Sister Laurel, Whom Does it Hurt? (Reprise)

 I posted this two years ago now, and the question has been raised again in another context (more about that later), so I thought it a good idea to reprise the post. Any time an ecclesial vocation is used by someone in a fraudulent manner, people are hurt. More, the vocation itself is hurt as is the credibility of the Church. With a vocation as rare and little-understood or little-valued as c 603 vocations are, instances of fraudulent usage --- the situation I have in mind now (or pretense, as in the case of the post below) --- become even more harmful than they might with more usual vocations to religious or consecrated life.

[[Dear Sister Laurel, why does it bother you so much if someone who is Catholic wants to live like a hermit and is not consecrated by the Church wants to call themselves a Catholic Hermit? I'm sure some people don't know that the term is a technical one or that canon law applies to the use of the term Catholic in this sort of thing. And so what? Why not let people just do as they wish? Who does it hurt anyway? I think you are hung up on this and need to let it go --- after all, really what does it matter in the grand scheme of things except for those who, like you, seem to be hung up on minutiae? (I'm betting you won't post this question but thanks for answering it if you do!)]]

Thanks for your questions. Almost everything I write about on this blog, whether it has to do with the commitments made by the hermit, the canon(s) governing her life, approaches to writing a Rule of Life, the rights, obligations, and expectations associated with her vocation, the nature and significance of ecclesial vocations like this one, the nature of authentic humanity and the witness value of the hermit's life, the hope she is called to mediate to those who live lives marginalized by chronic illness and disability, the discernment and formation associated with the vocation, or the importance of elders and mentors in her life (and other topics) --- all of this speaks either explicitly or implicitly to the meaning and importance of the much more than technical term Catholic Hermit. That said, some posts will deal with your questions as central to understanding this specific eremitical vocation. These will most often be found under the labels:  ecclesial vocation(s), silence of solitude as charism, and rights and obligations of canon 603 vocations (and variations thereof). Since I cannot reprise everything written in the past 14 years of blogging on these topics, I would suggest you read or reread some of those posts.

Let me point out that it may well be that in our country and even in our world today the truth doesn't much matter and individualism is the way of life most value. Similarly, it may well be that liberty has edged out genuine freedom in such a world and generosity been supplanted by a "me first", "win at any cost" philosophy and corresponding set of values. Similarly, our world seems to have forgotten that what some decry as "socialism" today was identified in the New Testament's Acts of the Apostles as the only true shape of  community in the new Family (or Kingdom) of God in Christ.  (cf Acts 2:44-45) Christianity has never truly been the most popular or pervasive way of living in our world --- even when most folks went by the name "Christian"; still, Christianity is built on truth and this truth leads to a responsible freedom marked by generosity and humble (lovingly truthful) service to others. Countercultural as that may be, the place which stands right at the point of sharpest conflict with the values of the contemporary world is the life of the canonical (consecrated) hermit.

The hermit's life is both most easily misunderstood and most easily distorted in living. The freedom of the hermit can slide into a selfish libertinism, its individuality can devolve into a "me first" individualism, and its lack of an active apostolic ministry can be mistaken quite easily for selfishness and a refusal to serve others. Those who neither understand the nature of the life, nor the Church's role in ensuring that these distortions do not occur, will ask the kinds of questions you pose in your query. They are not the folks I generally write about -- though their ignorance can be problematical.  Others who are equally ignorant of the distinctions which stand between world and Kingdom of God will valorize their own selfish individualism with the name "hermit" and some of these will, even when initial ignorance has been corrected, insist on calling themselves "Catholic Hermits" despite never having been called by the Church to live this life in her name, and despite being unprepared and sometimes unwilling to accept the rights and obligations incumbent upon someone petitioning the Church for admission to public profession and consecration. It is these persons I call counterfeit or even fraudulent for they have taken a simple and vincible ignorance and raised it to the level of obstinate lie.

Whom Does it Hurt?

Whom does it hurt? First of all, it hurts the vocation itself. There is no more stark example of the truth of the way God relates to human beings than when a hermit stands face to face with God in the solitude of her cell and praises God for her life, her call to holiness, and embraces the challenge to love ever more deeply; this example continues vividly as she consents to be a witness to a God who desires to be everything for her because (he) values us all beyond all imagining. It is even more striking because she says this is true no matter how poor, how broken or wounded, how sinful or shamed, and how seemingly unproductive her life is in a world marked by consumerism and an exaggerated focus on productivity --- a world which very much values the opposite of all of these and considers the hermit to be "nothing" and even "a waste of skin". In Christ, the hermit stands before God consenting to be the imago dei she was made to be, entirely transparent to God's truth, beauty, and love, and she says with her life that this is the common call of every person. Quite a precious witness!

For someone to call themselves a Catholic Hermit when the Church herself has not discerned or admitted her to a public eremitical commitment is to strip away the humble commitment to the truth which is meant to be part of the vocation's foundation and to insert self-definition and self-centeredness in its place. Those who look to this person as an example of the Church's vision of eremitical life may find  that rather than a "Catholic Hermit" they are faced instead with the validation of  many of the same distortions and stereotypes plaguing eremitical life throughout the centuries. 

What they will not find is a person who humbly accepts her poverty before God insofar as this means accepting the vocation to which one is truly called. Lay eremitical life is profoundly meaningful and important in the life of the church; it should be honestly embraced in that way. A secondary result can be that the Church herself (in individual dioceses) will refuse to consider professing diocesan hermits at all; the vocation is a rare one with, relatively speaking, very few authentic examples; fraudulent "hermits" who represent distortions, stereotypes, and caricatures (as well as sometimes being nutcases and liars) unfortunately can serve to cast doubt on the entire vocation leading to dioceses refusing to give those seeking profession any real hearing at all.

Secondly, it hurts those who most need the witness of this specific vocation, namely those who for whatever reason find themselves unable to compete with the world on its own terms: the chronically ill, disabled, and otherwise marginalized who may believe the world's hype that wealth is measured in terms of goods and social status, able-bodiedness, youth, productivity, and so forth.  Hermits say to these people that they are valued beyond all reckoning by a God who knows them inside out. Hermits say to these people that real wealth is measured in terms of love and that one of the most precious symbols of Christianity is that of treasure contained in clay pots, while real strength is perfected and most fully revealed in weakness. To attempt to witness to the truth of the Gospel by living a lie and building it into the foundation of one's eremitical life destroys the capacity of the hermit to witness effectively to these truths. To proclaim the fundamental truth that in Christianity wealth is contained in clay pots is made impossible if one refuses to be the pot one has been made by the potter to be (a lay hermit, for instance) but claims instead to be something else (e.g., a consecrated Catholic Hermit).

Thirdly, it hurts the one doing the lying or misrepresentation, especially if she actually comes to believe her own lies. In this way her capacity for truth, humility, generosity, and gratitude are all equally injured --- and thus too, her own authenticity as a human being. We cannot image God as we are called if we cannot accept ourselves or the vocation to which God calls us. And finally, it hurts the Church herself who is responsible for all that goes on "in her name" and for commissioning those who live eremitical life in this way.

As part of this injury to the Church, it may hurt anyone who is influenced by the fraudulent "Catholic Hermit" in her lies and misrepresentations. Sometimes this happens because the person follows the directions the counterfeit gives to "become a Catholic Hermit" and then, after spending time following this advice and building hopes on a false dream or pathway to realize their dream, is confronted by one's parish or diocese with the truth of the matter. Terrible damage can be done in this way just as it is done to those who are scandalized by the disedifying example of "hermits" who embody all the worst stereotypes associated with eremitical life, whether canonical or non-canonical. Unfortunately, the individual fraudulent "Catholic Hermit" is ordinarily not held nearly as responsible as the Church is in such cases so the damage or injury can be far-reaching and relatively ungovernable.

Summary:

I am bothered by all of this because I see the value in eremitical life, most particularly as it stands as a witness against the distorted notions of humanity and community so prevalent in today's world. I am bothered by this because I am committed to live this vocation well for the sake of others, but especially for the sake of God and God's Church who is the steward of this vocation. I care so much because I have come to know how important this vocation is --- especially as a countercultural witness to the nature of authentic human existence and all the things the world puts up as values today. Finally, I care because God has called me to care, and to embody this caring in my own living, witnessing, teaching, mentoring, direction, and prayer. I care because the truth matters and because God and God's Church cares even as she commissioned me to do so as well. 

