Folia Canonica 5. (2002)
STUDIES - W. Becket Soule: Hermits in Current Eastern Catholic Legislation; CCEO cc. 481-485
HERMITS IN CURRENT EASTERN CATHOLIC LEGISLATION 157 Can a person condition either entrance into a monastery or the profession of perpetual vows in a sui iuris monastery on eventual admission to eremitical life? Even if a superior were to permit such a proposal (which is highly unlikely), the canons do not require the superior and council of the sui iuris monastery to admit any member to the eremitical life. The question of such a condition only arises in the case of those whose sole intention is to become a hermit; in such a case, it would seem that the profession of a person whose only intention is to be a hennit would be invalid, because that person does not, in fact, intend to become a monk according to that monastery’s typicon. Such would be the case, for example, of a person who would decide not to make perpetual profession if he knew that he would not be granted permission to pursue the eremitical life. IV. The Place of Enclosure Can. 483 - Locus, ubi eremita vivit, sit a Superiore monasterii designatus atque speciali modo a saeculo et a ceteris partibus monasterii segregatus; si vero locus extra saepta monasterii invenitur, requiritur insuper consensus scripto datus Episcopi eparchialis. Can. 483 - The place where a hermit lives is to be designated by the superior of the monastery and separated in a special way from the world and from other parts of the monastery; if the place is found outside of the monastery’s property, the written consent of the eparchial bishop is also required. The place in which the hermit is to live is of some importance, since it will to a great degree determine whether or not the hermit will be able to live a truly eremitical life. It should be separated from other people, and from the world; if the hermitage is within the precincts or enclosure (saeptum, literally “the fold”) of the monastery, it should be separated from the other parts and buildings of the monastery as well, in order that the hermit may live as a true solitary. The emperor Justinian decreed that hermits should be few, and should live close to the monastery.27 This place is not to be chosen by the hermit, but rather by the superior of the monastery, who will have to take care that the place is suitable for the purpose and provides the necessary conditions for solitary life. The text of this 27 Nov. 123, c. 36: In omnibus autem monasteriis, quae coenobia dicuntur, iubemus secundum monachicos canones in unico habitaculo omnes habitare et communiter ali, et simili modo in uno habitaculo omnes separatim dormire ut mutuum alterutris testimonium castae conversationis praebeant, nisi quidam tamen ex eis propter longaevum in monasterium conversationem hesychastarum vitam volentes vivere, aut senectutis atque corporis informitatis causa, in singularibus cellis intra monasterium constitutis degant: hoc autem con conscientia et voluntate hegumeni fieri. Cf. also Nov. 133, c. 1, and Nov. 5, c. 1.
