Pope's Prayer Intentions for November

Universal: Countries Receiving Refugees - That the countries which take in a great number of displaced persons and refugees may find support for their efforts which show solidarity. 

Evangelization: Collaboration of Priests and Laity - That within parishes, priests and lay people may collaborate in service to the community without giving in to the temptation of discouragement.

Lectio Divina November - Noviembre - Novembre 2016

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• Tuesday, November 1, 2016
  Lectio Divina: All Saints - Matthew 5,1-12a
• Wednesday, November 2, 2016
  Lectio Divina: All souls - John 6,37-40
• Thursday, November 3, 2016
  Lectio Divina: Luke 15,1-10
• Friday, November 4, 2016
  Lectio Divina: Luke 16,1-8
• Saturday, November 5, 2016
  Lectio Divina: Luke 16,9-15
• Sunday, November 6, 2016
  Lectio Divina: 32nd Sunday of ordinary time (C)
• Monday, November 7, 2016
  Lectio Divina: Luke 17,1-6
• Tuesday, November 8, 2016
  Lectio Divina: Luke 17,7-10
• Wednesday, November 9, 2016
  Lectio Divina: Dedication of the Basilica of St. John Lateran
• Thursday, November 10, 2016
  Lectio Divina: Luke 17,20-25
• Friday, November 11, 2016
  Lectio Divina: Luke 17,26-37
• Saturday, November 12, 2016
  Lectio Divina: Luke 18,1-8
• Sunday, November 13, 2016
  Lectio Divina: 33rd Sunday of Ordinary Time (C)
• Monday, November 14, 2016
  Lectio Divina: Luke 18,35-43
• Tuesday, November 15, 2016
  Lectio Divina: Luke 19,1-10
• Wednesday, November 16, 2016
  Lectio Divina: Luke 19,11-28
• Thursday, November 17, 2016
  Lectio Divina: Luke 19,41-44
• Friday, November 18, 2016
  Lectio Divina: Luke 19,45-48
• Saturday, November 19, 2016
  Lectio Divina: Luke 20,27-40
• Sunday, November 20, 2016
  Lectio Divina: Christ the King (C)
• Monday, November 21, 2016
  Lectio Divina: Luke 21,1-4
• Tuesday, November 22, 2016
  Lectio Divina: Luke 21,5-11
• Wednesday, November 23, 2016
  Lectio Divina: Luke 21,12-19
• Thursday, November 24, 2016
  Lectio Divina: Luke 21,20-28
• Friday, November 25, 2016
  Lectio Divina: Luke 21,29-33
• Saturday, November 26, 2016
  Lectio Divina: Luke 21,34-36
• Sunday, November 27, 2016
  Lectio Divina: 1st Sunday of Advent (A)
• Monday, November 28, 2016
  Lectio Divina: Matthew 8,5-11
• Tuesday, November 29, 2016
  Lectio Divna: Luke 10,21-24
• Wednesday, November 30, 2016
  Lectio Divina: St. Andrew, the Apostle

The shocks of the earthquake that from the end of August have been hitting the centre of Italy, struck the monasteries of Iesi and in particular the monastery of Camerino. A large section of the ancient city of Camerino has been destroyed and for that reason the seven nuns, including one novice, have been forced to leave their monastery. The more senior members have been welcomed by the community in Sogliano al Rubicone, while the younger ones, thanks to the assistance of the nuns in Cerreto, have moved to the monastery in Montegnacco. While we heartily thank these monasteries for the solidarity they have shown, we are close to the sisters of Camerino in affection and prayer, and to all the families that have been affected by this awful disaster.

Fr. John Keating, O.Carm.

'A Pilgrimage of Hope': Historical Background Information

Rome

Welcome to Rome! This is an ancient place, a place of beauty, of faith and of pilgrimage down through the centuries. It is also a living city, the capital of Italy and the birthplace of the European Union, where the treaty of Rome was signed in 1957.

. Many of Rome’s citizens live in the city area (2.7 million people). It has a history of two and a half thousand years. We invite you to walk through the historic streets. We are here as pilgrims, joining together in walking through the landmarks of our Christian past, so as to find our way together into the future with hope.

