Came across the following regarding Catholic hermits and work. I continue to find inconsistencies in those who are canonically approved (CL603 or "diocese hermits") and what the canon law specifically, actually states, as well as there not seeming to be oversight or concrete supervision by bishops who approve the hermits.
These aspects of the canonical hermit recognition by church law distresses me--not in a major way--but in a discouraging way in that I appreciate and can put myself fully behind or into that which is solid, transparent, honest, and lives and demonstrates what it purports. When there are inconsistencies when a law has been made, there is a lack of trust. The effect is not conducive to taking it seriously--unless there is opportunity to try to improve or reform what is lacking or the problem with implementation of, such as, a canon law.
As I'm striving to sincerely and honestly live the hermit vocation that God chose for me over 20 years ago, my discernment within indicates to me what brings peace of God and what brings consternation or raises questions and distractions of a more temporal nature, or tempts comparisons and contrasts in that which is not focusing on God.
I reviewed the wording of CL603 even though it is nearly identical to that of §920, §921 of The Catechism of the Catholic Church which has been the main focus of my adherence and attempts to living out my hermit vocation over the years. And I consider the word "striving" to indicate and remind myself that I have not arrived at the ideal, but that I desire and pray to live the hermit life as how God desires of me and of the hermit life that He values very much.
"Can. 603 §1. In addition to 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 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."
The law seems quite clear, yet again I have found several canonically approved hermits through some online research whose lives are not in adherence to the specifics of this law nor of additional writings that further expound upon the norms the Church sets forth. These norms are not the law itself but more the interpretation of the law. However, in enough cases, the norms or interpretation of the law are not adhered to in practice.
I find the variances discouraging, for if one is to give one's life to the vocation by Church law, it seems best to have agreement as to the law itself rather than vicissitudes involving de facto and de jure practices of CL603.
"In law, de facto (in fact) describes practices that exist in reality even though they are not officially recognized by laws. It is commonly used to refer to what happens in practice, in contrast with de jure (by law), which refers to things that happen according to law."
I'm finding in what I read of canonical hermit's lives, that there is more de facto living out of their CL603 vocations than de jure; there is more personal interpretation and difference in the reality of how the lives are being lived than by what is actually according to law. This can be by different interpretations and personal choices of diocesan hermits (or CL603 hermits), including some creative reasoning or excuses or twisting of what CL603 actually states, or adding to it by setting precedents, and it can also be by the variety of bishops' or other diocese employees' interpretations of CL603, or of what variety of perceptions different people have in mind as to what is a hermit and how a hermit would live out a hermit life.
(And I'm not singling out any one canonically approved or diocesan hermit; the problems persists across a spectrum of several if not many diocese, or recognized by canon law, hermits.)
Always, the thinking, the discovery phase and fact-finding, and the writing on this topic brings me to lassitude. The topic is far from my FOCUS ON JESUS which God asks of me. But I must come to a resolution since the process to be canonically approved is that which the Church desires of Her hermits in most all dioceses, universally. I'm the type of person who must be all-in or seek the Lord's direction as to what other or else. God would want congruence, of course, in whatever He wills.
The following (cited below) brought up some excellent points of standards and norms of the Catholic Church's hermits, canonically approved, yet it also brings up the inconsistencies of which I continue to struggle to accept as good or what ought to be acceptable, for it yields to the kind of hypocrisy and twisting of a canon law in practice that is not in fact what the law states, or adds to the law in seemingly whatever ways an approved hermit or other wishes to add as if law when is not. These practices do bother me, for I am a seeker of truth and actuality; I want to be congruous, faithful, true, and to put myself 100% into what I would be by Church law, approved and expected to live and to be.
Catholic Church norms for the consecrated eremitic and anchoritic life do not include corporal works of mercy [charitable actions by which we help our neighbors in their bodily needs]. Nevertheless, every hermit, like every Christian, is bound by the law of charity and therefore ought to respond generously as his or her own circumstances permit, when faced with a specific need for corporal works of mercy.
"Hermits, like every Christian, are also bound by the law of work. If they are not financially independent, they may engage in cottage industries or be employed part-time in jobs that respect the call for them to live in solitude and silence with extremely limited or no contact with other persons. Such outside jobs may not keep them from observing their obligations of the eremitic vocation of stricter separation from the world and the silence of solitude in accordance with canon 603, under which they have made their vow.
"Although canon 603 makes no provision for associations of hermits, these do exist (for example the "Hermits of Bethlehem" in Chester, NJ and the "Hermits of Saint Bruno" in the United States" and others."
