truly hidden.  

No way around that reality.  Some may find it better to sacrifice a form of hiddenness in order to perhaps remind themselves they are hermits, or don't mind standing out.  As to detachment from clothing, that comes with wearing whatever it is we have on hand, and a type of spiritual detachment from temporal items, including garments.

Mentioning to others that we are consecrated Catholic hermits or simply saying one is a "hermit," or someone other announcing we are a hermit, removes spiritual benefit or good in various ways, of a hermit remaining "hidden." Even if we think it necessary to explain our life style, or to keep people from judging or wondering why it is we do not have social interactions or others (friends, family) coming and going, stating we are a hermit will immediately place us in a category of one type or other in the minds of others.  

We will be known and thought of as a "hermit" with whatever image and notion of what is a hermit, unless we then try to explain ourselves further.  Regardless, identifying ourselves or being identified as a hermit makes us "known" to other/s; an aspect or many aspects of being "hidden" thus are lost in regard to that person or persons.

One can rightly suggest a positive in people learning about hermits, or what is a hermit.  They become aware and knowledgeable as to the hermit vocation; perhaps someone or other may want to discern the vocation.  If one chooses to be a publicly professed hermit in provision of CL603, thus connected with a particular diocese, it seems the bishops who have received the hermit/s profession of evangelical counsels and their vows/rule of life tend to announce the person as a hermit in the diocese.  There may be a diocese newspaper article with photos, and a public Mass.  (I assume a diocese hermit could request a private Mass or ceremony with the Bishop, even profession with the Bishop alone.)  

Regardless if a diocesan or historical, traditional path of hermit profession, once the hermit makes known his or her hermit status by appearance or labeled identity, there is a breach in being hidden from the eyes of men [others].  I have learned this first-hand, and while for me it has been all right to have explained my hermit vocation to family members and a handful of friends, I often wonder if it mattered to have done so.  Definitely, when I have mentioned it as explanation for my lifestyle or situation, to Catholics, it has only brought out their misconceptions of which explaining has not tended to make a great deal of difference, although it is an awareness at some level.

However, my point is that I have found it as well to not mention hermit vocation.  It is not crucial to the people with whom I've tried to explain, and those closest to me who've known me for a bulk of my life, and who are not Catholic--well, it has not been necessary to know or not know.  Even the few Catholics--they knew me prior for a few years and after, these two decades, and it simply is not something they seem to think about when they write an infrequent email or make an infrequent to rare phone call.  We discuss their prayer needs and spiritual matters they might have.

I do think if a person who becomes a hermit has had an active life, explaining or sharing that one is a hermit with close friends and relatives with whom the newly professed hermit has had active interactions and frequent conversations, is charitable for it lets them know the shift necessary for stricter separation from the world, the silence of solitude, and to be hidden from the eyes of men....  We hermits are fooling ourselves if we think being hidden from the eyes of others is something we don't really have to do or be, at least after the newness has passed of one's altered state of life as lay person and into consecrated life of the Church as an eremite. 

While I was going to touch briefly on the value of being and remaining "hidden from the eyes of men," I have written more on it that intended.  But I realize in the writing of this beneficial aspect included in what the Church sets forth, basically, for what and how a hermit is to do and be, the importance of my reflecting on being hidden, is helpful to me in retrospect and also in what I can do and be now and forward.  

I learned shortly into my hermit vocation two decades ago, that wearing a habit only brought attention to myself and hermit vocation, thus creating a lack of hiddenness from the eyes (and through the eyes then come the thoughts) of others. I have only recently also concluded, having relocated and in another hermitage, that explaining or thinking it best to mention my hermit vocation is not necessary and not that beneficial to others.  I've been foolish in thinking otherwise; it more hinders than benefits others or me, what otherwise would as well be left off of what is a rather rare vocation.

No one is really "thinking" about the hermit vocation--not at all like we hermits are focused in this life.  The more I grow in living out the vocation as the Church desires and suggests in Her wisdom,  the more I realize that each aspect laid out is for the best.  The ways of the hermits before me--the saintly ones--are good ways to follow.  While it is all right and even sometimes necessary to adapt our hermit lives in the daily living out, we can still strive for such as being hidden as a prudent and humble attribute that will help avoid issues and distractions for ourselves and in others.  In our time period, to be hidden means, at least it has come to this for me, to blend in visually and verbally.