Rome was transformed by the Popes into one of the major locations of the Italian Renaissance. This place allows us to see with our own eyes the history of our civilization and culture. This is the Eternal City, ever ancient and ever new. It is a World Heritage Site, the third most visited city in the world.

We have travelled as pilgrims, open to what is before us and grateful to God for this time we have here together.

Here is some information about the major places we will visit:

Basilica of Saint Mary Major

The name of the first church built on this site was 'St. Mary of the Snows'. It commemorates a legend, dating from August 352, which recalled a vision of the Virgin Mary who asked that a church be built on the site - a place where Pope Liberius (352-366) would find snow on the Esquiline Hill. The Pope traced the outline of the church in the snow the following morning. The present building was built by Pope Sixtus III (432-440) and enlarged at a later period. It was built after the Council of Ephesus (431) to honour Mary, Mother of Jesus the Son of God. The two great figures of Carmel are Mary and Elijah, so our journey starts here with Mary our Mother and Sister and then moves on to the Basilica of Sts. Martin and Sylvester (which includes famous images of Elijah):

Worth noting', the Holy Door on the left used only during Holy Years; the classic paving (12^th century); the ceiling said to be gilded by the first gold brought from the New World and presented by Ferdinand and Isabella of Spain; look at the wonderful biblical scenes high up on the walls; the main altar contains the relics of St. Matthew and underneath the altar the relic of the manger in a silver casket; in the Lady Chapel to the left is the 12^th-century painting of the Madonna and Child; tombs of popes and also the Bernini family.

For your personal reflection'. Luke 1:26-56.

Basilica of Saint Martin and Saint Sylvester

In 1229 Pope Boniface VII entrusted the basilica to the Carmelites who had lived for a number of decades in the neighbouring convent of Saint Julian. The friars were to take care of the parish and to found a house of studies for young Carmelites. The basilica was the third building erected on the site for the purposes of public worship: underneath the current building are to be found the remains of the ancient Titulus Equitii of the 2nd/3rd century: i.e. part of the 'Equitus' estate which had been donated to the Christian community and adapted for the purposes of worship. Later, in the sixth century, Pope Symmachus constructed a basilica, later substituted by the building which survives today and which dates from the 9th century when Pope Sergius II built the neighbouring monastery, using material from the ancient Roman period. In time -various restoration projects were undertaken and embellishments added, such as the wooden ceiling of the Cardinal Titular, St Charles Borromeo in 1560. The basilica was completely restored in years 1635-1664, at the instigation of Fr Giovanni Antonio Filippini, prior of the community and later Prior General of the whole Carmelite order. It was he who commissioned from Gaspard Dughet, brother-in-law of Poussin, the eighteen frescoes of the Story of Elijah, which decorate the side walls of the nave with scenes of the Roman countryside (two frescoes on the right side are, however, the work of Giovanni Grimaldi).

Worth noting: the side altars dedicated to Carmelite saints (on the left of the door: St Angelus and St Albert, the Trinity; on the right of the door: St Mary Magdalene de' Pazzi; St Teresa, St Martin, St Stephen and St Charles Borromeo); the central nave was decorated withstuccowork and statues of martyred Popes; the architrave above the columns which is decorated with a frieze of biblical symbols taken from the Book of Genesis and the Book of Daniel on the right and the life of the Church on the left, together signifying the continuity of the story of salvation; on the counter-facade are to be found the statues of St John the Baptist and St Anthony, Abbot in the upper part and Saints Peter and Paul in the lower part; the apse and sanctuary remained incomplete until the middle of the eighteenth century when they were decorated at the instigation of Cardinal Titular Francesco Saverio de Zelada; also notice at the beginning and end of the left hand nave two frescoes, work of Filippo Gagliardi, depicting the basilicas of St John Lateran and St Peter in the Vatican before restoration; at the centre of the lefthand nave, under the huge frescoe depicting a Church council which never in fact took place, is to be found the tomb of Blessed Angelo Paoli (1642- 1720); at the end of the lefthand nave is found the chapel of Our Lady of Mount Carmel, with the tableau of Girolamo Massei (1595), restored at the end of the eighteenth century, with fourteen types of precious marble, plasterwork and gilded bronze.

For your personal reflection: 1 Kings 18: 30-32a.

Castelgandolfo

Castelgandolfo is on the outskirts of Rome, a small town on the hill overlooking Lake Albano. We are here for two reasons - the image of the mountain and the presence of a lake. So much of what Jesus taught his disciples was by the lakeside.

