Catholic Hermit: On Vita Consecrata Import to Catholic Hermits

I'm finding answers to the questions I needed to pose, for clarification!  Not yet from a call back from diocese canon lawyer, but in the Scriptures, in The Imitation of Christ, in this morning's "Office of Readings" (Divine Office), and in my study and reflection upon St. John Paul II's Post-Synodol Apostolic Exhortation, Vita Consecrata.  

This document to the "Bishops and Clergy, Religious Orders and Congregations, Societies of Apostolic Life, Secular Institutes and All the Faithful on the Consecrated Life and Its Mission in the Church and in the World" is well worth a Catholic hermit's (or anyone's) reading and thoughtful absorption of the spiritual beauty, gifts, as well as our responsibilities in our ecclesial and spiritual roles inherent in being part of the Consecrated Life of the Church.

I might post the entire Apostolic Exhortation on another post, but just now I am encouraged by what St. JPII states regarding hermits.  (Elsewhere, he also states the inclusivity of all in the Consecrated Life of the Church, which is certainly encouraging and helpful in added clarification and dimension.)

Vita Consecrata states under section 7:

"Men and women hermits, belonging to ancient Orders or new Institutes, or being directly dependent on the Bishop, bear witness to the passing nature of the present age by their inward and outward separation from the world.  By fasting and penance, they show that man does not live by bread alone but by the word of God (cf. Mt 4:4).  Such a life 'in the desert' is an invitation to their contemporaries and to the ecclesial community itself never to lose sight of the supreme vocation, which is to be always with the Lord."

After reviewing the ancient Orders, and of course we know that being directly dependent on the Bishop would by law refer to CL603 hermits, belonging to a new Institute suggests those hermits who are in a a newly defined category.  A new institute is an organized body or formation for a specific purpose.  A question comes to mind:  Would the privately Catholic hermits whose vocations embrace and reflect the historical and traditional hermits' private profession of the three evangelical counsels, who have a rule of life and have made a vow (approved by a priest, religious superior, or a bishop--without public profession so not a diocese hermit), constitute essentially or de facto, an "old" new Institute?

For the more I read and absorb the Church's writings on the facets describing the Consecrated Life of the Church, of course all Catholic hermits who have professed the evangelical counsels, have adopted a rule of life, have professed an eremitic vow--and also, very importantly, have lived their hermit vocations, are if not de facto, should be ipso facto, obviously included in the Consecrated Life of the Church.  

All that is written by St. Pope John Paul II in the full Vita Consecrata, describes, depicts, and fits all the aspects of the saintly and holy privately professed, not in religious Orders, solitary hermits of history, as well as those of us current hermits who have fulfilled the stated requirements and have been living the eremitic life under the direction by a priest or religious order director, would not at all want to be excluded.

It seems unthinkable!  For we do not fall in the category of the laity, nor in the category of a diocese CL603 hermit, nor are in a hermit ancient Order, nor are in a community of hermits constituting a new Institute.  There indeed needs to be a category developed for all of us privately professed Catholic hermits; by our professing the three evangelical counsels as well as living by our rule of life, fulfilling our offered eremitic vows, and fulfilling the other attributes set forth by the Church that constitute the eremitic life, we ought not be left in a limbo--of no "place" at all.  

For we are not laity by virtue of our vows of poverty, chastity, and obedience.  We are not laity due to our stricter separation from the world, our solitary existences in our hermitages, our cells, in true solitude of silence, in our remaining in what are clever ways of passing unnoticed as eremites so as to be hidden from the eyes of [others] in our contemporary world of which many cannot live out in the desert or forests or in the mountains, far from the types of needs made necessary by being born into our contemporary times.  We "do" and "are" all the other functions and essentials true to hermit lives lived over the centuries--sometimes even more radically than those who are living in community with one another may be living or are more active in outer ministry who are diocese hermits.  

If powers that be (bishops and those beyond our normal access or contact) do not view the privately professed hermits as very much "valid" and included as being in the Consecrated Life of the Church, the "consecrated state", then it seems a designation ought be made, or else privately professed hermits ought be either a hermit dependent directly on the diocese bishop, or entering into a recently or new community "institute" of hermits.

Of this option, of entering into a new Institute or community of hermits is one which most privately professed hermits do not desire for valid reasons.  They are not called to the loss of more purity of solitude and silence, even if that ideal is a process and not yet purely achieved; or they are not called nor inclined to being amidst a group of hermits living together, even if in separate rooms or cabins, or sharing a house.  Nor are they called to join with those hermits who have in mind and are trying to get others to join in a type of quasi-religious community or in essence another order of hermits.  

Or, the privately professed of historical and traditional hermit striving, are not called nor for valid reasons unable to join the Carthusians or the Camaldolese hermits who constitute the ancient Orders of hermit.  (While there are some recent and some new Carmelite, etc. offshoots started and in process of growing, these create and constitute what is considered a new Institute--such as of Carmelite hermits living in community.)  