You may consider this a personal "hang up" of mine. That's not a problem and you are free to your opinion, but if you wish me to "let it go," I would note that I am responding to your questions here, and your questions prompt me to think about and even research it further --- not the best way to convince me to let go of something! You also used the term minutia, and I would ask you to consider what portions of my response deal with minutia; I don't see anything in all of this that is not significant in many ways for many, many, people and the witness of the Church as a whole. Remember that in dealing with this issue it is the flipside of writing about what it means to be called to live a vocation in the name of the Church. It is unfortunate that this problem exists in the Church today, but it does -- in many dioceses, and, given the internet, with an outsized influence. 

My answer to the question, [[Whom does it hurt?]] therefore, would have to be anyone such dishonesty or outright fraud touches, even if they are not aware of it at the time. The Church is to minister truly and to assist others to live the truth of their deepest selves in Christ. That is made much more difficult when fraud and dishonesty are enacted or purported to be enacted in the name of that same Church. In a world hungry for truth and a credible Church, no one, I would argue, is untouched by this.

Another Look: What does it mean to be a Hermit in an Essential Sense?

[[ Dear Sister, I wondered if you could say what you mean by the term "being a hermit in an essential sense"? I am just not "getting" it. Thank you.]]

Thanks for your question. I am going to repost something I wrote several years ago which I hope will be helpful. It responds to a question very like your own. In particular it speaks of the redemptive experience which must be at the core of an experience of the silence of solitude in an eremitical context. It is this experience and the fruit of it which will allow a person to identify a hermit (or someone who could consider themselves a hermit because essentially they are one) vs a non-hermit or mere loner. If this experience and its fruit are missing from a person's life -- no matter how much silence or solitude they live daily --- I believe they are not a hermit in the way the Church understands the term and certainly not as I write about hermits. When Canon 603 uses the term "the silence of solitude" it is speaking of a reality beyond mere external silence and physical solitude; it is speaking of the fruit of a redemptive process which has occurred through the grace of God in silence and solitude. If this piece raises questions for you or is unclear in some way I hope you will write back with those specific questions! Thanks yourself.

[[Dear Sister when you have spoken of readiness for discernment with a diocese and even temporary profession as a solitary hermit you have said it is necessary for a person to be a hermit in some essential sense. Could you say more about what you mean by this phrase? I think maybe I know what you are talking about but I also find the phrase difficult to define. Thanks!]]

Introduction:

That's such a great and important question! For me personally, articulating the definition of this phrase or the description of what I mean by it has been a bit difficult. It is a positive phrase but in some ways I found my own senses of what I meant by this come to real clarity by paying attention to examples of inauthentic eremitical life, individuals who call themselves hermits, for instance, but who, while nominally Catholic, are isolated and/or subscribe to a spirituality which is essentially unhealthy while embracing a theology which has nothing really to do with the God of Jesus Christ.  To paraphrase Jesus, not everyone who says "Lord, Lord" actually  has come to know the sovereignty of the Lord intimately. In other words it was by looking at what canonical hermits were not and could or should never be that gave me a way of articulating what I meant by "being a hermit in some essential sense." Since God is the one who makes a person a hermit, it should not surprise you to hear I will be describing the "essential hermit" first of all in terms of God's activity. 

Related to this then is the fact that the hermit's life is a gift to both Church and world at large. Moreover, it is a gift of a particular kind. Specifically it proclaims the Gospel of God in word and deed but does so in the silence of solitude. When speaking of being a hermit in some essential way it will be important to describe the qualities of mission and charism that are developing (or have developed) in the person's life. These are about more than having a purpose in life and reflect the simple fact that the eremitical vocation belongs to the Church. Additionally they are a reflection of the fact that the hermit precisely as hermit reflects the good news of salvation in Christ which comes to her in eremitical solitude. If it primarily came to her in another way (in community or family life for instance) it would not reflect the redemptive character of Christ in eremitical solitude and therefore her life could not witness to or reveal this to others in and through eremitical life. Such witness is the very essence of the eremitical life.

The Experience at the Heart of Authentic Eremitism:

Whenever I have written about becoming a hermit in some essential sense I have contrasted it with being a lone individual, even a lone pious person who prays each day. The point of that contrast was to indicate that each of us are called to be covenantal partners of God, dialogical realities who, to the extent we are truly human, are never really alone. The contrast was first of all meant to point to the fact that eremitical life involved something more, namely, a desert spirituality. It was also meant to indicate that something must occur in solitude which transforms the individual from simply being a lone individual. That transformation involves healing and sanctification. It changes the person from someone who may be individualistic to someone who belongs to and depends radically on God and the church which mediates God in word and sacrament. Such a person lives her life in the heart of the Church in very conscious and deliberate ways. Her solitude is a communal reality in this sense even though she is a solitary hermit. Moreover, the shift I am thinking of that occurs in the silence of solitude transforms the person into a compassionate person whose entire life is in tune with the pain and anguish of a world yearning for God and the fulfillment God brings to all creation; moreover it does so because paradoxically, it is in the silence of solitude that one comes to hear the cry of all in union with God. 

If the individual is dealing with chronic illness, for instance, then they are apt to have been marginalized by their illness. What tends to occur to such a person in the silence of solitude if they are called to this as a life vocation is the shift to a life that marginalizes by choice and simultaneously relates more profoundly or centrally. Because it is in this liminal space that one meets God and comes to union with God, a couple of things happen: 1) one comes to know one has infinite value because one is infinitely loved by God, not in terms of one's productivity, one's academic or other success, one's material wealth, and so forth, 2) one comes to understand that all people are loved and valued in the same way which allows one to see themselves as "the same" as others rather than as different and potentially inferior (or, narcissistically, superior), 3) thus one comes to know oneself as profoundly related to these others in God rather than as disconnected or unrelated and as a result, 4) chronic illness ceases to have the power it once had to isolate and alienate or to define one's entire identity in terms of separation, pain, suffering, and incapacity, and 5) one is freed to be the person God calls one to be in spite of chronic illness. The capacity to truly love others, to be compassionate, and to love oneself in God are central pieces of this.

The Critical Question in Discernment of Eremitical Vocations:

 What is critical for the question at hand is that the person finds her/himself in a  transformative relationship with God in solitude and thus, eremitical solitude becomes the context for a truly redemptive experience and a genuinely holy life. When I speak of someone being a hermit in some essential sense I am pointing to being a person who has experienced the salvific gift the hermit's life is meant to be for hermits and for those they witness to. It may be that they have begun a transformation which reshapes them from the heart of their being, a kind of transfiguration which heals and summons into being an authentic humanity which is convincing in its faith, hope, love, and essential joy. Only God can work in the person in this way and if God does so in eremitical solitude --- which means more than a transitional solitude, but an extended solitude of desert spirituality --- then one may well have thus become a hermit in an essential sense and may be on the way to becoming a hermit in the proper sense of the term as well.

If God saves in solitude (or in abject weakness and emptiness!), if authentic humanity implies being a covenant partner of God capable of mediating that same redemption to others in Christ, then a canonical hermit (or a person being seriously considered for admission to canonical standing and consecration MUST show signs of these as well as of having come to know them to a significant degree in eremitical solitude.  It is the redemptive capacity of solitude (meaning God in solitude) experienced by the hermit or candidate as  "the silence of solitude"  which is the real criterion of a vocation to eremitical solitude. (See other posts on this term but also Eremitism, the Epitome of Selfishness?) It is the redemptive capacity of God in the silence of solitude that the hermit must reflect and witness to if her eremitical life is to be credible.

