The Hermit A Prophetic Pastoral Model For Latin America Today

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141

The Hermit: A

Prophetic-Pastoral Model for Latin America

Today

Ramon Flores*

Introduction

In this article we intend to understand the hermit as prophet and

pas- tor. We will also

try

to understand the true

spirit

of the hermit,

although we know

very

well that while the hermit’s asceticism was a rejection of what was

acceptable,

whether civil or

religious,

it was also a

way

of performing pastoral

tasks towards the interior of the

society

which the hermit criticized. I personally believe that much of the hermit’s

practices can

be restored as a way of emphasizing that the element of protest could very

well be a clue to the

development

of a prophetic ministry in our Latin American social context.

One of the

things

which is clear and of

great importance

in Latin America

today

is that the church has discovered

that,

both its own life and

mission, as

well as

every activity

in the

history

of

humanity,

is totally

and

absolutely incomplete.

That is to say, we are

facing

an open historical

process.

The church

today,

more than ever, is conscious of its capacity

to write its own

history.

The

previous history

is the result of an epistemological rupture

of the

concept

of God and

history

and of the increasingly anguishing

and

multiphasic

crisis that we are

suffering

on our

continent,

where

people

have ceased to think with their head in order to think with their stomach. God is not a fixed and static God. He is

both a moving and a mover

God,

a dynamic,

open

God.

History

is not a finished and closed act where

everything

that has

happened

and will happen

was written before.

Today history

is

seen, valued and under- taken as an open

process

in which we are all active

subjects

in the con- struction of our own life. At this

moment,

as members of the

mystical body

of Christ and as an integral

part

of our Latin American

society,

we understand and affirm that it is not

only

a matter of

studying

and com- prehending history.

This is the moment to transform

history.

Conse- quently,

this

requires

a new

conception

in which

God,

the Lord of his- tory,

will

impel

the church

through

the

instrumentality

of those who are called

by

God to the construction of God’s

kingdom

of

justice

and peace.

The

previous

words do not

necessarily

mean that our historical problems

have

already

been solved. Rather

they

refer to the most

*Ramón

Flores,

a young Pentecostal

at the

pastor

and

writer, has studied

Theological Community

and the

Presbyterian Seminary

in Mex- ico

City

and at the Latin American Biblical

Seminary

in San Costa Rica.

José,

1

142

transcendental

challenge

the church has faced since the

Protestant Reformation, especially because,

in the face of this Latin American reality,

we detect that both in international

politics

and in the

religious realm there is not a well-defined alternative

project

that will

pay

for the religious-moral

and

politico-structural

deficits.

Nevertheless,

we have advanced in the sense that we have discovered we are free to create our own

destiny

as active historical

subjects.

It is

precisely there,

face to face with that

political practice

that has no humanizing direction and with that popular moral and

popular religiosity (both

Catholic and

Protestant) which tries to legitimize the

prevailing

order, that

protest,

in the form of a hermit’s ethics, can be

suggested

as an alternative to or as the

genesis of

change.

It is from this

perspective,

which has the intention of responding

on the basis of faith and

orthopraxis

to a new

way

of

being and

doing

as church and

mission, that the

prophetic

and

pastoral

models we are

examining

can

help

us

present

a well-defined

option

for our ecclesiological

and

missiological

task, for, we insist,

in Latin America everything

is about to begin.

Historical Antecedents

When, during

the last two decades of the Third

Century,

some Chris- tians from

Egypt

and eastern

Syria

renounced their

previous lifestyles

of living

in common with a

family

and within the Christian

community, and withdrew to

solitary places

with the

purpose

of

living

a life of vol- untary poverty

and sexual

continence,

the first

step

was taken in the direction of what later would be known

properly

as

monasticism, to which Christian asceticism

gave

a

strong impulse.

To be a

religious recluse,

a hermit, and later a monk, means to follow the

path

of

Christ, the

straight

and narrow

way

of which the Bible

speaks,

in such a

way that those who did so could

repeat

with the

apostles: “Behold,

we have forsaken

all,

and followed

you

…”

(Mat. 19:27).

The hermit feels and knows himself or herself to be deeply

stigmatized by the

conviction that imitating

the Lord

always places

the hermit under the cross. That is why the Pachomian

monks,

in order to make a constant

memory

of the reason for their

existence,

sewed a cross to their robes.

