guidebook for eremitic life
TRANSCRIPT
GUIDEBOOK TO EREMITIC LIFE
Diocese of La Crosse Office of Consecrated Life
Marlene Weisenbeck FSPA, Ph.D., J.C.L. ©August 1997 Revised November 2000 All rights reserved
TABLE OF CONTENTS
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2 I. INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 Text of Canon 603 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 CLSA Commentary. . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . 5 Commentary from A Handbook on Canons 573-746 (Hite, Holland & Ward) . . . . . . . . . . . . . . . . . . . . . 5
Vita Consecrata No. 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 Admission of the Candidate . . . . . . . . . . . . . . . . . . . . . . . . 5 Expected Preparation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5Expected Lifestyle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5Policies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . .6 Procedures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6
II. Elements of a Rule of Life . . . . . . . . . . . . . . . . . . . . . . . 11 Content . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12 Considerations for Clarity . . . . . . . . . . . . . . . . . . . . . . . . . 14 The Evangelical Counsel of Poverty . . . . . . . . . . . . . . . . . . 15 Cession of Administration . . . . . . . . . . . . . . . . . . . . . . . . . 20 Last Will and Testament . . . . . . . . . . . . . . . . . . . . . . . . . . 21 The Evangelical Counsel of Chastity . . . . . . . . . . . . . . . . . .22 The Evangelical Counsel of Obedience . . . . . . . . . . . . . . . . 23 Bishop’s Decree of Approval . . . . . . . . . . . . . . . . . . . . . . . .24
III. Recommendations for Stewardship of Financial Resources. . . . . . . . . . . . . . 25 Commentary on Financial Considerations . . . . . . . . . . . . . .26 Chart of Accounts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 Budget Preparation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .32 Income-Expense Account . . . . . . . . . . . . . . . . . . . . . . . . . 34 Tax Exemption . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .36501 ©(3) Acknowledgment Form . . . . . . . . . . . . . . . . . . . .37 Advance Directives for Healthcare . . . . . . . . . . . .. . . . 39
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IV. Request Forms for Canon 603 Status . . . . . . . . . . . . . . 40 Application Form . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 List of Required Documents . . . . . . . . . . . . . . . . . . . . . . . 44 Recommendation Request . . . . . . . . . . . . . . . . . . . . . . . . 45 Waiver of Claim . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
Release of Information concerning Behavioral Assessment . .47 Form for Addresses of Relatives and Significant Others .
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V. The Rite of Profession of the Evangelical Counsels . . . . . 50 Rite A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 Rite B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
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VI. A Ritual for the Blessing of a Hermitage . . . . . . . . . . . . .74 VII. Ancient Rules of Life . . . . . . . . . . . . . . . . . . . . . . . . . . 79 The Rule of Saint Albert . . . . . . . . . . . . . . . . . . . . . . . . . . .80 Rule for Carmelite Recluses . . . . . . . . . . . . . . . . . . . . . . . .84 St. Francis of Assisi Life in Hermitages. . . . . . . . . . . . . . . . 85 St. Romuald’s Brief Rule . . . . . . . . . . . . . . . . . . . . . . . . . .
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VIII. 1996 Discernment Survey and Questionnaire . . . . . . . . .89
IX. Statutes for the Hermits of France . . . . . . . . . . . . . . . . . 98 Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99 Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100 A Brief History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100 The Meaning of the Eremitical Life . . . . . . . . . . . . . . . . . . . 102 The Diversity of Hermits . . . . . . . . . . . . . . . . . . . . . . . . . . .102 The Components of Eremitical Life . . . . . . . . . . . . . . . . . . . 103 The Eremitical Profession . . . . . . . . . . . . . . . . . . . . . . . . . .105 The Status Established With the Bishop . . . . . . . . . . . . . . . 106 Discernment for Candidates . . . . . . . . . . . . . . . . . . . . . . . . 107 The Entrance into Eremitical Life . . . . . . . . . . . . . . . . . . . . .108 Formation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
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X. Bibliographies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114 Eremitic Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115 Vows . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
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Preface
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This Guide Book for Eremitical Life is written after seven years of companioning persons who were seeking God in the depths of their souls through a life of eremitic prayer, penance and solitude. In particular, I am grateful to Margarette, Agnes, and Mary who have enriched my knowledge of eremitic life through their personal sharing of self and some of the resources found in this book. The journey has also included many other Vicars for Religious in the United States who faithfully have reverenced and nurtured the call to an eremitic vocation among those they serve. Finally, Lyn Sheffer has been an invaluable and patient co-worker in the compilation of this Guide Book. Maryjo Wilson has been significantly helpful in distribution. To all of you, my heartfelt gratitude and admiration.
May God be always with you and may you always be with God!
Marlene Weisenbeck, FSPA, Ph.D., JCL Guide Book author, compiler, and editor
August 15, 1997 Feast of the Assumption of the Blessed Virgin Mary
INTRODUCTION
The vocation of eremitic life flourished in the early centuries of Christian life in the church. With the revision of the Code of Canon Law in 1983, this form of life was again encouraged as an explicitation of the one baptismal call of all Christians.
This Guide Book is provided for those who experience a call to solitude and penance and wish to formalize a public commitment to eremitic life within the Church. It is the diocesan bishop who decides the necessary suitability of a person who is admitted to public profession of the evangelical counsels according to Canon 603, the canon which provides for this way of life within church law, as follows:
CANON 603
§1. Besides 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 salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance.
§2. A hermit is recognized in the law as one dedicated to God in a consecrated life if he or she publicly professes the three evangelical counsels, confirmed by a vow or other sacred bond, in the hands of the diocesan bishop and observes his or her own plan of life under his direction.
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COMMENTARY
The Code of Canon Law: A Text and Commentary edited by James A. Coriden, Thomas J. Green and Donald J. Heintschel New York: Paulist Press, 1985, pp. 467-468.
The eremitical life, also called anchoritism, has its roots in the third century with such desert fathers as St. Paul (c. 234-342) and St. Anthony (251-356). The solitude, prayer and penance of the hermits are recognized as the beginning of the monastic life of both men and women in the Church. Their search for solitude distinguished them from the cenobitic form of life which gathered around St. Pachomius in the same era.
In the 1977 schema of the revised law, the eremitical life was mentioned along with the cenobitic life as a form of monasticism. This seemed to envision a monk or nun, receiving permission to live apart from the community in greater solitude. Benedict had foreseen the possibility of this in his rule but permitted it only after the religious was well formed in the spiritual life.
In the same schema, the canon explicitly dealing with hermits was in a set of preliminary canons, just before the section dealing with religious, societies, and secular institutes explicitly. The relocation of the canon further clarifies that these persons are not members of institutes. The rules of institutes provide adequately for members who seek greater solitude; reference to this has been removed from the universal law. The hermits spoken of in the canon relate directly to the diocesan bishop, making their public profession of the counsels in his hands. Such persons are recognized in law as living a consecrated life.
For centuries the eremitical life was less known and practiced than cenobitic monasticism. Today increased interest is evident. Beyer speaks of the diverse possibilities of this life, within the essential elements listed in the canon:
The description of the eremitical life can be the norm in light of which all hermits discern and carry out their vocation wherever they live it: in the desert, the forests, the mountains or in the solitude of the modern city. Today, besides the public witness of the hermits through their abandonment of the world, austerity of life, and external solitude, there are also hermits who remain in the world, live in reserve, supporting themselves by common manual labor. They are almost unknown, and in their cities they pray and work to the praise of God and for the salvation of the world. . .some, even, live in a laura (a colony of hermits) under the direction of a spiritual director without being bound to the same rule or institute and without constituting a community.
COMMENTARY
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from A Handbook on Canons 573-746 edited by Jordan Hite TOR, Sharon Holland IHM, and Daniel Ward OSB Collegeville, MN: The Liturgical Press, 1985, p. 55.
The basic source for this canon is Venite Seorsum I. The discussion of the coetus indicates that they used the verb “recognizes” (agnoscit) to intend official ecclesiastical juridical recognition. §2 offers a legal definition of a hermit. In practice, the terms “hermit” and “anchorite” are used almost synonymously. The New Catholic Encyclopedia nuances the difference slightly by distinguishing hermits as those who “retire to a place far from human habitation” to live the religious life in cells adjacent to a community. The revival of the eremitic form of life is occurring in various parts of the world, including areas of the United States. This canon offers a new possibility for those seeking such recognition. Care must be taken in moving ahead too quickly: the episcopal conference in consultation with other interested groups like LCWR (Leadership Conference of Women Religious) or CMSM (Conference of Major Superiors of Men) in the United States may want to issue suggested guidelines and a discussion of the ramifications. Certainly a period of approbation or temporary commitment is called for before the public profession mentioned in the canons. In particular, practical details such as financial responsibilities, regular contact, provision for sacraments, etc., should be worked out in advance. The term “religious” now applies to individuals with no obligation to common or community life and no relationship to an institute. Groups could use the category of associations of the faithful to have ecclesiastical identity if they wish.
from Vita Consecrata No. 11 by Pope John Paul II March 25, 1996
Men and women hermits, belonging to ancient Orders or new Institutes, or being directly dependent on the bishop, bear witness to the passing nature of the present age by their inward and outward separation from the world. By fasting and penance, they show that man does not live by bread alone but by the word of God. (cf. Mt 4:4) Such a life “in the desert” is an invitation to their contemporaries and to the ecclesial community itself never to lose sight of the supreme vocation, which is to be always with the Lord.
Discernment Criteria
Please see pages 92-97 Section VIII. and pages 107-108 in Section IX. which outline an excellent review of criteria for a person considering the eremitic vocation.
ADMISSION OF THE CANDIDATE
1. The diocesan bishop decides who is admitted to eremitic life in the Diocese of La Crosse.
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2. The diocesan bishop and/or his delegate for consecrated life will discern with the individual if a vocation to eremitic life is an authentic vocational call for that person.
EXPECTED PREPARATION
A process of preparation for an ecclesial public commitment as a hermit will ordinarily include the following:
A written request to the bishop for eremitic life in the Diocese of La Crosse
Regular spiritual direction with a person other than the bishop or his delegate for consecrated life
Evidence of adequate scriptural and theological study and preparation
Guidance in prayer forms
Study of the evangelical counsels
Study of the various spiritualities of the Church
Study of the church fathers and mothers and of significant women and men mystics
Study of the documents of Vatican Council II, especially Gaudium et spes, Lumen gentium, Perfectae Caritatis, the post synodal document Vita Consecrata
Study of moral theology
Study of the history of eremitic life and of various early eremitic Rules of Life such as those by St. Albert, St. Francis of Assisi, St. Pachomius, St. Romuald (see VII.)
A written Rule of Life
Living one’s Rule of Life for at least one year before public profession of the evangelical counsels
Periodic conferences, visits and evaluations with the Director of the Office of Consecrated Life and the diocesan bishop
Securing a personal hermitage
Evidence of financial independence
EXPECTED LIFESTYLE Daily prayer: Morning and Evening Prayer Meditation
Examen of conscience
Frequent participation at Eucharist and the sacrament of Reconciliation
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Lectio divina (spiritual reading)
Annual retreat
Other personal and devotional prayers as desired
Some very limited and minimal service to the church (optional)
POLICIESThe diocesan bishop and his delegate will be vigilant regarding the admission of persons to preparation for eremitic life. Only those candidates who by their age, prudence, and approved character give assurance of a call to eremitic life may be admitted. The special bond between the diocesan bishop and the canonical hermit requires a special degree of spiritual and psychological stability. Moreover, suitable health and maturity are to be ascertained, if necessary, by using experts.
Candidates must be free to embrace the eremitic life. This presupposes that the person is a member in full communion with the Catholic Church, neither married nor a member of a religious institute, a secular institute, or a society of apostolic life. Church law requires that to profess the evangelical counsels, one must be free from the impediments of lack of age (18), lack of the use of reason, lack of a period of formation and preparation, and fear or fraud.
Each person makes the request individually and not as part of a group or formal organization. The person must give evidence of a clear commitment to the solitary life and to assiduous prayer and penance.
The candidate is guided in a period of formation as outlined in these diocesan procedures. Upon successful completion of this time of formation, the individual may make a formal request for public profession of the evangelical counsels as a canonical hermit.
The candidate may freely cease the period of formation prior to being accepted for public profession of the vows according to Canon 603.
The Diocese of La Crosse assumes no financial responsibility for the support of an individual seeking or living the life of a canonical hermit. In cases where the individual is employed by the diocese, compensation is provided according to other norms operative within the diocese.
PROCEDURESAn individual first discerns one’s suitability and call to eremitic life with a pastor, spiritual director, or the bishop’s delegate for consecrated life in the diocese. These aspirations and the call to this form of consecrated life may be discussed with the bishop at an opportune time before a formal request for canonical recognition is presented.
The individual completes the Request for Eremitic Status using the forms provided in IV. of this guide book. These records are retained in the Office of Consecrated Life and shared with the diocesan bishop.
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Applicable documents and letters of recommendation are sent to the Director of the Office of Consecrated Life who apprises the bishop of the individual’s free status to become a canonical hermit.
The candidate either gives evidence of sufficient preparation for the eremitic life or begins a period of preparation and formation, which includes the various elements articulated under the Expected Preparation outlined above. This is also a time of continuing discernment in which the candidate can recognize one’s call to eremitic life and during which one’s intention and suitability can be evaluated. This period of preparation may be under the guidance of the Director of the Office of Consecrated Life and/or other persons designated by the bishop.
With the direction of one’s spiritual director, the Director of the Office of Consecrated Life, or another designated delegate of the bishop, the candidate writes a personal Rule of Life. Information and suggestions are available in II. of this guide book.
The spiritual director, the Director of the Office of Consecrated Life and the diocesan bishop periodically evaluate the progress of the candidate in the preparation process. Written reports are reviewed by the bishop and the Director of the Office of Consecrated Life.
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II. ELEMENTS OF A RULE OF LIFE Content Considerations for Clarity The Evangelical Counsels: Poverty, Chastity and Obedience Cession of Administration Last Will and Testament Bishop’s Decree of Approval
II ELEMENTS of a RULE OF LIFE
Writing one’s Rule of Life can be a confirming experience of the call of God to eremitic life. Although there are no exact determining requirements about what must be included in a Rule of Life, certain elements to be contained therein can be found in Canon 603 itself. The canon speaks of:
devotion to the praise of God and the salvation of the world
strict separation from the world
silence
solitude
assiduous prayer and penance
public profession of the three evangelical counsels
plan of life
CONTENT
Using the above consideration and this outline, the person writing a Rule of Life may be guided by a format as follows:
WHO—Introduction Name of document Name of hermit Place Date Brief statement of one’s call to eremitic life
WHAT—Nature of the Eremitic Life
Context of the universal and local church One’s particular spiritual emphasis (e.g., Carmelite, Franciscan,
Dominican, Salesian, etc.)
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Relationship to church authority and leadership
HOW—Means to Attain Your Goals of Eremitic Life
Prayer life and how it is expressed (Eucharist, Reconciliation, Divine Office, meditation, etc.)
Your interpretation of “separation from the world”
The observance of silence and solitude
The observance of penance
Poverty: Personal goal
Cession of administration
A will valid in civil law
Activities relating to your financial viability
Chastity or consecrated celibacy
Obedience: Attentiveness to the gifts and work of the Holy Spirit
The role of listening to others and events in one’s life
Relationship to church authority and leadership
The role of the spiritual director
Your vow or commitment formulary
How changes are made in your Rule of Life
Provisions for your death and burial
A commitment to fidelity
HORARIUM. A daily schedule of prayer, work, re-creation
CONSIDERATIONS FOR CLARITY
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1.Use the same style throughout the entire text, with one idea per line. First person makes a personal manifesto. Third person is a good tense to express obligations.
Example: The vow of chastity is an offering to God of corporal goods. By this vow I commit myself to celibacy and renounce any act contrary to the virtue of chastity.
In this example, jargon is left aside. The two objects of the vow itself are highlighted—celibacy and continence. Other elements pertaining to the virtue are not enumerated. Here follows a much less preferable articulation, because the proper object of the vow is not defined.
The vow of chastity is an offering to God of corporal goods. By virginity and the vow of chastity God’s call to love and the destiny of the baptized are fulfilled to the greatest extent. This work takes place today in a splendid fashion by a unique adventure of witnessing in service.
2.Use plain English. Avoid wordy expressions and the jargon of the day. Use words that are indicative of verifiable and observable behavior. Avoid absolutes, contradictions and the arbitrary.
3.Number the articles or paragraphs consecutively, even when the chapter numbers change.