The ascent of Mount Carmel is a symbol of the inner spiritual journey, especially through the classic works of St. John of the Cross, 16^,h-century Carmelite mystic. We will, as disciples of the Lord, reflect by the lakeside together and we will climb the hill together — the two aspects of our pilgrimage of hope. Castelgandolfo is the summer residence of the Popes.

Personal reflection: in groups on the day.

Basilica of Saint John Lateran

This is the first of the Roman Basilicas, founded by Constantine I (about 314-318). It is dedicated to Christ the Redeemer. To these titles were later added the titles of St. John the Baptist and John the Apostle. It is the mother church of all the churches, commemorated during the liturgical year and it is the cathedral church of the Pope as Bishop of Rome. It is the place where five General Councils of the Church took place. Until 1870 and Popes were also crowned here. The previous structure was destroyed by the Vandals, by earthquake and by fire. The present structure is the work of Borromini (17^th century).

Worth noting: 18^th-century statues of the apostles; the chapel of the Corsini family with the painting of St. Andrew Corsini, Carmelite bishop (14^th century) is the first chapel on your left entering by the main door; above the altar are the relics of St. Peter and St. Paul; around the church are fragments of the old mosaics from the previous building; exiting on the right side of church is the oldest Egyptian obelisk in the city (15^th century BC); we pass the baptistery of Constantine (4^th century) as we enter the University for supper.

Personal reflection'. Jeremiah 1:4-8.

Basilica of Saint Paul Outside the Walls

St. Paul was martyred around the year 67. It is believed that he is buried here and recent archeological work has revealed a tomb under the main altar. A small church existed here from early times until Pope Damasus (4^th century) began the work on a large basilica to honour St. Paul. The earlier building was destroyed by fire in July 1823. During reconstruction excavations uncovered the remains of the Constantinian basilica dedicated to 'Paul, Apostle and Martyr'. The reconstruction is an exact copy of the original plan. We have come here in the steps of Saint Paul as the Carmelite Rule is full of Pauline texts.

Worth noting: the tomb under the main altar; the medallions of the all the Popes up until Benedict XVI and under each is the length of their reign; the magnificent mosaic in the apse of the church; the chair of the Pope from which Pope John XXIII announced the Second Vatican Council. Today we are the guests of the Abbot of this Benedictine monastery.

Reflection: lectio divina in groups.

Basilica of Saint Peter

An oratory was constructed over the tomb of St. Peter in the 2^nd century. The Emperor Constantine build the first basilica over this and it was consecrated in 326. The basilica was damaged by the Saracens, floods and earthquakes over the centuries. In 1505 Pope Julius II entrusted Donato Bramante with the work of replacing the earlier basilica. Bramante was succeeded in 1514 by Raphael, Peruzzi, Sangallo and Michelangelo, who designed the dome. Bernini worked for fifty years on the interior and exterior decoration.

Worth noting: there are 284 columns in the square the work of Bernini with 140 statues of saints above; the obelisk from Heliopolis (37AD) put there in 1582; the flooring by Bernini and also the statue of Constantine on your left in the beautiful portico; over the entrance is the restored mosaic of Christ by Giotto; the Holy Door is on your right; inside by the main door is a round porphyry slab (wine-coloured), where Charlemange and his successors knelt to be crowed kings of the Holy Roman Empire; on your right is the Pieta of Michelangelo (he was 25 years of age at the time); further along the bronze statue of St. Peter believed to the work of Cambio (about 1296); Bernini’s tabernacle is in the Blessed Sacrament Chapel nearby; the 29 meter high canopy by Bernini above the altar was built with bronze taken from the Pantheon; under the main altar is the tomb of St. Peter. It is a pilgrimage tradition to make an act of faith at this altar; the tombs of the Popes can be visited at the entrance on the right of the entrance to the basilica.

Personal reflection-. Matthew 16:13-19.

Catacombs of Priscilla

The catacombs of Priscilla, on the outskirts of the city, are among Rome's oldest catacombs, dating back to the late second century AD. The catacombs are on the Via Salaria one of Rome's ancient roads leaving the city and heading east to the Adriatic Sea. We have come to this ancient place of worship and burial to witness to the early Roman martyrs. It has been noted that during his time in Rome, Blessed Titus Brandsma, the 20^th-century Carmelite martyr, was very taken by the image of Mary at prayer (orante). Here too we find the oldest known image of the Mother of God, dating from the beginning of the 3^rd century.