Rare have been the occasions in which people have wanted me to go and do with them.  I generally have had my back pain as a means of declining, but when the back has been better, or such as a Catholic couple I met at Costco last winter who entered into conversation, my back pain did not deter their wanting to be in contact and desire to meet or to hike.  When I did then explain my hermit vocation, they had the usual conflicting notions arise, of which I'm not sure there would be enough explaining or pointing out how a hermit in our times does need to get provisions, and how that unfolds in our temporal, contemporary society.

As for the hiddenness, I've come to realize, also, that it has been a gradual process for me.  It now seems better to, if I have an obligation to or with a family member or spiritual friend from before my hermit vocation (even they knew in past I am a hermit from the brief time I wore a habit) to choose charity in being present to them on the phone or if in person.  I fit into what they are doing or needing, and if they ask about my life, the topic is my health or some other temporal aspect.  

So as far as being hidden from the eyes of men, I can fulfill and achieve this visually and verbally, by blending in and in realizing I do not need to explain myself or reveal my hermit vocation in words.  My crucifix to which my late spiritual father/priest director had blessed and prayed over it, wedding me to the cross and as a sign and reminder to me of my hermit profession and vows in consecrated vocation, is visible to others but as a Christian.  I realize even if asked about it, I do not need to explain that I wear it as a sign and blessing of my Catholic hermit vocation.  

For me, living my life increasingly more and more separated from the world is always a challenge not so much now in the externals, but in the interior ways of separating myself from temporal, through holy detachment--without being uncharitable to people, such as the Lyft drivers today with whom I had meaningful conversations, but in the silent, hidden aspects of the Holy Spirit.  Being a hermit is not about me being a hermit as involving others, but about my being in Christ, as His hermit who is hidden from the eyes of men living my life as a silent preaching of the Lord to whom I've surrendered my life because He means everything to me... such as I is my life at this point in temporal time of my spiritual progression to union in God.

I'm learning to consider seriously the aspects of this review of what a hermit is to be and do, to manifest in hidden and silent ways, with God showing and shining through me, what in another post I will also explore the hermit's life as a "silent preaching of the Lord."  

God bless His Real Presence in us! 

Catholic Hermit: Assiduous Prayer and Penance

Continuing on with my further consideration of what the Church desires of her consecrated Catholic hermits, the phrase "in assiduous prayer and penance" concludes section 920 in The Catechism of the Catholic Church:

"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.

I appreciate the adjective "assiduous."  This word originated from the Latin assidere (be engaged in doing) around mid-16th century (when Teresa of Avila and John of the Cross lived).  It became assiduus and today is defined as "showing great care and perseverance."

A hermit is to be engaged, attentive in care and perseverance, of being diligent, thorough, conscientious--in the active doing of prayer and penance.

As to prayer and penance, by the time in our lives in which we receive a call to the eremitic vocation, we have already an understanding of prayer as well as a grasp of penance.  But to be more specific and review meanings in simple terms, prayer is personal conversation with God, and penance is expression of sorrow for wrongs done. 

Of course, there are far more extensive explanations of prayer and penance to which "assiduous" lends deepening purpose to a hermit's act of praying and act of sorrow, of making reparation, for wrongs, for sins personal and communal.

So much could be written about prayer--what is prayer, how to pray, the various forms of prayer.  I cannot improve upon what the various saints and great spiritual masters have said regarding prayer; nor can I begin to emphasize how all-encompassing is the prayer Jesus taught us to pray, the Our Father, the Lord's Prayer.  The Catechism of the Catholic Church comments on the doxology often added to the Lord's Prayer:  "For the kingdom, the power, and the glory are yours, now and forever."  Such all-encompassing emphasis and beauty pour forth from these words that heighten and extend the foci and facets of the Lord's Prayer.

Another prayer of which the Holy Spirit has introduced to me, helped me grasp how vital, is the prayer of conversion and of deeper conversions.  This prayer is God's will for all souls--those who yet do not believe in Christ as their Savior, Lord, and God, and deeper conversions for those of us who do believe in Jesus but always are called to repeatedly deeper levels of love of God.  We are always invited and desired by God to come closer and into union with His Real Presence, the Holy Trinity, and always assisted by the Virgin Mary who calls us and points us to her Son.  