As we

know,

monks tried to keep their

eyes always

on their crucified model and took to themselves all the

hardships

of their lives,

trying

to. live

together

and die

together

with Christ. As we understand

it, both the hermits,

and later the

monks,

knew themselves as incorporated into the great phalanx

that

long

before them had lived

according

to that ideal. Their idea was that

they

were

imitating Abraham,

Moses and

Elijah,

and also John the

Baptist,

who

frequently represented

for them the idea of the founder of their

lifestyle.

The

apostles

and the

primitive community in

Jerusalem,

whose life was marked

by

an ascetical

enthusiasm,

felt . greatly

moved to realize themselves as an authentic imitation-incarnation of Christ.

2

143

From the above we understand the hermit’s true intention. The hermit is a human

being

who

rejects

the “normal” criteria of social conduct in order to enroll in a new one: The criterion of Jesus. The hermit

rejects the model of man

(read:

human

being)

and lives assumes the God-man (incarnated) model,

whose radical fate is to suffer under a vocation that has a historical sense.

It is very important to consider that we are accustomed, in the

majority of cases, to think of hermits as strange beings before

society;

their atti- tude as individuals has^ been

valued, but very

few times has the time been taken to think

seriously

about the reasons for the attitudes of such individuals.

Very

few times do we ask ourselves what and who

they

were

against. Evidently they

had a very clear

option: They rejected

the values that sustained the “normal” life model of their time.

They

were prophets

and

pastors

here and now. Their

ministry

faced a constant struggle,

but it was not a

struggle against

individuals with name and surname,

it was

against

the values and

practices

that were

emphasized and transmitted

by

the culture of their time.

Although

in our

day

and from our own

perspective

we can judge the attitudes of these

agents

and models as

insufficient,

the transcendence in this and other cases lies in

that one can have a well-defined

option.

It is the

option

that is valuable, no matter how

small,

but in

response

to

specific

situations. That is where the

importance

of this article

lies,

because it incites us to be con- scious of the

importance

of an

option

that will commit us to the con- structiori of a kingdom of justice, peace and

liberty

in Latin America. This is one of the

great challenges

for the church

today.

The characteristics that

give

us a picture of the

ministry

of the

hermits, which will now be

outlined, presents

an

immensely

rich mosaic which becomes the

pastoral challenge

for the

change agents

in the diverse communities of faith in Latin America. The hermits

present

to us their own existential

problems

but also the

problems

of the communities

they served. Some of

them, as

we

know,

are like

Theodoret, who tried to mold the word into concrete acts of faith. Some

fought

in communities, others chose the eremetical life and their

only

interest was to deal with God;

others

rejoiced living

in shacks and

tents,

in

grottos

and caves. Others suffered the inclemencies of the

climate, sometimes under

extreme

cold,

others under the

rays

of a burning sun. Some avoided the contact with other

people,

others renounced such

segregation

and

placed themselves to be seen of all so that

they

could teach them. As we have said, some

showed themselves without

pronouncing

a word.

Others, besides

showing

themselves as an

example

that could be lived in a different

manner, exhorted the

people

to live

according

to the

Spirit,

as Christ lived. It would be of

great

value to restore what

they

considered living

in the

Spirit,

the

way they

incarnated and

proclaimed

a call to establish

hermitages.

In these communities the hermit was a “father” who took the time

to teach

and to “pastor” those who decided to become part

of the

group.

For

example,

the Great

Anthony (c. 251-356),

who is

3

144

recognized

as the father of a hermit

community,

stands out because of his excellent charismatic

gifts,

his

capacity

to lead the

community

and practice

his

spiritual qualities

while

hosting

the

large

number of hermits who visited him. As we

see,

his life,

testimony,

and

ability

to direct a community

make him

worthy

of our

study, among

other

things,

so we can remember and learn how and when we can

try to communicate and maintain the vocation of being different. To be different is not to be con- formed to this era and its values and

practices,

and this will cause

many not

only

to see us but also to become

part

of small or large communities of faith and

testimony.

Undoubtedly, by giving

themselves to fasting, praying,

reading

of the Scriptures, singing

and

doing

manual

works,

and

by taking

time to receive visitors and to “enter the world” when

they

visited the

city

and brought

to it a message that was

profoundly testimonial,

and in posses- sion of an unusual moral

authority

to deliver their

message,

the hermits became authentic

“protesters” against

the lust and lecheries that were permitted by the social morality

of their

day.

