Anchorite http://www.en.wikipedia.org/wiki/Anchorite  http://www.newadvent.org/cathen/01462b.htm

Hermit http://en.wikipedia.org/wiki/Hermit  http://www.newadvent.org/cathen/07280a.htm

Poustinia http://www.en.wikipedia.org/wiki/Poustinia 

Anchorite - contemporary definition.
A Christian person living in strictest physical seperation from secular society in pursuit of a a purer form of religious observance. No longer anchored to church. Limited work with church. 

http://benedictinesofheartsonghermitage.org/custom3.html

HERMITS

(<Eremites>, "inhabitants of a desert",  from the Greek <eremos>), also called
anchorites, were men who fled the society of their fellow-men to dwell alone in
retirement.  Not all of them, however, sought so complete a solitude as to avoid
absolutely any intercourse with their fellow-men. Some took a companion with them,
generally a disciple; others remained close to inhabited places, from which they
procured their food.  This kind of religious life preceded the community life of the
cenobites.  Elias is considered the precursor of the hermits in the Old Testament.  St.
John the Baptist lived like them in the desert.  Christ, too, led this kind of life when he
retired into the mountains.  But the eremitic life proper really begins only in the time of
the persecutions.  The first known example is that of St. Paul, whose biography was
written by St. Jerome.  He began about the year 250.  There were others in Egypt; St.
Athanasius, who speaks of them in his life of St. Anthony, does not mention their
names.  Nor were they the only ones.  These first solitaries, few in number, selected this
mode of living on their own initiative.  It was St. Anthony who brought this kind of life
into vogue at the beginning of the fourth century.  After the persecutions the number of
hermits increased greatly in Egypt, then in Palestine, then in the Sinaitic peninsula,
Mesopotamia, Syria, and Asia Minor.  Cenobitic communities sprang up among them,
but did not become so important as to extinguish the eremitic life.  They continued to
flourish in the Egyptian deserts, not to speak of other localities.  Discussions arose in
Egypt as to the respective merits of the cenobitic and the eremitic style of life.  Which
was the better?  Cassian, who voices the common opinion, believed that the cenobitic
life offered more advantages and less inconveniences than the eremitic life.  The Syrian
hermits, in addition to their solitude, were accustomed to subject themselves to great
bodily austerities.  Some passed years on the top of a pillar (stylites); others condemned
themselves to remain standing, in open air (stationaries); others shut themselves up in a
cell so that they could not come out (recluses).

         Not all these hermits were models of piety.  History points out many abuses
among them; but, considering everything, they remain one of the noblest examples of
heroic asceticism the world has ever seen.  Very many of them were saints.  Doctors of
the Church, like St. Basil, St. Gregory of Nazianzus, St. John Chrysostom, St. Jerome,
belonged to their number; and we might also mention Sts. Epiphanius, Ephraem,
Hilarion, Nilus, Isidore of Pelusium.  We have no rule giving an account of their mode
of life, though we may form an idea of it from their biographies, which are to be found
in Palladius, "Historia Lausiaca", P. L., XXXIV, 901-1262; Rufinus, "Historia
Monachorum", P. L., XXI, 387-461; Cassian, "Collationes Patrum; De Institutis
coenobitarum", P. L., IV; Theodoret, "Historia religiosa", P. G., LXXXII, 1279-1497; and
also in the "Verba Seniorum", P. L., LXXIV, 381-843, and the "Apophthegmata Patrum",
P. G., LXV, 71-442.

         The eremitic life spread to the West in the fourth century, and flourished
especially in the next two centuries, that is to say, till experience had shown by its
results the advantages of the cenobitic organization.  St. Gregory the Great, in his
"Dialogues", gives an account of the best-known solitaries of central Italy (P. L.,
LXXVII, 149-430). St. Gregory of Tours does the same for a part of France (Vitae
Patrum), P. L. LXXI, 1009-97).  Oftentimes those who helped most to spread the
cenobitic ideal were originally solitaries themselves, for instance, St. Severinus of
Norica and St. Benedict of Nursia. Monasteries frequently, though by no means always,
sprang from the cell of a hermit, who drew a band of disciples around him.  From the
beginning of the seventh century, we meet with instances of monks who at intervals led
an eremitic life. As an example we may cite St. Columbanus, St. Riquier, and St.
Germer.  Some monasteries had isolated cells close by, where those religious who were
judged capable of living in solitude might retire.  Such was especially the case at the
monastery of Cassiodorus, at Viviers in Calabria, and the Abbey of Fontenelles, in the
Diocese of Rouen.  Those who felt the want of solitude were advised to reside near an
oratory or a monastic church. The councils and the monastic rules did not encourage
those who were desirous of leading an eremitic life.