4.Canon 587.3 offers a useful principle. “The spiritual and the juridical elements are to be aptly harmonized. Norms, however, are not to be multiplied without necessity.”
5. Avoid undue length.
THE EVANGELICAL COUNSELS
Canon 603 simply specifies that the hermit publicly professes the three evangelical counsels of poverty, chastity and obedience. No other canonical norms about the observance of these vows by a hermit are specified. Therefore, Canon 19 is the guide for interpretation, as follows:
Unless it is a penal matter, if an express prescription of universal or particular law or a custom is lacking in some particular matter, the case is to be decided in light of laws passed in similar circumstances,
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the general principles of law observed with canonical equity, the jurisprudence and praxis of the Roman Curia, and the common and constant opinion of learned persons.
In light of Canon 19, the canonical texts relating to the evangelical counsels are quoted along with an outline that highlights the emphasis and rights and obligations entailed with each vow. Bracketed notations indicate a possible application to a hermit’s observance of the vow(s).
VOW OF POVERTYCanon 600 (PC #13)
The evangelical counsel of POVERTY in imitation of Christ, who for our sake was made poor when he was rich, entails a life which is poor in reality and in spirit, sober and industrious, and a stranger to earthly riches. It also involves dependence and limitation in the use and the disposition of goods, in accordance with each institute’s [hermit’s] own law.
Canon 640 (PC #13)
Taking into account the circumstances of the individual places, institutes [hermits] are to make a special effort to give, as it were, a collective testimony of charity and POVERTY. They are to do all in their power to donate something from their own resources to help the needs of the Church and the support of the poor.
Canon 668
1. Before their first profession, members [hermits] are to cede the administration of their goods to whomsoever they wish and, unless the constitutions [plan of life] provide otherwise, they are freely to make dispositions concerning the use and enjoyment of these goods. At least before perpetual profession, they are to make a will which is valid also in civil law.
2. To change these dispositions for a just reason, and to take any action concerning temporal goods, there is required the permission of the Superior who is competent in accordance with the institute’s [hermit’s] own law.
3.Whatever a religious [hermit] acquires by personal labor, or on behalf of the institute, belongs to the institute [the hermit.]. Whatever comes to a religious [hermit] in any way through pension, grant or insurance also passes to the institute [belongs to the hermit], unless the institute’s [hermit’s] own law decree otherwise.
4.When the nature of an institute requires members to renounce their goods totally, this renunciation is to be made before perpetual profession and, as far as possible, in a form that is valid also in civil law; it shall come into effect from the day of profession. The same procedure is to be followed by a
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perpetually professed religious who, in accordance with the norms of the institute’s own law and with the permission of the supreme Moderator, wishes to renounce goods, in whole or in part. (This part of the canon is not recommended for the hermit.)
5.Professed religious who, because of the nature of their institute, totally renounce their goods, lose the capacity to acquire and possess goods; actions of theirs contrary to the vow of poverty are therefore invalid. Whatever they acquire after renunciation belongs to the institute, in accordance with the institute’s own law. (This part of the canon is not recommended for the hermit.)
Canon 669 (PC #17)
1.As a sign of their consecration and as a witness to POVERTY, religious are to wear the habit of their institute, determined in accordance with the institute’s own law.
EMPHASIS:
limitation in the use and disposition of temporal things/goods
poverty/simplicity of lifestyle
corporate witness of poverty appropriate to the institute’s tradition and vision:
within the institute
for other needs in the Church
for the support of the poor
a life of labor lived in moderation
dependence on the religious institute for all material support
the reciprocal obligation of the institute to care for its members
the desire for sharing everything in common, or having nothing as one’s own
to detach one effectively from practical involvement in possessions
RIGHTS: to clarity of institute’s norms regarding the spirit and practice of
poverty
to reasonable diversity of expression of simplicity; needs are not equal among the membership
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to acquisition and ownership of property and the returns from property
to all those things necessary for achieving one’s vocation; e.g., food, shelter, clothing, proper medical attention, spiritual formation, education for apostolate, vacation (c. 670) (All members must receive the same opportunity and the same reasonable consideration and charity.)
to voluntary renunciation (PC #13) with due regard for prudence and the parameters of proper law
OBLIGATIONS—CESSION OF ADMINISTRATION: —the selection of a person and the transferral to that person the duty of overseeing one’s possessions; e.g., relative, trusted friend, lawyer, religious institute (maintenance and care of property, investing and securing returns on investments)
DISPOSITION OF USE AND USUFRUCT —to make arrangements for the use of income deriving from possessions (usufruct); e.g. the interest from investments or income from the rental of properties
may be specific and detailed or left to the judgment of the person fulfilling the obligation
changing the dispostions requires the permission of the major Superior
A WILL VALID IN CIVIL LAW —making a determination of one’s property effective at the time of one’s death
required before final profession
Scriptural basis: Hebrews 9:16-17
CHANGES in CESSION, DISPOSITION, or WILL —requires a just reason —requires permission of Superior competent in proper law
to hand over one’s activity/ministry and compensation to the institute (c. 668.3) 1) by one’s activity: intellectual physical ordinary extraordinary within or outside the institute 2) with respect to one’s institute:
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—anything received because the donor intends to give to the institute and because the donor gives because one is a member of the institute
—Presumption: gifts from relatives, inheritances and legacies are gifts to the private person
3) in any way as a pension, assistance or insurance. . .—pension from a former employer or the government—social security—health insurance/medicare/medicaid—grants/stipends/salary
approval/permission of Superior to administer property belonging to lay persons (c. 285.4)
consultation required to act as guarantor or security with one’s goods (c. 285.4)
to seek permission to practice commerce or trade for the purpose of profit (c. 286)
dependence on Superiors in the use of temporal goods
to give communal and corporate witness to poverty that leads others to the proper evaluation of and desire for material things (c. 640)
observance of common life in material things (c. 600)
common style of dress according to directives of the institute’s Constitutions (c. 669.1) [see p. 186 Hite, Holland & Ward]
PERSONAL PROPERTY (or patrimony) -- “bona sua” (one’s goods or temporal property)
includes whatever is owned at the time of profession—real estate—stocks and shares or bonds—bank accounts—inheritances or legacies—income earned from a secular employment—investments
Each hermit writes one’s own Rule of Life. It articulates how the three vows are lived. In regard to the vow of poverty, the individual hermit:
1.Has the responsibility to provide for one’s own living, health care, ongoing formation and educational experiences, retirement, etc. The bishop or diocese has no obligation to provide for the hermit’s temporal needs.
2.Has the right to own property, but cedes the administration of the property to someone else.
3.Has the right to acquire funds to supply for one’s needs; if living alone as most hermits do, one has personal financial accounts, savings, investments, etc. . .
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4.If hermits agree to live in a group (Laura) or community, they usually have their own personal living space (hermitage) and contribute in some way to the common financial expenses that provide for this way of life. This should not in any way imply that they are living a common life. It does not imply that they cannot individually establish funds for their personal needs. Therefore, it should be very possible for each hermit to have one’s own way of earning a living, such as spiritual direction, painting, vestment making, selling pottery, etc. The funds received from this work would belong to the individual hermit, not the common account.
Cession of Administration of Personal Property
I, _____________________________________ , who having received Decree of Blessing and approval from Most Rev. Raymond L. Burke in the Diocese of La Crosse on _____________________ to live the eremitic life according to Canon 603, and who having made my public profession of the three evangelical counsels on _______________________, hereby grant power of attorney and administration of my real and personal property or any property subsequently acquired by me to _______________________________________ (Name and Address) during my lifetime as a hermit.
This property is specified as follows:
Item/Property Amount ($)
Income derived therefrom shall be
( ) added to the principal ( ) given to ___________________________________ ___________________________________ ___________________________________
I do hereby also declare and ordain that, if for any reason, I shall be dispensed from the obligations arising from my profession of vows according to Canon 603, both the above named Cession of Administration of my real and personal property and the disposition of the use and usufruct of said property shall cease, terminate and be null and void as if it had never been made. In witness whereof, I hereunto subscribe my name.
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Signature_______________________________________ Date ___________________
Witnesses (1) ______________________________________________ (2) ______________________________________________
Last Will and Testament
I, ___________________________________ of the city and county of La Crosse and State of Wisconsin, being of legal age and of sound mind and memory, do hereby make, ordain, publish, and declare this to be my Last Will and Testament, hereby revoking all former Wills made by me.
FIRST. I order and direct that my Personal Representative, hereinafter named pay all my just debts as soon after my decease as conveniently may be done.
SECOND. I give, devise, and bequest all the rest, residue, and remainder of my property, real, personal, and mixed, now owned and hereafter acquired by me of every nature whatsoever and wheresoever situated, of which I may die seized or possessed, or to which I may at the time of death be any way entitled, to ____________________________________________________________________________________________________________________________________to have and to hold forever. THIRD. I hereby make, constitute, and appoint as my Personal Representative
______________________________________ ______________________________________ and direct that ______________________ be allowed to serve without bond or security of any type.
IN WITNESS WHEREOF, I hereunto set my hand and seal this _____________________ day of ______________________________, 19 ___.
Signed _________________________________________ _________________________________________ Name of Hermit
On this the _______________ day of __________________________________ , 19 _____, __________________________________ of La Crosse, La Crosse County, State of Wisconsin, signed the foregoing instrument in our presence and declared the same to be her/his last Will and Testament, and as witnesses thereto, we now, at her/his request, in her/his presence, and in the presence of each other, hereto subscribe our names. ___________________________________________ Residing at __________________________ ___________________________________________ Residing at
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_________________________
VOW OF CHASTITY
Canon 599 (PC#12) The evangelical counsel of CHASTITY embraced for the sake of the Kingdom of heaven, is a sign of the world to come, and source of greater fruitfulness in an undivided heart. It involves the obligation of perfect continence observed in celibacy.
EMPHASIS:
to have an undivided heart in order to give total love to God in Christ “Perfect continence” is distinct from the chastity required of all
Christians because it is lived out in celibacy and because it is chosen for the “Kingdom of God.”
“Chastity,” “perfect continence” and “celibacy” are deliberately used to give a clearer, fuller identity of what it means to live this religious commitment.
commitment to discipleship, agape in community, transforming relationships, integrity of heart, and openness to God.
OBLIGATIONS:
celibacy (abstention from marriage) perfect chastity (following from the 6th and 9th commandments,
abstention from any external or internal sexual act which violates chastity.)
whatever is developed in the context of proper law on how the vow is to be lived within the hermit’s lifestyle and plan of life
Canon 666 (c. 277)
In using the means of social communication, a necessary discretion is to be observed Members [The hermit] are [is] to avoid whatever is harmful to their vocation and dangerous to the CHASTITY of a consecrated person.
OBLIGATIONS:
to behave with prudence in relation to persons and situations which may endanger the obligation to continence or lead to scandal (cc. 277.2, 285.1 & 2)
to avoid what is harmful to one’s state in life.
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VOW OF OBEDIENCE
Canon 601 and LG #46, PC #14 and ES II, #18
The evangelical counsel of OBEDIENCE, undertaken in the spirit of faith and love in the following of Christ, who was obedient even unto death, obliges submission of one’s will to lawful superiors, who act in the place of God when they give commands that are in accordance with each institute’s own constitutions [each hermit’s plan of life].
EMPHASIS:
freedom from excessive self love constant faith and humility
Scripture: Ph 2:8 “He humbled himself becoming obedient to death, even death on a cross.”
active and responsible obedience (PC #14)
service rather than domination (PC #14)
government should provide that all members have a share in the welfare of the whole community and a responsibility for it (PC #14)
The evangelical counsels should promote the development of the human person. (LG #46)
RIGHTS:
to an informed conscience about obedience to confidentiality, honesty and openness
to recourse and representation in matters of conflict regarding obedience
to be responsible directly and to deal directly with a person in authority who has legitimately designated and carefully circumscribed authority (not some group)
to a responsible consideration of the desires, counsel, or admonitions of Superiors whose rights are derived from the law itself.
OBLIGATIONS:
in faith, to fulfill the proper laws of one’s institute [plan of life] and its authority
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to fulfill the serious commands of legitimate Superiors—an expressed imposition—to do or omit or fulfill something—“I command, order, forbid you in conscience . . .” to be at service for the works of one’s institute [the church]
Bishop’s Decree ofApproval (Temporary)
Rule of Life
According to the authority I have as Bishop of the Diocese of La Crosse, I grant my approval and blessing to ___________________________ as she endeavors to live this Rule of Life in accordance with the tradition of the eremitic life and Canon 603 of the Code of Canon Law. I ask that she live according to these directives for a period of three years. If this Rule of Life proves advantageous in living the eremitical life, final approval will be given at the time of final profession as a hermit.
With joy and gratitude, I receive this gift of consecrated life which the Holy Spirit entrusts to the Church.
__________________________ __________________________ Bishop of _______ Date_______
WITNESS
_______________________________________ Director of the Office of Consecrated Life
III. RECOMMENDATIONS FOR STEWARDSHIP AND FINANCIAL RESOURCES Commentary on Financial Considerations Chart of Accounts Budget Preparation Income-Expense Account Intent of Financial Independence 501©(3) Acknowledgment Form Advance Directives for Health Care
Financial Matters
The individual hermit is responsible for his/her financial independence. All forms of income can be accepted in one’s personal name or the name of one’s incorporated hermitage title. Appropriate records must be kept. Excess available funds should be invested rather than being held in the personal
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checking account. THE DIOCESE CANNOT BE HELD LIABLE FOR AN INDIVIDUAL HERMIT’S FINANCIAL INDEPENDENCE or ACTIONS.
Financial Planning and Budgeting
A budget, a tool for financial planning, is required for the stability and financial predictability of one’s independent financial status. Past budgets, a particular year’s financial experience and these recommendations can be reviewed as new budgets are developed for a new fiscal period (before July 1 each year).
Income: Funds generated from employment, alms, craft sales, retreat or spiritual direction are considered personal income. All money, stocks, bonds, insurance policies, etc., are the personal property of the individual hermit and are his/her responsibility.
Charity: A hermit may offer charity as one determines it necessary and is able to provide it. An amount may be placed in the budget for this purpose.
Education: A hermit’s educational experiences are his/her responsibility and can be paid from one’s personal account. Budgeting for books and periodicals relating to one’s prayer and spiritual life are recommended.
Personal Property: All items needed for one’s personal residence and transportation are the responsibility of the individual hermit.
Health Care and Insurance:
1. Health insurance and all medical expenses (hospital, medical, doctor, optical, drug, professional counseling, etc.) are the responsibility of the individual hermit.
2. An advanced directive expressing one’s wishes in case of sudden or extreme illness is highly recommended. In addition, a list of one’s next of kin or significant relationships should be filed with the Office of Consecrated Life for purposes of notification in case of serious injury or death.
3. For hermits over 65 years of age, Medicare premiums are deducted from the Social Security benefit check before it is received. Where this is not the case, premiums for Medicare are paid separately by the hermit.
Social Security Tax: If the hermit elects to participate in the Social Security program, the monthly amount for Social Security taxes for a hermit under the age of 62 or 65 years is determined yearly based on the formula determined by the Social Security Office following that Bill as defined for religious.
If employed, the Social Security tax will be paid partially by one’s employer on a monthly basis. Quarterly tax reports will also be filed by the employer. For example, a salary of $7,500 might be taxed by .0765 for a total of
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$573.75 per individual and a like amount from one’s employer. This equals $1,147.50 payment per year.
Typically, the 7.65% tax is applied to 6.20% to future Social Security payments and 1.45% to future Medicare requirements.
A hermit must file FICA or social security information and taxes. An individual hermit is allowed a standard deduction of $4,000 plus $2,150 for oneself as a single dependent on one’s income.
Social Security Benefits: Benefit checks for hermits qualifying under the Social Security Bill for religious or other categories are received monthly. It is recommended that a hermit set aside these benefits for one’s retirement or living expense as the individual’s needs dictate.
The Vow of Poverty: By analogy, (Canon 19) the canonical requirements regarding the vow of poverty for a member of a religious institute can be applied to a canonical hermit who professes the vow of poverty. Thereby, the hermit is required to have a will valid in civil law and to cede the administration of one’s property to a person of her choice. (See II. for Cession of Administration and Last Will and Testament.)
Regarding Your Financial Status: You will need to pay taxes on income over $6,250 by filing a W-2 Form at the end of each calendar year.
Incorporating the Hermitage: A 501©(3) non-stock and nonprofit corporation is an appropriate structure to use for a hermit. You must: —Determine a name.
—Name two other directors, besides yourself, who are adults who have no connection with the diocese.
—Open a bank account under the corporation’s name.
—File an annual report.