It is precisely this

option

in favor of certain

lifestyle

that constitutes a

prophetic role,

since it is inspired by

the ethics of the Word and is based on a way of

living

that becomes a message in itself and is able to criticize the evil

practices,

the culture that denies Christian

values,

the social

morality

that

legitimizes individual and structural sins.

Nevertheless,

as we can discern from the dynamics

of this

ministry,

the

way

their life

developed

not

only

had to do with the rupture with a certain model of life but also with a message in the form of an exhortation whose

purpose

was to form a community that would breathe and

energize

the new values that find their foundation in the life of Christ.

An

example

of what has been said would be Simeon the Old

(A.D. 390-459),

who is considered the first hermit in

Syria.

He

enjoyed great prestige

in the

town, especially during the pre-Chalcedonian

era. First from a mountain, then in the

monastery and, finally

on the

top

of pillar, he would

preach

and demand a change in the conduct of the

people.

We gather

he had a multifarious

ministry

in which he combined the different ways

of

living

the faith: In solitude, to fill himself with God; in his community,

in order to be both

testimony

and

example;

in

improvised pulpits,

in order to communicate his vision and

way

of living the Chris- tian

faith, verbally

and with

strong passion

to the

people.

This is what we need at the

present

moment. These kinds of

pastoral

and

change agents,

men and

women, according

to this

profile,

are what we need in Latin America and in the world

today.

Some of the communities to which we refer were established in the desert of

Chalcis,

the Amanus range

in Northern and Southern

Mesopotamia,

and there

they developed authentic models of life

according

to an objective decision in the face of the social life of those

days. Tens, hundreds,

thousands of these

types of communities are needed in Mexico, Central and South America and in all the

world,

for it seems that as

technology grows

and science is

‘

4

145

developed,

there is a greater need for men and women with the

spirit

of a prophet who will denounce sin and will show us the

way

back to the old

paths.

Contextual

Application; Jesus,

the

Early

Church and

Pastoral

Agents

for

Today

In this section we intend to describe in a

synthesized

form four elements that, both

in the life of Jesus and in the

early

church, as well as during

the

days

of the hermits, are not

only

well

identified

but also

give us a profile that could be

incorporated

into our

present-day pastoral practice

in Latin America.

,

l.

Mystique

The

mystique

of Jesus

(Luk. 4:1-12),

inexhaustible fount of

inspira- tion for the

early

church and then for the

hermits,

as well as for

today’s pastoral agents,

is

absolutely indispensable.

From our

standpoint,

we cannot conceive of an

agent

of change who has a biblico-Christian mes- sage

but not the

mystique

which

gives power

and

strength

to the Evan- gelical

or Pentecostal

believer,

or to all of Christendom for that matter.

‘

.

This is one of the

great ontological

differences between

Christianity

and all kinds of movements in

history.

If one is

ambassador-representative of the human-divine

message

of the

gospel,

one must

consequently

live it, incarnating

its fundamental

premises: justice, peace, liberty

and faith- fulness to the Word.

Prayer, singing,

the

reading

of the

Scriptures,

the continuous

gathering

of those who live in a

community

are the non- negotiable

characteristics of

being Evangelical

and Pentecostal in Latin America. The

early

church drew its

inspiration

from Jesus in order to live an ascetical life, the hermits did the

same,

and

today,

we should not be

guided by

an effort to emphasize reason nor

by

the belief that such a thing

is obsolete, but neither must we renounce that which

gives

a tran- scendental and existential sense to our

humanity.

Our historical moment is a space in which the

prevailing model,

in the comportment

and values of our

society, goes

from liberal to neo-liberal. That is to

say,

we live in a

society

with a well-developed technology, where the frontiers-both

ideological, political,

commercial and even territorial-and the predominant lifestyle, are urban. Within this context

the Christian

mystique

must be

present.

It

must,

as

always,

be able to survive and to produce an

impact

which is both individual and collec- tive,

in order to create or to

strengthen

the communities of faith and testimony

where this vocation of a prophetic minority will be promoted. The church of

today,

that

is, we,

must be sensible not

only

to the read- ing

and

interpretation

of these

changes,

we must also be ready to give a reason of our faith because of what we read and

interpret.

