by the Carmelite Community of Pozzo di Gotto (Sicily)

The dynamism of fraternity functions in the dialectic relationship and integration between the individual and the community. It must be made clear that the community exists for the individual, i.e., its goal is the full maturing of the individual. The community is in fact made up of individuals and, taken together, not as an institution as such, they create the common good. On the other hand it should be made clear that individuals overcome "individualism" in so far as they are capable of entering into a relationship with a community that lives determined values, in our case the values of the Kingdom as mediated through the charismatic way of life of Carmel. At this level the individual inter-reacts by bringing his own gifts, attitudes and capabilities which he puts at the service of all. Within this context of values the individual matures and, at the same time, the quality of life of the community is enriched.

How, then, do we express the relationship between the individual and the community in Carmel? Our starting point, as ever, has to be the charismatic way of life outlined in the Rule. This provides us with some fundamental anthropological and evangelical values which need to take root in the concrete circumstances of different communities. We will take a brief look at these values.

2.2.1 The community "we"

For a community of brothers made up of different individuals with their own history and cultural background to feel bonds of belonging and travelling together on the same journey of faith, all members need to live the values of unity, reciprocity and sharing.

Living the value of unity means being of "one mind and one body"; a fundamental meeting of aims and viewpoints on a common project, mixed in with a good dose of maturity, truth and transparency of acting (operis veritate servare). This unity is the basic premise for genuine love to exist between the brothers and for genuine relationships to flourish (1 Jn 3:1,18). In fact, if there is unity there is also a will and desire to participate in decisions to be made together and there is thus created a climate of open and serene dialogue which is indispensable for the exercise of discernment. The visible sign and living reminder of unity is the prior who is the "first among the brothers". To him is entrusted the guardianship of remaining faithful to the decisions taken by the community and so preventing the arbitrary attitudes and individual quirks of the brothers from creating unstable situations.

Living the value of reciprocity means living the unity on an even more intense level of maturity. This is realised when the person who presides over the community and the community itself, together and in their different roles, obey Christ, and when both serve each other in humility.

Finally sharing. Basically there are two forms of sharing that are helpful to the growth of the community: sharing of material goods and sharing of spiritual goods. Both forms, each in its own way, free us from selfish proprium, which as we know focuses attention on oneself, creates division and even subtle forms of antagonism. Instead, we are rendered evangelically poor by that poverty that reaches out to the brothers, that knows how to share and help. We are in tune with the true needs of others. The evangelical paradox of poverty lies precisely in sharing; if we are poor, we share. If we are rich, we accumulate things just for ourselves!

2.2.2 Evaluating the individual

If the community "we" is lived in its most profound evangelical sense, it does not absorb or weaken the individual. On the contrary, the individual's dignity is given its genuine value. The promotion of the individual is not neglected in our charismatic way of life. In fact, each individual is offered an adequate personal space (his cell) where he can grow in dignity as a follower of the Lord. This space must be faithfully guarded. Furthermore, consideration is given to the physical spiritual and cultural situation of each individual so that they may feel at ease and fully respected and esteemed. Lastly, as a further stimulus for the individual, we have the exhortation to "give more", to live our own lives in the generous and creative service of our brothers.

A further consideration should be given to the needs of the individual. Being mindful of these means improving the quality of life from the point of view of "being" and not "having". But we need to take care. It often happens that needs are merely masking forms of greed, sometimes bare-faced, sometimes subtle. We need to actively practice self-limitation in our needs and a return to a sobriety of life. This can be indicated by fast and abstinence. These are proposed as an Easter journey of liberation from false needs of "having" and rediscovering a simple life reduced to its essentials.

2.2.3 Relativisation of institutional roles

Our way of life, as outlined in the Rule, places no emphasis on institutional roles. This is not to say that we should not give any importance to the service offered by the prior, the bursar and others who work for the common good. On the contrary, it is simply that we should not give undue emphasis to them because the true protagonist is the community itself, where equality precedes any role, office or ministry. The roles are essential for a community, but we will consider them in the context of fraternity.

2.2.4 Humanisation of the environment, of work and verbal communication

Our way of life also outlines the relationship between the individual and the community in terms of their rapport with the environment, work and verbal communication.

With regard to the environment we will indicate two criteria for discernment;

- osmosis with the life-style of the fraternity: the environment in which the brothers live should be suitable and convenient for their way of consecrated life. In other words, the structures should be able to communicate the spiritual reality of the community.

- harmony with the characteristics of the land: the need for living spaces (cell refectory, church....) should not only take account of the situation of the place but should also observe a coefficient of adaptability to individuals so that they do not feel oppressed by the rigidity of the structures.

With regard to work, the only criterion needed for a serenity of heart and mind in oneself and in relation to others is that of seeing work (following the example of Saint Paul), as an expression of the gift of oneself to each other.

With regard to verbal communication: this needs to be founded on and nourished by silence. Only silence lends wisdom, taste and due weight to our words. Only silence educates us for a true and authentic communication with our brothers and consequently for a relationship that is healthy and balanced.