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".
In the 18th century, some owners of English country houses adorned their gardens with a "hermitage", sometimes a Gothic ruin, but sometimes, as at Painshill Park, a romantic hut which a "hermit" was recruited to occupy. The so-called Ermita de San Pelayo y San Isidoro is the ruins of a Romanesque church of Ávila, Spain, that ended up several hundred miles away, to feature in the Buen Retiro Park in Madrid.
A hermitage is any type of domestic dwelling in which a hermit lives. While the level of isolation can vary widely, more often than not it is associated with a nearby monastery. Typically, hermitages consist of at least one detached room, or sometimes a dedicated space within an open floor plan building, for religious devotion, basic sleeping accommodations, and a domestic cooking range, suitable for the ascetic lifestyle of the inhabitant. Depending on the work of the hermit, premises such as a studio, workshop or chapel may be attached or sited in proximity.[ citation needed ]
Originally, the first hermitages were natural caves, temple ruins, and even simple huts in forests and deserts. Around the time of early fourth century (around 300 AD), the spiritual retreats of the Desert Fathers, who had chosen to live apart from society in the relative isolation of the Nitrian Desert of Egypt, began to attract the attention of the wider Christian community. The piety of such hermits often attracted both laity and other would-be ascetics, forming the first cenobitic communities called "sketes", such as Nitria and Kellia. Within a short time, more and more people arrived to adopt the teachings and lifestyle of these hermits, and there began by necessity a mutual exchange of labour and shared goods between them, forming the first monastic communities.[ citation needed ]
In the later feudal period of the Middle Ages, both monasteries and hermitages alike were endowed by royalty and nobility in return for prayers being said for their family, believing it to be beneficial to the state of their soul.[ citation needed ]
Carthusian monks typically live in a one-room cell or building, with areas for study, sleep, prayer, and preparation of meals. Most Carthusians live a mostly solitary life, meeting with their brethren for communion, for shared meals on holy days, and again irregularly for nature walks, where they are encouraged to have simple discussions about their spiritual life. [1]
In the modern era, hermitages are often abutted to monasteries, or in their grounds, being occupied by monks who receive dispensation from their abbot or prior to live a semi-solitary life. However, hermitages can be found in a variety of settings, from isolated rural sites, houses in large cities, and even high-rise blocks of flats, depending on the hermit's means.[ citation needed ]
Examples of hermitages in Western Christian tradition:
A pustyn (Russian : пустынь) or kalyva (Greek : καλύβα ) or anapat'(Armenian: անապատ ) is a small sparsely furnished cabin or room where a person goes to pray and fast alone in the presence of God. The word poustyn has its origin in the Russian word for desert (пустыня). A person called to live permanently in a poustinia is called a poustinik (plural: poustiniki) or anapatakan (Armenian: անապատական).
A poustinik is one who has been called by God to live life in the desert (poustinia), alone with God in the service of humanity through prayer, fasting, and availability to those who might call upon him or her. Those called to life in the poustinia were not uncommon in Russia prior to the suppression of Christianity in the early 20th century.
In this Eastern Christian expression of the eremitic vocation, poustiniks are not solitary but are part of the local community to which they are called. The poustinik is a servant of God and God's people, in communion with the Church. Historically, one who experienced the call
"...to the poustinia had first, after securing the blessing of their spiritual director, to find a village. He generally did this through pilgrimage and prayer. Once having discovered the village to which he felt God drawing him, the poustinik went to the elders and asked permission to live there as a poustinik. Permission was happily given, as Russians were glad to have a poustinik praying for them. [2]
The poustinik lives alone praying for his own salvation, the salvation of the world, and particularly for the community that God has blessed for him to be a member. Traditionally:
The poustinik was also available to the people. When there were special needs, such as a fire to fight or hay to bring in, the poustinik would help. And whenever anyone had something they wanted to talk about—a question about prayer, a problem, a special joy or sorrow—they could go to the poustinik. [2]
The poustinik is one who listens, and shares the love of Christ with all whom he encounters, as well as a cup of tea or some food; whatever he has he shares, as God has shared all with him. [2]
The poustinia was documented by the Catholic social activist Catherine Doherty in her best-selling book Poustinia: Christian Spirituality of the East for Western Man [3] first published in 1975.
