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.

How to Become a Catholic Hermit, Pt. 1 (Reprise)

(I wrote this six-part series back in 2015 to clarify facts and also give my input as a consecrated Catholic hermit, privately professed, of going on 20 years now, since profession of vows.  It only seems right and just to repost the six-part series, to offer my research, facts, and experiential considerations.  Easy enough to repost--and then return to my sharing more of the pith of the spiritual climb, from a consecrated Catholic hermit's daily life and striving to follow Christ as all of us Christians do--holding steadfast to Christ the Head and His Body, the Church.)

Consecrated Life ~

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

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

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

From The Catechism of the Catholic Church: 

III. THE CONSECRATED LIFE

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

Evangelical counsels, consecrated life

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

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

One great tree, with many branches

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

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

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

The eremitic life

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

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

[Emphases added for reflection and consideration.]

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

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

Some Catholic hermits profess the three evangelical counsels under the added proviso of CL603. However, it seems that the semantic of "publicly" may be confusing due to the word "publicly" used per the added proviso of Canon Law 603. Perhaps the current coinage of the term "public profession" is due to CL603 stating that the evangelical counsels be professed publicly in the hands of the diocesan bishop.  [See Canon Law 603, cited for review and consideration in Part 2, or next, post.]