Those Putative "Hermits" not Called to Eremitical Solitude:

For some who seek to live as hermits but are unsuccessful, eremitical solitude is not redemptive. As I have written before the destructive power of solitude overtakes and overwhelms the entire process of growth and sanctification which the authentic hermit comes to know in the silence of solitude. What is most striking to me as I have considered this question of being a hermit in some essential sense is the way some persons' solitude and the label "hermit" are euphemisms for alienation, estrangement, and isolation. Of course there is nothing new in this and historically stereotypes and counterfeits have often hijacked the title "hermit".  The spiritualities involved in such cases are sometimes nothing more than validations of the brokenness of sin or celebrations of self-centeredness and social failure; the God believed in is often a tyrant or a cruel judge who is delighted by our suffering -- which he is supposed to cause directly -- and who defines justice in terms of an arbitrary "reparation for the offences" done to him even by others, a strange kind of quid pro quo which might have given even St Anselm qualms. 

These "hermits" themselves seem unhappy, often bitter, depressed and sometimes despairing. They live in physical solitude but their relationship with God is apparently neither life giving nor redemptive -- whether of the so-called hermit or those they touch. Neither are their lives ecclesial in any evident sense and some are as estranged from the Church as they are from their local communities and (often) families. Because there is no clear sense that solitude is a redemptive reality for these persons, neither is there any sense that God is really calling them to eremitical life and the wholeness represented by union with God and characterized by the silence of solitude. Sometimes solitude itself seems entirely destructive, silence is a torturous muteness or fruitlessness; in such cases there is no question the person is not called to eremitical solitude. 

Others who are not so extreme as these "hermits" never actually embrace the silence of solitude or put God at the center of their lives in the way desert spirituality requires and witnesses to. They may even be admitted to profession and consecration but then live a relatively isolated and mediocre life filled with distractions, failed commitments (vows, Rule), and rejected grace. Some instead replace solitude with active ministry so that they really simply cannot witness to the transformative capacity of the God who comes in silence and solitude. Their lives thus do not show evidence of the incredibly creative and dynamic love of God who redeems in this way but it is harder to recognize these counterfeits. In such cases the silence of solitude is not only not the context of their lives but it is neither their goal nor the charism they bring to church and world. Whatever the picture, they have never been hermits in the essential sense.

Even so, all of these lives do help us to see what is necessary for the discernment of authentic eremitical vocations and too what it means to say that someone is a hermit in some essential sense. Especially they underscore the critical importance that one experiences God's redemptive intimacy in the silence of solitude and that one's life is made profoundly meaningful, compassionate, and hope-filled in this way.

Sister Laurel, Whom Does it Hurt?

[[Dear Sister Laurel, why does it bother you so much if someone who is Catholic wants to live like a hermit and is not consecrated by the Church wants to call themselves a Catholic Hermit? I'm sure some people don't know that the term is a technical one or that canon law applies to the use of the term Catholic in this sort of thing. And so what? Why not let people just do as they wish? Who does it hurt anyway? I think you are hung up on this and need to let it go --- after all, really what does it matter in the grand scheme of things except for those who, like you, seem to be hung up on minutiae? (I'm betting you won't post this question but thanks for answering it if you do!)]]

Thanks for your questions. Almost everything I write about on this blog, whether it has to do with the commitments made by the hermit, the canon(s) governing her life, approaches to writing a Rule of Life, the rights, obligations, and expectations associated with her vocation, the nature and significance of ecclesial vocations like this one, the nature of authentic humanity and the witness value of the hermit's life, the hope she is called to mediate to those who live lives marginalized by chronic illness and disability, the discernment and formation associated with the vocation, or the importance of elders and mentors in her life (and other topics) --- all of this speaks either explicitly or implicitly to the meaning and importance of the much more than technical term Catholic Hermit. That said, some posts will deal with your questions as central to understanding this specific eremitical vocation. These will most often be found under the labels:  ecclesial vocation(s),  silence of solitude as charism,  and rights and obligations of canon 603 vocations (and variations thereof). Since I cannot reprise everything written in the past 14 years of blogging on these topics, I would suggest you read or reread some of those posts.

Let me point out that it may well be that in our country and even in our world today the truth doesn't much matter and individualism is the way of life most value. Similarly, it may well be that liberty has edged out genuine freedom in such a world and generosity been supplanted by a "me first", "win at any cost" philosophy and corresponding set of values. Similarly, our world seems to have forgotten that what some decry as "socialism" today was identified in the New Testament's Acts of the Apostles as the only true shape of  community in the new Family (or Kingdom) of God in Christ.  (cf Acts 2:44-45) Christianity has never truly been the most popular or pervasive way of living in our world --- even when most folks went by the name "Christian"; still, Christianity is built on truth and this truth leads to a responsible freedom marked by generosity and humble (lovingly truthful) service to others. Countercultural as that may be the place which stands right at the point of sharpest conflict with the values of the contemporary world is the life of the canonical (consecrated) hermit.

The hermit's life is both most easily misunderstood and most easily distorted in living. The freedom of the hermit can slide into a selfish libertinism, its individuality can devolve into a "me first" individualism, and its lack of an active apostolic ministry can be mistaken quite easily for selfishness and a refusal to serve others. Those who neither understand the nature of the life, nor the Church's role in ensuring that these distortions do not occur will ask the kinds of questions you pose in your query. They are not the folks I generally write about -- though their ignorance of this calling can be problematical.  Others who are equally ignorant of the distinctions which stand between world and Kingdom of God will valorize their own selfish individualism with the name "hermit" and some of these will, even when initial ignorance has been corrected, insist on calling themselves "Catholic Hermits" despite never having been called by the Church to live this life in her name, and despite being unprepared and sometimes unwilling to accept the rights and obligations incumbent upon someone petitioning the Church for admission to public profession and consecration. It is these I call counterfeit or even fraudulent for they have taken ignorance and raised it to the level of lie.

Whom Does it Hurt?

Whom does it hurt? First of all it hurts the vocation itself. There is no more stark example of the truth of the way God relates to human beings than when a hermit stands face to face with God in the solitude of her cell and praises God for her life, her call to holiness, the challenge to love ever more deeply, and consents to be a witness to a God who desires to be everything for us because (he) values us beyond all imagining. It is even more striking because she says this is true no matter how poor, how broken or wounded, how sinful or shamed, and how seemingly unproductive her life is in a world marked by consumerism and an exaggerated focus on productivity --- a world which very much values the opposite of all of these and considers the hermit to be "nothing" and "a waste of skin". In Christ, the hermit stands before God consenting to be the imago dei she was made to be, entirely transparent to God's truth, beauty, and love and says with her life that this is the common call of every person. Quite a precious witness!

For someone to call themselves a Catholic Hermit when the Church herself has not discerned or admitted her to a public eremitical commitment is to strip away the humble commitment to the truth which is meant to be part of the vocation's foundation and to insert self-definition and self-centeredness in its place. Those who look to this person as an example of the Church's vision of eremitical life may find  that rather than a "Catholic Hermit" they are faced instead with the validation of  many of the same distortions and stereotypes plaguing eremitical life throughout the centuries. 

What they will not find is a person who humbly accepts her poverty before God insofar as this means accepting the vocation to which one is truly called. Lay eremitical life is profoundly meaningful and important in the life of the church; it should be honestly embraced in that way. A secondary result can be that the Church herself (in individual dioceses) will refuse to consider professing diocesan hermits at all; the vocation is a rare one with, relatively speaking, very few authentic examples; fraudulent "hermits" who represent distortions, stereotypes, and caricatures (as well as sometimes being nutcases and liars) unfortunately can serve to cast doubt on the entire vocation leading to dioceses refusing to give those seeking profession any real hearing at all.

Secondly, it hurts those who most need the witness of this specific vocation, namely those who for whatever reason find themselves unable to compete with the world on its own terms: the chronically ill, disabled, and otherwise marginalized who may believe the world's hype that wealth is measured in terms of goods and social status, able-bodiedness, youth, productivity, and so forth.  Hermits say to these people that they are valued beyond all reckoning by a God who knows them inside out. Hermits say to these people that real wealth is measured in terms of love and that one of the most precious symbols of Christianity is that of treasure contained in clay pots, while real strength is perfected and most fully revealed in weakness. To attempt to witness to the truth of the Gospel by living a lie and building it into the foundation of one's eremitical life destroys the capacity of the hermit to witness effectively to these truths. To proclaim the fundamental truth that in Christianity real treasure is contained in clay pots is made impossible if one refuses to be the pot one has been made by the potter to be (a lay hermit, for instance) but claims instead to be something else (e.g., a consecrated Catholic Hermit).