—Be prepared for $100-$200 in legal fees for the preparation of the documents and for filing them with the state, the register of deeds, etc.
Wages may be paid directly to you and deposited in the corporation account.
Donations to you may be written to the corporation itself and deposited in the account. Donations of $250.00 or more must be acknowledged to the donor. An appropriate form is included at the end of this chapter.
CHART of ACCOUNTS Statement of Income and Expense
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Income Accounts
Craft/Gift Sales: Funds derived from the sale of items such as cards, books, icons, candles, vestments, calligraphy, etc.
Donations: Funds received as gifts from family, friends, benefactors, etc.
Investment Income:
Income from personal savings
Other: Funds generated from any specific project from which a separate accounting of funds is desirable, e.g., the Newsletter income
Refunds: Return of a payment (from sale items) which reduces income; the return of a payment must be subtracted from that particular income line.
Salary: Monthly or bimonthly payments from one’s employment
Expense Accounts
Art/Craft Supplies: Cost of the supplies used for crafts
Business Costs: Cost of mailings, brochures, correspondence related to hermit’s independent business enterprises
Car Maintenance & Repair:
The cost of upkeep, including gas, oil changes, periodic servicing and repairs, driver’s license, automobile insurance.
Charity: Gifts and charity to persons or organizations
Computer Supplies: Cost of print cartridges, paper, etc.
Education: Cost of educational experiences, such as courses for credit, continuing education units, seminars, workshops, etc.
Electricity: Costs for electrical services
Finance Charges: Finance charges from credit cards or other
Food/Dietary: Cost of all food, items used for food preparation, and related dietary supplies
Health Insurance: Premiums for health insurance
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Hermitage Improvements: Cost of substantial repair or improvement to the hermitage or the property
House Maintenance: Repair and upkeep of minor equipment and house repairs
House Supplies: Cost of laundry supplies, dry cleaning of household materials, and normal household supplies such as cleaning materials, light bulbs, etc.
Library: Cost of books, records, periodicals, tapes
Mortgage Payments:
Funds used for the periodic payment on the purchase price of properties, a new car, or any other loan or credit plan
Office Supplies: General expense for the house such as office supplies, postage, stationery
Other Medical: Costs of medicine, oculist, foot care, chiropractor, hearing aids, etc.
Personal: Clothing, personal needs such as hair care, personal stationery, etc.
Postal Service: Cost of postage, UPS, related postal insurance for mailing
Property Insurance: Cost of insurance for personal properties
Property Tax: Taxes on property which have not been declared tax exempt
Recreation/Vacation:
Expenses related to periodic cultural experiences, entertainment, visits to one’s family, etc.
Reimbursed Expense:
Funds paid to cover an existing expense (for example, insurance premium payment from another source to be used to reimburse the expense of health insurance)
Retirement: Funds set aside for future retirement
Retreat/Religious: Expenses related to retreat, chapel and religious services, Mass stipends, religious articles, etc.
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Social Security: Payments made by the individual hermit toward social security
Telephone: Expenditures for all types of telephone, fax, and telegraph services, including installation
Travel: Expenses for transportation such as airfare, train fare, bus fare, meals, hotel, and similar costs associated with traveling which exclude automobile services and those items listed under recreation/vacation
BUDGET PREPARATION
ACTUAL YEAR END BUDGET FOR NEW YEAR INCOME Date +Craft/Gift Sales $ $ + Donations +Investment Income +Other + Refunds + Salary EXPENSE - Art/Craft Supplies $ $ - Business Costs - Car Maintenance & Rep. - Charity - Computer Supplies - Education - Electricity - Finance Charges - Food/Dietary - Health Insurance - HermitageImprove’t - House Maintenance - House Supplies - Library - Mortgage Payments - Office Supplies - Other Medical Costs - Personal - Postal Service - Property Insurance - Property Tax - Recreation/Vacation - Reimbursed Expense - Retirement - Retreat/Religious - Social Security - Telephone - Travel TOTAL EXPENSE
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Less Income NET BALANCE
OPERATING INCOME - EXPENSE ACCOUNT INCOME January February March April May June July August September October November December +Craft Sales +Donations +Investment +Other + Refunds +Salary EXPENSE -Craft Supp. -BusinessCost -Car -Charity -Computer -Education -Electricity -Finance Ch. -Food/Diet. -Health Ins. -Hermitage -House Mai. -House Sup. -Library -Mortgage -OfficeSupp. -Other Med. -Personal -Postal Serv. -PropertyIn. -Prop. Tax -Recreation -Reimbursed -Retirement -Retreat/Rel. -Social Secu. -Telephone -Travel TOTAL -Income NET
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TAX EXEMPTION
A Federal ID # comes with 501©(3) status. An individual can take tax deduction based on that.
Gifts and donations need to be acknowledged with the appropriate form on corporation letterhead.
After 501©(3) has arrived, fill out forms for a tax exempt number for purchasing goods for the hermitage corporation. This form asks for the Federal ID #. If applied for prior to getting the 501©(3), you could say “applied for.”
It is not necessary to register in Wisconsin to solicit funds.
A seller’s permit is required if a hermit sells crafts or other items as part of an income producing business.
(Name of Hermitage) Gift Acknowledgment
Date:__________________________
This acknowledgment of your contribution to the (Name of Hermitage) is provided pursuant to section 170 (f) (8) of the Internal Revenue Code.
Name of Contributor: ____________________________
Address of Contributor:_____________________________
_____________________________
Date of Contribution: _____________________________
Amount of Cash Contribution: $_____________________________
Description of Non-Cash Contribution: _____________________________
Check as appropriate
________ The (Name of Hermitage) either did not provide any goods or services in whole or partial consideration for the above contribution OR provided only intangible religious benefits.
________ The (Name of Hermitage) provided the donor with the following goods and services in return for the above contribution: _________________________________________________ _________________________________________________ The estimated value of these goods and services is $______________________
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The amount of your contribution deductible for federal income tax purposes is limited to the excess of the amount contributed over the estimated value of the goods and services indicated above. (This statement will satisfy the section 6115 disclosure rules if acknowledgment is provided at the time of payment.)
The (Name of Hermitage)
By: __________________________________
Its: __________________________________
1. The Office of General Counsel gratefully acknowledges the efforts of Vince Whelan, Esq. of San Diego, CA, in the development of this form.
2. It is important to date the acknowledgement form provided to the donor. Acknowledgement may be provided to the donor at the time of the gift, at the end of the year, or upon request.
3. A contributor’s social security number is not required.
4. These two statements have been combined until such time as the IRS clarifies its position on deductibility of payments solely for intangible religious benefits. However, they may also be stated separately.
ADVANCE DIRECTIVES FOR HEALTH CARE
Developed by the La Crosse Area Medical Centers’ Task Force on Advance Directives
As a capable adult, you have many legal rights. You should be told about your medical options. You can decide to accept or refuse these options. You may also record your views about treatment in an advance directive.
FORMAL or INFORMAL Your advance directive may be a formal, statutory document like either the Wisconsin “Declaration to Physicians” or the “Power of Attorney for Health Care.” Or you may choose to record your wishes informally. You are not required to record your wishes on a specific form. If you’re not a Wisconsin resident, we advise that you consider using forms from your own state, even if you’re receiving care elsewhere.
You are encouraged to put your wishes in writing after discussing them with others, particularly your family.
A physician will review an advance directive before entering or removing it from the medical record. This review assures you and the health facility that documents are authentic. As long as you are capable, you may change or revoke your advance directive at any time.
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EMERGENCY CARE Your medical record (including your advance directive) may not be instantly available in a crisis and medical staff will begin emergency care that may sustain your life. Treatment can be stopped if it is discovered that it’s not what you would have wanted.
It is assumed you want cardiopulmonary resuscitation (CPR) attempted in the event your heart or breathing stops, unless it is against your wishes or is clearly futile. If it is against your wishes, please consult your physician.
DIRECTIVES ARE OPTIONAL Making an advance directive is an option. Your health care will not be affected if you decide against it. If a physician has a concern about honoring your wishes, you or your surrogate may consider transferring care to another physician or requesting consultation with the hospital’s Ethics Committee. If there is a concern or complaint about honoring the wishes in an advance directive, please contact the Patient Representative.
IV. REQUEST FORMS for CANON 603 STATUS Application Form List of Required Documents Recommendation Request Waiver of Claim Release of Information Concerning Behavioral Assessment Form for Addresses of Relatives and Significant Others
REQUEST FOR EREMITIC LIFE Canon 603 Status Diocese of La Crosse, WI
Name
Address
Telephone - Home:
Work:
Date of Birth:
Check categories which apply to you:
Single Widowed
Divorced
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Annulment
Former Member of Religious Institute
Exclaustration
GENERAL INFORMATION
1. How did you learn about eremitical life?
2. Explain your reasons for seeking canonical status as a hermit in the Diocese of La Crosse.
3. What are your expectations of eremitic life?
PERSONAL BACKGROUND: (Supply this information in an autobiographical narrative.)
1. Write about your parents and your relationship with them.
2 What was it like to grow up in your family?
3. How have your family relationships influenced you?
4. Describe your present relationships—single, married, partnership, children.
5. Have you or anyone in your family struggled with alcoholism or other dependencies? If so, how have you coped.
6. If you are divorced or widowed, how have you dealt with these losses?
7. List any other significant losses or grieving you have experienced; for example, job, death, fire, departure from a religious institute, and how this has affected your life.
8. Who is your primary support person? Describe your relationship in terms of communication, distance, etc.
9. Describe how you feel about your life right now.
10. What do you hope for yourself five years from now?
Religious/Faith Development and Practices
11. Describe your religious education and the effect it has had on your life.
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12. Briefly describe your faith development from childhood to the present.
13. Describe God in your life.
14. What are your current faith practices?
15. Have there been any significant changes in your religious practices over the past five years?
16. What are your goals for growth in your spiritual life for the next five years?
17. What hope do you have for the church in the next five to ten years?
Health/Lifestyle
18. Describe your physical health. Comment on chronic conditions, serious or terminal illnesses, stress, physical disability, or other limitations.
19. Describe your emotional health. What is your attitude toward life and living?
20. What are your life coping skills? (e.g. taking a walk, seeking out a friend, counselor, spiritual director, support group, etc.)
21. Comment on how you relate to the environment. What are your attitudes and practices regarding conservation, stewardship of resources, etc?
Eremitical Life
22. What attracts you to eremitical life?
23. What part does service or ministry hold in your present life?
24. Reflect on the values of conversion, contemplation, poverty, penance, and solitude and how these have been or will be integrated into your present lifestyle?
25. What personal gifts and skills do you offer for promoting your own material sustenance?
26. Comment on your potential for financial independence.
REQUIRED DOCUMENTATION To Accompany Application for Canonical Status
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As a Canon 603 Hermit Diocese of La Crosse
Vita or resume: A summary of your educational background A summary of your past employment experience
Sacramental Records: Baptismal Certificate Confirmation Certificate Declaration of Nullity of Marriage (if applicable)
Academic Records: High school diploma or GED Certificate Undergraduate transcripts College diploma Graduate transcripts Masters/doctoral degree(s)
Documents pertaining to Public Profession of Vows: (as applicable) Record of temporary vows Record of perpetual vows Indult of dispensation from vows in a religious institute Cession of administration of property Decree of approval of Rule of Plan of Life (Canon 603)
Civil documents: (if applicable) Tax exemption forms Social Security number Employer Identification Incorporation
Health: Physician’s medical report Behavioral assessment
Recommendations: Bishop or designated delegate of bishop Three persons who know you well—pastor or pastoral associate—spiritual director—a person of your choice
REQUEST FOR RECOMMENDATION
Office of Consecrated Life Diocese of La Crosse 3710 East Avenue South La Crosse, WI 54601
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Dear
_____________________________ has made application with the Diocese of La Crosse to begin a process, the aim of which is to make a commitment as a publicly professed hermit according to Canon 603.
She/he has given your name as one who knows her. Will you please complete an appraisal to assist in the initial evaluation of her request? Your assistance will be greatly appreciated.
How long have you known the applicant? ____________ years or months
How frequent was your contact with this person?______________________________
How recently were you associated with the applicant in this capacity?______________
Are you aware of any reason why it would not be appropriate for this person to consecrate herself/himself in this form of life?________________________________
In the space below and on the reverse side of this paper, please write a brief appraisal of the applicant, keeping in mind such qualities as: sincerity and authenticity, capacity for relationships, dependability, stability, emotional and psychological maturity, sense of humor, consciousness and concern for others, personal initiative, self-esteem, etc.
Please mail this form to:
Director, Office of Consecrated Life Diocese of La Crosse 3710 East Avenue South La Crosse, WI 54601
A prompt reply would be appreciated. THANK YOU.
WAIVER of CLAIM I, ______________________________, intending to commit myself to the holy plan of following Christ more closely as a publicly professed hermit according to the approved rite of the Roman Catholic Church on___________________________, do hereby testify that I fully understand that I am to maintain financial independence, and that I am to be responsible for all my financial obligations. The Diocese of La Crosse shall not be responsible for any of my financial obligations or personal actions.
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Hermit_____________________________ (Typed Name)
_____________________________ ( Signature)
Address_____________________________
Diocesan Representative_____________________________ (Typed Name)
_____________________________ (Signature)
Title_____________________________
Date_____________________________
RELEASE of INFORMATION
Behavioral Assessment
I, _________________________________grant permission for the release of the Behavioral Assessment Report on my behalf regarding my request for Canon 603 eremitic status in the Diocese of La Crosse.
Person(s) or Agency to Receive Information
Name Address
__________________________________________
__________________________________________
__________________________________________
Requested by: (name of person assessed)
____________________________________________ Signature
____________________________________________ Address ____________________________________________
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____________________________________________ Date
____________________________________________ Witness Signature
FORM FOR ADDRESSES OF RELATIVES and OTHER SIGNIFICANT RELATIONSHIPS
Name of Hermit _______________________________________________(Family Name) (First Name) RELATIVES
Please return this form to: Office of Consecrated Life Diocese of La Crosse P.O. Box 4004 La Crosse, WI 54602-4004
V. The Rite of Profession of the Evangelical Counsels for a person following the eremitic way of life Rite ARite B
Rite A
THE RITE of PUBLIC PROFESSION of the Evangelical Counsels for a person following the Eremitic Life
The consecration ordinarily takes place at the chair. (The bishop’s chair may be placed in front of the altar.)
For the Eucharistic celebration, bread and wine should be prepared for the ministers, the candidate, her relatives, friends, and other religious.
Items needed for the rite:
Ring Bishop’s Chair
Prayer Garment
Table at side
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Documents
Rule or Plan of Life
Copy of Vow Formula
Bible
LITURGY OF THE WORD The liturgy of the Word takes place as usual, except for the following:
a) Readings are taken from suggestions given in Rites II.
b) The profession of faith is not said.
c) The general intercessions are omitted, since they are included in the litany of the saints.
d) The sign of peace concludes the vow ceremony and is therefore omitted in the fraction rite.
HOMILY The bishop gives a short homily to the candidate and the people, developing the Scripture readings and the theme of eremitic life as a chosen way of life—how it sanctifies those called to it and promotes the good of the Church and the whole human family.
PROFESSION OF PERPETUAL VOWS (Name) (Date)
(Place)
OPENING PRAYER:
God our Father, you have caused the grace of baptism to bear such fruit in your servant (Name), that she now strives to follow your Son more closely. Let her rightly aim at truly evangelical perfection and increase the holiness and apostolic zeal of your Church. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
AMEN
PRAYER OVER THE GIFTS:
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Pray, brothers and sisters . . .
Lord, accept the gifts and the vows of your servant (Name), Strengthen her by your love as she professes the evangelical counsels. We ask this through Christ our Lord.
AMEN.
PREFACE OF RELIGIOUS PROFESSION:
Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord. He came, the son of a virgin mother, named those blessed who were pure of heart, and taught by his whole life the perfection of chastity. He chose always to fulfill your holy will, and became obedient even to dying for us, offering himself to you as a perfect oblation. He consecrated more closely to your service those who leave all things for your sake, and promised that they would find a heavenly treasure. And so, with all the angels and saints we proclaim your glory and join in their unending hymn of praise.
EUCHARISTIC PRAYER III
After the words, “your Son has gained for you,” there is added:
Strengthen also (Name), this servant of yours in her holy purpose, for she has dedicated herself by the bonds of religious consecration to serve you always. Grant that she may give witness in your Church to the new and eternal life won by Christ’s redemption.
PRAYER AFTER COMMUNION:
Let us pray.
