Hermit

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Saint Jerome, who lived as a hermit near Bethlehem, depicted in his study being visited by two angels (Cavarozzi, early-17th century) St.-Jerome-In-His-Study.jpg
Saint Jerome, who lived as a hermit near Bethlehem, depicted in his study being visited by two angels (Cavarozzi, early-17th century)

A hermit, also known as an eremite (adjectival form: hermitic or eremitic) or solitary, is a person who lives in seclusion. [1] [2] [3] Eremitism plays a role in a variety of religions.

Contents

Description

In Christianity, the term was originally applied to a Christian who lives the eremitic life out of a religious conviction, namely the Desert Theology of the Old Testament (i.e., the 40 years wandering in the desert that was meant to bring about a change of heart).

In the Christian tradition the eremitic life [4] is an early form of monastic living that preceded the monastic life in the cenobium. In chapter 1, the Rule of St Benedict lists hermits among four kinds of monks. In the Roman Catholic Church, in addition to hermits who are members of religious institutes, the Canon law (canon 603) recognizes also diocesan hermits under the direction of their bishop as members of the consecrated life. The same is true in many parts of the Anglican Communion, including the Episcopal Church in the United States, although in the canon law of the Episcopal Church they are referred to as "solitaries" rather than "hermits".

Often, both in religious and secular literature, the term "hermit" is used loosely for any Christian living a secluded prayer-focused life, and sometimes interchangeably with anchorite/anchoress, recluse, and "solitary". Other religions, including Buddhism, Hinduism, Islam (Sufism), and Taoism, afford examples of hermits in the form of adherents living an ascetic way of life.

In modern colloquial usage, "hermit" denotes anyone living apart from the rest of society, or having entirely or in part withdrawn from society, for any reason.

Etymology

The word hermit comes from the Latin ĕrēmīta, [5] the latinisation of the Greek ἐρημίτης (erēmitēs), "of the desert", [6] which in turn comes from ἔρημος (erēmos), [7] signifying "desert", "uninhabited", hence "desert-dweller"; adjective: "eremitic".

History

Tradition

Eremitic cave in Spain Cuevas Guztarriarana 02.jpg
Eremitic cave in Spain

In the common Christian tradition the first known Christian hermit in Egypt was Paul of Thebes (fl. 3rd century), hence also called "St. Paul the first hermit". Antony of Egypt (fl. 4th century), often referred to as "Antony the Great", is perhaps the most renowned of all the early Christian hermits owing to the biography by Athanasius of Alexandria. An antecedent for Egyptian eremiticism may have been the Syrian solitary or "son of the covenant" (Aramaic bar qəyāmā) who undertook special disciplines as a Christian. [8]

Christian hermits in the past have often lived in isolated cells or hermitages, whether a natural cave or a constructed dwelling, situated in the desert or the forest. People sometimes sought them out for spiritual advice and counsel. Some eventually acquired so many disciples that they no longer enjoyed physical solitude.[ citation needed ] Some early Christian Desert Fathers wove baskets to exchange for bread.

In medieval times, hermits were also found within or near cities where they might earn a living as gate keepers or ferrymen. In the 10th century, a rule for hermits living in a monastic community was written by Grimlaicus. In the 11th century, the life of the hermit gained recognition as a legitimate independent pathway to salvation. Many hermits in that century and the next came to be regarded as saints. [9] From the Middle Ages and down to modern times, eremitic monasticism has also been practiced within the context of religious institutes in the Christian West.

In the Catholic Church, the Carthusians and Camaldolese arrange their monasteries as clusters of hermitages where the monks live most of their day and most of their lives in solitary prayer and work, gathering only briefly for communal prayer and only occasionally for community meals and recreation. The Cistercian, Trappist, and Carmelite orders, which are essentially communal in nature, allow members who feel a calling to the eremitic life, after years living in the cenobium or community of the monastery, to move to a cell suitable as a hermitage on monastery grounds. There have also been many hermits who chose that vocation as an alternative to other forms of monastic life.