Church of Saint Mary in Transpontina

The Carmelites built this church from 1566 to 1668 on a site acquired after the old church was knocked down (1564). It was intended to improve the defences of Castel Sant'Angelo, considered to be insufficient in the wake of the Sack of Rome in 1527. Famous architects such as Peruzzi and Mascherino worked on the project.

Worth noting: the beautiful facade designed by Peruzzi which leads into the interior which is in the shape of a Latin cross with ten side chapels; the two chapels in the transcepts are dedicated to St Andrew Corsini on the left and to St Mary Magdalene de' Pazzi on the right; the last two chapels towards the altar are dedicated respectively to Saints Angelus and Albert; the main altar is the work of Carlo Fontana, notice also the altar-covering and the spherical tabernacle; the image of the Madonna (16^th century) was brought to the present building together with other objects from the old church: the wooden crucifix in the second chapel on the right, the pieta in terracotta in the first chapel on the left of the entrance, the two columns which tradition suggests were those used for the flagellation of Saints Peter and Paul before their martyrdom (third chapel on the left). Much restoration work was done at the end of the 16^th century: the ceiling was adorned with an image of Our Lady of Mount Carmel, the pillars were covered with yellow marble and the floor was renewed.

Colosseum

The Colosseum is probably the symbol of Rome we know best. Its ruins are a pale image of the magnificence of its past. It was faced with marble, could be covered over by an awning, protecting it from rain and sunshine; it is a stadium of grandeur and power. It was begun by Emperor Vespasian and finished by his son Titus in 80 AD. It could hold 50,000 spectators. The opening ceremony lasted three months. Outside stands the great arch of the Emperor Constantine. It was not the principal place of martyrdom of the early Christians, but it stands as a reminder of the witness of their faith and courage. The recently Beatified Carmelite, Angelo Paoli, was the first to place a cross in the Colosseum. Every Good Friday the Pope leads the Stations of the Cross here.

Personal Reflection: 1 Cor 3:9-11, 16-17.

(Taken from the booklet prepared for the Carmelite Youth Pilgrimage of Hope, 2010)

Most Rev. Fr. John Malley, O.Carm.

Carmelites are the only religious and lay family in the Church whose beginnings took place in the Holy Land, the place where Jesus was born, lived, taught, suffered, died and rose from the dead. Benedictines might speak of Subiaco and Monte Cassino, Dominicans of southern France, Franciscans of Assisi, Jesuits of Paris and Rome as their birthplaces. The Carmelites alone can point with justifiable pride to Mount Carmel, the place of Elijah and Elisha, the land of Jesus and Mary.

When Albert, the Bishop of Jerusalem and the Patriarch of the Holy Land, wrote a formula of living for the first hermits on Mount Carmel, approximately 800 years ago, he had in mind the most important event in all of history - the birth of Jesus, God becoming incarnate among His people. Albert made this truth the central value of the Rule of Carmel: “Everyone ... should live a life in allegiance to Jesus Christ ... each one, pure in heart and stout in conscience, must be unswerving in the service of the Master ... each one of you is to stay in his own cell or nearby, pondering the Lord’s law day and night and keeping watch at his prayers, unless attending to some other duty.”

Jesus continues to be the center of the Carmelite way of life. In our tradition and for our saints, this allegiance to Christ became the essential element in putting Albert’s formula of living into practice. They took to heart as their inspiration the words of St. Paul to the Galatians: “I have been crucified with Christ and the life I live now is not my own; Christ is living in me. I still live my human life, but it is a life of faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

St. Teresa’s writings are filled with this allegiance and with the following of Jesus, and she emphatically tells her sisters that the person who would find God must go to Christ Jesus. She writes: “Imagine that the Lord Himself is at your side, and believe me, you should stay with so good a Friend for as long as you can before you leave Him. If you become accustomed to having Him at your side, as if He sees that you love Him to be there and are always trying to please Him, you will never be able, as we put it, to send Him away.” In contrast to many of the theologians of her day, both Dominicans and Jesuits, Teresa put great emphasis on the humanity of Jesus. She recounted His own words to her over and over again: “Be not disturbed, for I will give you a living book.” She emphasized: “The Lord Himself says that He is the Way; the Lord Himself also says that He is the Light and that no one can come to the Father save by Him, and he that sees me sees my Father also.”