The

personal, communal and

permanent experience

with Christ and its

consequences in daily

life,

cannot and must not

change.

This is our

challenge

as Pente- costals in our

prophetic-pastoral

task.

.

5

146

2. Protest

Although

the life of Jesus was a constant

protest against

the

lifestyle and values of the Roman

Empire,

as well as those of all

humanity,

it is worthwhile to refer to the case mentioned in Luke

13:31-35,

in which Jesus

questions

Herod’s

authority,

and also when he enters the

temple in Jerusalem and throws out the businessmen who became rich in the inside. But the

greatest danger regarding

our task with Jesus is to talk about

protest

and to refer to the

socio-political

ambit

only.

He did not question

the political

aspect only.

He

questioned

and condemned sin and demanded a life of holiness, of fulness, and

guidance

in the

Holy Spirit. Those who

speak

of

political protest only, de-mystify Christianity

in order, perhaps,

to relieve themselves from the

duty

of

praying

and of having

a daily contact with that which is transcendent. Jesus

protested against sin, lechery,

the insane race for

possessions

at the

expense

of the weak or by illicit

means;

he

protested against everything

that would rob or deteriorate the divine

image

in the human race. The

early

church dared to

challenge

in its

day

because of

specific injustices,

the established powers,

and did not

accept

as unique and

legitimate

the prevailing model of life. It instituted a new one. When

everybody

no

longer

concerned themselves

with

their own interests

only,

the

early

Christian

community solved the problem of economic

want,

so that “there was not

any among them that lacked”

(Acts 4:34). They

also

protested

when some tried to keep

them from

speaking

about their

experience

with the resurrected Christ.

We must not

forget

that Catholicism and

Protestantism,

one and the other, appear as

a rupture model

regarding

what to be and what to do. Through

the veins of the Protestant

way

of

being

flows that historical nature,

so that

today,

when we are

presenting pastoral projects

and

try- ing

to focus and to define our

way

of doing things and to solve the Latin American

puzzle,

we cannot

forget

our roots, so

that, together,

we

may be able to develop an authentic sense of the

ministry

and the

prophetic protest.

One cannot be authentically Protestant in Latin

America,

and for that

matter,

authentically human,

if one does not

carry

with himself or herself the distinctiveness of a

protest against

that which is

unjust, whether we call it personal or institutional

sin, whether we are Catholic or Protestant. The hermit movement

protested,

based on it

asceticism, against

the values and

practices

that were rooted and transmitted

by

the culture and customs of

villages

and cities.

We,

a predominantly urban church,

must ask ourselves which is our

ministry, especially

when many people

mistake the

Evangelicals

and Pentecostals for

pseudo- Christian

religious

movements. Pentecostals and

Evangelicals,

are the only

ones

responsible

for

this,

for

only

in a

very

few cases do

they make their

position

known

regarding any question, including

their creed, so that both the

government

and

public opinion

at times do not know

very

well who

they

are and what

they believe.

6

. .

who were created

such

speaking.

To

protest

that the world

conscious of what is

happening

.

.

church-state

relations,

147

of acts and attitudes

and to be able

between

governments

and

‘

Protest must be understood as the denunciation

which

depersonalize, denigrate

or dehumanize the man and the woman

in God’s

image.

To

protest

is to

explain

our reasons for

being

and for

doing

certain

things,

whether

they

be public or private. To

protest

is to present our

opinion regarding

this or that event or deci- sion from the

governments.

To

protest

is to be able to say: “I submit to

and such a decision but I do not

agree

with it.” To protest is to let it be known that we have a voice and that we are

capable

of thinking and

it to present ways which are an alternative to those

and its institutions have

presented.

It is a matter of

being

to

present

our

opinion regarding

it and what it implies. The

Evangelical

and Pentecostal church in the

world, and

especially

in Latin

America,

has the right and historical responsibility

of presenting its official

opinion

to its

government regard- ing

this or that

question

of national interest. As examples we have mili- tary service,

out-of-wedlock unions, divorce, Liberation

Theology,

the Free Commerce

Treaty

between

Canada,

Mexico and the United

States,

peace agreements

guerrillas,

etc. This

position

could include those

things

we desire and want to happen as well as what we can contribute to national

projects and

programs.

