MARABOU

JULY 1995 VOL: 1 NO: 4

Thoughts in Solitude

William J. Bennett in his Book of Virtues quotes Ralph Waldo Emerson: "Every man alone is sincere. At the entrance of a second person hypocrisy begins." This may be one of the attractions of solitude: the escape from any need to construct reality in terms of another. It is not that dealing with others is necessarily unreal or touches on the hypocritical as much as an awareness that social intercourse so easily leads to the artificial or superficial. Solitude is freedom from any need to impress or be impressed.

And, of course, it may result in a better quality of our dealings with others. It is the basic honesty of the solitary climate that returns us to reality. For that reason it is good for us. And ultimately for others. And so it is not really unsocial or anti-social. Perhaps if we had more quiet intervals, more time for reflection, we'd do the world a service. And ourselves.

If the root of the word sincere is sine cera, without wax, without makng things look better than they are by filling the holes with wax to hide them, we actually favor true beauty in the long run through being alone sometimes.

Matthew Kelty
Gethsemani Abbey
Trappist, Kentucky

Biographical Sketch

Saint Findbarr of Ireland

This Irish saint of Cork was born about 560 and died in 633 . He is among a host of monastics of Ireland, many of whom secluded themselves off the western islands, e.g. Skellig Michael, Aran Island, etc. One is reminded too, of the beehive hermitages of slate on the coast of County Kerry on the Dingle penninsula.

Findbarr's cult in Ireland is based on his teaching skills. He founded at least one monastic school which included co-ed education. He began many churches and monasteries and lived for a time as a hermit on a small island on a lake called Gougane Barra. Today his island hermitage on Gougane Barra is a popular pilgrimage site with a wooden cross marking the original site of Findbarr's hermitage.

Testimony

Our Lady of the Angels Hermitage
Marlboro, New York

I write to you as an encouragement especially to those seeking official recognition under Canon Law 603, because God has blessed me with a Cardinal Archbishop, Archdiocesan Vicars for Religious, and a Religious Community who have been open and cooperative to the promptings of the Holy Spirit.

In 1989 my confessor and I contacted the Archdiocesan Vicars of Religious requesting official recognition of my eremitic lifestyle. In cooperation with them we formulated a detailed Way of Life following the Franciscan charism. We then requested the Franciscans to adopt me as a spiritual ward.

On May 20th of this year, I professed Public Vows (Perpetual) under Canon Law 603. My juridic obedience is through our Cardinal, while the Franciscan Friars guarantee my spiritual direction and welfare, even to the point of participation in provincial activities.

Br. Norbert George Barron, O.S.F.

Sounding Solitude

Remuneration Work in the Hermit Life

Normally, a healthy balance of manual labor naturally works itself into the eremitical daily rhythm of life which necessarily includes such practicalities as cooking, cleaning, laundry, household repairs, seasonal maintenance of hermitage and grounds, etc.

It is, however, another matter when hermits must deal with the question of work as a means of income to support themselves in this way of life.

Whether canonical or non-canonical, hermits in general both want and are expected to have the creative responsibility and maturity to provide for their own material needs without detriment to the spiritual exigencies of their primary vocation to prayer in silence and solitude.

Nonetheless, hermits instinctively set out to do all in their power to find a viable means of income which genuinely reflects their eremitical principles and values. Thus, there is an inherent preference for a type of work that nurtures prayer in silence and solitude; a work that can be done in or around the heritage; and, if possible, a work that is more manual than intellectual (allowing the mind to be quiet and free for contemplative union in love). To find such a work as a means of income would indeed be ideal!

The difficulty remains, however, that very few jobs of this sort seem to be available and lucrative enough for hermits to become and remain financially independent in today's world, even when they live a simple life with few needs. Thus, some hermits may have to seek work away from the hermitage. In such cases, they can only hope and pray that perhaps a part-time job for two or three days of the week might be available and sufficient for them.

The decisive preference for a solitary type of work hold true even when the hermit must seek a job in town or country. It would seem to be questionable exception for hermits to maintain an active ministry as a means of income.

Their radical aloneness in the heart of Triune Love where paradoxically they live in the deepest union and communion with all in Him is their ideal as hermits. Yes, it may be necessary for them, at times, to adapt themselves to work away from the hermitage in order to meet their practical needs to survive. But, true hermits are always aware of their vocational call and graced preference for full time solitude.

Canonical and Legal Reflections

(This article and several to follow will focus on elements of Canon #603, which is the only canon in the code that directly concerns eremitical life. It might be helpful to refer to the article in the previous edition of MARABOU, Vol. 1, No. 3.

Although Canon #603 allows for much flexibility, this flexibility is not absolute. There are obviosly some values and structures required or even presumed. Values and structures would include "stricter separation from the world, the silence of solitude and assiduous prayer and penance." (c. 603 n. 1). And, although a Hermit is not considered a member of an "institute of consecrated life," the evangelical counsels of poverty, chastity and obedience are considered by the canon as essential values to the eremitical way of life. A "plan of life" under the direction of the diocesan bishop is another structure envisioned by the canon.