Lord, as we share these sacred mysteries, we pray for your servant (Name) who is bound to you by her holy offering. Increase in her the fire of your Holy Spirit
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and unite her in eternal fellowship with your Son, who is Lord for ever and ever.
AMEN
SOLEMN BLESSING:
God inspires all holy desires and brings them to fulfillment. May God protect you always by the gift of grace, so that you may fulfill the duties of your vocation with a faithful heart.
(RESPONSE: AMEN)
May God make of you a witness and a sign of divine love for all people. AMEN.
May the Lord enable you to travel in the joy of Christ as you follow along his way. May the bonds which bind you to Christ on earth endure forever in heavenly love. AMEN.
May Almighty God, the Father, and the Son, and the Holy Spirit, bless all of you who have taken part in this sacred celebration. AMEN.
CONSECRATION and RELIGIOUS PROFESSION
Calling of the Candidate
After the Gospel and the homily, the bishop with miter and staff, goes to the chair and sits. All in the assembly sit. He invites the candidate to come forward in the following words.
BISHOP: (Name of candidate), Come, that the Lord may receive the resolution you have formed in your heart.
The candidate comes forward.
Examination
The bishop then questions her on her readiness to dedicate herself to God and to seek perfect charity, according to the Rule of Life which has been given a decree of approval. He uses these words:
BISHOP: (Name), what do you ask of God and the Church?
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(Candidate): I ask to make perpetual profession of the evangelical counsels, living an eremitic life of prayer and penance, for the glory of God and the service of the Church.
BISHOP: (Name), in baptism you have already died to sin and have been set aside for God’s service. Are you now resolved to unite yourself more closely to God by the bonds of poverty, celibacy, and obedience in the eremitic tradition?
(Candidate): I AM.
BISHOP: Are you resolved to strive steadfastly for perfection in the love of God and of your neighbor by living the Gospel with all your heart and keeping the Rule of Life which you have espoused and to which I have given my blessing?
(Candidate): I AM.
BISHOP: Are you resolved to give yourself to God alone, in solitude and silence, in persevering prayer and willing penance, in humble labor and holiness of life?
(Candidate): I AM.
At the end of the questions, the bishop confirms the candidate’s intention to be professed, in these words.
BISHOP: May God who has begun the good work in you bring it to fulfillment before the day of Christ Jesus. AMEN.
Invitation to Prayer
Then all stand, and the bishop, without his miter and staff, invites the people to pray.
BISHOP: Dearly beloved, let us pray to God the Almighty Father through his Son, our Lord Jesus Christ that, by the intercessions of the Blessed Mary and all the saints, he will pour out the Holy Spirit of love on this servant who has been chosen to be consecrated to the service of God’s reign.
AMEN.
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Litany of Saints
Then the bishop, the ministers, the candidate and the people kneel.
The cantor leads the litany of saints. Petitions suitable to the occasion may be added.
When the litany is concluded, the bishop alone rises, and with hands joined, prays:
BISHOP: Lord, hear the prayers of your Church. Look with favor on your servant, (Name), whom you have called in your love. Set her on the way of eternal salvation; may she seek only what is pleasing to you, and fulfill it with watchful care. We ask this through Christ our Lord.
AMEN.
Profession of Vows
After the prayer, the assistant invites everyone to stand. The bishop, with miter and staff sits.
The Director of the Office of Consecrated Life and the Concelebrants come to the Chair of the Bishop and, standing, act as witnesses. The candidate comes forward and declares her profession of the vows.
Standing before the Bishop and the witnesses, and with hand on the Holy Scriptures held by the Director of the Office of Consecrated Life, the candidate makes her profession.
(Sample formulas at end of Rite A, pages 61 and 62)
ACCEPTANCE OF VOWS:
BISHOP: By the authority entrusted to me, and in the name of the Church, I receive your vows made to God. I earnestly commend you to God, that your gift of self, made one with the sacrifice of the Eucharist, may be brought to perfection
Prayer of Consecration
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After the profession of vows, the hermit kneels. The bishop putting aside miter and staff, extends his hands over her, and prays the prayer of consecration.
BISHOP Loving Father and Source of all life, Look with favor on your servant, (Name) She places in your hands her resolve to live in poverty, celibacy, and obedience. You inspire her in these vows, and she gives you her heart.
Protect her as she seeks your help; strengthen her by your blessings and consecration. Through the gift of your Spirit, give her right judgment, kindness, and true wisdom, gentleness with strength of character, freedom and the warmth of love to love you above all others.
May her life deserve our praise, without seeking to be praised. May she give you glory by holiness of action and purity of heart. May she love you and fear you; may she love you and serve you. Be yourself her glory, her joy, her whole desire. Be her comfort in sorrow,
her wisdom in perplexity, her protection in the midst of injustice, her patience in adversity, her riches in poverty, her food in fasting, her remedy in times of sickness.
(Name) has chosen you above all things; may she find all things in possessing you.
We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God for ever and ever.
ALL: AMEN.
* * * * * * * * * * * * *
EXHORTATION ON THE SYMBOLS OF CONSECRATION
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The Ring
After the prayer of consecration, the bishop and people sit.
The professed hermit stands.
(The candidate) receives the ring on the day of first profession of vows. Placing his hand on the hermit’s, the bishop prays.
BISHOP: (Name), wear the ring that marks you as a Bride of Christ. Be faithful to your God, that you may one day be admitted to the wedding feast of everlasting joy.
(Candidate): AMEN.
The Prayer Garment (or other symbol of eremitic life)
The Bishop presents the prayer garment, assisted by the Director of the Office of Consecrated Life.
BISHOP: (Name), this prayer garment, is a sign of your consecration as a hermit sister. Never forget that you are bound to the service of Christ and of His body, the Church. As you wear it in times of prayer, may the praise of God be always on your lips. Pray without ceasing for the salvation of the whole world.
(Candidate): AMEN.
The Director of the Office of Consecrated Life assists the hermit in putting on the prayer garment. (or other symbol)
SIGNING THE DOCUMENTS
After the symbols of consecration have been received, the hermit goes to the altar and places on it the formula of profession.
She signs it, as does the Bishop, the Director of the Office of Consecrated Life, and the Concelebrants as witnesses.
THE SIGN OF PEACE
The Bishop extends the Sign of Peace to the hermit. This is shared with the ministers at the altar and with relatives and friends in the attending congregation.
Everyone takes their place and the Liturgy of the Eucharist then follows.
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LITURGY OF THE EUCHARIST
PROFESSION of the EVANGELICAL COUNSELS
(VOW FORMULA NO. 1)
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
I earnestly desire to respond to the gift of vocation to the eremitical life and freely follow the inspiration of grace to a hidden apostolic fruitfulness in a life of prayerful contemplation as a solitary hermit. I ______________________________________ come before you Triune God to make my profession to live out my baptismal commitment more fully. I trust in God’s enduring love and mercy, and strengthened and made new by his transforming presence, do give myself totally to Jesus whom I adore, and to whom I vow, consecrated celibacy, gospel poverty and obedience, according to the approved Rule of Life for a Hermit and under the authority of the Bishop of the Diocese of La Crosse. This I do in the presence of our Eucharistic Lord, Jesus Christ, of Mary, my mother and model of contemplation, of Joseph, patron of the interior life and protector of the universal Church and before the whole Heavenly court. I offer myself to God and vow to live this consecration for _____________ years. I ask you, _________________ , as Bishop of the Diocese of La Crosse to accept my vows in the name of the Church, and grant me your blessing. May the Word of God which I touch with my hand today be my life and my inspiration, this I pray.
Place: ______________________________________
Date: ______________________
Signature of the Professed Hermit ___________________________________________
Signature of the Bishop :____________________________________________________ (Or his delegate)
Witnesses: ___________________________ _____________________________________ _____________________________________ _____________________________________
Profession of the Evangelical Counsels (VOW FORMULA NO. 2)
I, ________________, vow to God Almighty, and into your hands, Bishop Raymond Burke, to live poverty, chastity and obedience for (three years, for life), according to my personal Rule of Life as a hermit. May the grace of the Holy Spirit and the intercession of Holy Mary Mother of God, St. Joseph, and all the angels and saints be my help all the days of my life. With joy, I seal
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this covenant of solitude, prayer and penance, in the name of the Father, the Son, and the Holy Spirit. AMEN.
_______________________________ Professed hermit
_______________________________ +Bishop Raymond L. Burke Bishop of La Crosse
_____________________
_____________________
___________________________ Date
Rite B
THE RITE of PUBLIC PROFESSION of the Evangelical Counsels for a person following the Eremitic Life
1. It is fitting that the rite of profession by which a hermit binds oneself to God should take place on a Sunday or a solemnity of the Lord, of the Blessed Virgin Mary, or of a saint distinguished in the living of the eremitical life.
2. The rite of public profession for a hermit takes place separately from other rites of religious profession in an institute of consecrated life.
3. Notice of the day and hour should be given to the faithful in good time so that they may attend.
4. The Mass is that of the liturgy of the day, or the ritual Mass for the day of perpetual profession may be used, in accordance with the rubrics.
5. Where possible and if the needs of the faithful do not demand individual celebrations by the priests present, it is preferable that the Mass be concelebrated.
6. The profession made to the diocesan bishop ordinarily takes place at the chair. Seats should be so arranged in the sanctuary for the one making profession that the faithful may have a complete view of the liturgical rites.
7. The profession takes place in the sanctuary.
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8. In order to promote esteem for the eremitical life, to give edification to the People of God, or to permit larger attendance, the rite may take place in the cathedral, parish church, or some other notable church.
9. The whole liturgical service should be celebrated with fitting solemnity, but an appearance of lavishness unbecoming to evangelical poverty should be avoided.
10. Enough bread and wine for consecration should be prepared for the ministers, the one making profession, her relatives and friends.
11. In addition to what is needed for Mass, there should also be ready: -- the ritual for public profession of the evangelical counsels; -- the symbols used to designate public consecration of the hermit.
INTRODUCTION
12. When the people are assembled and everything is ready, the procession moves through the church to the altar in the usual way, while the choir and the people sing the entrance song. The one to be professed joins in the procession.
13. When they come to the sanctuary, all make the customary reverence to the altar and go to their places.
14. After the sign of the cross and greeting, the presider welcomes the assembly to a celebration that belongs to all. Profession is achieved in radical conformity with the baptismal commitment that transforms everyone in Christ. To enter appropriately into this celebration, therefore, requires the baptismal rededication of all in creed, water and prayer.
PROFESSION of FAITH
15. PRESIDER: I ask all of you who are baptized in Christ, do you believe in God, the Father Almighty, Creator of heaven and earth?
ASSEMBLY: I do.
PRESIDER: Do you believe in Jesus Christ, his only Son our Lord, who was born of the Virgin Mary, was crucified, died and was buried, rose from the dead, and is now seated at the right hand of the Father?
ASSEMBLY: I do.
PRESIDER: Do you believe in the Holy Spirit, the holy Catholic Church, the communion of saints,
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the forgiveness of sin, the resurrection of the body, and life everlasting?
ASSEMBLY: I do.
EXAMINATION of the CANDIDATE
16. PRESIDER: (Name), you have been consecrated to the Lord through baptism and therein have found the promise of eternal life. What further do you ask this day of the Lord and the church?
HERMIT: I am firm in my baptismal faith and know that it is the way to eternal life. I ask today that I might be allowed to live out this baptismal commitment as a publicly professed hermit and so give glory to God and serve the church for the rest of my life.
ASSEMBLY: Thanks be to God!
SPRINKLING RITE
17. PRESIDER: Let us bless God who has given us this faith and who confirms our commitment in these baptismal waters.
(Pause)
Holy and eternal God, We give you thanks for our creation and redemption symbolized in this living water. We bless you for this holy sign that brings life and freshness to the earth, washes away our sins, and inaugurates us into the way of eternal life.
With gratitude for your fidelity surpassing every hope, we ask you to send your living Spirit upon this water and upon those present who have already found rebirth in the font of your love. Renew the living spring of your life especially in our sister/brother (Name), who this day offers her/himself to you with a willing and joyful spirit.
Create in us a new heart, and enliven us with zeal for your house. Fortify us with your Word, so we may reject all that is evil and embrace the way of your Son.
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Let his charity be our mission, His poverty our strength, His obedience to your will our promise of eternal life. We make this and every prayer in the name of Jesus who is our hope and our joy, now and forever. AMEN.
(Presider sprinkles the assembly.)
OPENING PRAYER
18. PRESIDER: Let us pray: God our Father, you have caused the grace of baptism to bear such fruit in your servant, that she/he now strives to follow your Son more closely. Let her/him aim at true evangelical perfection and increase the holiness and apostolic zeal of your Church. We ask this through our Lord Jesus Christ, your Son, Who lives and reigns with you and the Holy Spirit, One God for ever and ever.
LITURGY of the WORD
19. The Liturgy of the Word takes place as usual.
20. The homily or address should develop the scriptural readings and the theme of eremitical profession as God’s gift and call for the sanctification of the one chosen and for the good of the Church and the whole human family.
PUBLIC PROFESSION Examination
21. After the homily, the one to be professed stands, and the bishop or his delegate questions her on her readiness to dedicate herself to God and to seek perfect charity, according to her Plan of Life or Rule approved by the church.
22. PRESIDER: Dear (Name), This day you have renewed your baptismal commitment, listened to the Word of God and attended to the challenge of the Church.
Having observed your desire and persistence to follow an eremitic life, I am confident of your ability to follow the way of the desert, to strive for holiness, and to embrace the Gospel of life.
Before committing yourself to this way of life, I ask you in the presence of this community and almighty God, to speak again your resolve to live as a hermit.
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Great indeed is this world, but greater by far is the One Who made it. Beautiful indeed is this world, but far more beautiful is the One Who formed it. The world is attractive, but more lovely is the One Who created it. Are you ready to set aside this world as the basis of your hopes, preferring God who is the Creator of all?
HERMIT: I AM.
PRESIDER: Are you now resolved to unite yourself more closely to God and the Church by the bond of public profession of the evangelical counsels?
HERMIT: I AM.
PRESIDER: Are you resolved to strive steadfastly for perfection by living the Gospel with all your heart, and by keeping your Rule of Life as a solitary in the heart of the Church?
HERMIT: I AM.
PRESIDER: Are you resolved to live for God alone, in silence and solitude, in persevering prayer and willing penance, in humble work and holiness of life, for the sanctification of the Church and the salvation of the world?
HERMIT: I AM.
PRESIDER: Are you resolved to live a life of evangelical poverty and chastity, obedient to me and my successors, and to persevere in it all the days of your life?
HERMIT: I AM, WITH GOD’S HELP.
PRESIDER: May Almighty God, with the gift of divine grace make this possible for you.
PRAYER FOR DIVINE GRACE
23. PRESIDER: Dear friends in Christ, let us pray to God for this servant who has been called to the eremitical life. May she be blessed with the grace and love of God. May God strengthen her in her holy purpose.
Let us kneel.
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24. The presider kneels at the altar. The one to be professed kneels or prostrates herself. The assembly kneels. During the Easter Season and on all Sundays, all stand except the one to be professed. A special time of prayer is observed, using one of the following:
a) A period of silence; b) A common prayer, particularly composed for the occasion; c) An invocation to the Holy Spirit; d) An adapted form of the Litany of the Saints, such as:
Lord, have mercy. Lord, have mercy. Christ, have mercy. Christ, have mercy. Lord, have mercy. Lord, have mercy.
Holy Mary, Mother of God, Pray for us. Saint Michael Holy angels of God Saint John the Baptist Saint John Saint Mary Magdalene Saint Paul of Thebes Saint Anthony Saint Hilarion
Saint Macarius Saint Arsenius Saint Mary of Egypt Saint Basil Saint Augustine Saint Benedict Saint Francis and Saint Clare Saint Dominic and Saint Catherine of Siena Saint Ignatius of Loyola Saint Rose of Lima Saint Herman of Alaska All holy hermits of God All holy men and women
Lord, be merciful Lord, save your people. From all evil From every sin From everlasting death By your coming as man By your death and rising to new life By your gift of the Holy Spirit
Be merciful to us sinners. Lord, hear our prayer. Lead all people to the fullness of Christian life. Give all who profess the Gospel counsels a fuller share in the work of redemption.
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Make this servant of yours more and more like Christ, the firstborn among many. Give this servant of yours the grace of perseverance. Bless this servant, make her holy, and consecrate her to your service.
Jesus, Son of the Living God. Lord, hear our prayer. Christ, hear us. Christ, hear us. Lord Jesus, hear our prayer. Lord Jesus, hear our prayer.