Our

opinion

must not be

necessarily presented because we

might

be

totally

and

absolutely against something,

but it might

also be used to

support

and to affirm, from the

perspective

of our Christian

experience

and our biblical

worldview,

what is the will of a sovereign

God who has taken

possession

of our mouth and our

thinking in order to make Himself heard

today.

3.

Testimony

We understand as

testimony clearly

evidenced

‘ . .

misery giving

(Acts 4:32-35).

just

a consecrated life like that which was

in

the church in Antioch,

concerning

by

Jesus and the

early

church, the ethical values which,

when

exercised, require

an

inherently

radical commitment favor of the

person

who

suffers,

the

dispossessed,

the shoeless. It is the Word made flesh. It is a

symbol

which,

in the face of an infra-human

finds a face and a name. It is the

testimony

of Jesus

healing

and

life

(Lk. 7:11-17),

it is the

testimony

of the

early

church in Jerusalem,

the church in Macedonia,

themselves with the

problems

of others and

supporting

their solutions

It is the

irreproachable testimony

of the hermits that made the people

go

and seek them in their caves and in the desert where

had chosen to live, in order to draw

away

from a life of luxury and

It is the

testimony

of the

Evangelical

and Pentecostal church that,

facing today’s socio-political conditions,

must re-affirm the histori- cal

identity

that was assumed

during

the

Reformation,

with vocation and in an

eschatological sense, into,

for and in the mea- sure that it is feasible, the

construction,

of the

kingdom

of God on earth.

they pleasure.

..

and to

launch,

7

148

To

present symbols

of

protest

and to have the civil and divine laws fulfilled in our time is not

really

that difficult. The

problem

is that Evan- gelicals

and Pentecostals in Latin America want to have justice and truth obeyed,

but we ourselves are not

doing

it. A

testimony

is needed like that of

Jesus,

in whom no sin was

found,

a

testimony

like that of the apostles

who,

even in their

imperfection,

drew

very

near to their

model, a testimony like that of the hermits who renounced

everything

and con- secrated in

body

and soul on the irresistible call of God who asks: “Whom shall I send?” The world will understand and believe the voice of the church when the church lives what it

preaches.

Our

society hungers

for a change but does not find it even in the churches. We need to change. We must raise the levels of our commitment and conscious- ness in order to respond to the exigencies of the voices in the

city

and in the

country

that await

objective

answers and

testimony,

an

example

to imitate. In the

days

of the hermits

they

themselves were real role models and now

they challenge

us to become constant models and alternatives than can be imitated.

We have

spoken

here of communities of faith and

testimony.

When doing this,

we refer to the fact that we need communities where the faith in Jesus as Savior and Lord is affirmed. But we also refer to communi- ties that will become models that are

worthy

of imitation. Communities of testimony whose lives are

exemplary,

that in candor and

passion

will share with others the experience of a new life in Christ with the intention

.

of

calling

the others to join the

group.

In

closing

this section we will point

out the need

to defend

and

promote

the faith

through protest, besides

being

a church that is distinguished by its mystique, and also the need to improve the

quality

of our individual and communal

testimony, so that the church will

produce

within itself the number of

pastoral agents

who will

guarantee protection, care,

and

security

for those who join

the

group.

4.

Community

. ‘

In the same

way

in which Jesus called and formed a community

(Lk.

‘

5:8),

so the hermits and the

early

church formed and lived in a commu- nity,

where

they

not

only

shared a vital

space

but also

developed

a mutual

pastoral ministry. Today’s pastoral agents,

men and

women, face the similar

obligation

of encouraging the formation of communities, so that

they may evangelize

themselves and that

they may give

life to themselves,

that

they may

share a common

leadership

where the church- community,

in its

daily life,

will form

pastors

who will

respond

to the expectations

of the

group

and its immediate context. This is the

way

to follow in Latin America in order to affirm that we are Protestants, Evan- gelicals,

and Pentecostals. Outside of this

conceptual

and

living frame,

it is very difficult to satisfy the

exigencies

for the construction of the king- dom

utopia,

which is

only possible

thanks to the miracle of the

life, work, death, and resurrection of Jesus Christ.

.

.

