Professional Documents
Culture Documents
Diocese of La Crosse
Office of Consecrated Life
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
1
IV. Request Forms for Canon 603 Status . . . . . . . . . . . . . . 40
Application Form . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
List of Required Documents . . . . . . . . . . . . . . . . . . . . . . . 44
Recommendation Request . . . . . . . . . . . . . . . . . . . . . . . . 45
Waiver of Claim . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
X. Bibliographies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
Eremitic Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
Vows . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. 120
Preface
2
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!
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.
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COMMENTARY
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
4
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.
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.
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 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
Study of the church fathers and mothers and of significant women and
men mystics
EXPECTED LIFESTYLE
• Daily prayer: Morning and Evening Prayer Meditation
• Examen of conscience
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• Lectio divina (spiritual reading)
• Annual retreat
POLICIES
The 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.
PROCEDURES
An 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
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:
• silence
• solitude
• 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:
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HOW—Means to Attain Your Goals of Eremitic Life
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.
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.
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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.
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.”
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:
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 POVERTY
Canon 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.
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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
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.
EMPHASIS:
12
• poverty/simplicity of lifestyle
RIGHTS:
• to clarity of institute’s norms regarding the spirit and practice of
poverty
• 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)
13
• may be specific and detailed or left to the judgment of the person
fulfilling the obligation
14
• common style of dress according to directives of the institute’s
Constitutions (c. 669.1) [see p. 186 Hite, Holland & Ward]
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. . .
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.
15
This property is specified as follows:
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.
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
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______________________________________
______________________________________
and direct that ______________________ be allowed to serve without bond or
security of any type.
Signed _________________________________________
_________________________________________
Name of Hermit
VOW OF CHASTITY
EMPHASIS:
OBLIGATIONS:
17
• 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
OBLIGATIONS:
VOW OF OBEDIENCE
EMPHASIS:
RIGHTS:
18
• to an informed conscience about obedience
• to confidentiality, honesty and openness
• to recourse and representation in matters of conflict regarding
obedience
OBLIGATIONS:
• in faith, to fulfill the proper laws of one’s institute [plan of life] and its
authority
Rule of Life
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
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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
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).
Personal Property: All items needed for one’s personal residence and
transportation are the responsibility of the individual hermit.
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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
$573.75 per individual and a like amount from one’s employer. This equals
$1,147.50 payment per year.
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.
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.
—Name two other directors, besides yourself, who are adults who have no
connection with the diocese.
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—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
Income Accounts
Craft/Gift Sales: Funds derived from the sale of items such as cards, books,
icons, candles, vestments, calligraphy, etc.
Investment Income:
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.
Expense Accounts
The cost of upkeep, including gas, oil changes, periodic servicing and repairs,
driver’s license, automobile insurance.
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Education: Cost of educational experiences, such as courses for credit,
continuing education units, seminars, workshops, etc.
Food/Dietary: Cost of all food, items used for food preparation, and related
dietary supplies
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
Personal: Clothing, personal needs such as hair care, personal stationery, etc.
Postal Service: Cost of postage, UPS, related postal insurance for mailing
Property Tax: Taxes on property which have not been declared tax exempt
Recreation/Vacation:
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Reimbursed Expense:
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
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- Personal
- Postal Service
- Property Insurance
- Property Tax
- Recreation/Vacation
- Reimbursed Expense
- Retirement
- Retreat/Religious
- Social Security
- Telephone
- Travel
TOTAL EXPENSE
Less Income
NET BALANCE
25
-Social Secu.
-Telephone
-Travel
TOTAL
-Income
NET
TAX EXEMPTION
(Name of Hermitage)
Gift Acknowledgment
Date:__________________________
Address of Contributor:_____________________________
_____________________________
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.
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________ 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 $______________________
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.)
By: __________________________________
Its: __________________________________
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.
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.
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You are encouraged to put your wishes in writing after discussing them with
others, particularly your family.
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.
Name
Address
Telephone - Home:
Work:
Date of Birth:
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Check categories which apply to you:
Single
Widowed
Divorced
Annulment
Exclaustration
GENERAL INFORMATION
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.
10. What do you hope for yourself five years from now?
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Religious/Faith Development and Practices
11. Describe your religious education and the effect it has had on your life.
12. Briefly describe your faith development from childhood to the present.
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
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
23. What part does service or ministry hold in your present life?
25. What personal gifts and skills do you offer for promoting your own
material sustenance?
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REQUIRED DOCUMENTATION
To Accompany Application for Canonical Status
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)
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
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Dear
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 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.
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.
Hermit_____________________________
(Typed Name)
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_____________________________
( Signature)
Address_____________________________
Diocesan Representative_____________________________
(Typed Name)
_____________________________
(Signature)
Title_____________________________
Date_____________________________
RELEASE of INFORMATION
Behavioral Assessment
Name Address
__________________________________________
__________________________________________
__________________________________________
____________________________________________
Signature
____________________________________________
Address
____________________________________________
____________________________________________
Date
33
____________________________________________
Witness Signature
Rite A
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.