In practice, how would all of this work out? There does not appear to be one governing model. Herein lies the flexibility. But a "plan of life" is a good starting point to begin a discussion. Such a plan should incorporate the understanding of the Hermit along with the local bishop of how the Hermit proposes to live out the values mentioned above. For example, what would "stricter separation from the world" mean? This could be very different in an urban sethng than in a rural setting. Does it mean a reclusive form of behavior, or simply living alone but open to visitors and to interaction with the life of the diocese? Each Hermit and each bishop may have ideas about this. A plan of life should set forth the conditions under which the Hermit proposes to live, recognizing that the local bishop has some supervisory and accountability functions in all of this.

There are no requirements about the format or style of the plan of life. To maintain some common ground, it probably should be in writing. No doubt it will reflect the personality and tastes ofthe Hermit. For clarity's sake, a format which refers explicitly to the values of the code article is helpful. Even in an essay style, paragraphs may be numbered for easy reference. Remeber that the eremitical commitment envisioned by Canon #603 is "public" and implies a committment on the part of the local bishop (and through him, the diocesan church) to be supportive and respectful of the Hermit's vocation. Clarity of understanding, expressed in the "plan of life" is crucial to the success of this commitment.

Fr. R.B. Williams, O.P., J.D.

Poet Tree

Solitude and Community

Alone apart to strike a different pace,
a sliver or two from others' crowded space.

Since "friends come first," is all this waste,
and little more than agape displaced?

Or worse, some selfish self-deceit, in mask,
avoiding real community values, the task.

Don't look away aghast and count her lost;
God may be working toward a Pentecost.

When she finds God, then God-in-us by gentle grace,
she'll share her wealth, and fellowship embrace--
akin to Heav'n, where earth is but a trace.

Communion reigns up there - all love well tracked
as though in solitude - there's nothing to distract!

Paul Konkler, O.C.S.O.

Maribou is a quarterly newsletter for hermits and those interested to the eremitical life. This newsletter seeks to affirm this life style since it is ecclesiastically recognized and endorsed by the Church. Marabou is to be a collaborative effort and thus depends on the reflections, poetry, news and information from hermits themselves. Marabou (ma-ra-bu) also marabout, marabu, (a. Frencg marabou), app. repr. an Arabic use of murabit, hermit. The stork is said to be mrabt i.e. holy (Pagni in Daozy, Suppl. aux Dictt. arabes, s.v. murabit). Marabou, a large stork or heron, leptoptilius marabou, or crumnifer, a native of West Africa.

Bulletin Board

Hermit Sites

The Pecos Benedictines plan to build four hermitages before the end of 1996. Each hermitage will be a self-contained unit, 16 feet square. It will have its own sitting area, desk, kitchenette, bed, bathroom and closet. The Olivetian Benedicines of Pecos, New Mexico plan the construction of four hermitages in the next 18 months and an additional six units later.

Emmaus House in Burlington, Vermont area was given an incorrect address. Write to Mary's Garden, Hinesburg, VT 05461.

MARABOU has not been able to get further information on the colony of hermits to be formed under Fr. John Hoover. Can anyone come to our rescue?

News and Notes

Between now and September, MARABOU would like some information from hermits for the column Sounding Solitude, concerning the daily horarium that you practice, particularly the times and kinds of prayer, time taken for domestic work, hour of rising, etc. MARABOU would find this interesting and would look to see the kinds of patterns that might be formed.

With the increase of the price of postage and paper, MARABOU would like to suggest a donation of $7.50 beginning with the October 1995 issue. Our address is: MARABOU, 7200 W. Division St. River Forest, IL 60305

In a recent issue (May, 1995) of the NEW AGE JOURNAL there was an article about hermits and featured Sr. Karen Karper as a respondent. MARABOU was listed, with its address, and we have had nearly 100 replies and inquiries.

Request for Prayer

Irene Plunkett in Michigan asks for prayers as she is a stroke victim and partially paralysed. She has written requesting the prayers of hermits.

Literary Offerings

Kelly, Carole Marie. Symbols of Inner Truth; Uncovering the Spiritual Meaning of Experience. Paulist Press, 1988.

Sobel, Elliot. Wild Heart Dancing,. P.O. Box 146, Batesville, VA 22924, $11.00 plus $1.50 for postage. This book is designed as a one day, creative arts "hermitage," a guided retreat for those folks who can only squeeze in a day of solitude. The book grew out of the authors experience of a 40-day solo retreat that was done a few years ago in a small cabin on a Virginian mountaintop.

Wiederkehr, Macrina. A Tree Full of Angels: Seeing the Holy in the Ordinary. Harper & Row: San Francisco, 1990.