St. John of the Cross strongly stressed the same value. To him, Jesus is the revelation of God, His presence among us. In the Ascent of Mount Carmel, he tells us that “in giving His Son, which is His Word - and He has no other - God spoke to us all together, once and for all, in this single Word.” For John, Jesus is the way, He is the door, the only door through which we reach the Father: “O would that I could get spiritual persons to understand that the road to God ... lies in denying ourselves in earnest within and without, and undergoing suffering with Christ”.

Fr. John Malley, O.Carm.

Since the beginning of religious life in the Church, there have been different schools of spirituality. Even though every spirituality has but one foundation, Jesus Christ, some holy men and women throughout the centuries have been attracted to specific values from His teaching and have emphasized certain truths of His life. As a result, particular Gospel values have become identified with different religious families in the Church. These are truly gifts of the Holy Spirit, enriching and benefiting the lives of God’s people.

Psalm 42 has expressed so well the longing of the human spirit: “Like the deer that yearns for running streams, so my soul is yearning for you, my God. My soul is thirsting for God, the God of my life; when can 1 enter and see the face of God?” St. Augustine expressed this same truth so beautifully: “You have made us for Yourself, O Lord, and our hearts are restless until they rest in You.”

Our Carmelite spirituality begins on Mount Carmel in the Holy Land. The first hermits, some probably lay pilgrims, and others former crusaders, came together toward the end of the 12th century to a place well known in Scripture for the presence and deeds of the Prophet Elijah. They were drawn by his words in the First Book of Kings: “God lives, in whose presence 1 stand.” They were seeking the presence, the face of the living God, the God of Love whose image Jesus constantly reflected during His time on earth, as He reminded His disciples of the Good News - that the God, who created us in His image, has first loved us and has called us to a personal union with Himself.

1 would suggest to you that the presence of God has been and should still remain the first and most fundamental value of our Carmelite spirituality and tradition. For centuries, this yearning, this striving, was expressed by the Latin words - Vacare Deo - a total availability to God as we become more aware of His presence in our life. Like so many of our Saints in Carmel, that phrase will take on a very personal meaning for each of us, as we strive to find time for Him, as we rest and relax in His presence, as we literally “take a vacation with God,” simply seeking God day after day in our many commitments and activities.

This inspiration to seek the presence of God is strongly rooted in our Carmelite spirituality because of the influence of Elijah the Prophet. The early hermits gathered on Mount Carmel by the fountain of Elijah. It was there that they hoped to find a spiritual environment, a place where God’s spirit and the human spirit would meet. Elijah and Elisha were inspiring models of this fundamental challenge for all Carmelites: to stand in the presence of the living God and to seek His face. The prophets of Mount Carmel reminded one and all that God lives among His people and that He loves each one of us with an everlasting love.

St. Teresa of Avila and St. Therese of the Child Jesus are two of our saints who witnessed so strongly to this first fundamental value. They remind us so well that the thirst for God is not the exclusive right of a privileged few, but that our God is eager to share Himself with every sincere soul. They are both so mindful of Jesus’ words to the Samaritan woman at the well: “Whoever drinks the water 1 give him will never be thirsty; no, the water 1 give shall become a fountain within him, leaping up to provide eternal life.”

We are all familiar with the story of Teresa, who at the age of seven ran away from home with her brother Rodrigo, and when asked by her anxious parents why she had done this, she replied: “I went because 1 want to see God, and to see him we must die.” The reply of a child, but it foreshadows her life-long quest - to live in the presence of the living God who loved her. She later wrote: “We need no wings to go in search of God but have only to find a place where we can be alone and look upon Him present within us.”