All these other options are valid and even good--for those called to that form of eremitic life.  But those of us called to the historical, traditional, privately professed type of more solitary hermit life, it seems no category specified for us unless we are already considered to be as in "grandfathered in" as an "old" new Institute, or that as an aggregate of solitary, privately professed hermits we constitute an "Institute" in itself.  This would have to be despite our not at all being an organized "body" but rather would have to be an "instituting" of a category of individual, physically solitary, privately professed, Catholic hermits who have a legitimate (even if not CL603) and rightful place in the Consecrated Life of the Church.

I suppose, in actuality in the temporal effort to discuss these matters with the diocese canonist, or maybe all the more better to have an appointment with the Bishop even if months away, the Vita Consecrata of St. Pope John Paul II adds another dimension plus another question to be asked and answer sought by those who tend to such ecclesial matters and technicalities. And important they are, for if not clarified, privately professed Catholic hermits and those of past centuries, are left without a place--not laity nor diocese hermit, not laity nor new Institute or community hermit, not laity nor hermit of an ancient Order.  

And, the more I read and ponder the full depth and breadth of Consecrated Life in the Church--not merely and not mostly the more temporal aspects, but the spiritual facets that are invaluable for such as a hermit whose vocation is challenging in itself, the more I believe and know for me, that being in the consecrated Life of the Church is quite priceless and of spiritual significance and merit.

The only reality that would alter my need of being not excluded, would be if God declared to me in a vision or locution, that I am in the Consecrated Life of Christ, or in the Consecrated Life of God--thus encompassing the Church plus His Real Presence:  Father, Son, and Holy  Spirit--eternally in the Trinity's Consecrated Life.  And this is possible, of course.  All is possible in the Lord's Will.  The only other option would be that we privately professed Catholic hermits would be neither in laity nor in consecrated state, so in a limbo of sorts.  Well, God's will be done in all matters of earth and heaven!

God bless His Real Presence in us!

"The measure with which you measure will be measured out to you,

and still more will be given to you.

To the one who has, more will be given...."  ~ Mk 4:24-25a

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.

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....)

How to Become a Catholic Hermit, Pt. 4 (Reprise)

Semantics of "Publicly" Professed ~

Now to attempt to explain the semantics of what could be a confusion regarding the use of "publicly" in reference to hermit profession of the evangelical counsels. Canon Law 603 effects the word "publicly" in regard to consecrated Catholic hermits who profess the evangelical counsels, as cited: "publicly professes in the hands of the diocesan bishop."     

For consecrated Catholic hermits who do not discern nor request of their bishop the CL603 option, their profession of the three evangelical counsels can be made public or kept private in the normative, contemporary, semantic meaning of "public"  and "private".  

While vowing to live a life of poverty, celibacy and obedience is a required inclusion in all consecrated Catholic hermits' vows, the public or private nature of these three avowed counsels are not one and the same as hermit who, per CL603, "publicly professes in the hands of the diocesan bishop."      

[CL603: "...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 is this stipulation in Canon law (CL603) that makes such profession to be termed "public, " as in being recognized by [canon] law.  The hermit's diocesan bishop is also, as a stipulation of CL603, to direct the hermit's "proper program of living".  

Catholic hermits whose professed vows [recently and ostensibly coined "private profession"] include the three Evangelical Counsels, may profess these to a priest, abbot, abbess, spiritual director, spiritual friend, family member, or God alone.  (It is conceivable but highly unlikely in practice, that a Catholic hermit could profess vows to a bishop, although this would not be recognized by Church law as it would be when professing via CL603.)  

The Catholic hermits who profess their vows to another (or others) who is not the diocesan bishop acting in accord with the proviso of CL603 are in practice, but are not bound by church law, under the direction of their abbot, abbess, priest, or spiritual director and who oversees their proper, eremitic program of living.  

To recapitulate, the distinguishing difference in the unofficially coined terms "private profession" and "public profession" of vows is as follows.  The former profession of vows are not required by Church law to be professed in the hands of the hermit's local ordinary, or bishop, while the latter profession of vows is thus required, and thus becomes a public record per church law.  

Any Catholic hermit may have his or her vows personally reviewed and approved by his or her or other bishop, but this does not relegate the hermit or the bishop to the stipulations of CL603.   Of course, all Catholics are, by nature of the Sacrament of Confirmation, to be in obedience to his or her bishop who acts as our hierarchical, local ordinary of the Catholic Church.

Thus, a Catholic hermit who professes vows  (which must  include the three Evangelical Counsels) per the stated conditions of the Church for eremitic consecrated life, but who do not profess the vows by the proviso of CL603, could conceivably make the vows "public" in the quintessential, populous meaning of  "to make public".  

However, to do so would obfuscate the reason most Catholic hermits have for centuries--historically and traditionally--professed their vows without publicity.  They tend t0 avoid revealing their given name identities, location, or making "public" such as in parishes or community, their hermit vocations in order to strive to live a more hidden life:  a stricter separation from the world. 

