April, 1996 Vol. 2 No. 3 Back Issues * Thoughts in Solitude by Richard W. Kropf * Canonical and Legal Reflections by R.B.Williams, O.P. * Prayer Beads of a Hermit. * Sounding Solitude by Sr. Mary Vogel,H.S.S.R. * Poet Tree * Library * Bulletin Board

Marabou is a quarterly newsletter for hermits and those interested in the eremitical life. This newsletter seeks to affirm this life style since it is ecclesially 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. Write to Marabou at 7200 W. Division St.; River Forest, Illinois 60305. The annual subscription fee is $7.50. MARABOU (ma-ra-bu) also marabout, marabu, (a. French marabou), app. repr. an Arabic use of murabit, hermit. The stork is said to be mrabt, i.e. hole (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.

Thoughts in Solitude

Of all the sayings of the desert fathers, the one that is most often repeated, and most bears repeating, is the advice to "remain in your cell, for the cell will teach you all things."

Among all the traditional eremitic practices, the discipline of just staying put, of not rushing here and there to do good, to answer everyone's cry for help, is the hardest to understand -- even for those of us who feel called to solitude. To deliberately cut oneself off from human commerce, to retire away or entirely apart (ana-chorein) from others, not only seems anti-social or even anti-Christian, but even against human nature itself.

No doubt this counter-cultural stance appears even more radical in this age of mobility and repeated calls to activism in the Church, but has it ever been really easier for those who felt the call? Is this not why so many fled to the desert or to hard-to-reach (and hard-to-leave) islands, with some even going so far as to chain themselves to pillars or wall themselves into their cells? Was it because such people were born misanthropes? Or could it be that it is not the archetypical introvert who needs to go to such lengths, but instead the more "normal" extrovert who without such discipline is unable to live the contemplative life?

If this is so, it is because here we're not simply talking about distractions, the thousand and one little things with which we can always keep our minds occupied, but much more than that. It is to the extent that we crave companionship, and the degree to which we are able to resist it, that our fidelity to the call to solitude first of all manifests itself. Maybe this is why, above all else, at least for some of us -- if I may be forgiven a play on words --an "anchorite" needs above all, to stay "anchored".

Richard W. Kropf
Stella Maris Hermitage
Johannesburg, Michigan

Canonical and Legal Reflections

It is important because a person who belongs to an "institute of consecrated life" is subject to a particular major superior of that institute and lives according to the rule or constitutions of that institute (or "order"). Although a member of a religious order who works in a diocese does so only with the permission of the bishop, the bishop is not usually the immediate superior of that individual. Furthermore, if the institute is of "pontifical right" (i.e. not subject to the local bishop in internal matters), the bishop may request the major superior to withdraw a particular person from ministry in the diocese.

However a hermit, as envisioned by c. 603, is immediately subject to the diocesan bishop. The "plan of life" (c. 603 n. 2) is unique to each Hermit and approved by the bishop. And, it is not clear what a bishop can do if there is a serious breach in the relationship with the Hermit. By analogy, the procedures for dismissal of a religious might be applied but the whole matter is a bit foggy legally speaking. This is one reason why diocesan bishops may be very cautious about accepting "responsibility" for a Hermit professed according to c. 603. Again, clarity about expectations and lines of communication with the bishop will be crucial for a Hermit.

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

Sounding Solitude

We are very pleased and grateful to all from whom we have heard! From the number of responses received and the nature of the information shared by our respondents we feel that notwithstanding its limitations this report does genuinely reveal much to us regarding the general state of the hermit vocation as it is being lived and aspired-to, by our readers.

Special and heart-felt thanks are due to our sister-hermit, Jacqueline D'Avy, who has so graciously carried the burden of work involved in this endeavor. Along with initiating and helping Fr. Bede to prepare the questionnaire, she has also painstakingly compiled and typed out all of the pertinent information received from our respondents. Without her work, I would not be in a position to formulate this summary report. Thank you, Jackie, from all of us!

Our report will proceed according to the outline of the questionnaire and with only the bare minimum of commentary where deemed necessary.

(1) Identity

Of the 120 respondents: 85 were hermits, 18 aspired to be hermits and 17 were interested in hermit life. There was a 2:1 ratio of women to men.

(2) Status

Of the 85 hermits, 15 did not indicate actual length of time lived as hermits. But of the 70 who did indicate time as hermit: 32 (6 months - 9 years), 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 Buddists and a Yogi.

Of the 85 hermits, 75 volunteered this additional information:

+ all were single (2 widowed)

+ 12 were hermits while retaining membership in a Religious Order.

+ 20 were hermits with private vows or promises.

+ 35 were hermits according to Canon 603.

+ 4 were hermits with the Consecration of a virgin, Canon 604.

+ 2 were hermit priests (previously members of a religious order).

+ 2 were hermits (1 for 6 years; 1 for 20 years) but are no longer.

(3) Recognition

Most of the respondents were willing to allow their name and address to appear on our updated listing, but about 20 have requested to remain anonymous and this request will be honored.

(4) Nearly all respondents currently subscribe to MARABOU and wish to continue their subscription.

The following reflects the many enthusiastic expressions of support and gratitude: "I will most certainly remain in communion with you in the Spirit Who so manifestly is moving the Church towards a renewal and re-appreciation of the solitary life. Thank you for all you are doing to respond to His prompting".

(5) Comments

(a) Means of Financial Support.