• Ring
• Bishop’s Chair
• Prayer Garment
• Table at side
• Documents
• Rule or Plan of Life
• Copy of Vow Formula
• Bible
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LITURGY OF THE WORD
The liturgy of the Word takes place as usual, except for the following:
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.
(Place)
OPENING PRAYER:
AMEN
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.
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AMEN.
After the words, “your Son has gained for you,” there is added:
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
and unite her in eternal fellowship with your Son,
who is Lord for ever and ever.
AMEN
SOLEMN BLESSING:
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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)
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.
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:
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the bonds of poverty, celibacy, and obedience in the eremitic
tradition?
(Candidate): I AM.
(Candidate): I AM.
(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.
AMEN.
Litany of Saints
Then the bishop, the ministers, the candidate and the people kneel.
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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
ACCEPTANCE OF VOWS:
Prayer of Consecration
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in poverty, celibacy, and obedience.
You inspire her in these vows,
and she gives you her heart.
ALL: AMEN.
*************
The Ring
40
(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.
(Candidate): AMEN.
The Director of the Office of Consecrated Life assists the hermit in putting
on the prayer garment. (or other symbol)
She signs it, as does the Bishop, the Director of the Office of Consecrated
Life, and the Concelebrants as witnesses.
Everyone takes their place and the Liturgy of the Eucharist then follows.
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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: ______________________
Witnesses: ___________________________
_____________________________________
_____________________________________
_____________________________________
_______________________________
Professed hermit
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_______________________________
+Bishop Raymond L. Burke
Bishop of La Crosse
_____________________
_____________________
___________________________
Date
Rite B
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.
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.
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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
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.
ASSEMBLY: I do.
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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?
SPRINKLING RITE
17. PRESIDER: Let us bless God who has given us this faith
and who confirms our commitment in these baptismal waters.
(Pause)
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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OPENING PRAYER
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.
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HERMIT: I AM.
HERMIT: I AM.
HERMIT: I AM.
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?
Let us kneel.
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;
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c) An invocation to the Holy Spirit;
d) An adapted form of the Litany of the Saints, such as:
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
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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.
ASSEMBLY: AMEN
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.
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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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.
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.
ASSEMBLY: AMEN.
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29. (If a garment is to be blessed.)
ASSEMBLY: AMEN.
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.)
SIGN OF PEACE
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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.
ASSEMBLY: AMEN.
ASSEMBLY: AMEN.
ASSEMBLY: AMEN.
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Presider: Let us call upon our Father Elijah
and all the early Fathers and Mothers of the Franciscan Order.
LITANY
(Simeon the New Theologian)
Strengthen me interiorly
so that I may be moved at all times by your grace,
and protect me by dwelling in me.
53
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.
All: Amen
(Now exit the building in silence. When gathered outside the door,
Sing the next stanza as the hermitage is viewed from the outside.)
54
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.
All: Amen.
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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.
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.
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
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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.
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
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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.
“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
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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.
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
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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.
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
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
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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
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
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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.
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.
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.)
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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).
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.
63
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.
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
divina.” In contrast, some follow a prayer/work horarium, in silent communion
with their monastic counterparts.
64
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
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.
65
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.
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.
66
experience of struggling against Satan’s ploys as well as against one’s own
selfish self-seeking.
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
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
67
healthy repsect for and indicates a willing interest in acquainting oneself with
his/her eremitical roots found in tradition.
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.
68
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?
69
• • 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.
70
IX. STATUTES FOR THE HERMITS OF FRANCE
published 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 life
7.1 The personality and equilibrium of life
7.2 The spiritual life
7.3 The work project and the modalities of living
8. The entrance into the eremitical life
9. The formation to eremitical life
9.1 Spiritual formation
9.2 Intellectual formation
9.3 Personal formation
Bibliography
Foreword
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
71
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.
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
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 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.
72
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).
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
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.
Of which hermits are we speaking in these pages? Let us first specify those
who do not enter into our consideration.
73
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.
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
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.
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.”
74
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”.
4.3 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.
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.
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
75
difference is that such a hermit will not be legally recognized as belonging to
the consecrated life.
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?
76
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).
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;
• 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;
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
77
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.
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
78
the one who seeks God’s intimacy according to the norms set forth in Canon
603.
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).
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.
79
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.
Before embarking on eremitical life, the candidate must deal with the
following questions:
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).
80
9. FORMATION TO EREMITICAL LIFE
Bibliography
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81
________. “Considerations sur la vie eremitique,” Informationes SCRIS, No. 2,
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Fauquet, Y. “La Vocation eremitique,” VC, No. 50, 1978, pp. 226-233.
Laurent, B. “Ou est-il, ton Dieu? Journal d’un ermite temporaire,” Esprit et
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Poelman, R. “Une Vocation d’ermite,” VC, No. 48, 1976, pp. 341-351.
82
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.”
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.
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.