For hermits who profess their vows per CL603, the desire may be to live their hermit vocations more anonymously. Retaining anonymity as a hermit is in such cases not so possible in the onset of profession in accord with CL603. There may be a Mass to which friends, family, or sometimes the parish are invited.  There may be an article in the diocese newspaper by which the diocesan bishop recognizes the hermit whose vows he has received.  

The hermit--and the diocesan bishop who has in accordance with Canon Law 603 recognized as [church] law, the hermit's professed vows--effectuates the hermit's profession as a matter of public Church record.  After the initial mention or recognition in such cases as CL603 stipulates, most of these hermits, hopefully in practice, strive to live their program of life in a hidden manner.

How to Become a Catholic Hermit, Pt. 3 (Reprise)

Some Clarifications~

To iterate , the eremitic life is of direct consequence and concern, obviously, to all Catholic Church hermits--all of whom have professed their vows which must include (or could simply state) the three Evangelical Counsels which are celibacy, poverty, and obedience.  

The two previous posts cited the appropriate institutes and law as to licit and credible options for Catholic hermits whose adherence to the requirements of the Church, and for some, also CL603, are thus living in the state of the consecrated life of the Church.  [See The Catechism of the Catholic Church, Section 3, Parts 914-921; and Can. 603, §1 and §2.]  

Also note that the Church is comprised of three categories: Hierarchy, Laity, and Consecrated Life.  [See The Catechism of the Catholic Church: Article 9, Paragraph 4. Christ's Faithful - Hierarchy, Laity, Consecrated Life, 871-873.]  Of these, those in the Consecrated Life may derive from either the hierarchy or the laity.  

Thus, those in Holy Orders, or Hierarchy, such as priests and bishops, may be called to consecrated life, as in priest hermits or priest religious brothers.  In fact, there are and have been bishops, cardinals, and Popes in the Consecrated Life of the Church as hermits and/or religious brothers (monks).  To do so, of course, requires for a bishop to no longer actively, publicly as recognized by Church law, fulfill his episcopal office.  Even so, such priest or bishop hermits derive from the Hierarchy.  And, those in the Consecrated Life of the Church (hermits, consecrated virgins, widows, religious brothers and sisters) may also derive from the Laity of the Church.  

In practice, those of the Hierarchy (priests, bishops, cardinals or even a Pope) who enter/s the Consecrated Life of the Church are not referred to or do not to refer to themselves as hierarchy hermits, hierarchy brothers or hierarchy monks--even though they are derived from the Hierarchy.  Neither are or do those of the Laity who enter the Consecrated Life of the Church referred to as or refer to themselves as laity hermit, laity virgin, laity widow, laity brother/monk, or laity sister/nun--even though they are derived from the Laity.  (This is true for hermits whether or not their vows include the proviso of CL603.)

Thus, Catholic hermits who by their vows and life in accordance to the institutes of the Church have entered into the Consecrated Life of the Church are Church.  By professing the required three evangelical counsels (celibacy, poverty, obedience) and fulfill the conditions of hermit life as delineated in The Catechism in pertinent section cited, they are no longer married or single laity.  For example, marriage vows do not include celibacy and poverty; obedience is to be husband to wife and wife to husband.  

Of course, all Catholic Christians (whether of the Hierarchy, Consecrated Life, or Laity) are to be obedient to God, to the Church, to the Word of God, to Hierarchy, to Superiors--all according to one's state in life.  (As Christian children, we are to be obedience to our parents; as Jews and Christians, obedient to the Ten Commandments, etc.)

What is cited in The Catechism of the Catholic Church and in the proviso of CL603, and by virtue and fact of the specific vows required of each state of life in the Church, should suffice to explain why consecrated Catholic hermits (and also the consecrated virgins and widows) are part of the Consecrated Life of the Church--although they have derived from the Hierarchy or the Laity.  

Likewise, consecrated Catholic hermits (virgins, widows, religious brothers and sisters) are not the Hierarchy of the Catholic Church, as in Holy Orders of priests and bishops.

The options for Catholics to enter into the Consecrated Life of the Church as a hermit are either for those in the Hierarchy or for those in the Laity to discern, receive, and accept a call from God to the eremitic life.   

The Catholic priest or bishop, or lay person (including priest, brother, or lay person, who is currently a religious brother or sister in a Catholic Church-condoned religious order or community), may aspire to the consecrated state of life as an eremite.  He or she then must fulfill the requirements in profession of vows and manifest the eremitic life in accordance with the cited specifics in The Catechism of the Catholic Church, of the institutes of the Consecrated Life of the Church.  And, if the aspiring hermit requests and a bishop agrees, then he or she must fulfill the additional provisions in Canon Law 603. 

How to Become a Catholic Hermit, Pt. 2 (Reprise)

Via CL 603

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.