Thirdly, it hurts the one doing the lying or misrepresentation, especially if she actually comes to believe her own lies. In this way her capacity for truth, humility, generosity, and gratitude are all equally injured --- and thus too, her own authenticity as a human being. We cannot image God as we are called if we cannot accept ourselves or the vocation to which he calls us. And finally, it hurts the Church herself who is responsible for all that goes on "in her name" and for commissioning those who live eremitical life in this way.

As part of this injury to the Church, it may hurt anyone who is influenced by the fraudulent "Catholic Hermit" in her lies and misrepresentations. Sometimes this happens because the person follows the directions the counterfeit gives to "become a Catholic Hermit" and then, after spending time following this advice and building hopes on a false dream or pathway to realize their dream, is confronted by one's parish or diocese with the truth of the matter. Terrible damage can be done in this way just as it is done to those who are scandalized by the disedifying example of "hermits" who embody all the worst stereotypes associated with eremitical life, whether canonical or non-canonical. Unfortunately, the individual fraudulent "Catholic Hermit" is ordinarily not held nearly as responsible as the Church is in such cases so the damage or injury can be far-reaching and relatively ungovernable.

Summary:

I am bothered by all of this because I see the value in eremitical life, most particularly as it stands as a witness against the distorted notions of humanity and community so prevalent in today's world. I am bothered by this because I am committed to live this vocation well for the sake of others,  but especially for the sake of God and God's Church who is the steward of this vocation. I care so much because I have come to know how important this vocation is --- especially as a countercultural witness to the nature of authentic human existence and all the things the world puts up as values today. Finally, I care because God has called me to care, and to embody this caring in my own living, witnessing, teaching, mentoring, direction, and prayer. I care because the truth matters and because God and God's Church cares even as she commissioned me to do so as well. 

You may consider this a personal "hang up" of mine. That's not a problem and you are free to your opinion, but if you wish me to "let it go," I would note that I am responding to your questions here, and your questions prompt me to think about and even research it further --- not the best way to get me to let go of something! You also used the term minutia, and I would ask you to consider what portions of my response deal with minutia; I don't see anything in all of this that is not significant in many ways for many, many, people and the witness of the Church as a whole. My answer to the question, [[Whom does it hurt?]] would have to be anyone such dishonesty or fraud touches, even if they are not aware of it at the time. The Church is to minister truly and to assist others to live the truth of their deepest selves in Christ. That is made much more difficult when fraud and dishonesty are enacted or purported to be enacted in the name of that same Church. In a world hungry for truth, no one, I would argue, is untouched by this.

Really? "Hermits" Find Joy and Peace in Excommunication? Really??

"Excommunicated Hermits -- and their Cats -- Finally Find Peace"!! Such was one of the headlines that greeted me Friday morning as I checked out NCR online.  The story was about three hermits in the Orkney Islands of Scotland who seem to represent a Tridentine Catholicism and, for what I can tell, a fairly reactionary approach to all of modernity including things like evolution, the nature of the "deep state" and a number of other positions. Most critically they condemned Pope Francis and had taken some condemnatory positions and actions which, despite attempts at reconciliation by the bishop of their diocese, led to their formal excommunication. A couple of people emailed wondering if I had seen it; my Director brought a copy to our appointment that afternoon which she had printed out for me; she also wondered if I had seen it yet. Because I had other commitments Friday morning (viz, a Communion Service, etc), I had not had time to really process the article, nor had I been able to follow up by checking out the hermits' blog, etc.

So, what was my own take on the article? My immediate response was to bracket off the hermits themselves from the presentation of eremitical life found in this article by NCR. Since I ordinarily respect NCR and the reporting it does, my disappointment was keen and surprising. To be honest, the reporter sounded completely ignorant of the nature or place of eremitical life in the contemporary Church and this meant the NCR had embraced (or at least reflected) a notion of eremitical life driven by stereotypes rooted in eccentrics and nutcases. For instance, [[De Kerdrel and his two companions. . .were not seeking to build bridges with the world. Instead the trio was trying to escape from it. Day after day, the world evolved further away from their beliefs, casting the three out to places that (despite their isolation), in today's interconnected reality filtered through sectarian news outlets, were never remote enough.]] or again, [[ For years, the hermits moved from one island to another, never being able to find a place where they were welcome or didn't get into trouble.]] Similarly, [[ The trio resisted numerous efforts by bishops to separate them. "People always wanted to break us up,"]] and this by De Kedrel himself, [[ When they are attacking you left, right, and center, we come through it, we are still going! We're still together and we haven't gone insane!]] Quite a low bar for what constitutes healthy eremitical life in the Church!

My questions to NCR: why are you calling these people hermits? Why are you using terms like hermit monks or hermit nuns? Why when, even before excommunication, they no longer (or never) had canonical standing in the Church, are we dignifying this kind of disedifying lifestyle with the designation hermit or hermit monk and hermit nun? After all, De Kerdrel was formerly a Capuchin. But the accent needs to be on FORMERLY despite his hanging onto the habit. When the bar is set so low (for instance, living together while failing to go insane), is this really the best the NCR  could do? The reason as to "Why?" (why are you calling these people hermits, etc?) is simple, and sad, namely, these so-called hermits reflect all the stereotypes still alive and common today. But it gets worse. Claire Giangrave writes, [[On Christmas Eve, the hermits got their wish [for excommunication]. . . . Excommunication so far has been a joy for the hermits.]] and then explains, the hermits had received mountains and mountains of correspondence along with financial aid. DeKerdrel exclaims, [[Blow me down! The money is pouring in. I can't believe what is happening,]] adding that they [[certainly need it]].

Readers of this blog know the kinds of things that tend to drive me a bit crazy when we are speaking of eremitical life: 1) settling for or perpetuating stereotypes, 2) mistaking isolation for eremitical solitude in authentic eremitical life, 3)  mistaking eccentricity and bizarreness for instances of healthy eremitical life, and 4) failing to understand or represent the Church's own position on what constitutes eremitical life today. Giangrave's article does all of these, I'm afraid, and it is simply needless. There is an attempt at balance. Giangrave refers to Benedictine Hermit Mario Aguilar and his take on eremitical life. Aguilar accents the flexibility and diversity of the life, and also the fact that this life is not a selfish one. It is all accurate, but one wonders what Giangrave omitted from their phone conversation in her article. Aguilar's corrective here certainly seems too little too late. Instead Giangrave pivots to compare the Orkney excommunicates with the Celtic monks who arrived on the island in the 4C bent on reform; she may take Aguilar's accent on diversity as approval of eremitical eccentricity, heterodoxy, and bizarre uncharitable behavior.

Particularly appalling is the treatment of gays and lesbians by Kelly, one of the trio. He is said to have come up to a lesbian couple and remarked: "[the Catholic Church] used to burn people like you," --- apparently with approval. It was not an exceptional moment. Over the years, as a result of his aggressive posture towards same-sex couples, Kelly has been arrested 13 times, convicted 5, and spent @ 150 hours in prison. De Kerdrel also shared a similar attitude toward such couples. Eventually the bishop of the Diocese of Northampton asked the trio of hermits to leave the diocese. But this notion of being asked to leave what was really community after community because of offensive and disedifying behavior, and diocese after diocese is simply not the way eremitical life works in the Church. Neither is it remotely what eremitical life looks like.

It is stories like this which make me grateful for c 603 and the courage of the Church Fathers who worked toward it. However,  this canon has been extant now for 37 years and we still find parishes, priests, Catholic periodicals, etc with no idea that besides groups like the Camaldolese and Carthusians the Church has a strong and healthy vision of solitary eremitical life which is well-governed and edifying for those who know such hermits. Yes, there are still counterfeits and frauds who give the lie to what the rest of us are called to live, but eremitical life has shown itself to be an important ecclesial vocation with the capacity to speak powerfully to those whom life has isolated in various ways and to summon them to the redemption of such isolation in the experience we hermits know as solitude. I am hoping the NCR catches up a bit with history and eschews such bizarre portraits of eremitical life from now on. Especially I hope they find ways to report on a way of life that is not escapist but profoundly loving and engaged on behalf of others, a vocation which is lived in the heart of the Church and even as the very heart of an ecclesia of engagement in love and hope.