Anchorites

The term "anchorite" (from the Greek ἀναχωρέωanachōreō, signifying "to withdraw", "to depart into the country outside the circumvallate city") is often used as a synonym for hermit, not only in the earliest written sources but throughout the centuries. [10] Yet the anchoritic life, while similar to the eremitic life, can also be distinct from it. Anchorites lived the religious life in the solitude of an "anchorhold" (or "anchorage"), usually a small hut or "cell", typically built against a church. [11] The door of an anchorage tended to be bricked up in a special ceremony conducted by the local bishop after the anchorite had moved in. Medieval churches survive that have a tiny window ("squint") built into the shared wall near the sanctuary to allow the anchorite to participate in the liturgy by listening to the service and to receive Holy Communion. Another window looked out into the street or cemetery, enabling charitable neighbors to deliver food and other necessities. Clients seeking the anchorite's advice might also use this window to consult them. [12]

Contemporary Christian life

Catholicism

Catholics who wish to live in eremitic monasticism may live that vocation as a hermit:

There are also lay people who informally follow an eremitic lifestyle and live mostly as solitaries. [13] Not all the Catholic lay members that feel that it is their vocation to dedicate themselves to God in a prayerful solitary life perceive it as a vocation to some form of consecrated life. An example of this is life as a Poustinik, an Eastern Catholic expression of eremitic living that is finding adherents also in the West.

Eremitic members of religious institutes

Church of the hermitage "Our Lady of the Enclosed Garden" in Warfhuizen, Netherlands Kerkzomerpiep.jpg
Church of the hermitage "Our Lady of the Enclosed Garden" in Warfhuizen, Netherlands

In the Catholic Church, the institutes of consecrated life have their own regulations concerning those of their members who feel called by God to move from the life in community to the eremitic life, and have the permission of their religious superior to do so. The Code of Canon Law contains no special provisions for them. They technically remain a member of their institute of consecrated life and thus under obedience to their religious superior.

The Carthusian and Camaldolese orders of monks and nuns preserve their original way of life as essentially eremitic within a cenobitical context, that is, the monasteries of these orders are in fact clusters of individual hermitages where monks and nuns spend their days alone with relatively short periods of prayer in common.

Other orders that are essentially cenobitical, notably the Trappists, maintain a tradition under which individual monks or nuns who have reached a certain level of maturity within the community may pursue a hermit lifestyle on monastery grounds under the supervision of the abbot or abbess. Thomas Merton was among the Trappists who undertook this way of life.

Diocesan hermits

The earliest form of Christian eremitic or anchoritic living preceded that of being a member of a religious institute, since monastic communities and religious institutes are later developments of the monastic life. Bearing in mind that the meaning of the eremitic vocation is the Desert Theology of the Old Testament, it may be said that the desert of the urban hermit is that of their heart, purged through kenosis to be the dwelling place of God alone.

So as to provide for men and women who feel a vocation to the eremitic or anchoritic life without being or becoming a member of an institute of consecrated life, but desire its recognition by the Roman Catholic Church as a form of consecrated life nonetheless, the 1983 Code of Canon Law legislates in the Section on Consecrated Life (canon 603) as follows:

§1 Besides institutes of consecrated life the church recognizes the eremitic or anchoritic life by which the Christian faithful devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude, and assiduous prayer and penance.
§2 A hermit is recognized by law as one dedicated to God in consecrated life if he or she publicly professes in the hands of the diocesan bishop the three evangelical counsels, confirmed by vow or other sacred bond, and observes a proper program of living under his direction.

Canon 603 §2 lays down the requirements for diocesan hermits.

The Catechism of the Catholic Church of 11 October 1992 (§§918–921), comments on the eremitic life as follows:

From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her authority, gladly accepted and approved.

...

Hermits 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. (Footnote: CIC, can. 603 §1) 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 spiritual battle, the glory of the Crucified One.