A fair number of hermits reported that they were financially supported by social security or social security disability benefits, or by inheritance and/or investment income dividends. A few were able to make it from donations alone. Two were fully supported by their religious community. But most hermits indicated that they make it financially by means of a combination of earned income and donations received. A creative variety of in-hermitage work emerged in the telling: e.g., hand-weaving of vestments and rugs, painting icons, pottery, plaques, writing, translating, editing, calligraphy, making and selling retreat tapes, home business, manual workshop, etc. Several seemed to be unavoidably engaged in work outside of the hermitage but took special care that it be of a solitary nature, e.g., house-sitting, vineyard work, book-keeping, janitor, etc. Lastly, there were a few who responded altogether differently! Incongruously, they called themselves "part-time hermits" and in regard to financially supporting themselves, indicated that they made it their preferential choice to seek a socially active ministry in their local parish or neighborhood as a sort of balance or enrichment to their contemplative life in the "hermitage".

[Note: Call it "beautiful", but please don't call it "part-time hermit"! it needs to be noted here that while it is, of course, laudable to spend a valuable portion of your time in contemplative silence and solitude, and while it undoubtedly follows that grace from this prayer time will overflow into your active ministry, it nevertheless must be recognized ath what you are living 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.]

(b) 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 their bishop's acceptance and blessing through the implementation of Canon 603.

Another form of juridical recognition or its lack thereof was voiced by religious and former religious who live or seek to live the hermit response. Several hermits indicated their status as current members of religious communities who enjoy the full support and encouragement of their leadership. Other religious pray and wait for superiors to validate the hermit vocation in their orders. Some former religious, in order to test or live out their call to solitude, have had to separate themselves from their communities. A number of former religious have allowed their particular call to evolve as they journeyed from the cloister of many years to the Îworld', then into a style of solitary life peculiarly their own, "according to the promptings of the Holy Spirit".

(c) 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.

(d) Availability of Other Hermitages on Your Site.

About six possible sites were available. Check MARABOU'S "Bulletin Board" for listings.

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 physical 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.

(e) East/West Dialogue

Seven hermits indicated a personal involvement in this area, mainly through prayer and perhaps along with some limited study and correspondence. This form of nurturing and concern for unity flows from one of the many ecumenical significances of the solitary way: that the hermit by his/her very life and call expresses the inward unity of all in God. As a very wise and humble theologian once observed: "Perhaps none have realized as intensely the saving mystery of fellowship, the love of brethren, as those whom God has called to live by prayer in the greatest solitude, even in the continual contemplation of the hermit."

There is one "other" comment of interest upon which we are able to reflect only briefly here, but of which we hope to treat more fully in our next issue of MARABOU. A few of us have suggested that the definition of "hermit" given as pertaining to our purpose in the questionnaire was too broad and lacking in clarity regarding the primary purpose for which one seeks to live the hermit life. It cannot be taken for granted that everyone is familiar with or even in humble accord with the mind of the Church as to the essence and purpose of the hermit vocation. This will be dealt with more specifically in our next issue which will report on your shared thoughts regarding discernment and the distinguishing characteristics of a hermit vocation. Please send us your input by May 1st, so that it maight be included in our July issue of MARABOU. May the Spirit continue to guide us in this work so that it vibrantly reflects the love and peace and joy of Jesus -- our Father's delight.

If you have not yet sent in your questionnaire concerning your hermit-status, please write to Sounding Solitude:

Sr. Mary Vogel, H.S.S.R. Prayer Mountain Hermitage Route 3, Box 3574 Palestine, TX 75801

Martha's mind wand'ring Mary's fixed on him, his word. And just where is mine? Fr. Brian Pierce,O.P.
Yet sometimes when the sun comes through a gap These men know God the Father in a tree: The Holy Spirit is the rising sap, And Christ will be the green leaves that will come At Easter from the sealed and guarded tomb. Patrick Kavanaugh

Library

Hermitage, John Michael Talbot explores the development of the hermitage in Christian spirituality. Write to: Little Portion Crafts, Rt. 7, Box 608, Eureka Springs, AR 72632.

The Mystery of St. Romuald & The Five Brothers, Thomas Matus, $12.00, and Camaldoli: A Journey into Its History and Spirituality, Lino Vigilucci, $11.00. Two books on Camaldoese history and spirituality, both in English. Write to: Camaldolese Hermitage, Big Sur, CA. Tel: 408/667-2456.

Bulletin Board

Availability of Hermitages

One hermitage available, with land where two more could be built: Sr. Jeanne McNulty, Route 1, Box 187, Spencer, WV 25276.

Small house -- could fit one other, but have not found anyone called to this life: Sr. Cahterine Fetzner, Holy Trinity Hermitage, 506 79th Ave., St. Petersburg Beach, FL 33706.

I hope to move to a 22-acre retreat center on a lake in rural Minnesota and build several hermitages there. We are still negotiating/deciding on acquiring the property: Charlotte Hesby, O.S.F., 2829 W. Fullerton #3R, Chicago, IL 60647.

Any other male desiring the solitary life could be accommodated, provided he is self-supporting, not withdrawn nor looking for a cushioned life. Fr. Dustan Morrissey, O.S.B., 16321 Norrbom Rd., Sonoma, CA 95476.

I am hoping that someone will join me some day (special interest in painting sacred icons). Sr. Margarette Hollibush-DeLonay, Gethsemani Hermitage, RT 2 Box 189, Bloomer, WI 54724-9105.

Secluded cabins, hermitages SE of Louisville, KY. Write to: Cedars of Peace, Agnes Hoormann, R.S.C.J., Nerinx, KY 40049-9999. 502/865-5291.

Hermitages available in England. Write to: Br. Harold Palmer, Shepherd's Law, Alnwich, Northumberland NE66-2DZ, U.K.

MARABOU seeks to obtain, "Statutes for Hermits by the Bishops of France". Is there anyone who can come to our rescue?