God will always answer this prayer of conversion and deeper conversion; coming always closer and into Him, abiding with and in Him all the more, is His will and desire for us.  It also is a prayer that removes us from judging, for it is a prayer of our own soul's growth as much as our prayerful desire for the growth and increasing conversions of all souls.

Personally, prayer has evolved over the years to that of what I term instantaneous thought-flashings.  It is akin to the way God communicated with me, and I communicated with Him, when I died in the hospital recovery room on the evening of July 28, 1987.  This form of prayer occurs within me, with God, with Jesus, with the Holy Spirit, as if unconsciously, for the most part.  On occasion I will realize what is occurring, this form of prayer on-going; but when I consciously make myself become stilled, the thought-flashing slows and awareness occurs such that I am more conscious of the prayer, and I begin to better listen, or so it seems, or to ask questions rather than to pour out my mind, heart, and soul to and in His Real Presence.

Then, the intensity of a concise and focused thought-flashing may seem more pleasing to Jesus.  Same with the inspiration with the seriously high pain levels post-operation of the spine--the intensity of concise and focused pain as prayer in itself, seems pleasing to Jesus.  Pain praying is a reality of the union of suffering, of being one with Christ on the Cross and in all the other ways in which He suffered terribly, and in which even now, He hurts for souls and for the sins and sufferings of mankind--sufferings as a result of others sins; sufferings as a result of our own sins.

As to penance,  there was a time when I wanted to experience what some of the saints experienced with self-inflicted mortifications.  I mentioned it to my spiritual father, and he did not say "no" at the time, for he was wise and holy and understood the good of my experiencing minor penances as such, of the good it would do me in teaching me that such types of penances are not at all necessary and that one need not at all do as many of the saints of yore with strapping themselves on the back, or wearing a tight cinch under the clothing, around the waist.  (Mine was a tight bungee cord, with hooks that clasped together.)

I will say that the cord (and my austerity in wearing a simple gray tunic-type garment--passable, though, as a jumper and not a habit), did remind me for awhile, of why I was wearing it.  The strapping my self with a guitar strap left by my son who'd gone off to college was a fascinating experience, as well.  I consciously was doing something in kind with the saints, offering the penance and the minor suffering of it to God in reparation for souls and for my sins and my own soul.  I also for awhile tried to do as some said the Virgin Mary asked of people to fast on Wednesdays and Fridays on bread and water.  I think that came from an apparition site and messages of some persons that in time was not condoned by the Church.

What I benefitted from such experimentation with self-inflicted penances was that it was totally unnecessary and rather naive and immature in a way, on my part.  My spiritual father knew I'd come to this reality, as he later smiled and pointed out that the Lord is fully capable of allowing me penances enough that HE decides upon, that He grants, that He finds just right for me.  And truly, they are far more painful and difficult, and far more reparative than my own rather romanticized efforts--so unnecessary and superfluous, even silly.

With the cinch around my waist, it was not long until I did not notice it; the guitar strappings actually felt rather good in a way--for at the time, while then I had no idea of the arachnoiditis condition of my back, the itching caused by the damage done of my spinal cord sheathing having been cut during surgery and blood leaking inside the spinal cord causing nerve clumping, the situation of my back was oddly soothed by the strapping.  

As to the fasting on Wednesdays and Fridays, my body could not cope because the pain from the spinal problems worsened to a point without adequate food--including sugar to help increase endorphins, so I'd have increased pain sieges which only caused inconvenience and harm to others, such as my son who at the time was living at home, or to friends who'd have to deal with my incapacitation from the increased pain sieges.

So I learned that the Lord is in charge of my penances, of what types, of what degree, of what worth that I have plenty enough as a result of the car accident and whatever all else occurs by God's providence as far as penances go.  God provides!  He knew and knows I am willing to suffer and to offer whatever sufferings; and God allows what transpires naturally.  Actually, some of the most difficult and meaningful of penance has been the more interior forms of suffering, or the sufferings of persecution and indignities one experiences.  Then, the challenge is not in the pain of these, but in the attitude and spirit with which one endures the resultant sufferings.