What Motivates You to Live and Work as You Do?

[[Dear Sister O'Neal (Laurel?), I also really enjoyed our conversation on hermits and friendship. I did not want to drop it but I haven't seen similar conversations on your blog. Too, it was holiday time and I had family to prepare for, shopping to do, and I wanted to help around my own church.  When you write about the hermit vocation I admit to being really surprised at how you describe it. I had always thought of hermits as people-hating, bitter, isolationists, who said some pious things about God in an attempt to salvage what was very unhealthy. Nothing about it seemed to be "edifying" (this is your word and one I never heard, much less used, before this!); I could not envision anyone wanting to becomes a hermit unless they were emotionally unwell.

So, you can imagine how I felt when I read what you had written about the importance of friendships or the kind of inner work you are doing with your Director.  You stressed wellness and the connection between holiness and wholeness. You talked in terms of reconciliation with God, self, and others and of the importance of being known and knowing others. And you talked about solitude in terms of community while you rejected isolation. Really, it just blew me away!! Do you think part of the church's renewal of this vocation opens the way to re-envisioning it or experimenting with it? Can you do something new with it because your bishop said what he did at your profession (you wrote about this recently but I could not find it to quote)? What motivates you in this? Some people would say what you write rejects traditional values, so what motivates you to write about eremitism in the way you do? Thank you in advance for your response!!]]

Thanks again for your follow ups. I left this one mainly intact rather than cutting and pasting as I usually do because it expresses so well things which have interested me for a long time now: stereotypes and combatting these, my sense of the prophetic quality of eremitical vocations today (and always when these are authentic), the importance of the life codified in canon 603, the distinction between eremitical solitude and personal isolation, the importance of ecclesial standing in such a vocation, etc. What struck me (what blew me away) in what you wrote is your summary and also the way you asked the crucial question in every case, viz., what motivates me -- especially in relation to the comments Abp Vigneron made during his homily at my perpetual eremitical profession re exploring the breadth and depth of contemporary eremitical life.

You see, there are so many really bad reasons for pursuing eremitical life and so many disedifying examples of this throughout history. I believe the ways I live, or think and write about eremitical life reflect some of the important ways eremitism can be a witness to the Gospel and assume real relevance in today's world. I also believe that not all instances of "hermits" in the history of eremitical life have been healthy or authentic instances of eremitical life. Even today, not all glorify God or provide a key to understanding the dignity of the human person with and in God alone. Not all reflect a loving life or a life of relative wholeness, nor are they interested in growing towards these. Some seem instead to be or have been little more than instances of misanthropy, escapism, narcissism, and so forth. The journey I am on with God and with the assistance of my Directors is about living a life both deeply loved and loving, profoundly rooted in the Gospel, and generally edifying to the Church, but especially, to those within the Church who are isolated in one way and another and who have no apparent way out of such isolation.

As to your specific questions, I am not much motivated by a need to re-envision or experiment with eremitical life. It is true that most of the time I am aware of contending with stereotypes and considering authenticity, but even in these, my overriding motivation is simply to live well this vocation to which God in (his) Church has called me in light of canon 603 and the Camaldolese tradition. What this means for me is to live this call in a way which leads to the abundant and abundantly loving life God promises all believers. The eremitical vocation is meant for this and it gains flexibility because of it. As a result, for instance, I define solitude in terms of personal wholeness, genuine freedom, and individuation in and with God; I understand the silence of solitude as the physical environment, but also as the personal goal, and charism (gift) of this vocation to the Church and world. I understand this vocation speaking most powerfully to those who are chronically ill, disabled, or otherwise isolated from others in ways they cannot change, but which God can indeed transform and transfigure in light of a deeper healing!

I also understand this vocation as speaking to those who, because of life-circumstances, believe they have nothing to offer the Church or world, and I try to witness to the fact that their own life with God is a supremely important and precious gift that can be offered to others even when, for instance, they cannot undertake active ministry. I believe that a hermit's life can give hope to those who lack it and a sense of meaning for those who have been unable to see this in their own lives. I think this is true because, as important and necessary as these things are, this life is not about our own talents and gifts, but instead it is about the way God loves, values, and completes us. When we really allow God to love us in this way we are empowered to love ourselves and others. Our life comes to make a sense it did not make apart from this. Naturally, I live and work as a hermit in the silence of solitude because I have the sense that this is precisely the way God has called me to wholeness and holiness, precisely the way he has called me to spend myself for others, and precisely the way he redeems my own life.

I am able and morally obligated to do these things, not only because (Arch)bishop Vigneron spoke at my perpetual eremitical profession  of my call to exploring the breadth and depth of this contemporary vocation and defined part of the shape of this life in doing so, but because I have a sense that God calls me to do so. Moreover, I am guided by Camaldolese spirituality in my oblature and am obligated in this way as well. Camaldolese spirituality has three pillars or "goods" (triplex bonum) which work together to give us the vision of eremitical life put forward by St Romuald, and St Peter Damian. These are: solitude, community, and the proclamation of the Gospel or "martyrdom" (witnessing). As a solitary hermit whose profession is made in the hands of the local Bishop, I have to work this out in terms of my parish faith community and diocese. What I am doing generally on this blog and in my daily living out of this vocation is working out the non-negotiable terms of canon 603 in light of Camaldolese values and a Camaldolese vision of eremitical life because this is precisely what I am called to do 1) by God, 2) by virtue of my association with and commitment to Camaldoli, and 3) by virtue of my Rule and profession under canon 603. Others professed as Camaldolese are doing something similar while living as solitary hermits under canons other than c 603 --- partly because c 603 has appealed to their imaginations as well.

Certainly there are other esteemed but differing visions of eremitical life, Franciscan, Carthusian, and Carmelite in particular. Diocesan hermits (solitary hermits professed under c 603) work out the shape of the non-negotiable elements in canon 603 in light of their own spiritual traditions and discernment. One hermit I know does this in terms of a Franciscan vision and tradition -- though he does not live as hermits did under Francis, while another does it in terms of a Carmelite vision. Canon 603 lends itself to this, but I don't think any of us are motivated by a drive or urge to experiment. Instead we are simply trying to live out our legitimate (canonical) and moral obligations in service to the Church and world -- always in response to the God of life who calls us to this. However, it is the Camaldolese tradition which allows and even calls me to think about eremitical life in the way I do. A central work reflecting the nature of Camaldolese life is entitled, The Privilege of Love, and it is this collection of essays I come back to repeatedly for guidance in how to live out my vocation. This is true of three essays in particular: "Koinonia: The Privilege of Love" (Dom Robert Hale), "Golden Solitude" (Peter-Damian Belisle), and Bede Healey's, "Psychological Investigations and Implications for Living Together Alone".

Father Bede's essay informs my own thinking and living in a number of ways: with his stress on the relational self and the importance of not using solitude to run from community or community to flee solitude, the distinction between true and false selves, the capacity to be alone as a function of healthy object relations, the nature of contemplative knowing which comes from sitting with and working through our life experiences (precisely the nature of the inner work I do with my Director/delegate!), and growth in interiority as increasing freedom from ourselves and the "tyranny of our inherent falseness," --- what Scripture calls purity of heart. Fr Bede's work informs my understanding of "the Silence of Solitude" as environment, goal, and charism throughout. Dom Robert Hale (who assisted me in evaluating my Rule prior to perpetual profession) writes about love and communion as the foundation and ground of every stage of the hermit's life. Here Dom Robert is not speaking of love as a bloodless abstraction or empty idealization but as a concrete living out with and for one's brothers and sisters in space and time; it is the love of God we are all called to incarnate or enflesh and an outworking of the ministry of reconciliation St Paul says we are meant to be about.

So, these are some of the things which motivate and shape my life and work as a canonical (consecrated) hermit. They demand an eremitical life which is antithetical to those things you once saw as typical of eremitical life (and typical of the inauthentic and unloving life lived by counterfeit "hermits" throughout history and even today)! I do think the Church has taken care in making canonical something which is healthy, loving, and edifying as it eschews individualism, narcissism, misanthropy, and isolationism. Thanks again for continuing this conversation. A few people write here regularly (though not frequently) and though this kind of serial posting hasn't happened before, I am open to exchanges of this kind. And yes, Sister Laurel is just fine; I prefer it to Sister O'Neal.