Catholic Church norms for the consecrated eremitic and anchoritic life do not include corporal works of mercy. Nevertheless, every hermit, like every Christian, is bound by the law of charity and therefore ought to respond generously, as his or her own circumstances permit, when faced with a specific need for corporal works of mercy. Hermits are also bound by the law of work. If they are not financially independent, they may engage in cottage industries or be employed part-time in jobs that respect the call for them to live in solitude and silence with extremely limited or no contact with other persons. Such outside jobs may not keep them from observing their obligations of the eremitic vocation of stricter separation from the world and the silence of solitude in accordance with canon 603, under which they have made their vow. Although canon 603 makes no provision for associations of hermits, these do exist (for example the Hermits of Bethlehem in Chester, NJ, and the Hermits of Saint Bruno in the United States; see also lavra, skete). [14]

Anglicanism

Many of the recognised religious communities and orders in the Anglican Communion make provision for certain members to live as hermits, more commonly referred to as solitaries. One Church of England community, the Society of St. John the Evangelist, now has only solitaries in its British congregation. [15] Anglicanism also makes provision for men and women who seek to live a single consecrated life, after taking vows before their local bishop; many who do so live as solitaries. [16] The Handbook of Religious Life, published by the Advisory Council of Relations between Bishops and Religious Communities, contains an appendix governing the selection, consecration, and management of solitaries living outside recognised religious communities. [17]

In the Canon Law of the Episcopal Church (United States), those who make application to their diocesan bishop and who persevere in whatever preparatory program the bishop requires, take vows that include lifelong celibacy. They are referred to as solitaries rather than hermits. Each selects a bishop other than their diocesan as an additional spiritual resource and, if necessary, an intermediary. At the start of the twenty-first century, the Church of England reported a notable increase in the number of applications from people seeking to live the single consecrated life as Anglican hermits or solitaries. [18] A religious community known as the Solitaries of DeKoven, who make Anglican prayer beads and Pater Noster cords to support themselves, are an example of an Anglican hermitage. [19]

St. Seraphim of Sarov sharing his meal with a bear Serafim and a bear.jpg
St. Seraphim of Sarov sharing his meal with a bear

Eastern Orthodoxy

In the Orthodox Church and Eastern Rite Catholic Churches, hermits live a life of prayer as well as service to their community in the traditional Eastern Christian manner of the poustinik. The poustinik is a hermit available to all in need and at all times. In the Eastern Christian churches, one traditional variation of the Christian eremitic life is the semi-eremitic life in a lavra or skete, exemplified historically in Scetes, a place in the Egyptian desert, and continued in various sketes today, including several regions on Mount Athos.

Notable Christian hermits

Early and Medieval Church

Modern times

Members of religious orders:

Diocesan hermits according to canon 603:

Others:

Communities:

Other religions

Two Sadhus, Hindu hermits Sadu Kathmandu Pashupatinath 2006 Luca Galuzzi.jpg
Two Sadhus, Hindu hermits

From a religious point of view, the solitary life is a form of asceticism, wherein the hermit renounces worldly concerns and pleasures. This can be done for many reasons, including: to come closer to the deity or deities they worship or revere, to devote one's energies to self-liberation from saṃsāra, etc. This practice appears also in ancient Śramaṇa traditions, Buddhism, Jainism, Hinduism, Kejawèn, and Sufism. Taoism also has a long history of ascetic and eremitic figures. In the ascetic eremitic life, the hermit seeks solitude for meditation, contemplation, prayer, self-awareness, and personal development on physical and mental levels, without the distractions of contact with human society, sex, or the need to maintain socially acceptable standards of cleanliness, dress, or communication. The ascetic discipline can also include a simplified diet and/or manual labor as a means of support.

Notable hermits in other religions

Hsu Yun, a renowned Chan Buddhist hermit Xuyun.jpg
Hsu Yun, a renowned Chan Buddhist hermit

In literature

In Orlando Furioso, Angelica meets a hermit Orlando Furioso 3 crop.jpg
In Orlando Furioso , Angelica meets a hermit

In media

See also

Related Research Articles

Monasticism, also called monachism or monkhood, is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work. Monastic life plays an important role in many Christian churches, especially in the Catholic, Orthodox and Anglican traditions as well as in other faiths such as Buddhism, Hinduism, and Jainism. In other religions, monasticism is criticized and not practiced, as in Islam and Zoroastrianism, or plays a marginal role, as in modern Judaism.