The purpose of penance is similar to that of prayer--a communication with God, a union with God, in intimate conversation and sharing in all aspects of His Real Presence to the degree and facets which He desires and wills for us to share in whatever level of intimacies with Him.  Love is the purpose.  Love begets love, love responds with love--that is a reason for and result of prayer and penance.  For a Catholic hermit, in the consecrated life of the Church, the qualifier of "assiduous" seems of pertinence and importance.  

That is what I am asking God to help me improve upon--the extent of which I am engaged in, attentive to, diligent and persevering in prayer and penance.  I want to increase to whatever degree toward perfection God allows and gifts with His grace--the depth, breadth, width, heights of prayer and penance that pleases God most and serves best his will and purposes.  

Assiduous prayer and penance--this is my hope in God, my faith in His will and desiring, and my love of God in Himself in offering of myself full, assiduously, in as intimate a union with His Real Presence as the Father, Son, and Holy Spirit desires and grants, now and proceeding forever.

Catholic Hermit: "Choose" to Be a Hermit?

So, so very exhausted with increased level of pain today.  Yet I must overcome "self." I have the little chart in which I mark how many times I get up, beside me on the bed amidst Breviary, two books by and about St. Bernard of Clairvaux, and a book on the Holy Spirit.  I must persevere in faith, hope, and love.  I must accept that until further notice, I am an "invalid."

I did not choose to be an invalid.  Being an invalid is my current status and has been for awhile; God has allowed this bodily, temporal situation.  In fact, God likely wills and ordains this point of suffering and disability in which the body's pain level increases beyond what the mind and medication can cope--and still remain awake and alert even if mobility very much limited.

Perhaps sometime in future, the Lord will allow a return to semi-invalid status for my body.  And, of course, my mind and heart and thus my soul, are each and all participate with the body's state of present undoing.  While the more non-temporal, bodily aspects of my "self" are participants with the pain and spine issues, my mind, heart, and soul have not "chosen" this to be my body's status.  Yet it is, and God allows this status for, actually, quite marvelous and spiritual reasons and benefits.

I mention the reality that I have not chosen to be an invalid--nor semi-invalid when that was more the case than now--because a couple or so weeks ago, a parishioner called.  She'd been told of my spine surgery situation by the parish nurse and thought there was part-time employment for her here in this hermitage, working for me.  While I did not at all need nor could begin to afford hiring someone part-time as all I needed was someone to provide for me an occasional errand, the parishioner did ask a very good question.

"Why did you choose to become a hermit?"

My simple answer, immediately, was that I did not "choose" to become a hermit. God chose  me to be His hermit.  God called me to this vocation.  God calls certain people in His Church to certain forms of religious and consecrated life in the Church.  God chose me to be His hermit, and I agreed to and accepted learning and living out this vocation for now over 20 years.  

I may have mentioned to her some or all of these additional facts.  After my period of learning and testing my living the life, I made my profession of the evangelical counsels and offered my vows, have a rule of life, and strive to live a life of prayer, penance, praise of God, in stricter separation from the world....

I did not go into further explanation with her of the reality of an eremitic vocation in the Consecrated Life of the Catholic Church.  However, that reality includes that, again, a person does not choose the hermit vocation; God chooses the person and the vocation, for that person, to live that vocation.  

God prepared me in advance, prior to my even being Catholic and knowing about a religious vocation such as eremitic life;  He indicated to me that this would be my vocation in an early on and rather major, corporeal vision and locution back in late 1985 or early 1986.  (I'd have to go back in old journals to specify the exact date.)

I could expand upon how God chooses us by more examples and details.  But this is surely clear enough and as well to leave it simply put.

Of course, regarding my not choosing my current, temporal, physical situation as an invalid.  But God chooses and wills in allowing this invalidism for me because He is creator and sovereign, loving Lord of my existence, always.  I yet hope in God that at some point He will choose for me more mobility even to point of being a semi-invalid, or for a lesser level of pain and/or His grace that I better bear it.

In the meantime, a couple from the parish, a family member, and a neighbor and his wife overcoming cancer have run my infrequent errands.  I gift them monetarily and with prayers and gratitude; and with hope in God that I can also do for them sometime as they do for me.  These aspects of Christian charity are without our "choosing."  We can choose or not choose to help one another, pray for one another, love one another.

