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January, 1997 Vol. 3 No. 2
* Thoughts in Solitude: by Lawrence Cunningham and Keith Egan |
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.Subscribers to MARABOU are limited to those who are hermits and to those who aspire to the eremitical life. The circulation of MARABOU is limited, but if you feel you would qualify to be on our mailing list, kindly indicate your hermit status.
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
Solitude seems all the more inviting in this noisy, work oriented world of ours. Is the frantic activity a way of running away from ourselves? Are we afaid to meet ourselves?Important to the medieval hermit was the theological realization that solitude for the Christian is not isolation, not a negative attitude about one's neighbors. On the contrary, a hermit referred to himself or herself as ecclesiola, a little church. This was a recognition of the interdependence of a Christians. The Christian has been baptized into the body of Christ, one body with many members. Christian solitude, being with the Christ within, is a sacramental activity, initiated at baptism and celebrated at Eucharist where individual Christians come together to partake in a common meal at the table of the Lord. Separation from others so that one may be alone with God is not isolation but an act of solidarity, a manifestation of love for one's sisters and brothers as well as a witness to them of the primacy of God in their lives. The Christian solitary is an ecclesial and sacramental person.
Christian Spirituality: Themes from the Tradition
Paulist Press
Library
- Colledge and McGinn, trans. Everything as Divine: The Wisdom of Meister Eckhart.
- Paulist Press, 3675-9, Paper, $1.95.
- Colledge and Walsh, trans. The Life of the Soul: The Wisdom of Julian of Norwich.
- Paulist Press, 3673-2, Paper, $1.95.
Places of LightThe Magi had one only star to follow,a single sanctuary lamp hung low, gold ornament in the astonished air. I am confounded in this latter day; I find stars everywhere.
The saints and mystics prophesy a night
For night and the onement of the stars I long
Over and under, in and out this morn, Sr. Miriam of the Holy Spirit, O.C.D. |
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Canonical and Legal Reflections
In the last issue of MARABOU, I began some comments on the sections in the Code of Canon Law that deal with vows and oaths (Title V, Ch. 1). I promised some further comments about C. 1194. For the sake of clarity, here is the text once more:"A vow ceases when the time appointed for the fulfillment os its obligation has passed, when there is a substantial change in the matter promised or when the purpose for which it was made no longer exists; it also ceases through dispensation or commutation."
If a Hermit makes vows for a given period of time in the hands of the local Ordinary, the mutual obligation they owe one another ceases when the time period ends. That seems obvious. But the form used for making the vows should reflect whether or not the time involved is for a specific period of time or for life. This can be important if the Ordinary of the diocese is close to retirement and there is uncertainty about whether the new Ordinary will accept further profession from a temporarily professed Hermit. Perhaps a process of discernment for renewal of temporary vows or for making a lifetime commitment should be written into the Plan of Life.
Since the "Plan of Life" constitutes in many ways the understanding between the Ordinary and the Hermit, any substantial change in the content of that document or in the life-style of the Hermit must have a basis in mutual understanding -- for example, a Hermit moving from an isolated rural setting to an inner city urban setting. Such a change could be "substantial" within the meaning of C. 1194 and result in a termination of the vowed status of the Hermit. A change from a self-contained life- style where the Hermit remains close to the hermitage without holding a salary or wage based job to one where the Hermit accepts employment in the neighborhood on a regular basis could represent a substantial change. Finally, the Ordinary can dispense a Hermit from the vows or shorten the period of time from that originally vowed.
All of this once more points out the importance of good communication and solid understanding between the Hermit and the local Ordinary.
San Antonio, TX
Sounding Solitude
Some 25 years ago my community gave permission for the beginning of a Hermitage in the spirit of St. Francis. This had been proceeded by some years of prayerful waiting and obedience. At the same time God gave an opportunity for sharing this experience by a regular exchange of visits with a Capuchin Hermitage in France. We were especially linked in a desire to pray for the healing of the separation between the Anglican Communion and the Catholic Church.20 years on it gradually became apparent that a work of reconciliation had been wrought by the Holy Spirit within me and that, further, I was asked to bear witness to what had been done.
My community told me to wait. After some considerable time an opportunity arose to talk with the Catholic Bishop. He recognized what had been done. With the word of my Superior as to my religious formation, he agreed to accept me as a Consecrated Hermit, but with the hope that I would continue in the devotional life already established and with my ministry among Anglicans, though of course attending the celebration of Mass on Sundays at the local parish church.