<span class="mw-page-title-main">Monastery</span> Complex of buildings comprising the domestic quarters and workplace(s) of monks or nuns

A monastery is a building or complex of buildings comprising the domestic quarters and workplaces of monastics, monks or nuns, whether living in communities or alone (hermits). A monastery generally includes a place reserved for prayer which may be a chapel, church, or temple, and may also serve as an oratory, or in the case of communities anything from a single building housing only one senior and two or three junior monks or nuns, to vast complexes and estates housing tens or hundreds. A monastery complex typically comprises a number of buildings which include a church, dormitory, cloister, refectory, library, balneary and infirmary, and outlying granges. Depending on the location, the monastic order and the occupation of its inhabitants, the complex may also include a wide range of buildings that facilitate self-sufficiency and service to the community. These may include a hospice, a school, and a range of agricultural and manufacturing buildings such as a barn, a forge, or a brewery.

<span class="mw-page-title-main">Carthusians</span> Catholic Church religious order founded in 1084

The Carthusians, also known as the Order of Carthusians, are a Latin enclosed religious order of the Catholic Church. The order was founded by Bruno of Cologne in 1084 and includes both monks and nuns. The order has its own rule, called the Statutes, and their life combines both eremitical and cenobitic monasticism. The motto of the Carthusians is Stat crux dum volvitur orbis, Latin for 'The Cross is steady while the world turns'. The Carthusians retain a unique form of liturgy known as the Carthusian Rite.

<span class="mw-page-title-main">Anchorite</span> Person who withdraws from society to lead an intensely religious lifestyle

In Christianity, an anchorite or anchoret is someone who, for religious reasons, withdraws from secular society to be able to lead an intensely prayer-oriented, ascetic, or Eucharist-focused life. Anchorites are frequently considered to be a type of hermit, but unlike hermits, they were required to take a vow of stability of place, opting for permanent enclosure in cells often attached to churches. Also unlike hermits, anchorites were subject to a religious rite of consecration that closely resembled the funeral rite, following which they would be considered dead to the world and a type of living saint. Anchorites had a certain autonomy, as they did not answer to any ecclesiastical authority apart from bishops.

<span class="mw-page-title-main">Camaldolese</span> Monastic communities of the Order of St Benedict

The Camaldolese Hermits of Mount Corona, commonly called Camaldolese, is a monastic order of Pontifical Right for men founded by Saint Romuald. Its name is derived from the Holy Hermitage of Camaldoli, high in the mountains of central Italy, near the city of Arezzo. Its members add the nominal letters E.C.M.C. after their names to indicate their membership in the congregation. Apart from the Roman Catholic monasteries, in recent times ecumenical Christian hermitages with a Camaldolese spirituality have arisen as well.

<span class="mw-page-title-main">Macarius of Egypt</span> Egyptian Christian monk and hermit

Macarius of Egypt was a Christian monk and grazer hermit. He is also known as Macarius the Elder or Macarius the Great.

<span class="mw-page-title-main">Christian monasticism</span> A Christian religious way of life

Christian monasticism is a religious way of life of Christians who live ascetic and typically cloistered lives that are dedicated to Christian worship. It began to develop early in the history of the Christian Church, modeled upon scriptural examples and ideals, including those in the Old Testament. It has come to be regulated by religious rules and, in modern times, the Canon law of the respective Christian denominations that have forms of monastic living. Those living the monastic life are known by the generic terms monks (men) and nuns (women). The word monk originated from the Greek μοναχός, itself from μόνος meaning 'alone'.

<span class="mw-page-title-main">Cenobitic monasticism</span> Monastic tradition that stresses community life

Cenobiticmonasticism is a monastic tradition that stresses community life. Often in the West the community belongs to a religious order, and the life of the cenobitic monk is regulated by a religious rule, a collection of precepts. The older style of monasticism, to live as a hermit, is called eremitic. A third form of monasticism, found primarily in Eastern Christianity, is the skete.