25. Then the PRESIDER ALONE rises and says, with hands joined.
Lord, grant the prayers of your people. Prepare the heart of your servant for consecration to your service. By the grace of the Holy Spirit purify her from all sin and set her on fire with your love. We ask this through Christ our Lord.
ASSEMBLY: AMEN
PRESIDER: Let all arise.
PROFESSION of the VOWS
26. After the prayer for divine grace, two members of the assembly stand near the chair of the presider to act as witnesses. Kneeling before the bishop, the one to be professed places her hands in his, resting them upon the Book of Sacred Scriptures. She professes her vows as prepared beforehand.
HERMIT: (Vow formulas are found at the end of RITE A [pages 54 and 55], or may be written by the hermit herself.)
27. The newly professed goes to the altar to place on it her formula of profession and signs it upon the altar itself. The bishop and two designated witnesses also sign the document. After this, all return to their places. The professed hermit then kneels before the bishop for the blessing.
SOLEMN BLESSING for the PROFESSED HERMIT
28. The presider and the assembly stand. The presider, with hands raised over the professed hermit, prays the following blessing:
Father in heaven, in your goodness and wisdom you were pleased to reveal yourself and to make known the mystery of your will. From the fullness of your love you addressed our ancestors as your friends and moved among them in order to invite and receive them into your own company.
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Abraham was alone when he received the three messengers and realized that he had encountered you. When brought out under the stars of night you promised him a destiny in his offspring, and a land not his own.
In the solitude of the desert, with sheep as his only companions, your servant Moses stood bare-footed before the burning bush as you revealed your holy name. Later, in the same desert, you called him up the mountain alone to meet you again and to reaffirm the covenant with your people by the giving of the Law.
Elijah detached himself from the other prophets to take his lonely journey into the desert and to experience your Providence; with the strength of the meal provided by an angel, he went alone to Horeb and there in the solitude of the cave he heard your voice in the voice of silence.
As the dawn of salvation drew nigh, John the Baptizer lived as a stranger to the ways of his people, and so prepared them for the coming of your Son and the proclamation of your Kingdom.
Finally, your beloved Son, anointed with the power of the Spirit, was driven into the wilderness of Judea to meet his adversary, and gained strength for the contest of life by the obedience of faith.
Lord, look with favor upon this servant of yours who has dedicated her life to you by public profession to follow the way of the desert. Send forth upon her the Holy Spirit that she may be strengthened by the gift of your seven-fold grace. May she carry out her holy resolve to live in solitude, prayer and penance for the love of Christ. United with Him, she is united to all.
Secluded in her hermitage, professing a pioneer’s life on the frontier keep her from all harm and preserve her from the wiles of the enemy. Fortified by prayer and penance may she experience in her own life the mystery of the death and resurrection of your Son.
And after a life lived in profound communion with the whole Church and people of the world, bless her, and all your saints with the fulfillment of rest in the Promised Land, where they may gaze with open eye on the beauty of your face.
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We ask this through our Lord Jesus Christ, your Son, who lives and reigns with You and the Holy Spirit, one God, for ever and ever.
ASSEMBLY: AMEN.
PRESENTATION of the INSIGNIA of PROFESSION
29. (If a garment is to be blessed.)
PRESIDER: Lord, Jesus Christ, You clothed yourself with the garb of our mortal flesh in the immaculate womb of the Virgin Mary. We ask you to bless this garment which our holy predecessors wore as a sign of humility when they determined to renounce the world. May your servant who wears this garb merit to be clothed with immortality, for you live and reign forever and ever.
ASSEMBLY: AMEN.
(If the garment is to be placed upon the newly professed hermit:)
PRESIDER: Be renewed in the spirit of your mind and be clothed in the new person, created according to God in justice and holiness of truth.
30. (If a ring is blessed.)
PRESIDER: Lord, bless this ring which we bless + in your name. Grant that she who wears it may always have a deep faith in you. May she do your will in peace, good will, and love. We ask this through Christ our Lord.
ASSEMBLY: AMEN.
PRESIDER: (Name), to the honor and glory of the Most Holy Trinity, Receive this ring as a reminder of your love of God and your public profession to the eremitical life.
HERMIT: AMEN.
31. (The presentation of the Sacred Scriptures upon which public profession was made.)
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PRESIDER: Receive these Holy Scriptures. Trust in God, and wait on him to provide as is pleased by God.
HERMIT: THANKS BE TO GOD!
SIGN OF PEACE
32. When the presentation of the insignia is completed, or after the prayer of solemn blessing, the presider and members of the community may give a sign of peace to the newly professed hermit and to each other.
33. The hermit returns to her place. The Eucharistic Liturgy continues.
FINAL BLESSING
PRESIDER: God inspires all holy desires and brings them to fulfillment. May God protect you always by divine grace, so that you may fulfill the requirements of your vocation with a faithful heart.
ASSEMBLY: AMEN.
PRESIDER: May God make each of you a witness and sign of the love of God for all people.
ASSEMBLY: AMEN.
PRESIDER: May God make those bonds with which you are bound to Christ on earth endure for ever in heavenly love.
ASSEMBLY: AMEN.
PRESIDER: And may Almighty God, the Father, + and the Son, + and the Holy Spirit, + bless all of you who have taken part in this celebration. Go now in peace and the love of Christ among us!
ASSEMBLY: AMEN.
This ritual originated in the Diocese of Grand Rapids, and was most probably prepared by Rev. Robert Johnston, OP.
VI. A Ritual for the Blessing of a Hermitage
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CEREMONY FOR THE BLESSING OF HERMITAGES
Bishop: Let us sing God’s praise.
All: Let us go forth upon the journey.
Presider: Let us call upon our Father Elijah and all the early Fathers and Mothers of the Franciscan Order.
All: That they may accompany us and protect, assist and bless us in our solitude.
LITANY (Simeon the New Theologian)
Response: Holy Spirit, enlighten us.
Presider: Come, true Light, Come, eternal Light, Come, secret of hiddeness, Come, unutterableness, Come, awaited by all who are in want, Come, mighty One forever creating, recreating and renewing with a mere wave of your hand. Come, You who remain wholly invisible, for none ever to grasp or caress.
Response: Sanctify us, Holy Spirit.
Come, perpetual joy, Come, inaccessible refuge, Come, whom my poor soul desires, Come, my breath and my life, Come, joy, glory and incessant delight.
Presider: Spirit of God, we praise You.
Hermit: I give thanks that You have become for me a day without evening and a sun without setting.
You, who have no place to hide, as you fill the universe with your power.
Holy Lord, make Your abode in me, dwell in me and until my departure from this life; leave not your servant.
Remain with me, Lord, do not forsake me.
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Strengthen me interiorly so that I may be moved at all times by your grace, and protect me by dwelling in me.
Presider: Let us pray:
Holy prophet Elijah, and all you ancient hermits of old, come, and by your presence foster in us that inner listening and profound recollection that was yours as you meditated day and night on the Law of the Lord, and the Sacred Scriptures.
Train us in your spirit of totality and ardor; capture for us that devotedness to Mary, the Mother of God, that filled our ancient Fathers and Mothers, your disciples, so that we may live “in spirit and truth” for the glory of God and the Church.
May our lives be spent in imitation of her who received the Word of God most perfectly, and was enriched with such plentitude that her compassion still flows out to all generations who call her blessed.
We ask this in the Name of Christ the Lord, who prayed to His Father in the Holy Spirit in the desert and in solitary prayer on the mountain.
All: Amen
(Remain standing to sing)
Come Holy Ghost, Creator blest and in our hearts take up Thy rest Come with Thy grace and heavenly aid to fill the hearts which Thou hast made.
(Now exit the building in silence. When gathered outside the door, Sing the next stanza as the hermitage is viewed from the outside.)
Great Paraclete, to Thee we cry, Thou highest gift of God most high; Thou fount of life and Fire of Love And sweet anointing from above.
Presider: Peace to the one who will live in this hermitage.
All: May she dwell in the strength of silence; may her dwelling be in security and rest; may her solitude be filled with light and wisdom.
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Presider: Most Holy Trinity, Father + Son + and Holy Spirit + Deign to bless this solitude with graces of deep prayer, with powerful lights of truth that will heal our inner wounds and let us begin that divine journey towards you that all holy hermits desired for all their followers. Give us to drink of the living water in the wilderness, until we come to transformation in Christ, immersed in the torrents of Kerith; until through water and living flame, we truly love Christ and can “see His image” in everyone.
Bless + and sanctify + this hermitage, and may health and holiness, strength and joy, humility, goodness, and a fullness of the Spirit’s gifts ever fill those who dwell in it. We ask this in the Name of Christ Jesus our Lord.
(Holy water is sprinkled on the hermitage)
All: Amen.
(Process to the hermitage, singing one stanza at a time.)
Thou in Thy sevenfold gifts are known Thee, finger of God’s hand we own. The promise of the Father Thou, Who dost the tongue with Power endow.
Kindle our senses from above, And make our hearts o’er flow with love. With patience firm and virtue high The weakness of our flesh supply.
Far from us drive the foe we dread And grant us Thy true peace instead; So may we not with Thee for guide Turn from the path of life aside.
Oh, may Thy grace on us bestow The Father and the Son to know And Thee through endless times confessed Of both the eternal Spirit blest.
All glory while the ages run Be to the Father and the Son Who rose from death; the same to Thee O Holy Ghost, eternally.
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(In the Chapel)
Presider: (enthroning an icon or statue)
O God-bearer and Mother of the Church, we place you in this hermitage as Queen and Protectress of solitude. Be for (Name), Mother of living waters of grace and peace. Here may she listen to your Son, the Word of the Most High; here may she find the path of truth that is humility and joy; here may the tenderness of your loving compassion enfold her in serenity and hope; here may faith become radiant Light for her, enkindled by the flame of the Spirit that she may be led across the desert darkness to the mystery of the Triune God. We ask this in the Name of Christ, the Lord of Glory, reigning with the Father and their loving Spirit forever.
All: Amen.
Presider: Let us pray
All: O Holy Spirit of God, stay with (Name) in her solitude that she may live in contemplating You, and although poor, may be rich in the possession of You. For You are all good, all beauty, all beatitude, and Yours is the glory of the universe, Yours with the Father and the Son forever and ever. AMEN.
VII. ANCIENT RULES OF LIFE The Rule of Saint Albert Rule for Carmelite ReclusesSt. Francis of Assisi: Life in Hermitages St. Romuald’s Brief Rule
The Rule of St. Albert
THE PRIMITIVE RULE of the Order of the Blessed Virgin Mary of Mount Carmel given by St. Albert, Patriarch of Jerusalem between the years 1206 and 1214 to the hermits on Mount Carmel.
1. Albert, called by God’s favor to be Patriarch of the Church of Jerusalem, bids health in the Lord and the blessing of the Holy Spirit to his beloved people in Christ, and the other hermits under obedience to him, who live near the spring of Elias on Mount Carmel.
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2. Many and varied are the ways (cf. Heb. 1:1) in which our saintly ancestors laid down how everyone, whatever one’s station or the kind of religious observance one has chosen, should live a life of allegiance to Jesus Christ (cf. 2 Cor 10:5) how, pure in heart and steadfast in conscience (cf. 1 Tim 1:5), must be unswerving in the service of the Master. It is to me, however, that you have come for a rule of life in keeping with your avowed purpose, a rule you may hold fast to henceforward; and therefore:
3. The first thing I require is for you to have a Prior, one of yourselves, who is to be chosen for the office by common consent, or that of the greater and maturer of you.
4. Each of the others must promise the Prior obedience of which, once promised, you must try to make the Prior’s deeds the true reflection (cf. John 3:18).
5. Next, each one of you is to have a separate cell, situated as the lie of the land you promise to occupy may dictate, allotted by disposition of the Prior with the agreement of the other brothers or sisters, or the more mature among them.
6. None of the brothers is to occupy a cell other than that allotted to him, or to exchange cells with another, without leave of whoever is Prior at the time.
7. The Prior’s cell should stand near the entrance to your property, so that he may be the first to meet those who approach, and whatever has to be done in consequence may all be carried out as he may decide and order.
8. Each one of you is to stay in your own cell or nearby, pondering the Lord’s law day and night (cf. Ps 1:2; Jos. 1:8) and keeping watch at prayer unless attending to some other duty.
9. Those who know their letters, and how to read the psalms, should, for each of the hours, say those our holy forefathers and foremothers laid down and the approved custom the church appoints for that hour. Those who do not know their letters must say twenty-five ‘Our Fathers’ for the night office, except on Sundays and solemnities when that number is to be doubled so that the ‘Our Father’ is said fifty times; the same prayer must be said seven times in the morning in place of Lauds and seven times, too, for each of the other hours, except for Vespers when it must be said fifteen times.
10. None of the brothers must lay claim to anything as one’s own, but your property is to be held in common; (cf. Acts 4:32, 2:44) and of such things as the Lord may have given you, each is to receive from the Prior—that is from the brother appointed for the purpose—whatever befits one’s age or needs. (cf. Acts 4:35) However, as I have said, each one of you is to stay in your allotted cell, and live on what is given out to you.
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11. An oratory should be built as conveniently as possible among the cells, where, if it can be done without difficulty, you are to gather each morning to celebrate Mass.
12. On Sundays, too, or other days if necessary, you should discuss matters of discipline and your spiritual welfare; and on this occasion the indiscretions and failings of the others, if any be found at fault, should be lovingly corrected.
13. You are to fast every day, except Sundays, from the feast of the Exaltation of the Holy Cross until Easter day, unless bodily sickness or feebleness, or some other good reason, demand a dispensation from the fast, for necessity overrides every law.
14. You are always to abstain from meat, unless it has to be eaten as a remedy for a sickness or great feebleness.
15. Since one’s life on earth is a time of trial (cf. Job 7:1) and all who would live devotedly in Christ must undergo persecution, (cf. Tim 3:12) and the devil your foe is on the prowl like a roaring lion looking for prey to devour, (cf. 1 Pet. 5:8) you must use every care to clothe yourself in God’s armor so that you may be ready to withstand the enemy’s ambush (cf. Eph 6:11).
Your loins are to be girt with chastity, (cf. Eph 6:14) and your breast fortified by holy meditations, for as Scripture has it: “Holy meditation will save you.” (Prov 2:11) Put on holiness as your breastplate (cf. Eph 6:14) and it will enable you to love the Lord your God with all your heart and soul and strength (cf. Deut 6:5) and your neighbor as yourself (cf. Mt. 19: 19, 22, 37-39).
Faith must be your shield on all occasions, and with it you will be able to quench all the flaming missiles of the wicked one: (cf. Eph 6:16) there can be no pleasing God without faith (cf. Heb 11:6).
On your head set the helmet of salvation (cf. Eph 6:17), and so be sure of deliverance by our only Savior, who sets his own free from their sins (cf. Mt 1: 21).
The sword of the spirit, the word of God (cf. Eph 6:17), must abound (cf. Col 3:17; 1 Cor 10:31).
16. You must give yourselves to work of some kind, so that the devil may always find you busy; no idleness on your part must give the evil one a chance to pierce the defenses of your souls. In this respect you have both the teaching and the example of St. Paul the Apostle, into whose mouth Christ put his own words (cf. Cor 13:3). God made Paul preacher and teacher of faith and truth to the nations (cf. Tim 2:7). With him as your inspiration you cannot go astray.
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“We lived among you,” Paul said, “laboring and weary, toiling night and day so as not to be a burden to any of you; in our own selves, an example you might imitate. For the charge we gave you when we were with you was this: that whoever is not willing to work should not be allowed to eat either. For we have heard that there are restless idlers among you. We charge people of this kind, and implore them in the name of Our Lord Jesus Christ, that they earn their own bread by silent toil” (2 Thess 3: 7-12). That is the way of holiness and goodness: see that you follow it (cf. Is 30: 21).
17. The Apostle would have us keep silence, for in silence he tells us to work. (cf. 2 Thess 3: 12) As the prophet also makes known to us: “Silence is the way to foster holiness (cf. Is 32: 17). Elsewhere it is said: “Your strength will lie in silence and hope” (cf. Is 20: 15).
For this reason I lay down that you are to keep silence from Vespers until Terce the next day, unless some necessary or good reason, or the Prior’s permission, should break the silence. At other times, although you need not keep silence so strictly, be careful not to indulge in a great deal of talk, for, as Scripture has it—and experience teaches us no less—“Sin will not be wanting where there is much talk.” (Prov 10: 109) and “The one who is careless in speech will come to harm;” (Prov 13: 3) and elsewhere, “The use of many words brings harm to the speaker’s soul.” (cf. Sir 20: 8) And our Lord says in the Gospel: “Every rash word uttered will have to be accounted for on judgment day” (Mt. 12: 36).