8

149

Our brief sketch of the

hermit,

which includes a brush stroke from the

gospels,

reveals to us that

hermits,

in the first

place,

were not

solitary

people by

reason of having been

socially

abandoned or because

they

had

nothing

else to do, but

people

who acted that

way

because of a

very .

well-defined

option.

In other

words,

to absent oneself from the

world,

from the

city,

the

village,

does not mean to escape the contextual

reality

by

reason of a spiritual enthusiasm. Never!

Rather, the

hermit assumes

the commitment to a rupture from the

standpoint

of a life which is full of ‘

virtues

that the

people

know and

appreciate.

The

mystique

of the

hermit,

which is the fruit of an ascetic

life,

constitutes the element

that,

in the

face of the moral disorder that

society

is

living,

attracts the

people towards the

place

of residence of the

person

who has had the

courage

to live a different life. To live in a different

way today

and to

develop

a ministry

in the

style

of Christ,

goes beyond being

a believer and member of a congregation.

Nevertheless,

we are not

talking

about

supermen

or superwomen.

No. It is

necessary

to be a Christian in the

real, basic and original

sense: One who follows-does what Christ did. A disciple.

Conclusion

As we

know,

the term “Christian” is very much devalued

today

thanks to the

mediocrity

in which

many

Christians live their faith.

They

have received much.

They

have

given very

little. A commitment is required. A commitment to live the faith and to its meaning by the renunciation of

the pleasures of the flesh mentioned

by Paul

in Galatians, a commitment

that,-once

we live in the

Spirit,

will

help

us resist even the

rejection

of

those who are our brothers and sisters who sit

together

with us in the

church

pews.

This commitment will

help

us wait

patiently

until the

example

of service and

courage

and the search for

change

will

bring

forth its

fruit,

either within or outside the

community itself, among

both

believers and non-believers. There must be a commitment to maintain an

intimate contact in prayer, the

reading

of the

Scriptures, singing

and the

understanding

that our whole life is a worship-liturgy which is offered

to God

every day

and in the midst of

people,

not in the solitude of a

garden

nor in the darkness of a bedroom.

Beginning

from this

admittedly partial

vision of what is transcendental

in the

individual, we must take action in order to defend the human .

rights

that suffer now so much violence in

many

countries. We must

fight

for the right to dissent in matters of religion and politics in order to

defend the right to abundant life for all men and

women,

to denounce in-

justices

and to offer contributions based on the Word and the experience

with Christ and to return to the

ways

of wisdom and rectitude. This is

not an individual nor

religious

matter

only.

It belongs to the communal

ambit as a historical demand of its vocation and divine nature. It belongs –

not to a religion but to a relation with the One who

promised

to show us ‘ “greater

works than these.” It

belongs

to a relationship with Christ and

the

community

of faith which is

drawing

nearer and

accentuating

9

150

together

the

coming

of a kingdom of justice and

peace promised by God as the dynamics of a movement that will

bring

the

victory

of Christianity in the world.

Finally,

we must assert that the prophetic ministry of the hermit is not bom out of his

reality

but from the values that

provoke

death in the hermit’s

reality, and,

under these

conditions,

the hermit

proposes

some- thing new,

a life that is

orderly

and consecrated to God. God does not mean here a

vague

and

escapist

idea that tries to

conceptualize

the divinity.

God is the

inspiration

for a Christian commitment in favor of a specific

cause and with a well-defined and delimited

subject,

with a spirituality

that is authentically incarnated and includes a genuine

option for the

poor.

When we mention the word

“poor,”

we do it from the sociological

and existential

perspective.

In other words, we refer to the jobless,

the

underemployed,

the farmer without

land,

widows and

help- less

people,

men and women who do not earn

enough

to eat, thousands of individuals who are

ideologically

and

physically

enslaved. We are not talking

about a sociological,

theological

or philosophical

category.

We are

talking

about our existential

reality

in the American continent and the world. This

reality

could

perhaps

become a category, but we do not start from it as a principle. Neither are we

referring

to a specific current of thought,

but we are

trying

to pinpoint a real

problem

of poverty in Latin America,

about which the

church,

whatever its creed, has to

speak,

to state its position and to indicate as a consequence what will be its voca- tion and

missionary

nature. What we have written could serve as clues that

suggest

how the Evangelical/Pentecostal church will raise its level of consciousness in accordance with the demands of our time.

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