These examples are quite distinct and different from God choosing us for a religious (having to do with religion and the Church) vocation and our agreeing to accept His will in choosing us such as for the eremitic (hermit) life.

God bless His Real Presence in us!

Catholic Hermit: The Silence of Solitude

As I alternatively write of variety of spiritual and temporal thoughts and occurrences in the life of  days unfolding in this my consecrated Catholic hermit existence, the current exercise is to better grasp and further instill within me what the Church sets forth for hermits.   I turn once more to The Catechism of the Catholic Church, which brings me to a hermit's means of achieving a life devoted to praise of God and salvation of the world...through previously pondered means, now to... the silence of solitude.

Let's refresh with section 920 in The Catechism. We read past 915 and 916, of note in describing the Evangelical Counsels so crucial to the hermit's profession, and come to the section titled: "Eremitic Life."  Offered below is the exact wording of section 915; I have emboldened the silence of solitude, the point of present pondering.

"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.'"

Much of excellence has been written of silence, of solitude, and of the silence of solitude.  As a consecrated Catholic hermit, I've read various books on such topics--excellent writings of monks, priests, hermits, spiritual masters.  There are essays to be found online as well as within texts, such as writings of the desert fathers and mothers.  We can find statements on the eremitical need and even virtue, of silence and solitude, in the Scriptures. (I will attempt in separate post, a list of books in my personal library.  Very rough pain yet again today; how difficult it is to endure standing upright by bookcases to jot down titles--yet I'll try to do so even if tomorrow.)

Within the writings and the reality of the silence of solitude, we consider both exterior and interior of silence and of solitude.  Think on the truth that in our existences, we can be silent ourselves and experience silence around us, in external way.  

We can keep our voices silent, the environment in which we are at the moment or where we live can be without noise to greater or lesser degrees.  (Even if we silence ourselves as much as humanly possible, there is still noise around us--hum of earth, heart beating and blood coursing through bodily vessels, breath's inhale and exhale, breeze rustling nature, insect winging.

Solitude may be considered, likewise, as exterior and interior "positions" or "potentialities."  External solitude examples include the physical, the temporal, of a body, creature, or some types of things being alone, not having other persons, creature or types of things around, in vicinity.  We or someone or something other, is solitary in a way that is observed, seen, known.

On the other hand, interior silence and solitude have to do with our inner senses and inner essences, our inner dispositions whether or not we are consciously aware of our silence or our solitude.  This interior silence and solitude may occur despite external noise and despite other persons, creatures, or things visibly around us.  When we are in interior silence and interior solitude, what is intangible and non-temporal may or may not be silently or invisibly known to us.

Yet for a hermit, our silence is through, with, and in God; our solitude is through, with, and in God.  The experience of a silent, solitary soul uniting with the immensity of the seemingly silent omniscient, omnipotent, omnipresent God creates the ultimate in the silence of solitude.

Consider the prophet Ezekiel seeking God in the silence of solitude.  He listened with exterior and interior senses, he stood alone at the mouth of the cave.  When he became silent and removed from the presence of all around him, then it was he "heard" God; he became aware of God alone, solus Deus.

We may be aware in our conscious practicing or of positioning ourselves in the silence of solitude.  Over time in living the silence of solitude, we may not be consciously aware.  Or we may come to the experience of such a silent, solitary union with breath and voice of God and the reality of His presence in us or us in Him, that we are unknowing of such profound silence of solitude.

This brings to the fore the reality of the silence of solitude being a progression.  I consider the title of the filmed documentary, first time within a Carthusian charterhouse for such exposure:  Into Great Silence.  The title is not "In" Great Silence but rather "Into" Great Silence.  The silence of solitude involves movement and growth, of evolving silence, evolving solitude, and together a flow of one with the other and of one into the other.

The silence of solitude has not only the flow of progression, but there may be an ebb of progression--a receding or lessening of silence, solitude and the silence of solitude.  This ebb of the silence of solitude can occur off and on in the days, weeks, months, and years of a hermit's vocation and life.  There are situations and phases in which an eremitic might have more noise and less silence; the hermit's solitude may be intruded upon.  

The ebbing of silence of solitude can occur due to the hermit's own choices--a slippage in the hermit's vocational striving in stricter separation from the world in the silence of solitude.  God can allow challenges to the hermit's silence of solitude of which the hermit must respond in one way or other. 