Make a balance then, each of you, to weigh your words in; keep a tight rein on your mouths, lest you should stumble and fall in speech, and your fall be irreparable and prove mortal. Like the prophet, watch your step lest your tongue give offense (cf. Ps 38: 2), and employ every care in keeping silent, which is the way to foster holiness (cf. Is 32: 17).
18. You, brother and whoever may succeed you as Prior, must always keep in mind and put into practice what our Lord said in the Gospel: “Whoever has a mind to become a leader among you must make oneself a servant to the rest, and whichever of you would be first among you must serve the needs of all.” (Mt. 20: 26-27).
19. You other brothers too, hold your Prior in humble reverence, your minds not on him, but on Christ who has placed him over you, and who, to those who rule the churches, addressed these words: “Whoever pays you heed pays heed to me, and whoever treats you with dishonor dishonors me.” (Lk 10: 16) If you remain so minded you will not be found guilty of contempt, but will merit life eternal as fit reward for your obedience.
20. Here are the few points I have written down to provide you with a standard of conduct to live up to; but our Lord, at his second coming, will reward anyone who does more than one is obliged to do. See that the bounds of common sense are not exceeded, however, for common sense is the guide of the virtues.
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15th Century Rule for Carmelite Recluses
Lyne owre holy fadyr (pope) of Rome he ordeyned this rowls to all solytary men that takys the degre of an heremyte; he byndis him thus to spende the nyght and the day to the lovinge of God. The begynning of the day is at midnight and an hermit shall rise at midnight fro Holy Rode day unto Easter day, and fro Easter day unto Holy Rode day in the dayeg (dawn?) of the day. And he shall say for mateins of the day 40 Pater Noster and 40 Ave and 3 Credo and for Lauds 15 Pater 15 Ave and 1 Credo. And for Prime he shall say 12 Pater 12 Ave 1 Credo. And when he hath said Prime he shall hear Mass and after Mass he shall say for every howr 10 Pater 10 Ave and 1 Credo. After that he shall go to his Oratorye and have a meditation of the Passion of Christe or of some other holy thing. For midday he shall say 10 Pater 10 Ave and 1 Credo. And then go to his mete after mete he shall say for all his good doors 30 Pater 30 Ave and 1 Credo, and our Lady’s psautier. For Evensong he shall say 40 Pater Noster 40 Ave and 1 Credo. For Complyne he shall say 10 Pater 10 Ave and 1 Credo. And fro Complyne be sayde he shall keep silence. He shall faste every day in Lenton and Advent and the Postylls fast that is to say fro Holy Thursday unto Whitsunday. He shall be shrewyn and hoselde 3 tymes in the yere, at Chrystmesse, Easter and Whitsunday. He shall faste the Friday and Saturday through the yere. The Friday to brede and alle and potage. He shall ete no flesh but Christmasday, Epiph. St. Paul the ist Hermit, St. Anthony, All the feasts of our Lady, the Ascension, Whitsunday, the feste of the Trinity, Corpus Xti, the Nativity of St. John the Baptist, and Peter and Paul, the feste of the Angels, of All Hallows, the feste of the Saint of the Cell and the dedication of the Cell. Also he shall lie in his kirtell gyrdede with de gyrdill or with a Cord. He shall wer the heyr but if he be weyke and may not suffer it he shall wer shoon with owtin (?) hoods. And he shall be gunede (buried?) When he is dede in hys habyt as he gothe.
The sum of the Pater Noster on the day is 197 and als many Ave Maria and 14 Credo beside our Lady’s psalter.
This is ye charge of an hermytis lyffe.
MS. 192 Lambeth (15th century).
The booke of the institution and proper deeds of religious Carmelites.
Religious Life in Hermitages St. Francis of Assisi
Not more than three or at most four friars should go together to a hermitage to lead a religious life there. Two of these should act as mothers, with the other two, or the other one, as their children. The mothers are to lead the life of Martha; the other two, the life of Mary Magdalen.
Those who live the life of Mary are to have a separate enclosure and each should have a place to himself, so that they are not forced to live or sleep
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together. At sunset they should say Compline of the day. They must be careful to keep silence and say their Office, rising for Matins. Their first care should be to seek the kingdom of God and his justice (Lk. 12:31). Prime and Terce should be said at the proper time, and after Terce the silence ends and they can speak and go to their mothers. If they wish, they may beg alms from them for the love of the Lord God, like any ordinary poor people. Afterwards, they should say Sext and None, with Vespers at the proper time.
They are forbidden to allow anyone to enter the enclosure where they live, and they must not take their meals there.
The friars who are mothers must be careful to stay away from outsiders and in obedience to their custos keep their sons away from them, so that no one can speak to them. The friars who are sons are not to speak to anyone except their mother or their custos, when he chooses to visit them, with God’s blessing. Now and then, the sons should exchange places with the mothers, according to whatever arrangement seems best suited for the moment. But they should all be careful to observe what has been laid down for them, eagerly and zealously.
Commentary
From the very early days of the Church there were both cenobites and hermits among the various groups of religious. The cenobites lived as monks in community life. The hermits lived in retirement to pray and meditate alone. So too from the very early days of the Franciscan Order there were small hermitages where the friars could retire to give themselves more completely to a life of prayer and meditation.
Francis himself always felt drawn to remote places. Even as a young man he liked to go with a certain unnamed companion to a grotto or cave near Assisi where they could talk undisturbed and where Francis could pour out his heart to God. After he had renounced the world at the court of the Bishop of Assisi, he spent the next several years living as a hermit, wearing the garments of a hermit. And when Francis and his eleven companions returned to the Spoleto valley from Rome after their Rule had been approved in 1209, they first discussed among themselves whether they should live strictly as hermits or live a mixed life of prayer and work for the salvation of souls.
But, even while they chose the mixed life of prayer and the apostolate, Francis still wanted a number of places of retirement, called hermitages, where some at least of the friars could lead a life of seclusion and to which others could retire at least occasionally. Thomas of Celano makes mention of such places a number of times, sometimes without giving their location, at other times speaking more precisely of the hermitage of St. Urban, Sarteano, Rieti, Poggio Bustone, Greccio, La Verna, and one even in Spain.
The brief instruction entitled Religious Life in Hermitages very probably dates from the year 1222 or 1223. The reason for dating it from this time is the fact
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that it uses the technical term custos, or superior of a smaller division of a larger province. It may be that the term came into use shortly after the division of a larger province. It may be that the term came into use shortly after the division of the Order into provinces in 1217, but it does not yet appear in the Rule of 1221. It is only in the Rule of 1223 that the office of provincial minister and of custos are mentioned specifically. Accordingly, it is more likely that this little work was written at a time when the term custos was in more common use, hence about 1222 or 1223.
(This text of the Rule for Hermitages and the commentary are taken from Habig, Marion A., St. Francis of Assisi: Writings and Early Biographies. English Omnibus of the Sources for the Life of St. Francis. Chicago: Franciscan Herald Press, 1973, pages 71-73.
St. Romuald’s Brief Rule
Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish.
The path you must follow is in the Psalms—never leave it.
If you have just come to the monastery, and, in spite of your good will you cannot accomplish what you want, then take every opportunity to sing the psalms in your heart and to understand them with your mind. And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more. Realize above all that you are in God’s presence, and stand there with the attitude of one who stands before the emperor.
Empty yourself completely and sit waiting content with the grace of God, like the chick who tastes nothing and eats nothing but what the mother brings.
(In Italy St. Romuald spent much of his life founding hermitages and monasteries that combined the cenobitic and eremitical forms of life. The most famous is the Camaldoli Monastery near Arezzo in Tuscany which he established in 1012. He died in 1027, and is known as the founder of the Camaldolese Benedictines.)
VIII. 1996 DISCERNMENT SURVEY AND QUESTIONNAIRE
Hermit Discernment Survey and Questionnaire (1996) Conducted by S. Mary Vogel, Hermit
Palestine, Texas
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This questionnaire is addressed to those who classify themselves as hermits. For our purpose, a hermit is one who engages in a life style marked by a specific plan of life, relative solitude and seclusion to better relate to God (deity) and neighbor. The purpose of this questionnaire is to provide for a point of sharing among hermits and those interested in the eremitical life.
The questionnaire was sent out in January 1996 to the approximately 175 subscribers of Marabou, the hermit newsletter from which Raven’s Bread evolved. By mid-February, 120 had been returned from 26 states (113), Canada (3), England (2), and Ireland (2).
1. Identity: Of the 120 respondents: 85 were hermits, 18 aspired to be hermits and 17 were interested in hermit life. There was 2:1 ratio of women to men.
2. Status: Of the 85 hermits, 15 did not indicate actual length of time lived as hermits. But of the 70 who did indicate time as a hermit: 32 (6 months - 9years), 24 ( 10 - 19 years), 11 (20 -29 years, 3 (30 - 35 years).
Nearly all of the hermits responding were Roman Catholic Christians. A few were of the Eastern Orthodox Rite. One was of the Greek Melkite Rite. There were also a couple of Anglicans/Episcopalians and Quakers, as well as a few Buddhists and a Yogi.
Of the 85 hermits, 75 volunteered this information: – all were single (2 widowed) – 12 were hermits while retaining membership in a religious order – 20 were hermits with private vows or promises – 35 were hermits according to canon 603 – 4 were hermits with the Consecration of a Virgin, Canon 604 – 2 were hermit priests (previously members of a religious order) – 2 were hermits (1 for 6 years; 1 for 20 years) but are so no longer.
3. Means of Financial Support
A fair number of hermits reported that they were financially supported by social security or social security disability benefits, or by inheritance and/or investment income dividends. A few were able to make it from donations alone. Two were fully supported by their religious community. But most hermits indicated that they make it financially by means of a combination of earned income and donations received. A creative variety of in-hermitage work emerged in the telling: e.g., hand-weaving of vestments and rugs, painting icons, pottery, plaques, writing, translating, editing, calligraphy, making and selling retreat tapes; home business, manual workshop, etc.
Several seemed to be unavoidably engaged in work outside of the hermitage but took special care that it be of a solitary nature, e.g., house-sitting, vineyard work, bookkeeping, janitor, etc.
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Lastly, there were a few who responded altogether differently! Incongruously, they called themselves “part-time hermits” and in regard to financially supporting themselves, indicated that they made it their preferential choice to seek a socially active ministry in their local parish or neighborhood as a sort of balance or enrichment to their contemplative life in the hermitage.
NOTE: Call it “beautiful” but please don’t call it “part-time hermit”! It needs to be noted here that while it is, of course, laudable to spend a valuable portion of your time in contemplative silence and solitude, and while it undoubtedly follows that grace from this prayer time will overflow into your active ministry, it nevertheless must be recognized that what is being lived here is an altogether different form of vocation. It is not the hermit way of life to which the church is referring in Canon 603 and in articles 920-921 of the Catechism of the Catholic Church. It is not the hermit way of life as experienced by those who live it as a vocational response.
4. Juridical Recognition
More than one applicant met with indifference or even opposition when approaching their bishop or vicar for religious, one having been told: “We’re not doing hermits!” In another situation, although two bishops were present at a hermit’s profession within the context of a public liturgy, both of them saw the vows as private, not under Canon 603. Prayers are asked by some respondents with private vows who wish to be diocesan hermits, that they receive their bishop’s acceptance and blessing through the implementation of Canon 603.
Another form of juridical recognition or its lack thereof was voiced by religious and former religious who live or seek to live the hermit response. Several hermits indicated their status as current members of religious communities who enjoy the full support and encouragement of their leadership. Other religious pray and wait for superiors to validate the hermit vocation in their orders. Some former religious, in order to test or live out their call to solitude, have had to separate themselves from their communities. A number of former religious have allowed their particular call to evolve as they journeyed from the cloister of many years to the “world”, then into a style of solitary life peculiarly their own, “according to the promptings of the Holy Spirit.”
5. Plan of Life
Some follow an adapted ancient rule such as that of Carmel, the primitive eremitic rule of St. Francis, or a modified Carthusian or Cistercian/Benedictine rule. For many, their plan of life unfolded over several years and through many phases of life. For some, it continues to evolve, year by year, as circumstances change and enlightenment is received. The plan is kept purposely flexible by some in order better to hear the Holy Spirit’s voice and follow it. One sister wrote: “My plan of life is simply to stay here unless/until the Spirit calls me elsewhere.” A hermit aspirant said: “Daily life is simple and solitary—close to nature, with regular hours of silent prayer and lectio
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divina.” In contrast, some follow a prayer/work horarium, in silent communion with their monastic counterparts.
6. With Others or Alone
In relation to this issue, the majority of hermits indicated that they had chosen to live alone—the truly solitary, eremitical life style rather than in close proximity to another or other hermits, e.g., in a small group or cluster. However, we did hear from several hermits who live in lauras designed for two or more solitaries in which some community life and shared liturgy is experienced, much as it was in the lives of some of the early desert dwellers. Both forms are authentic expressions of eremitical response and the particular form one chooses is ultimately dependent upon the call and grace of God.
7. East/West Dialogue
Seven hermits indicated a personal involvement in this area, mainly through prayer and perhaps along with some limited study and correspondence. This form of nurturing and concern for unity flows from one of the many ecumenical aspects of the solitary way: that the hermit by his/her very life and call expresses the inward unity of all in God. As a very wise and humble theologian once observed: “Perhaps none have realized as intensely the saving mystery of fellowship, the love of the brethren, as those whom God has called to live by prayer in the greatest solitude, even in the continual contemplation of the hermit.”
DISCERNMENT CRITERIA
In the January 1996 issue of Marabou, hermits were invited to reflect upon and share some of their personally graced insights regarding the Scriptural, Traditional and Ecclesial teachings that help to form criteria for the discernment of a person’s sense of vocation to the hermit life. We were also asked to ponder and present what we consider to be some of the authentic as well as some of the mistaken motives a person might have for entering and persevering in the eremitical life. Special thanks for the generous personal contribution of insights received from those of you who so lovingly took the time to comment on this very important and timely topic.
Due to scarcity of space, what follows is only a very limited development containing some of the basic considerations one might take into account in the difficult process of prayerfully discerning an authentic eremitical vocation. Nevertheless, it is our heartfelt hope that by God’s grace this summary report might genuinely provide a solid springboard for further and deeper prayerful reflection and discernment whre needed.
Our report will proceed according to the above-mentioned outline.
SOME DISCERNMENT CRITERIA FROM SCRIPTURE
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The influence of Scripture in the work of discerning an authentic Christian eremitical vocation flows from our basic understanding of the Good News as God’s revelation of Himself and of His Will to all humanity”. “God is LOVE.” (1 Jn 4:8), and “You must love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself.” (Lk 10: 26-28). So, the first principle for consideration is that everyone is primarily called to be a lover of God, of others and of one’s true self, no matter what other secondary calling they may have. Therefore, in discerning the authenticity of a person’s sense of call and response to the hermit life, determination must first be made as to whether the candidate is being motivated primarily by this tri-fold commitment to LOVE.
Is the candidate a wholehearted lover of God, others and one’s true self?
Is solitude being sought in order to be freer to focus all of one’s energies on fulfilling this divine command of love?
A second principle for consideration is that Scripture further reveals the way that as “lover” we are called to love most deeply: “Be still and know that I am God” (Ps 46: 10): “We can be sure that we love God’s children if we love God Himself (1 Jn 5: 2): “Abide in my love” (Jn 15: 19). Thus, we see that God calls humanity, not only to become “lovers’ but, specifically, to become “contemplative lovers”—content in heart with the grace of God and zealous in spirit to live this gift of simply being present to His Presence in Love.
To be loved and to love through contemplative prayer in God’s Presence is the meaning and purpose of everyone’s life. Contemplative love is the fullest and deepest way to becoming lovers of God, others and one’s true self. If this contemplative striving is true for everyone, in every walk of life, how much the more intensely and unconditionally must it be at the very heart of the hermit life! It is imperative that the Christian hermit understand that our Christian goal is to be “lovers”: and that the way to this goal is contemplative. The goal and the way are one! Therefore, it is important that a discerning probe be made in regard to the candidate’s graced understanding and way of prayer.
Does the candidate place a decisive emphasis upon and express an informed commitment to nurturing this direct love relationship (abiding) with God in contemplative prayer?
Does he/she seek “to live through love in His Presence” (Ep 1: 14) and “find the fullness of joy in His Presence” (Ps 16: 11)?
Is this the primary motivating factor behind his/her desire for hermit life: to be freer to dedicate one’s whole life to becoming a contemplative lover of God and of the people of God?
