THE ORIGINS OF EREMITIC LIFE (Hermits).
2 ND AND 3 RD CENTURIES A.D.

At that time a Christian religious movement based on a radical form of the contemplative life was active in the deserts of Syria , Palestine and Egypt . The men and women in it were drawn from a wide range of social backgrounds.

What did these people hope to do? Well, they probably didn't hope to do anything, or at least nothing which was very important. All they sought was to withdraw in order to SEEK and PRAISE GOD. However, in one of life's paradoxes, GOD undoubtedly DID have plans for this "MOVEMENT". These people would be THE ROOTS of a leafy tree: THE RELIGIOUS LIFE which was to unfurl over forthcoming centuries.

CHANGES IN THIS WAY OF LIFE.

In the first stage of the development of eremitism there were the LAVRAS (roughly meaning a rugged spot, a ravine or similar). What were the lavras? They were groups of hermits.

It is true that absolute solitude presents difficulties that at times are insuperable (something which the hermit knows and accepts) such as illness, old age, hounding by the unscrupulous, thieves, good-for-nothings, etc. Absolute solitude in our own time also has the same problems and we cannot ignore them. In the light of these difficulties, the advisability or need for a GROUP arose in order to alleviate the defencelessness from which hermits might suffer, in spite of their goodwill or willingness, in the vastness of the desert.

Thus absolute solitude gave way to sharing caves and shelters. It should be noted that the eremitic life has never NECESSARILY entailed the absolute solitude of the hermit, as many of these first FATHERS of the DESERT were frequently helped or accompanied by assistants or disciples.

Nonetheless, they began to come together with the specific aim of making themselves stronger in response to the constant hounding by bandits and delinquents who, as I have said, robbed and frightened them.

For a variety of reasons, the fact is that absolute solitude and isolation gave way to sharing “places and spaces".

Hermitages were built near to each other but not together, so that the hermits could live close to each other without actually cohabiting.

A church or temple was built in the middle of these groups and served as the meeting place for religious services on SUNDAY, the GREAT day of the week set aside for WORSHIP, PRAYER, eating together and of course recreation, interaction and the exchange of impressions.

AFTER THE LAVRAS: THE MONASTERIES.
4 TH AND 5 TH CENTURIES.

As a result of these changes, a much more communitarian way of living emerged from the lavras. Much more solid buildings were put up to house much more organised communities.

The figure of the SUPERIOR and the shared observance of a RULE or LAW were established. They also began to dress in a uniform way (the habit) with distinctions between the various classes or categories of monks: fathers, priests, lay brothers, non-priests, and in many cases the oblate brothers, who were the last in the line (generally speaking the latter did not take any vows but did wear the habit).

During this era this new form of MONASTIC life spread rapidly across East and West. It became established in Italy , England and France where monks were particularly important due to ALL THE GOOD AND POSITIVE things they brought to society at a fairly pagan time in history which, in many cases, was plunged into barbarism.

MENDICANT FRIARS

The stage that followed the MONASTIC ERA in the natural evolution of religious or consecrated life saw the appearance of another (or new form of) religious order, whose members were known as FRIARS. This variant or division in monastic life was and remains the hugely important MENDICANT ORDERS. They came out of the MONASTIC ERA and some were direct descendants of the DESERT HERMITS, for instance the hermits who lived on Mount Carmel in the Holy Land and who in the West would later on occupy a highly important place in the Church as the ORDER OF CARMELITE FRIARS.

They were popularly referred to as friars (they were no longer monks) and they saw to society's most urgent needs. The houses they lived in were no longer called MONASTERIES but CONVENTS.

They were and are embedded in towns and cities and provide direct care for people through parish churches and other apostolate activities.

In short, they lived and continue to live among the people and to meet people's spiritual and material needs.

RELIGIOUS ORDERS.

In the 18 th and 19 th centuries, by now well into the modern era, there was a renaissance for religious life in the Church with the spectacular flowering of many female and male religious congregations which threw themselves into caring for those most in need.

Their founders, inspired by the Holy Spirit, sought to meet all the needs of the most "dispossessed": orphanages, hospitals, almshouses, schools for the poor, etc.

The MEMBERS OF THESE RELIGIOUS ORDERS did not take part in monastic life and did not belong to a mendicant order. Instead they formed a RELIGIOUS CONGREGATION (generally with simple vows) even though the faithful still called them friars and nuns.

These APOSTOLATE or ACTIVE LIFE congregations have done and still do an enormous amount of effective work in society.

SECULAR INSTITUTES

Much more recent are the SECULAR INSTITUTES. There are institutes for males and females and they are CONSECRATED to the service of the direct apostolate among and for the people of GOD.

Their members are not seen by the Church as belonging to a RELIGIOUS ORDER. They are CONSECRATED LAYPEOPLE. They may live in a community or in their private homes with a normal family life, their usual jobs, etc.

The work they do is similar to that performed by the Religious Congregations.