         The widespread relaxation of monastic discipline drove St. Odo, the great apostle
of reform in the sixth century, into the solitude of the forest.  The religious fervour of
the succeeding age produced many hermits. But to guard against the serious dangers of
this kind of life, monastic institutes were founded that combined the advantages of
solitude with the guidance of a superior and the protection of a rule.  Thus, for
example, we had the Carthusians and the Camaldolese at Vallombrosa and Monte
Vergine. Nevertheless there still continued to be a large number of isolated hermits,
and an attempt was made to form them into congregations having a fixed rule and a
responsible superior.  Italy especially was the home of these congregations at the
beginning of the thirteenth century.  Some drew up an entirely new rule for themselves;
others adapted the Rule of St. Benedict to meet their wants; while others again
preferred to base their rule on that of St. Augustine.  Pope Alexander IV united the last
into one order, under the name of the Hermits of St. Augustine (1256).  Three
congregations of hermits were called after St. Paul, one formed in 1250 in Hungary,
another in Portugal, founded by Mendo Gomez de Simbria, who died in 1481, and the
third in France, established by Guillaume Callier (1620); these last hermits were known
also by the name of the Brothers of Death. Eugene IV formed into a congregation, to be
called after St. Ambrose, the hermits who dwelt in a forest near Milan (1441).  We may
mention also the Brothers of the Apostle (1484), the Colorites (1530), the Hermits of
Monte Senario (1593), and those of Monte Luco, who were in Italy; those of Mont-
Voiron, whose constitutions were drawn up by St. Francis de Sales; those of St-Sever, in
Normandy, founded by Guillaume, who had previously been a Camaldolese; those of
St. John the Baptist, in Navarre, approved by Gregory XIII; the hermits of the same
name, founded in France by Michel by Michel de Sainte-Sabine (1630); those of Mont-
Valérien, near Paris (seventeenth century); those of Bavaria, established in the
Diocese of Ratisbon (1769).  The Venerable Joseph Cottolengo founded a congregation
of hermits in Lombardy in the middle of the nineteenth century.  Some Benedictine
monasteries had hermitages depending on them.  Thus we have the case of St. William
of the Desert (1330) and the hermits of Our Lady of Montserrat, in Spain.  The latter
were well known from the sixteenth century, from their connexion with García
de Cisneris. They disappeared in the eighteenth century. At the present time there
exists a body of hermits on a mountain near Cordova.

         We see, therefore, that the Church has always been anxious to form the hermits
into communities.  Nevertheless, many preferred their independence and their
solitude.  They were numerous in Italy, Spain, France, and Flanders in the seventeenth
century.  Benedict XIII and Urban VIII took measures to prevent the abuses likely to
arise from too great independence.  Since then the eremitic life has been gradually
abandoned, and the attempts made to revive it in the last century have had no success.
(See AUGUSTINE, RULE OF SAINT; CAMALDOLESE; CARMELITE ORDER;
CARTHUSIAN ORDER; HIERONYMITES; also under GREEK CHURCH, Vol. VI, p.
761.)

J. M. BESSE

Transcribed by Janet Grayson
 

Ascetism
Asceticism within Christian tradition includes spiritual disciplines practiced to work out the believer's salvation, and express one's repentance for sin, with the ultimate aim of purifying the heart and mind, by God's grace, for encounter with the Father, Son, and Holy Spirit, (see Kenosis). Although certain hermits are known for especially strict acts of asceticism, even more rigorous ascetic practices were common in the early Church. The deserts of the middle-east were at one time said to have been inhabited by thousands of hermits, amongst the most revered include St. Anthony the Great, St. Mary of Egypt, and St. Simeon Stylites.

 Scriptural examples of asceticism could be found in the lives of John the Baptist, Jesus, the twelve apostles and Saint Paul. The asceticism of practitioners like Jerome was hardly original and a desert ascetic like Antony the Great (251-356 CE was in the tradition of ascetics in noted communities and sects of the previous centuries. Clearly, emphasis on an ascetic religious life was evident in both early Christian writings and practices (see hesychasm). Other Christian followers of asceticism include individuals such as Simeon Stylites, Saint David of Wales, and Francis of Assisi.  To the uninformed modern reader, early monastic asceticism may seem to be only about sexual renunciation. However, sexual abstinence was merely one aspect of ascetic renunciation. The ancient monks and nuns had other, equally weighty concerns: pride, humility, compassion, discernment, patience, judging others, prayer, hospitality, and almsgiving. For some early Christians, gluttony represented a more primordial problem than sex, and as such the reduced intake of food is also a facet of asceticism.

Kenosis 

In Christian theology, Kenosis is the concept of the 'self-emptying' of one's own will and becoming entirely receptive to God and his perfect will. It is used both as an explanation of the Incarnation, and an indication of the nature of God's activity and condescension. Mystical theologian John of the Cross' work "Dark Night of the Soul" is a particularly lucid explanation of God's process of transforming the believer into the icon or "likeness of Christ".

Theosis

In Eastern Orthodoxy, Oriental Orthodoxy and Eastern Catholic theology, theosis (written also: theiosis, theopoiesis, theôsis; Greek: Θεωσις, meaning divinization, or deification, or making divine) is salvation from unholiness by participation in the life of God. According to this conception, the holy life of God, given in Jesus Christ to the believer through the Holy Spirit, is expressed beginning in the struggles of this life, increases in the experience of the believer through the knowledge of God, and is later consummated in the resurrection of the believer when the power of sin and death, having been fully overcome by God's life, will lose hold over the believer forever.  This conception of salvation is historically foundational for Christian understanding in both the East and the West, as it has been developed directly from the apostolic and early Christian teachings concerning the life of faith.