In the Catholic Church, a religious profession is the solemn admission of men or women into consecrated life by means of the pronouncement of religious vows, typically the evangelical counsels.

<span class="mw-page-title-main">Religious vows</span> Promises made by members of religious communities

Religious vows are the public vows made by the members of religious communities pertaining to their conduct, practices, and views.

<span class="mw-page-title-main">Recluse</span> Person who lives in voluntary seclusion from the public and society

A recluse is a person who lives in voluntary seclusion and solitude. The word is from the Latin recludere, which means "shut up" or "sequester". Unlike common hermits, recluses shut themselves up in a cell so that they could not come out.

<span class="mw-page-title-main">Skete</span> Type of monastic settlement

A skete is a monastic community in Eastern Christianity that allows relative isolation for monks, but also allows for communal services and the safety of shared resources and protection. It is one of four types of early monastic orders, along with the eremitic, lavritic and coenobitic, that became popular during the early formation of the Christian Church.

<span class="mw-page-title-main">Consecrated life</span> Type of lifestyle advocated by the Catholic Church

Consecrated life is a state of life in the Catholic Church lived by those faithful who are called to follow Jesus Christ in a more exacting way. It includes those in institutes of consecrated life, societies of apostolic life, as well as those living as hermits or consecrated virgins/widows.

<span class="mw-page-title-main">Monks of the Most Blessed Virgin Mary of Mount Carmel</span> Catholic Carmelite order

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<span class="mw-page-title-main">Eastern Christian monasticism</span> An Eastern Christian religious way of life

Eastern Christian monasticism is the life followed by monks and nuns of the Eastern Orthodox Church, Oriental Orthodoxy, the Church of the East and some Eastern Catholic Churches.

<span class="mw-page-title-main">Hermitage (religious retreat)</span> Place of seclusion

A hermitage most authentically refers to a place where a hermit lives in seclusion from the world, or a building or settlement where a person or a group of people lived religiously, in seclusion. Particularly as a name or part of the name of properties its meaning is often imprecise, harking to a distant period of local history, components of the building material, or recalling any former sanctuary or holy place. Secondary churches or establishments run from a monastery were often called "hermitages".

Monasticism is a way of life where a person lives outside of society, under religious vows.

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<span class="mw-page-title-main">Chariton the Confessor</span> 4th-century Anatolian Christian saint

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<span class="mw-page-title-main">Monastic cell</span> Small room used by a hermit, monk, anchorite or nun to live and as a devotional space

A cell is a small room used by a hermit, monk, nun or anchorite to live and as a devotional space. Cells are often part of larger cenobitic monastic communities such as Catholic, Lutheran, Anglican and Orthodox Christian monasteries, as well as Buddhist vihara, but may also form stand-alone structures in remote locations. The word cell comes from the Old French celle meaning a monastic cell, itself from the Latin meaning "room", "store room" or "chamber".

References

Citations

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  5. eremita, Charlton T. Lewis, Charles Short, A Latin Dictionary, on Perseus project
  6. ἐρημίτης, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus project
  7. ἔρημος, Henry George Liddell, Robert Scott, A Greek-English Lexicon, on Perseus project
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  9. Tom Licence, Hermits and Recluses in English Society 950–1200, (Oxford, 2011), p. 36.
  10. Oxford English Dictionary. "A person who has withdrawn or secluded themself from the world; usually one who has done so for religious reasons, a recluse, a hermit."
  11. McAvoy, LA., Anchoritic Traditions of Medieval Europe , Boydell & Brewer Ltd, 2010, p. 2.
  12. Dyas, E., Edden, V. and Ellis, R., Approaching Medieval English Anchoritic and Mystical Texts , DS Brewer, 2005, pp. 10–12.
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  28. Fong, Grace S. (2008). Herself an author: gender, agency, and writing in late Imperial China. University of Hawaii Press. p. 58. ISBN   978-0-8248-3186-8.
  29. Penelope Reed Doob, The Idea of the Labyrinth: from Classical Antiquity through the Middle Ages, pp. 179–81, ISBN   0-8014-8000-0
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General and cited sources

Further reading