In the above citation alone, there are several egregious lapses in some known canonical (CL603 or diocesan) hermits. There are examples of bishop-approved hermits working as student religious director on college campus, working as parish associate administrator, as a diocese retreat center director and parish workshop and mission presenter, teacher, hospital chaplain, paid spiritual director, shrine director and active advocate/administrator for homeless project, and so forth.
There is more as far as the hypocrisies or perhaps better put, inconsistencies, per the actual canon 603 and in the lived practices and the invented or made up additions to the law. I've considered these and mentioned them in the past. But now I must discern the inconsistencies personally and discern if this is God's will for me to be part of the disparities and precedences being set that seem to just keep adding on in ways that seem to take the hermit vocation in a direction away from the purity and essential nature that even the CL603 states de jure, by law, so clearly. (And what is written in §920 and §921 in The Catechism of the Catholic Church which repeats what is in CL603 but adds to it is absolutely inspired and beautiful for hermits in ways so spiritually embued!)
A CL603 hermit suggested that "the silence of solitude" is not an actual or required part of the law itself but is conditional, thus seems to be rationalization for work or interactions that do not allow for "extremely limited or no-contact with other persons." Or some can justify starting their own hermit communities or associations, somehow, despite no allowance for them specified in the law.
This, and the living situations of some diocese hermits, approved, who live with one another (such as those in associations and communities do, as well) are not in keeping with CL603's "silence of solitude"--which is not just some option or choice but is stipulated in the law itself. While there may be some temporary exceptions or end-of-life health-care needs that leave no other choices but to temporarily require living with others, this ought not be the living situation upon being approved by CL603 by a bishop, or shortly after then creating a hermit community of which one wants to be the superior general.
As to taking on names of "sister" or "brother" when not in a religious order even if used to be in a valid or condoned religious order--having left an order does not justify using a former title any more than a laicized priest is to refer to himself as "reverend" or "father." Making up initials to go after one's name is another precedent that has been set by various canonically approved (CL603) hermits is another practice that has arisen, not in the law.
Also, there is the occasion of some CL603 hermits being not financially independent nor willing to be "bound by the law of work" but rather expect donations or are financially dependent on a diocese and the generosity of others to do their work, cleaning, maintenance, and provide their housing, food, vehicle, and insurance.
So I must pray about these matters, as they do indeed take me away from FOCUS ON JESUS; and they also cause me consternation as I am finding it difficult to grasp why the hermit vocation is now necessitated in being approved or recognized by CL603 (church law). There seem such inconsistencies and difficulties in adjudicating, enforcing, the law itself among the variances of bishops, and perhaps more so, among some canonically approved (diocesan) hermits themselves.
While they surely don't set out to take liberties with the actual law, de jure, exceptions and deceptions surely have been created and lived which take the eremitic life into more temporality in practice and effect than what CL603 actually stipulates. Living the law, CL603, as written would lead the hermit to more spiritual practicum and benefit to hermits and for the Church.
Today's Mass' Psalm reading provides the calm assurance compared to that set to writing above, that disrupts and creates even more questions and distractions than of what my mind, heart, and soul yearns. I do not plan to revisit the above CL603 inconsistencies.
I pray that if the Lord desires CL603 for me, that He will do so with wanting me to remain true and solid in living out what the canon law states, of which I would be by church law professing the counsels and giving either my vow or a sacred bond--does not need to be both even though I have both--in the presence and in the hands of--which infers approval--of the diocese bishop.
Otherwise better to focus on Jesus and ask the Lord to please understand my dilemma, and accept me as His own nothing hermit, known to none other but God alone. I seek and pray for God's will for me in this situation, decision, step. Pray, be still, and listen.
"As the hind longs for the running waters,
so my soul longs for you, O God.
Athirst is my soul for God, the living God.
When shall I go and behold the face of God?
Send forth your light and your fidelity;
they shall lead me on
and bring me to your holy mountain,
to your dwelling place.
Then will I go in to the altar of God,
the God of my gladness and joy;
Then will I give you thanks upon the harp,
O God, my God!"
~ Ps 42:2-3; 43:3-4
God bless His Real Presence in us!
Note: I painted a bedroom ceiling! Victory for being out of bed to do that manual labor, and it came to me that if there were not CL603 for hermits, but had hermits remained that of private profession of the traditional historical carrying for of the legacy of centuries of hermits, there would be no reason for inconsistencies or hypocrisies; there would be no law being broken or altered or interpreted in all types of ways without means of supervision or adjudication or consequences and correction of infringements. Nothing could be broken; there would simply be hermits striving toward the ideal set forth over the ages by saintly, holy hermits known by their proven fruit.
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