A third essential principle gleaned from Scripture and central to the discerning process is one that flows from the Paschal Mystery of Christ’s life,
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death and resurrection. It is this mystery into which all Christians are baptized and through which all are enabled by grace to become Christ. “For me to live is Christ, to die is gain” (Ph 1: 21). All are called through baptism to enter fully into the Christy Mystery of life through death. Even as “the Spirit drove Him out into the wilderness to be tempted by Satan” (Mk 1: 12), so too, each and every Christian is given to share in the life and death desert experience of struggling against Satan’s ploys as well as against one’s own selfish self-seeking.
Yielding to such snares prevents a person from recognizing and dying to one’s false ego self so that, by God’s grace, one’s transcendent true self might emerge. Scripture advises: “Have this mind in you what was in Christ Jesus . . . He emptied Himself . . . becoming obedient unto death . . . to the glory of God the Father (Ph 2: 5-11). This then, is the third principle to consider: that it is only to the degree that one is willing to follow the Spirit’s lead and Christ’s example of love unto death, choosing the Father’s will rather than one’s own in all things (so that it is His Spirit Who informs and moves one’s ego self) that a person really opens oneself to the transforming grace of living in contemplative love union and communion with God and with one another in God. This is the only way to become a contemplative lover! If this is true for all Christians, how utterly imperative it is that this be recognized, cherished and lived without measure by one who seeks the hermit life! Therefore in discerning eremitical questions, one might ask:
Does the candidate experience an irresistible attraction toward entering ever more deeply into the vast mystical solitude of Christ’s Paschal Mystery of contemplative love?
Does he/she consistently respond with a humble spirit of obedience to God’s Word and Will in its various manifestations?
Does the candidate exhibit a certain basic trust and confidence that Christ’s indwelling Spirit will continue to sustain and guide him/her throughout and beyond this “dying” (purification) and “rising” (transformation in love)?
Does the candidate know through an experiential awareness in faith that his/her participation in the Paschal Mystery, in the silence of solitude, secludes but does not separate him/her from the rest of the Mystical Body, and that it actually furthers the reality of our inward unity in contemplative love as sons and daughters of God, brothers and sisters in the Lord?
SOME DISCERNMENT CRITERIA FROM TRADITION
The tradition of eremitical life is the “Good News” come alive and made real by the example of the solitary contemplative response to LOVE of our hermit predecessors. As “contemplative lovers” they have handed down to us, by way of lived example, as well as by way of oral or written word, a veritable wealth of salutary maxims concisely revealing both the positive blessings and the possible aberrations inherent in such a radical form of life response to
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LOVE. The long history of authentic eremitism, initiated and nurtured by the Spirit in the lives of so many men and women over the centuries, from Elijah and Anna, up to and including the desert mothers and fathers of today, gives precious witness to the truth that tradition has much to say to us concerning the essential and constant elements of hermit life as a valid and efficacious way of fulfilling one’s reason for being. Thus in discerning a hermit call, a fourth principle for consideration is whether or not the candidate possesses a healthy repsect for and indicates a willing interest in acquainting oneself with his/her eremitical roots found in tradition.
Is the person open and receptive to the wisdom and warnings to be gleaned from the desert mothers and fathers who have gone before us?
Is the candidate able to discern with the help of a competent guide, as well as implement without scruple whatever legitimate adaptations may be deemed necessary in our own day and age so that the primary purpose of the vocational response may be realized?
SOME DISCERNMENT CRITERIA FROM ECCLESIAL TEACHINGS
Canon 603 §1 Besides 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 salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance. §2 A hermit is recognized in the law as one dedicated to God ina consecrated life if he or she publicly professes the three evangelical counsels, confirmed by vow or other sacred bond, in the hands of the diocesan bishop and observes his or her plan of life under his direction.
Entirely new to the recently revised Code of Canon Law, Canon 603 for hermits provides in its first paragraph a certain definitive base from which the discernment of an authentic eremitical vocation may be made. Drawing from the wisdom of tradition, the Church clearly delineates here the essential characteristics to be found in every authentic response, no matter whether hermits are members of religious orders; in private vows or promises; consecrated virgins; ordained priests; Catholic sannyasi; living solitary or in a laura; with no formal commitment, or with a vowed commitment according to the stipulations indicated in Canon 603 §2.
It is noteworthy that in paragraphs one and two of this canon, a distinction is clearly made between (1) identifying the common characteristics conditional to an authentic hermit vocation in general and, (2) identifying the specific legal stipulations conditional to whether “a hermit is recognized in the law . . .” in particular. In discerning an authentic hermit vocation, the conditions contained in Canon 603 §1 are applicable to every form of eremitical commitment but the stipulations listed in Canon 603 §2 are applicable specifically only to those candidates who are called by grace and circumstances to live that particular form of eremitical response.
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Further reference to hermit life is found in Sections 920-921 of the Catechism of the Catholic Church (1994 edition). Section 920 begins: Without always professing the three evangelical counsels publicly, hermits devote their live to . . .” there follows a direct quoting of the definition of hermit life as found in Canon 603 §1, reiterating, it would seem, that no matter what form of eremitical commitment may be chosen, in essence it is to reflect the conditions contained in Canon 603 §1.
Section 921 goes on to give expression to what the Church believes to be the common spirituality of hermits: “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 the spiritual battle, the glory of the Crucified One.”
The Church has always valued the authentic living of the hermit life. By these most recent teachings in Canon Law and in the Catechism, she not only reaffirms the validity and blessing of this graced call, but she also makes clear to all concerned the specific elements considered to be essential to a genuine eremitical vocation “hidden with Christ in God”. Thus in discerning a hermit call, a fifth principle for conisderation clearly emerges. If the call is authentic, the candidate will be solicitous to align oneself with the mind of the Church in this regard. Thus one might ask:
• Is this the desire and resolve of the candidate? · Is there the desire to dedicate one’s whole life to the praise and glory of God and salvation of the world? · Is there the desire to love humanity more deeply by loving God more deeply—living in greater separation from the world in order to be freer to move closer to all in purity of heart through assiduous prayer and penance in the silence of solitude? · According to one’s personal grace and circumstances, to what particular form of hermit commitment does the candidate seem to be called?
SOME AUTHENTIC MOTIVES
Along with the authentic motives already indicated in the preceding sections of discernment criteria, further consideration might be given as to whether the candidate:
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• exhibits an emotionally mature and stable personality as well as a keen sense of direct accountability to God who is the Source of one’s eremitical call and response;
• possesses a relative inner freedom to be able to respond to what God wants; to be able, with the help of grace, to align oneself, humbly and patiently to God’s will rather than to seeking or insisting upon one’s own;
• displays a spiritual maturity which normally has been long nurtured in community life experience and/or by a spiritual director experienced or at least well-versed in monastic eremitical theology and values;
• projects the confidence of an interiorly self-motivated person who by God’s grace is able to keep good company with oneself without being neurotically dependent upon the constant encouragement of others;
• assumes the responsibility of living one’s hermit response as a ‘a sacred trust’ without having to have authority figures checking up on imposing laws to assure one’s fidelity;
• reflects a preference for simplicity in regard to material things and a trust in the providential care of Lord Who provides;
• requires a lived honesty with oneself, grace-nurtured by self knowledge and self discipline;
• relishes “sacred leisure” and values occasion for nurturing inner silence devoid of “doing” and “projects” so as to be free to just “be” with God in LOVE;
• conveys an irresistible need for silence and solitude in order to better be open and responsive to the inspiration of the Spirit within—to hearken to God’s call to live through love in His presence;
• possesses a healthy sense of humor and ability to keep perspective.
SOME MISTAKEN MOTIVES
Finally, in discerning whether a candidate has an authentic hermit vocation, consideration needs to be given as to whether the person may be:
running away from people and responsibilities rather than running toward a closer relationship with God and with others in Him;
hoping to avoid accountability to a superior; resenting any other authority than one’s own;
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desiring to be “different”, setting oneself apart from or above others as “holier than thou”;
centering immaturely and solipsistically on oneself;
withdrawing from society because of a poor self image or paranoia or because one feels like a failure;
pursuing an illusion of romantic idealism; unable to cope with reality;
seeking special attention or recognition; displaying oneself as a hermit;
seeking a respectable escape from society because of one’s depressive, melancholic or loner-type temperament;
avoiding sociability and community living in order to be freer to focus on intellectual or artistic pursuits.
Of course, hermit candidates, like everyone else, are in process so we ought not to be surprised at the great complexity of motives that may surface during discernment sessions. What joy to know that we are not alone in this purifying and transforming work of the Spirit! As Hildegard of Bingen reminds us with great exuberance of heart: “God hugs you! You are encircled by the arms of the Mystery of God!”
IX. STATUTES FOR THE HERMITS OF FRANCEpublished in Comité Canonique des Religiuex(ses)—pages 162-181 By the Canonical Committee of Religious established by the Bishops of France (1989) Unofficial translation from the French (1998)
Foreword 1. A brief history 2. The meaning of the eremitical life in the Church 3. The diversity of hermits 4. The components of eremitical life 4.1 Withdrawal from the world 4.2 The silence of solitude 4.3 Prayer 4.4 Penance 5. The eremitical profession 5.1 The form of the commitment 5.2 The object of the commitment 6. The status established in agreement with the bishop 7. Discernment for the candidates to the eremitical life7.1 The personality and equilibrium of life 7.2 The spiritual life7.3 The work project and the modalities of living 8. The entrance into the eremitical life
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9. The formation to eremitical life 9.1 Spiritual formation 9.2 Intellectual formation 9.3 Personal formation Bibliography
Foreword
A consecrated life “in solitude”, the eremitical life is having a remarkable renewal in some countries. In 1989, it was thought that there were some 150 hermits in France. According to a poll of the dioceses, of the 118 hermits, 79 were women and 39 were men.
At the request of the Episcopal Commission for Religious (in France), the Canonical Committee presents a brief historical overview and a few guidelines that could be useful to the diocesan and religious persons responsible as well as to the candidates to the eremitical life themselves.
1. A BRIEF HISTORY
Eremitical life is undoubtedly the most ancient form of monastic life. It existed already in the third century and its first great expansion in the East took place in the fourth century. The stories and the sayings of those who were called the Desert fathers were and still are a source of doctrine and inspiration for the whole monastic movement. The Life of St. Anthony by Saint Athanasius of Alexandria (357 AD) proved to be the point of departure in the West. Moreover, the grouping of hermits around a spiritual guide became the basis for many cenobitical communities.
These two ways of monastic life were to co-exist for a long time and Canon Law would sometimes treat them as one In the East, the “Novelles” of Justinian (527-565) were a turning point: it no longer accepted the eremitical life unless it was linked to a community. This rule was repeated in the Statutes of “Typica: ,” and it imposed itself gradually in a lasting way. Anchorites and recluses continued gravitating toward the large monasteries. Eventually the passage to a solitary life was seen as the normal crowning point (if not the habitual one) of the monk’s itinerary.
In the West, the invasions by the barbarians favored a resurgence of the eremitical life. It knew a great development in Ireland since it was in harmony with the Irish temperament. As travelers and navigators, the Irish anchorites emigrated willingly to the Continent. Some hermits played a significant role in the evangelization of the countryside, especially in western France where several became bishops.
Even though the Rule of Saint Benedict, which imposed itself gradually throughout the West, esteems the solitary life, it does not integrate it as the
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laws of Justinian did at the same period in the East. Benedict focused his attention only on the cenobitical life. The eremitical life did, in fact, escape the growing institutionalization that characterized western monasticism. There was a greater freedom but also a certain devaluation. The canonical status of religious life became more defined whereas the hermit, who remained outside of it, was less esteemed.
The eleventh and twelfth centuries, a period of transition, saw a flowering of eremitical life with an orientation toward new forms: chapters of Canons; orders of anchorites (Camaldoli and Carthusians); and finally cenobitical foundations with the main traits of the solitary life—physical removal from the world, poverty, simplicity, and manual labor. This latter, which had almost been abandoned in the large monasteries of the late Middle Ages, became, as it were, a specialty of the hermits. It is in this sense that we can say that the religious renewal of the Gregorian period was inspired greatly by the spirituality of the desert, and at the same time, it greatly transformed the life styles that it touched.
The eremitical life as such continued to exist. It was alive and well in England and the Netherlands in the fourteenth and fifteenth centuries, and even in the seventeenth century in the Catholic countries of France, Italy and Spain. But in a society where the distinction of social class structured itself with growing legalism and severity, the accent placed on the essential humility of the hermit created a strange misunderstanding of the goals of the eremitical life. Its contemplative and solitary aspects were downplayed.
In the words of J.P. Camus, eremitical life seemed to be especially “the refuge of those who, having lost face in the eyes of the world, could not be admitted to serve God in the monasteries” (Hermiante . . . .). “These humble ones are not made for religious life.” So, outside of the religious state, one could not imagine, at the beginning of the Tridentine period, the possibility of a call to perfection. The reforming bishops frowned upon these pious ones who escaped the structures.
In the eighteenth century, the discredit that fell upon religious life also touched the eremitical life, which showed a marked decrease. If it did gain favor in the next century, it was more in the romantic perspective of “a literary attitude of misunderstanding that stems from a proud and morbid quest for the ego.”
The twentieth century has seen a renewal of eremitical life, which the Code of Canon Law of 1983 takes into account. For the first time in modern history, the Latin Church opens itself to hermits independent of any institute by granting them a juridical status in the framework of consecrated life (C. 603).
2. THE MEANING OF THE EREMITICAL LIFE IN THE CHURCH
Eremitical life is, under certain aspects, the most complete form of monastic life and in this sense it is under the sign of gift. Just as the Church does not
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contain its goal in itself since its responsibility is above all to “introduce the human person to the Divine Persons,” monastic society, by opening itself to the solitary life, shows that it exists first of all to lead its members to be alone with Christ.
But there is more. More clearly than the other forms of monastic life, eremitical life is a sign of liberty. Let us quote Don Jean Leclercq who so well expressed that “the hermit is the person who, in the church, is united to God with a minimum of structure”. The hermit’s vocation is “the greatest paradox: a vocation to practice obedience without a superior, charity without brothers, and apostolate without action.” He liberates himself of the law by going beyond it: the hermit “who prays unceasingly, spontaneously, in the solitude of his cell is free from the rule of a prayer that is limited, collective, and obligatory to which the cenobites are commonly held.” Some calls of the Spirit are, moreover, incompatible with the most legitimate structures of community life. A certain monk of the late Middle Ages “chose to flee to the desert so as to pursue a greater austerity; he feared that the uniqueness of his life would be a source of trouble for the weak. In the Latin Church that has always placed high value on institutional life, this sign appears particularly necessary.
3. THE DIVERSITY OF HERMITS
Of which hermits are we speaking in these pages? Let us first specify those who do not enter into our consideration.
We shall not speak here of eremitical religious institutes or those that are semi-eremitical: Carthusians, Camaldoli, or the nuns and monks of Bethlehem. Their life is in fact governed by the universal legislation that deals with religious as well as by their own laws.
Neither will we consider those religious families, be they monastic, contemplative, or apostolic, who state in their rule the possibility of an eremitical life for certain of their members. For example, the question of hermits is mentioned in the first chapter of the Rule of St. Benedict. Some congregations of monastic orders that profess this rule have foreseen in their constitutions the possibility of monks and nuns being called to a more solitary existence. Saint Francis of Assisi wrote a rule “for the brothers who wish to lead an evangelical life in the hermitages” and thus, it is not abnormal that a Franciscan be a hermit. In the same manner, the Order of the Discalced Carmelites has “holy deserts.” And we could quote other examples.
The religious who have become hermits lead a solitary life according to their rule and under the authority of their superiors. The authorization of the diocesan bishop is not needed provided they install themselves in a place under the jurisdiction of a house of the institute. However, it is the competent religious superior and he/she alone who can authorize one of his/her subjects to enter into the eremitical life, determine its modalities, and assure that it is supervised. For his part, the diocesan bishop has authority concerning all of the liturgical life and eventually the ministry of the religious hermit. If the
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latter does not persevere in the solitary life, he must be reintegrated into his community with the agreement of the superior, the bishop having been advised if this is necessary.
The following pages will speak of the hermits mentioned in Canon 603, that is to say, the laity or the clerics who have professed a solitary life before the diocesan bishop and live under his authority.
4. THE COMPONENTS OF EREMITICAL LIFE
They are enumerated in Canon 603 §1: “Besides 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 salvation of the world through a stricter separation from the world, the silence of solitude, and assiduous prayer and penance.”