On Monastic and Eremitical Life in the Future

[[Dear Sister, Sorry for the back to back questions. Recently I was on retreat at a Trappist monastery. During vespers on the last day of my retreat I took a good look at the monks in choir and realized that due to the age of the monks and the lack of vocations that this monastery (barring a miracle) will be gone in 10 or 15 years. It made me incredibly sad. I also realize that this will be the case for most monastic communities throughout North America (and probably Europe too).  While there are a few happy exceptions to this trend (many of which are very traditional) I fear monastic life is dying and with it many beautiful traditions and more importantly much wisdom that will not be passed on to a future generation of monastics. This realization raised many questions for me. I would love your opinion on them:

 

1) Do you think the growth in the hermit vocation is a response to the general collapse of religious life after the Council?]]
 

Thanks for your questions. I am still working on the one prior to this one so no problems that you wrote again. In fact, it's a help to me and I am grateful. First though, let me say that I definitely don't see what is happening to religious life as a "collapse". What people became used to was actually not the norm but an exaggerated instance of numbers. We know that the average life cycle of a congregation is ordinarily around 150 years. This is typical for Apostolic or Ministerial congregations which are founded for specific ministries and needs. For monastic congregations the shift in numbers does not mean the monastic life is dying out, much less "collapsing". Monastic life has evolved over time, throughout time and will continue to do so. Today, for instance, the popularity of oblates represents a shift in the form in which monastic values are embodied but they depend on vowed monastics so a shift in numbers here may point to a new form of monasticism with greater presence among the covenanted laity but not without vowed representation and (perhaps) leadership. Most of the religious I know recognize that even when communities die (or, better said perhaps, achieve the completion of their historical lives and missions) their charism continues if the congregation has worked to provide for this, and they trust that God will ensure the continuance of religious life itself in whatever form that will take. I agree with that view of religious life as providential --- which certainly includes monastic life itself.

 

Regarding the upsurge in eremitical life, no I absolutely do not see it as a result of some sort of "collapse" of monastic life  While the Trappist community you saw was ageing and perhaps dying out, that is not the case generally. Even so, the upsurge in eremitical life, to the degree these vocations are authentic, is more representative in the Western Church at least, with the Church's new-found esteem and provision for this vocation in canon law. The vocation never died out in the Eastern Church and I believe the Western Church would not have experienced the dearth of vocations it did had it recognized the vocation universally in law or truly esteemed it as the Eastern Church has done right along. Another source of authentic eremitical vocations is the countercultural, paradoxical, and prophetic reaction to individualism (and several other "isms") so prevalent today. Canon 603 defines an ecclesial vocation which is individual but not individualistic. I sincerely believe that  the hermits I know who live their lives as consecrated Catholic hermits, and thus as those publicly professed (whether  in community or under c 603) have, out of the love of God, embraced an essentially ecclesial vocation in profound reaction to the dis-ease of individualism (and those other "isms") which so afflict our culture.

 

[[2) It seems most hermits look to communal monastic life for their inspiration by adopting the charism of these communities as the inspiration/grounding of their lives as hermits (i.e. Camaldolese, Carthusian, Cistercian).]]

 

Remember that monastic life grew out of (and sometimes was an attempt to protect the very best impulses of) eremitical life and a radical discipleship, not the other way around. However, that said, it is also true that in monastic life we see preserved and developed the values and spirituality of eremitical life, particularly the communal or ecclesial seedbed leading, for instance, to authentic solitude and "separation" from the world. We look to monastic life because it ordinarily provides the necessary formative context for human growth and spiritual maturity which allows one to hear an authentic call to the silence of solitude in eremitical life. The larger Church, per se, does not ordinarily do this where once it did. So, for instance, if we want to understand values and praxis central to eremitical life, values like silence, solitude, assiduous prayer, penance, the evangelical counsels, the value of manual labor, the importance of community for solitude (and vice versa!), etc., we mainly have to turn to monastic houses and communities. Generally speaking, silence and an understanding of, much less an esteem for solitude-in-community simply cannot be found in parish churches. Contemplative life (which eremitical life always is) itself tends to be found and supported effectively in community, (and again generally speaking) not in contemporary parishes. Regular prayer (Divine Office, contemplative prayer, the cultivation of the Evangelical counsels, and life rooted in Scripture or the Rules of Benedict, Albert, et al., also cannot generally be found in parishes.)

 

[[3) What effect do you think the collapse of monastic life will have on the hermit vocation? It seems to me that without a connection to a living monastic tradition the hermit life will become unanchored.]]

 

While I don't believe eremitical life will disappear, I believe it will become even rarer if monastic houses disappear. Canon 603 allows for hermits who are formed mainly within parishes or dioceses, but these vocations are truly very rare. What is crucial to them is not merely the silence of solitude but the fact that the values of eremitical life are embedded in and supported at every point by the life of the Church itself. Camaldolese hermits "live alone together". Diocesan hermits live the silence of solitude only with the support of a parish and diocesan structures but also may find these insufficient and require the more intense and explicit contemplative life of the monastery for support and inspiration. Eremitical life must be anchored or rooted in specific practices and values; these are most fundamentally ecclesial, spiritual, and human values not merely monastic; but at the same time they have been lived and embodied most faithfully and consistently in monastic life. To the degree people can really find these values in their local churches (or in accounts of monastic life, etc) eremitical life will continue as the rare vocation it is. Paradoxically, at the same time, to the degree people find these values to be important but threatened to disappear from the local Church, eremitical life will continue to arise as a prophetic reality, just as it did in the days Constantine published the Edict of Milan and inadvertently triggered the rise of the Desert Fathers and Mothers.  

 

Unfortunately, I believe the existence of authentic eremitical vocations will be more threatened by ignorance and individualism than by the growing loss of numbers among those living monastic life itself. Today, dioceses sometimes (maybe often) fail to distinguish between lone individuals and authentic hermits; this leads to the undiscerning and unwise profession of "vocations" which cannot persist except as aberrations of eremitical life. Eremitical life is marked by great freedom and no hermit is identical to any other, but license and freedom are not the same things. To the degree diocesan staff don't understand eremitical life and mistake it for merely being someone who lives a relatively pious life alone, candidates discerning eremitical life may substitute individualism for eremitism without noticing what is actually happening.

Importantly, we cannot treat hermits as though they are something other than rare. Eremitical life is simply not the way most people come to human wholeness or genuine Christian discipleship. Especially, we cannot see them as the replacement troops for diminishing numbers of cenobitical religious. The two forms of religious life are related but not interchangeable and dioceses will need to resist the impulse to treat them identically or to look for numbers in either form of religious life. Similarly, we cannot allow c 603 vocations to be replaced by individuals who actually reject Vatican II and the wisdom it codified and is now found embodied to some extent in the post-Vatican II Church. (I say to some extent because I believe Vatican has not been adequately received by the Church yet.) Vatican II is part of the Church's authentic Tradition and we cannot allow individuals who reject that part of the Tradition to isolate themselves from the contemporary Church while taking refuge in a canon which was actually made possible by the Vatican II Council and it's call for the revision of Canon Law itself. I think this specific use of canon 603 represents a particularly disreputable form of individualism which cannot be validated as diocesan eremitical life.

[[4) Finally, it seems to me that growth and vocations in the monastic life is mostly among communities that are quite traditional (i.e. using pre-Vatican 2 liturgies). I don’t think dismissing them, as some do, is the answer. The monks and nuns of these communities are well educated, hard working and living their monastic life with integrity. In short, they are “doing and living it.” And they have been for decades. They aren’t a flash in the pan. It seems that if monastic life is going to survive then the future belongs to these communities as they will be the only ones in existence. What are your thoughts regarding this phenomenon and what implications, if any, will it have for canon 603 hermits?]] 