In the course of a year the necessary financial and property arrangements were gradually agreed, so that I might continue living in the Hermitage at Shepherd's Law, though now as a Companion of my community and with the approval of the Trustees. This passage was not without difficulties, but I see it as the fruit of a long prayerful preparation and as a prophetic sign.
I am deeply conscious of the guidance and advice of several spiritual Fathers and Mothers over many years, together with the opportunities for dialogue given in pilgrimages to monasteries and holy places. Three Christians in their lives and writing stand out as giving an ecumenical vision; the Anglican Bishop Walter Frere of the Mirfield Community, the Abbe Paul Couturier and Pope Paul VI. In matters of contemplative spirituality I have received much from the Anglican Sisters of the Love of God and Benedictines who, through the centuries, have cared for Hermits. Thomas Merton's writing on Franciscan Eremitism was seminal.
Shepherd's Law
Alnwick, Northumberland
Icon Painting: A Form of Prayer
Like the eremitic life, the purpose of icon painting is prayer. Sacred icons tell of the spiritual beauty of the Kingdom of Heaven. Gazing on them draws one into the spiritual life of the Church. They represent scripture in visible form. Like silent, healing sermons icons are a connection between the earthly and the heavenly.Through a gift of an icon a deeper relationship with God developed that led me to the desire to paint icons in my eremitic journey of silence and solitude. I gazed upon the icon in prayer for about a year when on the feast of St. Basil a certainty over-flowed in my heart saying praying and painting with icons is a special form of prayer that is joyfully compatible with my eremitic life. This is sacred prayer (love).
Henri Nouwen tells that sacred icons are written for the purpose of offering access, though the means of the visible, to the mystery of the invisible. Icons are painted to lead one into the inner room of prayer and bring us closer to the heart of God. The iconographer's first concern is to proclaim God's word through his art. It is said that icons, like the Eucharistic Liturgy, give us a glimpse of heaven, a window to Eternity. Icons are not easy to "see". They do not immediately speak to our senses. It is only gradually, after patient and prayerful presence that they, in silence, start speaking to you. They speak more to our inner than our outer senses. They speak to the heart that searches for God.
A true icon is one that is venerated by the faithful and must be individually painted on a carefully prepared wood panel according to traditional patterns and techniques. Iconographers must fast and pray with the sacred image they are writing. I paint with holy reverence. I can take credit only for all the imperfections, all the rest is God's work. This form of sacred art must conform faithfully to Scripture. Patience, trust, humility and discipline are needed at every step.
I keep those who will pray with the icon I am painting ever in my heart and spirit through the whole process. It is a loving prayer.
The icon never quite turns out according to my plan. This way, I am certain that the Holy Spirit is the true iconographer. I leave it in God's hands. Phil Zimmerman, Orthodox Iconographer, says that the iconographer is merely an instrument of the Holy Spirit, who is the one who actually created the icon. He continues to say that, "there is no role in iconography for the ego of the artist. He should rather be a person of humility...whose art is a spiritual devotion."
Joy is what I experience most, treasuredly praying with icons. One exercises joy only in the
presence of another. A mother/father can love their children when they are many miles apart but
they experience joy only when they walk in the door.
God invites us...to something. God reveals his plan for us with each icon.You are invited to nourish yourselves on this sacred food of Scripture in visible form too...
...H. Nouwen.
Sr. Margarette Gethsemani Hermitage
Denver, Colorado
Bulletin Board
Icons AvailableTo order an icon painted as described in this issue by Sr. Margarette, please write: Sr. Margarette, Gethsemani Hermitage, 4540 Hwy. 40, Bloomer, WI 54724-9105, (715) 568-5560.
Retreat Space
Do you need a place to get away where you may recover your internal Holy Ground? Meet God
in the silence and solitude of the prairie? Our cabin on a large pond in a peaceful country setting
is open for prayer and reflection. Space of individuals or couples. Spiritual direction available.
To reserve, call or write: The Sanctuary, 720 Iowa St., Holton, KS 66436. (913) 364-2814.
Suggested donation: $25.00 per day.
...Hermit Listing...
An up-dated list of hermits is available for a $2.00 offering. Write: Sr. Mary Vogel, H.S.S.R.,
Prayer Mountain hermitage, Route 3, P.O. Box 3574, Palestine, TX 75801.
Kindly take note that Marabou is for hermits and those who aspire to the eremitical life. Of late we have been getting enquiries and some subscriptions from New Age groups, curiosity seekers, and those who now find Marabou on the Internet. We are unable to meet the demands of those who are not aligned to the hermit lifestyle. When seeking a subscription, please let Marabou know of your eremitical status. Thank you!
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