4.1 Withdrawal from the world
The withdrawal of the hermit is said to be “stricter.” Must we gather from this that this is a comparison with consecrated life in general, or even the monastic life? Regardless of the text of the canon, this “stricter separation from the world” does not refer only to fleeing the company and contact of humans, nor does it do so primarily. A group, especially if it is numerous, is necessarily more deeply involved in the economy and society than an individual who is isolated. The life style of the hermit should take into account this requirement by its simplicity and its refusal to “be seen”.
4.2 The Silence of Solitude
This expression of Carthusian origin characterizes the silence of the hermit in contrast with that of the cenobite which is seen more as a discipline–at least as far as the external aspect is concerned. For the hermit, silence is assured essentially through physical isolation. This presupposes a site that is truly solitary to which the hermit must be faithful, although his vocation does not exclude all sociability.
4.3 Prayer
Assiduous prayer, says the Code. Solitude fosters a prayer that is more continuous, freer, less tied down to structured forms. The clerical hermit is still obliged to recite the canonical hours; one can expect that a commutation would be legitimate if the interested party feels called to a more simple prayer. The lay hermit has total latitude in this domain, although the careful discernment of an experienced spiritual father is necessary. One can only free oneself from the law by going beyond it.
4.4 Penance This expression includes corporal ascesis as well as spiritual warfare without which the former would be useless.
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The corporal ascesis of the hermit includes according to tradition, the choice of a style of life that is rudimentary and lacking comfort. Work has an important place. The hermit is not dispensed from the law stating that man must earn his bread with the sweat of his brow (Gn 3: 19), and the Desert Fathers of Egypt often spoke of the rule given by Saint Paul: “Anyone who would not work should not eat” (2 Th 3: 10). Oftentimes economic necessity can burden a hermit, exposing him to the risk of being invaded by work and the concerns that it entails.
Spiritual warfare demands stability with perseverance in silence and solitude. This supposes a battle against accidia, this distaste for the spiritual, which of all temptations, is the most serious.
5. THE EREMITICAL PROFESSION
In the words of the Code, “the hermit is recognized by the Code as dedicated to God in the consecrated life if he or she publicly professes the three evangelical counsels sealed by a vow or other sacred bond, in the hands of the diocesan bishop, and observes his or her own plan of life under his direction.” (C. 603 §2)
One must underscore the fact that this text does not forbid someone to lead an eremitical life without publicly professing the evangelical counsels. The difference is that such a hermit will not be legally recognized as belonging to the consecrated life.
Note, it is not in the nature of things to substitute the Consecration of Virgins (C. 604) for the eremitical profession, nor to add it to the eremitical profession. These are two very distinct kinds of consecration, each sufficient by itself. Their superimposition could cause them to depreciate one another.
Now that this has been said, two more questions need to be dealt with: 1. What form should the profession take –vows or “other sacred bonds” and which ones? 2. What is the object of a commitment to follow the counsels in the case of a hermit?
5.1 The Form of the Commitment What could be the “other sacred bonds” mentioned Canon 603 §2? Since a vow is a promise made to God (C. 1191, §1), we must answer: a promise that would not be made directly to God but rather “because of God”, a promise which could eventually be confirmed by a vow or a public declaration similar to the “sacred promise” of the consecrated virgin (C. 604 §1). This latter form should be preferred if the obligations proper to a vow risk becoming a problem of scruples. The text of the formula of profession should take into account the option selected: “I promise to God” (or an equivalent expression) for a vow; “I promise before God and His saints” for a promise; “I propose to” in the case of a declaration.
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5.2 The Object of the Commitment
Canons 599-601 define the object of the commitment to be the observation of the evangelical counsels as they are presented among the common norms for all forms of consecrated life. They are therefore applicable to all hermits. Canon 599, relative to chastity, is no problem. This is not the case for the other two. Canon 600 prescribes dependence in the use of temporal goods; Canon 601 defines obedience as a submission to the will of the legitimate superior. How are these norms to be understood in the case of the hermit?
There seem to be two ways. The first–seemingly more in conformity with tradition–presupposes reinterpretation of canons 600-601. Poverty would consist in a detachment as effective as possible, determined by the rule of life of the hermit; obedience would be above all obedience to God in one’s whole life, in prayer, penance, to this solitary life of prayer and austerity. The second consists in considering the diocesan bishop as the superior of the hermit: the superior in the strict sense of the word but not an authority of guardianship as is the case for an institute of diocesan jurisdiction, for example. This perspective is partially supported by the text of Canon 603 §2 where it is stated that the hermit will live “under the direction” of the bishop, but it does not seem to truly respect the basically “non-institutional” nature of hermit life.
6. THE STATUS ESTABLISHED IN AGREEMENT WITH THE BISHOP
The rule of life or the charter of the hermit has as its goal to state precisely how he will live out his vocation in concrete circumstances. This does not exclude mention of the spiritual considerations that express the call of God as he heard it and that motivate his choice of life in its essential components. Therefore, this is a personal document, adapted to each vocation, that undertakes to express in the best manner the demands of a truly eremitical life, and the personality of the person concerned (former existence, the needs and possibilities on the physical, intellectual, spiritual, etc. levels).
As regards its nature, we can consider it as a sort of mutual contract set up in agreement between the hermit candidate (with the advice, if needed, of his spiritual father) on the one hand, and by the bishop who agrees to accept him, on the other hand. It could also be modified by mutual agreement so as to allow for the spiritual evolution of the hermit: the beginner may need clearer directives whereas the tested solitary may need greater liberty.
Without going into needless details and so as to keep a certain elasticity that is always necessary, the charter should address the following:
the place of the Liturgy of the Hours (obligatory for a cleric unless dispensed) and, if needed, other forms of prayer such as meditation;
daily lectio divina, taken principally from Scripture and the commentaries of the exegetes and the Fathers;
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the modalities and frequency of the reception of the sacraments of penance and Eucharist;
the relationship with the spiritual father, whose recourse seems necessary so as to avoid possible illusions that could be especially dangerous in the eremitical life. The hermit is free to choose, once he has heard the bishop’s opinion, the spiritual father that seems best suited to grant ordinary permissions, notably in matters of ascesis;
the way to live “the silence of solitude”. This deals with the contacts of the hermit with his family, with persons that he meets; with eventual visitors;
the occasional ministry of the hermit priest;
the practice of poverty. It is a question of spelling out the usage and the management of the goods necessary for the daily life of the hermit;
the work. It is often difficult to structure it since economic needs govern this and yet, the place of work in the day of the hermit needs to be spelled out in alternation with other occupations;
ascetical practices (abstinence, fasting, vigils, simplicity of life). One must be careful to maintain a balance between the asceticism that is necessary and one’s physical and psychological health.
The hermit must follow his rule of life except if a necessity arises and in that case, he must make it known to his spiritual father. In the case of serious and repeated failings, the bishop could re-evaluate the capacity of the person concerned to continue in the status of hermit; but he shall do nothing before having proceeded with the usual monitions.
7. DISCERNMENT FOR THE CANDIDATES TO THE EREMITICAL LIFE
Preliminary meetings with the candidate to the eremitical life are indispensable even before embarking on hermit life so as to have a true discernment. During these meetings two points are worthy of attention for a pre-discernment;
Verifying the authenticity of the call. Is it a desire that is only selfish? A seeking of a spiritual good for only oneself? The projection of an ideal that seduces?
Is it the fruit of a spiritual experience lived under the guidance of a person experienced in the way of God? The response to a call from the Lord that is clear and gratuitous?
The risks based on the personal history of the candidate must be evaluated. The eremitical life amplifies tendencies and favors illusions.
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It can lead the person who embraces a too personalistic view to an independence that is a subtle source of pride and of self-centeredness.
The discernment should deal with the following points:
7.1 The personality and the equilibrium of life How long has the candidate been seeking this? The link with a religious community? A parish community? And encounter community? A life community? Who is the guide? Of what does the project consist? What steps have already been taken or are to be taken? What do people who know the candidate well think of this project? Is there an excessive attitude of impatience or is there a trustful hope in the judgment of the Church? What steps are anticipated or what seeking “in the church” is planned?
7.2 The spiritual experience Does the candidate already have an experience of solitude? Of prayer in solitude? Of silence? Is he attracted by a more strict withdrawal from the world, by assiduity in prayer, praise, penance, intercession in the name of the Church? Is he open to having links with a religious community that will be assigned to him so that he may return to it at regular intervals?
7.3 The work project and the modalities of living Is the candidate aware that eremitical life presupposes personal work and an authentic poverty? Can he live this form of poverty and also not be dependent for support by the receiving region? What kind of work could he do which corresponds to his aptitudes while respecting the requirements of his form of life?
This discernment must be made over a long enough period of time so that the bishop can authentically accept the commitment to the eremitical life of the one who seeks God’s intimacy according to the norms set forth in Canon 603.
8. THE ENTRANCE INTO EREMITICAL LIFE
The Code of Canon Law does not spell out the conditions for admission to profession for the eremitical life. One cannot conclude because of this that we are faced with a juridical void. On the contrary, it would seem that one has to look to the norms relating to religious institutes while adapting them.
In order to enter into the eremitical life recognized by the Church, one must be a Catholic, have a right intention, and have the required qualities: health, a temperament adapted to this way of life and sufficient maturity (C. 642). Moreover, prudence demands that a special attention be given to the equilibrium of affections since solitude presents special dangers for fragile psyches. It is appropriate that the candidate have received the sacrament of Confirmation (C. 645).
The following would be obstacles to admission.
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• an insufficient age. The age of twenty-one seems to be required for a definitive commitment (C. 658 §1);
• being married (C. 643 §2). It is understood that a dispensation can be given by the bishop after certain conditions have been fulfilled; one of them being the free consent of the spouse and eventual dispositions on the civil domain.
• A secular cleric could not be admitted without the consultation of his proper bishop nor, because of a question of justice, a person laden with debts and who is insolvent. (C. 644)
• What about religious whose Constitutions do not foresee eremitical life? We must distinguish two cases
1) if the competent superior authorizes the religious to live as a hermit while remaining in the institute, the religious concerned will need to obtain (in order to do so) either a leave of absence, or an indult of exclaustration, for a specific time (this seems more prudent at first) or an undetermined time. The leave of absence may be preferable in the case of a religious cleric; he will thus remain in a stricter dependence upon his superior who will see to it that he does not enter into a ministry incompatible with solitary life.
2) if the religious cannot receive from one’s superior the required permission, two options are offered; either an indult of departure or an indult of passage from the religious state as such to the eremitical state. This latter is in fact an indult of departure that takes effect at the moment when the interested party makes the profession of eremitical life into the hands of the diocesan bishop. This form is psychologically less difficult than departing the institute. But an indult of passage can only be reasonably requested after a period of eremitical probation; this presupposes a preliminary period of leave of absence or exclaustration.
3) The case of contemplative nun-hermits presents a special problem, at least when they feel that they are called to a greater solitude than that offered by the often very restricted enclosure of their monastery. To date, the Holy See has not yet approved any Constitutions foreseeing the possibility for contemplative nuns to lead an eremitical life outside of the canonical cloister. It is the only competent authority for the exclaustration of contemplative nuns (C. 686 §2), and it refuses to prolong it beyond a limited time, generally some three years. Beyond this term, the interested party must return to the monastery or have recourse to the indult of departure or of passage.
4) A member of a secular institute who aspires to eremitical life must, in principle, first leave the institute, for there is absolute incompatibility between the “secular” vocation and the eremitical life. This latter would not seem to be compatible with a society of apostolic life.
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Before embarking on eremitical life, the candidate must deal with the following questions:
1) A dwelling place. It should permit a strict separation from the world so as to safeguard silence, without being of too difficult access, nor being too far from a place of worship if the aspirant is not a priest. In the hermitage, a place will be set aside for prayer as well as for Eucharistic reservation for communion and adoration, with the authorization of the bishop, or even for the celebration of Mass in the case of a priest. This place must be approved by the bishop and cannot be changed without his approval.
2) Choice of work. Intellectual work is not excluded, especially if it favors a spirit of prayer. The way in which the product of this work will be distributed must also be foreseen.
3) The social security of the hermit must be assured. The bishop who received the hermit should see to this.
4) The personal goods of the hermit. If he cannot get rid of them (for example, because the produce of one’s work is not sufficient for one’s subsistence) one must entrust to whomever one wishes the administration of one’s goods, and decide, normally in writing, who the beneficiaries of the use and the fruit of these goods will be, in analogy with the laws that govern these matters for religious (C. 668 §1).
Modifications can be made later if necessary, with the agreement of the bishop.
9. FORMATION TO EREMITICAL LIFE
Before commitment to eremitical life, a period of formation in a monastery or community life is essential. This period could vary depending on the personality and the background of each person. The candidate must be under the care of either the Superior of the community or a member who has been named by the Superior to personally care for the aspirant-hermit and to follow the hermit’s evolution.
During the whole period of probation, formation is necessary. It will consist of regular stays in the community, under the care of one of its members, as was mentioned above.
During the whole life in the hermitage, a “continuing formation” is to be desired. It will be given according to the means and the Rule of Life approved by each.
Of what should this formation consist?
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9.1 Spiritual Formation It should begin in the community in whose care the candidate has been placed for the first formation and may continue in this format but also under the care of an experienced hermit through stays or regular meetings that will permit guidance as well as initiation into the laws of the spiritual life.
9.2 Intellectual Formation Studies that are necessary so as to have a fruitful lectio divina can also serve as a protection against acedia and the seeking of distractions. The hermit must also receive a formation that is biblical, patristic and theological according to one’s capacities, as well as a liturgical formation that is indispensable to pray in the Church and to live according to the rhythm of the liturgical hours and seasons. The hermit must also familiarize oneself with the documents of the Church so as to have a prayer of praise centered on the Church and a mission of intercession in her name. It is useful to take correspondence courses and to follow sessions that will meet specific needs and one’s comprehension of the “church community.”
9.3 Personal Formation This life project is confronted by the riches and the risks of solitude, the demand for a balanced life and a certain insecurity of life. The hermit is not a religious yet the hermit’s life project approved and recognized by the bishop must provide for this formation.
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X. BIBLIOGRAPHIES Eremitic Life The Vows
BIBLIOGRAPHY EREMITIC LIFE
Anson, Peter, The Call of the Desert, London: William Clowes and Sons, 1964. An excellent resource work giving a detailed history of and commentary on eremitical and anchoritic life throughout the centuries.
Athanasius, The Life of Antony and the Letter to Marcellinus, trans. Robert C. Gregg, The Classics of Western Spirituality Series, New York: Paulist Press, 1980.
Bacovcin, Helen, trans. The Way of the Pilgrim and The Pilgrim Continues His Way, Garden City, New York: Image Books, 1978. This spiritual classic was written by an unknown 19th century Russian peasant and tells of his constant search to learn “how to pray without ceasing.”
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Baker, Frances. “Desert Spirituality”, Sisters Today, 69/1 (January 1997), 21-22.
Beyer, Jean, S.J., The Law of Consecrated Life: Commentary on Canons 573- 606, Paris, Tardy, 1988, pp. 137-147.
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Busby, Wynne, “On Being A Hermit”, Creation Spirituality. (November-December 1993), pp. 38-39.
Cashen, Richard A., Solitude in the Thought of Thomas Merton. Cistercian Studies Series: Number 40, Kalamazoo, Michigan, 1981.
Cassian, John, Conferences, trans. Colm Luibheid, The Classics of Western Spirituality Series, New York: Paulist Press, 1985.
Cirino, Andre, OFM, and Joseph Raischl, editors, Franciscan Solitude. New York: The Franciscan Institute, St. Bonaventure University, 1995.
The Desert Fathers, trans. Of the Vitae Patrum by Helen Waddell, London: Constable and Company Ltd., 1954.
Doherty, Catherine de Hueck, Poustinia, Notre Dame, Indiana: Ave Maria Press, 1975.
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Frazier, James E., “Alone,. A Hermitage Experience”, Catholic Bulletin, Nov. 28, 1991.
Gambari, Elio., The Eremitical Life, Religious Life According to Vatican II and the New Code of Canon Law (Chapter 41). Boston: St. Paul Editions, 1986, 640-642.
Groves, Richard, Hermits and Consecrated Virgins—Current Issues, CLSA Proceedings of the Forty-Sixth Annual Convention, Washington D.C., Canon Law Society of America, 1984, pp. 141-148.
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Higgins, John J., “Merton’s Theology of Prayer”, Cistercian Studies Series, Number 18, Spencer, MA: Cistercian Publications, 1971.
Karper, Karen, “‘By No Worldly Logic’: To Be a Hermit in the 1990’s”, America, 171/6 (September 10, 1994), pp. 20 - -.
Kroll, Una, “The Hermit’s Battle”, The Tablet, (December 7, 1996), pp. 1610-1611.
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