Although originating with ancient startsy (wise Russian elders, sg. starets), Doherty's popular book made the concept of poustinia accessible to modern Western people. In it, she describes the poustinia as "an entry into the desert, a lonely place, a silent place, where one can lift the two arms of prayer and penance to God in atonement, intercession, reparation for one's sins and those of one's brothers.... To go into the poustinia means to listen to God. It means entering into kenosis — the emptying of oneself." She promotes the poustinia as a place where anyone — in any walk of life — can go for 24 hours of silence, solitude and prayer. Ultimately, however, the poustinik's call is to the desert of one's own heart wherein he dwells with God alone, whether in the workplace or in a solitary locale.
A poustinia cabin or room generally consists of a bed, a table and chair, a cross, and a Bible.
In Hinduism, a hermitage is called an ashram. Traditionally, an ashram in ancient India was a place where sages lived in peace and tranquility amidst nature. [4]
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.
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.
A hermit, also known as an eremite or solitary, is a person who lives in seclusion. Eremitism plays a role in a variety of religions.
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.
Bruno of Cologne, OCart, venerated as Saint Bruno, was the founder of the Carthusians. He personally founded the order's first two communities. He was a celebrated teacher at Reims and a close advisor of his former pupil, Pope Urban II. His feast day is 6 October.
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'.
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.
Catherine de Hueck Doherty was a Russian-born Catholic activist who founded the Madonna House Apostolate in 1947. She was a pioneer in the struggle for interracial justice, spiritual writer, lecturer, and spiritual mother to priests and laity.
The Madonna House Apostolate is a Catholic Christian community of laymen, women, and priests, all of whom take lifelong promises of poverty, chastity, and obedience and who are dedicated to loving and serving Jesus Christ in all areas of life. Madonna House was founded in 1947 by Catherine Doherty in Combermere, Ontario, and has established mission houses throughout the world. It is recognized by the Catholic Church as an association of the Christian faithful.
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'.
A starets is an elder of an Eastern Orthodox or Eastern Catholic monastery or convent who functions as venerated adviser and teacher. Elders or spiritual fathers are charismatic spiritual leaders whose wisdom stems from God as obtained from ascetic experience. It is believed that through ascetic struggle, prayer and hesychasm, the Holy Spirit bestows special gifts onto the elder including the ability to heal, prophesy, and most importantly, give effective spiritual guidance and direction. Elders are looked upon as being an inspiration to believers and an example of saintly virtue, steadfast faith, and spiritual peace.
The Optina Pustyn is an Eastern Orthodox monastery for men near Kozelsk in Russia. In the 19th century, the Optina was the most important spiritual centre of the Russian Orthodox Church and served as the model for several other monasteries, including the nearby Shamordino Convent. It was particularly renowned as the centre of Russian Orthodox eldership (staretsdom).
Paisius Velichkovsky or Wieliczkowski was an Eastern Orthodox monk and theologian who helped spread staretsdom or the concept of the spiritual elder to the Slavic world. He is a pivotal figure in Orthodox Church history.
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.
The Discalced Carmelites, known officially as the Order of the Discalced Brothers of the Blessed Virgin Mary of Mount Carmel or the Order of Discalced Carmelites, is a Catholic mendicant order with roots in the eremitic tradition of the Desert Fathers. The order was established in the 16th century, pursuant to the reform of the Carmelite Order by two Spanish saints, Teresa of Ávila (foundress) and John of the Cross (co-founder). Discalced is derived from Latin, meaning "without shoes".
The Roman Catholic hermitage of Our Lady of the Enclosed Garden is situated in the former Reformed church of Warfhuizen, a village in the province of Groningen, in the north of the Netherlands. It is the only Dutch hermitage currently inhabited by a hermit. The name draws upon the traditional epithet for the Virgin Mary of hortus conclusus or enclosed garden, a reference to the Song of Songs that indicates Mary’a “perpetual virginity and at the same time her fruitful maternity.”
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.
The Glinsk Hermitage is a stavropegial monastery of the Ukrainian Orthodox Church located in the village of Sosnivka, near the Russian border. In the 19th and early 20th centuries it was a major spiritual center of the Russian Orthodox Church, and many of its elders have been recently canonized as saints. The monastery is under the Ukrainian Orthodox Church in the diocese of Konotop and Hlukhiv.
Hieroschemamonk Leonid (Nagolkin) of Optina, also Leo of Optina, was a venerable elder of Optina Monastery and a founder of Optina's eldership.
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".