83
Fedotov, Peorge P., Ed. The Way of the Pilgrim and The Pilgrim Continues His
Way, Blanco, TX: Christ of the Hills Monastery, New Sarov Press, 1993.
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.
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.
Haga, Chuck, “Alone With God”, Star Tribune (February 24, 1991) pp. 1 B --.
Kroll, Una, “The Hermit’s Battle”, The Tablet, (December 7, 1996), pp. 1610-
1611.
________. “Let Me Alone! True Christian Solitude”, Review for Religious 59/3
(May-June 2000), pp. 311-317.
84
Mancuso, Theresa, “The Urban Hermit: Monastic Life in the City”, Review for
Religious 55/2 (March-April 1996), pp. 133-142.
------, Disputed Questions, New York: Farrar, Straus and Cudahy, 1960.
See chapter entitled “Philosophy of Solitude,” pp. 177-207.
------, Seeds of Destruction. New York: Farrar, Straus and Giroux, 1964.
See Part II: “The Diaspora,” especially the section on The Monk in the
Diaspora, pp. 199-213 and Monastic Thought in the Russian Diaspora,
pp. 213-240.
------, The Monastic Journey, Kansas City: Sheed, Andrews and McMeel, Inc.,
1977.
See part two, “The Solitary Life,” pp. 151-162, and the appendix, “A
Letter on the Contemplative Life.”
_____, The Wisdom of the Desert: Sayings from the Desert Fathers of the
Fourth Century. New York: New Directions Books, 1960.
McDonough, Elizabeth, OP, JCD, “Habit and Habitus: Brief History”, Review for
Religious 56/5 (September-October 1997), 547-552.
--------. “Habit and Habitus: Current Legislation”, Review for Religious (56/6
(November-December 1997), 649-654.
--------. “Hermits and Virgins”, Review for Religious, (March-April 1992), pp.
303-308.
Neame, Alan, trans. The Hermitage Within. New York: Paulist Press, 1982.
(Copied and distributed Gratis by Cistercian Abbey, Sparta, WI with
kind permission of the original publishers Darton Longman and Todd,
Ltd., London, England, 1977).
85
Romano, Eugene, A Way of Desert Spirituality: The Rule of Life of the
Hermits of Bethlehem of the Heart of Jesus, New York, Alba House,
1992.
Rohde, Marie, “Sister Joseph Marie, Hermit”, The Catholic Digest, (September
1992), pp. 108-113.
The Ascetical Homilies of Saint Isaac the Syrian, translated by the Holy
Transfiguration Monastery. Brookline, MA:, 1984
________. The Mystic: From Charismatic Prayer to Mystical Prayer. New York:
Alba House, 1999.
________. The Prophet: The Inner Meaning of Prayer. New York: Alba House,
1999.
Waddell, Helen, trans. The Desert Fathers, New York: Vintage Books, 1998.
Weisenbeck, Marlene. “The Gift of Eremitic Life”, Times Review, July 27,
1995.
--------. “New Expressions of Consecrated Life for the 21st Century”, Times
Review, October 5, 1995.
86
Wigall, Steve R. “History’s Role in Defining Spiritual Direction”, Review for
Religious, 57/1 (January-February 1998), 67-76.
BIBLIOGRAPHY
VOWS
Clark, Keith, “Celibate Life Offers Insights”. Review for Religious 59/2 (March-
April
2000) 131-138.
Collins, Julie A., “Celibate Love as Contemplation”, Review for Religious 59/1
(January-February 2000), 79-86.
Fiand, Barbara, Living the Vision: Religious Vows in an Age of Change. New
York: Crossroad, 1990.
Fleming, David L. “Discerning our Celibate Way in Our Culture”, Review for
Religious 59/2 (March-April 2000), 139-147.
Goergen, Donald J. “Calling Forth a Healthy Chaste Life”, Review for Religious
57/3 (May-June 1998), 260-274.
Johnson, Mary, “Bowling Alone, Living Alone: Current Social Contexts for
Living the Vows”. Review for Religious 59/2 (March-April 2000), 118-
130.
Korczyk, Donna M., “Obedience, Absurdity and the Cross of Christ”. Review
for Religious 46/3, (May-June 1987), 371-376.
87
________, Life as Parable: Reinterpreting the Religious Life. New York: Paulist
Press, 1986.
McAllister, Robert J., Living the Vows: The Emotional Conflicts of Celibate
Religious. San Francisco: Harper and Row, 1986.
--------. “Living the Evangelical Counsels”, Review for Religious, 58/1 (January-
February 1999), 98-102.
McNamara, Jo Ann, A New Song: Celibate Women in the First Three Christian
Centuries. New York: Harrington Park Press, 1985.
--------. “Gathering the Fragments: New Times for Obedience”, Review for
Religious 55/3 (May-June 1996), 264-282.
--------. Religious Life: A Prophetic Vision. Notre Dame: Ave Maria Press, 1991.
88
Pable, Martin. “Skills Needed for Celibacy”. Review for Religious 57/3 (May-
June 1998), 275-285.
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