 

I don't believe the pre-Vatican II monastic communities will be the only ones in existence in the future. I think in this matter you have overstated your case. At the same time, I recognize that Canon 603 itself with its clear effect upon eremitical vocations is, again, a direct result of Vatican II and its return to earliest Christian sources and impulses. If the pre-Vatican II monastic communities you mention are to continue and be something the post Vatican II church can learn from, they will have to do so in dialogue with the contemporary Roman Catholic Church and with contemporary monastic life. Unfortunately, I haven't seen much evidence of a desire to embrace such dialogue by the communities you are referring to.

Canon 603 hermits may draw from some of the values found in monastic life lived in these congregations and houses, but c 603 eremitical life remains the fruit of Vatican II and is shaped charismatically by the same Holy Spirit that occasioned Vatican II and inspires all authentic monastic and consecrated life. (By the way, as something of a postscript I should note that monastic houses don't necessarily lose members because they are inauthentic in their living of monastic life, and neither is it automatically true that the traditionalist communities you are speaking of gain members or demonstrate continuing numbers because they are living authentic and healthy monastic life. The situation is very much  more complicated than that and once again numbers are not the guiding criterion here any more than they are with eremitical life.)  

These are my initial thoughts on the things you have written about. I think of it, therefore, as the first step in a continuing dialogue. I hope you find it helpful.

On Hermits, Home Visits, and "Appropriate Topics" for Conversation

[[Hi Sister Laurel! Happy Easter!!!  I wondered if you go home for Easter or what you do? If you are with your family or friends I wondered how that works. Do you just talk God-talk or do you talk about other things? Do you have to pretend not to be a hermit or need to "live a double life"? I'm asking because I heard someone saying they had to do that with her family --- I guess she is not Catholic. Is your family Catholic? Does being a hermit mean you only talk about "spiritual things"? You can tell I don't have any idea about this kind of thing so could you tell me a little bit about how you spend holidays and visits with friends and family?]]

Hi there and Happy Easter to you as well!  Good to hear from you again. Christ is risen, Alleluia!!

I know I have answered similar questions before so while I will write a new answer for you I hope you will look at On Family Visits and Visits With Friends and perhaps Visiting Family and friends: Followup Question. There are a couple of other posts under the label "Family Visits" which might be edifying, especially as they distinguish being an authentic hermit (that is, being oneself) versus being a stereotype or some sort of imagined "hermit" type. But to answer your questions directly,  I don't ordinarily go home for Easter. My liturgical life is centered on my parish and I need to be able to participate there for the sake of my prayer life more generally. Moreover the parish is my faith family so sharing with them to the extent I feel called to do that during any given year is important for the quality of my eremitical life. I might choose to go on retreat during Holy Week and the Triduum, but a home visit is not usually something I would do during this specific time.

But during home visits the one thing I do not do is pretend not to be a hermit. While my family is not Catholic, I do not live a double life at such times --- or at any other time for that matter. I am myself and while I don't expect my family (or my friends) to accommodate me in terms of prayer, liturgy, silence, solitude, meals, etc., I am myself and do not pretend otherwise. To do so is contrary to my vocation and to the Gospel of Jesus Christ. It is contrary to God's reconciling love and will to being and doing the truth within and through me. But consider that neither does this mean I play at some sort of role or adopt the pretense of this or that eremitical character. I am a hermit; I do not play at being one. This means I bring the silence of solitude and eremitical prayer to whatever situation I find myself in. Sometimes (rarely with family) that may mean explicit God-talk (good term, by the way; one I also use) --- as when I am with certain high school friends or Sister friends. But most times it will mean talking about the profoundly human in thoroughly human and everyday terms. After all, that is the way the Spirit works to sanctify any reality, no?

 So, during infrequent home visits or time away with friends, conversations revolve around our lives, our dreams, those we love, and those we struggle to love, the work and relationships which gives our lives meaning, failures, successes, memories, and (sometimes explicitly) the grace of God in all of this. There are walks and shared meals (including grace), remembered past times together, sightseeing, window shopping, and exclamations over shared experiences of beauty and the talent of artisans, lots of laughter, and often serious conversations as well. Is any of this "profane" (outside the precincts of the sacred)? Does any of it fall outside the realm or movement of the Holy Spirit? I don't think so. The compartmentalization of reality (and conversations about reality) into spiritual things and non-spiritual or profane things, especially in light of the Incarnate Christ who tore asunder any veil distinguishing the sacred from the profane, shows a profound misunderstanding of what an authentic spirituality looks like.

If someone you read claims to be a hermit and said they would only talk about spiritual things with relatives or friends I would suggest the following are true: 1) they are not truly a hermit -- though they may well be an isolated individual playing at being a hermit, 2) they are not possessed of a genuine or at least a mature spirituality, and 3) they are not particularly loving or open in the way they relate to others! Imagine demanding relatives and friends only talk about football, or politics because those dominate your life, or, more specifically, that they never mention the things which really move or excite or concern them because it does not fall within your own narrowly defined "spiritual" bailiwick? This demand limiting what folks can talk about with one is a false attempt to control reality while pointing to one's own supposed "spiritual status" or expertise; it is an implicit and illicit judgment on those whose spirituality may actually be more wholesome and integral than one's own. It certainly seems less pharisaical than a supposed "hermit" who can tolerate nothing but specifically "spiritual" conversation. Hermits live in and towards the silence of solitude but they are not hot house plants that cannot tolerate a more ordinary environment. To the extent they are authentic hermits I think just the opposite is true; they see and hear God everywhere and locate the Divine presence in almost every conversation or relationship even when that presence is not made explicit. After all, the Incarnation reveals how profoundly the ordinary belongs to and mediates the extraordinary reality we call God. Hermits should be capable of perceiving this Presence even in obscurity and profound brokenness.

One of the things we grow in as we grow spiritually is in our sense of how profoundly like as well as unlike others we are. Though our lifestyles, life experiences, and vocations may differ one from another, we come to see that we have the same yearnings, dreams, desires, needs, failings, limitations,  potentials, etc., as the persons all around us. We also come to be able to hear the deep questions, concerns, and doubts, and perceive the transcendent potential living deep within each person. In all of this are the roots of authentic spirituality and a compassion and love which marks such a spirituality. None of these need be dressed up in pious language --- though sometimes specifically theological language can be helpful in expressing these deep realities. Still, the authentically spiritual is profoundly human just as it is profoundly divine.

Thus, it seems to me that a hermit should certainly be able to negotiate the real world without the compartmentalization described in your question  or a similar fragmentation which seems to me to be more typical of sinfulness (alienation) than human wholeness and relatedness! After all, eremitical life humanizes us; it strips us of pretense and allows us to stand secure as our truest selves in the love of God. If a "hermit" cannot relate to others without the pious role-playing described in your question, then better she have nothing to do with family and friends! If she cannot relate to them in genuine love, sincere interest, empathy, and compassion without playing a role or donning some sort of silly stereotype as the "character" friends and family are supposed to indulge, then she had best stay in her "hermitage" without contact with others --- and I say this not only for the sake of these same others, but for the sake of the eremitical vocation this "hermit" claims to represent!

Sister Rachel Denton, Er Dio

Let me clarify one thing; I don't expect hermits (whether canonical or non canonical) to be perfect (teleioi) in living their lives though I do expect them to be on the way towards the telos/goal of their lives. Still, at the same time neither do I have sympathy for those who are really little more than walking stereotypes! There is little throughout the history of eremitical life that has been more harmful to the hermit vocation than creation-hating, misanthropic eccentrics styling themselves as hermits and expecting others to somehow kowtow to their supposed "superior spirituality". I am reminded that Jesus was criticized by religious leaders of his day as a drunkard and glutton (i.e., a party animal!) who ate with and hosted the poor and sinners. Jesus who was a paradigm of contemplative prayer, was, precisely for that reason, one who was entirely comfortable not only with God but also with others whether he was in the fields, apart with his disciples on the sea of Galilee, teaching in the Temple, resting and eating in the homes of tax collectors, walking amongst, healing, and exorcising the marginalized anawim, or praying in the wilderness. The folks he really did not get on with, however, were those he called hypocrites --- those whose behavior did not match their inner states, those who Lorded it over others as "spiritual leaders", or placed needless religious burdens on the shoulders of those who could not bear them.