The ebbing may be due to God's allowing (different than challenging) of unavoidable situations such as a hermit's health declining, permanent or temporary change in circumstance or locale.  In more rare situations God's will may be for the hermit (usually via director, priest, bishop, superior) to accept a shift in the living out of the hermit's vocation.  (St. Bruno and St. Colette are each examples of God's desiring, asking, willing such a change in these hermits' vocations.)

For it is God who leads us into silence and solitude; God is the One who keeps us in the embrace of silence and solitude. Thus we become one with God's own silence, in His own solitude, as much as our beings can comprehend and fathom the silence of solitude of God in Himself.  God wills the degree and the flow (and of what God-deigned ebb) of our silence of solitude within His silence of solitude.  We become God's own in His silence and of His solitude.

There are other more practical and indicative aspects of silence, solitude, and of the silence of solitude.  We do well to ponder suffering's silence, suffering's solitude, suffering's silence of solitude in actual, temporal aspects as well as in the reality of Christ's suffering in the silence of solitude.

We may take some moments or more to consider personality types and silence and of solitude.  Consider the marvelous ways in which God brings about the glory of silence of solitude in a person whose personality or learned socialization was that of highly interactive, social, and generously, purposely, interactively involved in a life in the world among many people.  Yet he can call such a person to His will and purposes as an eremitic in the life of His Church; and while the personality instilled by God in that person, that soul,  God effects all the graces necessary to mold the hermit to His desires in ways that mystify.

As God is love, the consideration of the hermit's increasing, holy formation within the silence of solitude ought also include that of the place of charity in silence, charity in solitude, and charity in the silence of solitude.  A hermit must discern when charity calls for the hermit to speak and to be presently, actively available to another or others.  This is particularly important in the hermit's relationships and possible vocation prior to being called by God to enter the eremitic life in the Church.  Charity must reign amidst practical and spiritual parameters, yet the silence of solitude is best broken when charity is the reason and purpose:  God is love.  

Yet charity also informs the hermit when the silence of solitude is threatened beyond what is necessary, holy, and of God's will in the various situations a hermit encounters throughout the vocation.  God in His mercy understands when a hermit ebbs too far or frequently from the silence of solitude; but the hermit must remain within God's heart of silence of solitude, even when called out of the silence of solitude for charitable reasons and purposes.  The ebb, even if brief, must be returned to the flow into great and greater silence of solitude.

These thoughts are my own, in this present moment of a deeper, more intense than ever before, silence of solitude in the reform of my lived, for better or worse, eremitic vocation of 20 years.  In self-examen on this very topic of a hermit's silence of solitude, I know the areas in which I feel or think I need less silence or less solitude.  I'm considering the role of internet, even if noiseless, or silently reading an article or a tangible book, in regard to what is silent noise, what is or is not solitude.  

When I watch such as the documentary Athos the other day, or last night watched a most intriguing film based on a true life couple of which the theme that of Christlike charity to lead one's enemy to a holy death--I can grasp that in a way, the persons in the film become company of sorts.  They enter into the solitude of my hermitage, of my external and internal senses as guests who speak with exterior voices and enter into the interior silence of my mind, heart, and soul.

In doing some internet searches of contemporary hermits in the life of the Church--Catholic and Orthodox--I find the degrees of each hermit of their progression in the silence of solitude.  There is no judgment on my part, nor should there be on anyone's part.  We hermits are in progress yet while in situ; God is our ultimate superior to Whom we have utter and full obedience; Jesus is our beloved savior, spouse, mentor ; the Holy Spirit is our guide and instructor.  At least, again, these are my thoughts.  

There are times in a hermit's vocational progression as well as in the make up of the hermit's on-going temporal and spiritual circumstances that cause the unique and individualized aspects that God knows, allows, and understands.  Yet we hermits still must strive in the progression, in faith and hope in God toward perfection in what God wills of us within our vocations, our lives in this world, and our eventual union in Him for eternity.

The silence of solitude is a spoke in the wheel of a hermit's journey.  The wheel rotates and propels this vehicle of vocation called the eremitic life in the consecrated life of the Church.  We hermits, as other followers of Christ, are consecrated by God and consecrated in Christ; we are baptized in the Holy Spirit.  And specifically as hermits, we are living out, to varying degrees and holiness, our lives in His Real Presence, yet one in the vast Body of Christ, His Church.

God bless His Presence in us!

Catholic Hermits: What a Catholic Hermit is to Do and Be

In my effort to improve my doing and being as a consecrated Catholic hermit of the 21st century, I'm renewing myself to the understanding of the fundamental citations set forth by the Church as to what constitutes eremitic (hermit) life.  I simplify the topic to:  What a Catholic hermit is to Do and Be."

The basics, the fundamentals, purported by the Catholic Church as to what constitutes eremitic life are found in The Catechism of the Catholic Church, under the heading, Consecrated Life of the Church, sub-heading Eremitic Life,  920 & 921.  

The content begins with, "Without always professing the three evangelical counsels publicly..."  While I've written about this crucial point in the past, it bears reminding that until the latter part of the 20th century, hermits did not publicly profess the three evangelical counsels in the way that an introduced canon law states as meaning those hermits, along with an agreeing bishop, choose to profess the necessary vows of poverty, obedience, and celibacy as CL603 provides, with the bishop then acting as director of the hermit who also remains as a hermit in that diocese.  

Otherwise, hermits through the centuries and continuing in this current century, professed their vows privately, not always involving a bishop but usually with a spiritual director--priest, religious order superior, monk, or if a bishop as director, the hermit would not be linked to a specific diocese and the profession would not be a matter of canon law.  

If one is called by God to the eremitic life, one must discern which of the two--privately or publicly--one is called to profess the three evangelical counsels.  (If one is a religious order monk or nun and discerns later on a call to the eremitic life, the process is handled through the religious order superior, for the person is already in the consecrated life of the Church, but as a consecrated "religious."  Approval to live as a hermit would or would not granted by the superior without need for repeating the profession.)

After these discernments and processes are completed, the hermit begins to live the eremitic life--the do and the be aspects.  The Holy Trinity--Father, Son, and Holy Spirit--will guide the hermit along with the spiritual director (or if a bishop may be whom the bishop designates to direct the publicly professed hermit--usually a diocesan priest.)

Then, regardless if privately or publicly the evangelical counsels are professed, the hermit may also offer vows that have been prayerfully considered, composed, and hopefully discussed with the hermit's spiritual director.  The life of the hermit thus begins in earnest.  The doing and the being aspects come to fruition daily, nightly, and evolve over time.  God determines time, of course, whether we are hermits or not; but the hermit enters into this life with the desirous expectation that it will be for as long as the hermit lives on earth.

(There are instances in history of hermits who are called out of the vocation by God in one manner or other, to perform some other purpose that God wills.  And of course, there are some hermits who, like any person in the consecrated life of the Church and in Holy Orders as well, have discerned wrongly, or through circumstance otherwise realize or is realized for them, that they are no longer suited to, or have not or will not, uphold the evangelical counsels and vows.)

Now to the main point of my exercise in renewing self to what the Church has set forth as basics of what a consecrated Catholic hermit--simply put--is to "do" and "be, segment by segment as written in 920 and 921.

"...hermits 'devote their life to the praise of God and the salvation of the world...'"

I'm going to pray and ponder, meditate and exam my days and nights, in consideration of what I'm doing and being regarding devoting my life to praising God and in what ways devoting my life to the salvation of the world.  Already I know this will cause me to more deeply delve into the Gospels as a most perfect Rule of Life.  

However, I will be open to whatever the Holy Spirit inspires in me of insights as to how or what other is desired of my in praising God.  I will strive to be attune to and listen to the Holy Spirit and my guardian angel as to what role I as a consecrated Catholic hermit must do and be in the salvation of the world.  

Praying for the salvation of souls comes to mind immediately.   But I am going to take the time the dear Lord gives me to pray, consider, listen, and be aware of nuances in what more His Real Presence might instruct.  I am also counting on my late spiritual father to reach through the thin veil to me, to guide in whatever ways.  Through the Scriptures and spiritual reading I will also remain alert in this focus of devoting my life to the praise of God and the salvation of the world.

God bless His Real Presence in us!  Please pray with me, if you are a hermit or not, that I will learn and grow in this focused exercise, and then share with you and whomever else might be reading this blog, some practical and holy answers.  

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.