I hope this is helpful. It's clearly something I feel passionately about!

What does it mean to be a " Hermit in an Essential Sense"?

[[Dear Sister when you have spoken of readiness for discernment with a diocese and even temporary profession as a solitary hermit you have said it is necessary for a person to be a hermit in some essential sense. Could you say more about what you mean by this phrase? I think maybe I know what you are talking about but I also find the phrase difficult to define. Thanks!]]

Introduction:

That's such a great and important question! For me personally, articulating the definition of this phrase or the description of what I mean by it has been a bit difficult. It is a positive phrase but in some ways I found my own senses of what I meant by this come to real clarity by paying attention to examples of inauthentic eremitical life, individuals who call themselves hermits, for instance, but who, while nominally Catholic, are isolated and/or subscribe to a spirituality which is essentially unhealthy while embracing a theology which has nothing really to do with the God of Jesus Christ.  To paraphrase Jesus, not everyone who says "Lord, Lord" actually  has come to know the sovereignty of the Lord intimately. In other words it was by looking at what canonical hermits were not and could or should never be that gave me a way of articulating what I meant by "being a hermit in some essential sense." Since God is the one who makes a person a hermit, it should not surprise you to hear I will be describing the "essential hermit" first of all in terms of God's activity.

Related to this then is the fact that the hermit's life is a gift to both Church and world at large. Moreover, it is a gift of a particular kind. Specifically it proclaims the Gospel of God in word and deed but does so in the silence of solitude. When speaking of being a hermit in some essential way it will be important to describe the qualities of mission and charism that are developing (or have developed) in the person's life. These are about more than having a purpose in life and reflect the simple fact that the eremitical vocation belongs to the Church. Additionally they are a reflection of the fact that the hermit precisely as hermit reflects the good news of salvation in Christ which comes to her in eremitical solitude. If it primarily came to her in another way (in community or family life for instance) it would not reflect the redemptive character of Christ in eremitical solitude and therefore her life could not witness to or reveal this to others in and through eremitical life. Such witness is the very essence of the eremitical life.

The Experience at the Heart of Authentic Eremitism:

Whenever I have written about becoming a hermit in some essential sense I have contrasted it with being a lone individual, even a lone pious person who prays each day. The point of that contrast was to indicate that each of us are called to be covenantal partners of God, dialogical realities who, to the extent we are truly human, are never really alone. The contrast was first of all meant to point to the fact that eremitical life involved something more, namely, a desert spirituality. It was also meant to indicate that something must occur in solitude which transforms the individual from simply being a lone individual. That transformation involves healing and sanctification. It changes the person from someone who may be individualistic to someone who belongs to and depends radically on God and the church which mediates God in word and sacrament. Such a person lives her life in the heart of the Church in very conscious and deliberate ways. Her solitude is a communal reality in this sense even though she is a solitary hermit. Moreover, the shift I am thinking of that occurs in the silence of solitude transforms the person into a compassionate person whose entire life is in tune with the pain and anguish of a world yearning for God and the fulfillment God brings to all creation; moreover it does so because paradoxically, it is in the silence of solitude that one comes to hear the cry of all in union with God.

If the individual is dealing with chronic illness, for instance, then they are apt to have been marginalized by their illness. What tends to occur to such a person in the silence of solitude if they are called to this as a life vocation is the shift to a life that marginalizes by choice and simultaneously relates more profoundly or centrally. Because it is in this liminal space that one meets God and comes to union with God, a couple of things happen: 1) one comes to know one has infinite value because one is infinitely loved by God, not in terms of one's productivity, one's academic or other success, one's material wealth, and so forth, 2) one comes to understand that all people are loved and valued in the same way which allows one to see themselves as "the same" as others rather than as different and potentially inferior (or, narcissistically, superior), 3) thus one comes to know oneself as profoundly related to these others in God rather than as disconnected or unrelated and as a result, 4) chronic illness ceases to have the power it once had to isolate and alienate or to define one's entire identity in terms of separation, pain, suffering, and incapacity, and 5) one is freed to be the person God calls one to be in spite of chronic illness. The capacity to truly love others, to be compassionate, and to love oneself in God are central pieces of this.

The Critical Question in Discernment of Eremitical Vocations:

 What is critical for the question at hand is that the person finds themselves in a  transformative relationship with God in solitude and thus, eremitical solitude becomes the context for a truly redemptive experience and a genuinely holy life. When I speak of someone being a hermit in some essential sense I am pointing to being a person who has experienced the salvific gift the hermit's life is meant to be for hermits and for those they witness to. It may be that they have begun a transformation which reshapes them from the heart of their being, a kind of transfiguration which heals and summons into being an authentic humanity which is convincing in its faith, hope, love, and essential joy. Only God can work in the person in this way and if God does so in eremitical solitude --- which means more than a transitional solitude, but an extended solitude of desert spirituality --- then one may well have thus become a hermit in an essential sense and may be on the way to becoming a hermit in the proper sense of the term as well.

If God saves in solitude (or in abject weakness and emptiness!), if authentic humanity implies being a covenant partner of God capable of mediating that same redemption to others in Christ, then a canonical hermit (or a person being seriously considered for admission to canonical standing and consecration MUST show signs of these as well as of having come to know them to a significant degree in eremitical solitude.  It is the redemptive capacity of solitude (meaning God in solitude) experienced by the hermit or candidate as  "the silence of solitude"  which is the real criterion of a vocation to eremitical solitude. (See other posts on this term but also Eremitism, the Epitome of Selfishness?) It is the redemptive capacity of God in the silence of solitude that the hermit must reflect and witness to if her eremitical life is to be credible.

Those Putative "Hermits" not Called to Eremitical Solitude:

For some who seek to live as hermits but are unsuccessful, eremitical solitude is not redemptive. As I have written before the destructive power of solitude overtakes and overwhelms the entire process of growth and sanctification which the authentic hermit comes to know in the silence of solitude. What is most striking to me as I have considered this question of being a hermit in some essential sense is the way some persons' solitude and the label "hermit" are euphemisms for alienation, estrangement, and isolation. Of course there is nothing new in this and historically stereotypes and counterfeits have often hijacked the title "hermit".  The spiritualities involved in such cases are sometimes nothing more than validations of the brokenness of sin or celebrations of self-centeredness and social failure; the God believed in is often a tyrant or a cruel judge who is delighted by our suffering -- which he is supposed to cause directly -- and who defines justice in terms of an arbitrary "reparation for the offences" done to him even by others, a strange kind of quid pro quo which might have given even St Anselm qualms.

These "hermits" themselves seem unhappy, often bitter, depressed and sometimes despairing. They live in physical solitude but their relationship with God is apparently neither life giving nor redemptive -- whether of the so-called hermit or those they touch. Neither are their lives ecclesial in any evident sense and some are as estranged from the Church as they are from their local communities and (often) families. Because there is no clear sense that solitude is a redemptive reality for these persons, neither is there any sense that God is really calling them to eremitical life and the wholeness represented by union with God and characterized by the silence of solitude. Sometimes solitude itself seems entirely destructive, silence is a torturous muteness or fruitlessness; in such cases there is no question the person is not called to eremitical solitude.

Others who are not so extreme as these "hermits" never actually embrace the silence of solitude or put God at the center of their lives in the way desert spirituality requires and witnesses to. They may even be admitted to profession and consecration but then live a relatively isolated and mediocre life filled with distractions, failed commitments (vows, Rule), and rejected grace. Some instead replace solitude with active ministry so that they really simply cannot witness to the transformative capacity of the God who comes in silence and solitude. Their lives thus do not show evidence of the incredibly creative and dynamic love of God who redeems in this way but it is harder to recognize these counterfeits. In such cases the silence of solitude is not only not the context of their lives but it is neither their goal nor the charism they bring to church and world. Whatever the picture they have never been hermits in the essential sense.

Even so, all of these lives do help us to see what is necessary for the discernment of authentic eremitical vocations and too what it means to say that someone is a hermit in some essential sense. Especially they underscore the critical importance that one experiences God's redemptive intimacy in the silence of solitude and that one's life is made profoundly meaningful, compassionate, and hope-filled in this way.