The spirituality of St. Teresa is simply this movement toward God present in the most inner mansion of her soul, where she seeks to be intimately united with Him. Teresa begins her quest for God by seeking only Jesus, but the whole Christ is revealed to her. She had looked to find God in relationship to herself, but she finds as “a daughter of the Church” that Christ Jesus is found in His members, in His mystical Body. Because of this profound understanding, she shared with us her beautiful prayer: “Christ has no body now but yours; no hands, no feet on earth but yours. Yours are the eyes through which He looks with compassion on the world ...” How well does Teresa reflect the two-fold battle cry of Elijah, the prophet of Carmel: “God lives, in whose presence I stand,” and “With zeal have I been zealous for the Lord God of hosts.”

St. Therese too, at a very young age, had a profound sense of the presence of God, one that was replete with love. Her image of God was taken from her own father whom she admired, respected, cherished and loved so much. Her mother tells us that Therese as a child “speaks only of God and wouldn’t miss her prayers for anything.” Later, in Carmel she had deepened this value to such an extent that as she was dying she tells us that the source of her joy came from a total acceptance of the will of “Papa, God” whom she was soon to see face to face. She told her sisters very simply: “Don’t be sad at seeing me sick like this. You can see how happy God is making me”.

The Assembly of the Federation “Mater Unitatis” (7 monasteries), was held 17-20 October 2016 at Madrid, Spain. The following were elected:

• President:    Sr. María del Sagrario Lorite Beltrán, O. Carm.
• 1st Councilor:   Sr. Elena M. Samper Samper, O. Carm.
• 2nd Councilor:  Sr. María Mercedes Medina Zárraga, O. Carm.
• 3rd Councilor:   Sr. Noemi Temprano Reguillón, O.Carm.
• 4th Councilor:   Sr. Maria Ines Nthenya Nzyuko, O.Carm.

From the 20th to the 23rd of September, the second meeting of the International Secretariat for Carmelite Nuns took place at the General Curia in Rome. Those who took part were, Fr. Mario Alfarano (Delegate General for Carmelite Nuns), Sr. M. Pilar Simon i Blasco (BAR), Sr. Inés M. Carmona Ortiz (TRU), Sr. M. Elena Tolentino (BUR, federal leader of the Philippines), Sr. Liliana Campos Rosa (ANT), Sr. Marianna Caprio (VET), Fr. Paul Denault (SEL). The work began with an introduction to the Apostolic Constitution on the life of women contemplatives, Vultum Dei quaerere. That was followed by the work of synthesising the responses of the monasteries to the CIVCSVA, that the Delegate received. This synthesis was further developed and now it is ready to be sent to all the monasteries in order to continue the process of the revision of the Constitutions of the Carmelite Nuns. In addition, the first international course of ongoing formation for nuns, on the theme of St. Mary Magdalene de’Pazzi, was organised. It will take place in May 2017. More information will be given at a later date. Finally, the work of producing an on-line bulletin and a Vademecum for all the monasteries was initiated.

Letter of
the Superiors General
JOSEPH CHALMERS, O.Carm.
and
CAMILO MACCISE, O.C.D.
on the occasion of the
750th Anniversary of the Carmelite Scapular

WITH MARY THE MOTHER OF JESUS

(Acts 1,14)

Our Lady in the life of Carmel

1. It was with great joy that we received the letter of His Holiness Pope John Paul II on the place of Our Lady in Carmel. Inspired by the Pope’s message, we too want to share with you some reflections on the importance of Mary in Carmelite spirituality.
2. The Virgin Mary, our Mother, Patroness and Sister, is certainly one of the great gifts we have received from God and share with the Church. She is an essential part of our heritage. There is a widespread concern in all branches of our Carmelite Family to renew the theology and spirituality, devotion and love of Mary. For many centuries our devotion to and love for her has been centred in the Brown Scapular of Carmel. Our older friars and sisters will recall the celebration in 1951 of the 700^th anniversary of the Scapular, marked by a warm commendation of Pope Pius XII in the letter he sent to the Superiors General of the Orders, Neminem profecto latet. It is fitting that fifty years later we should again reflect on Mary’s gifts to Carmel and ponder their meaning for ourselves and for the Church today.
3. We are very conscious of the diffusion of Carmel worldwide. It is firmly established in five continents each with its own history and culture. Clearly the way in which the Mother of God is understood, preached and shared with God’s people will vary from one country to another, just as in the past it has been diverse from one century to another. We recognise that we can only give some central insights and directions, leaving to others the task of reflecting on our heritage in their own particular culture and of sharing it in the local Church.

A Heritage in Dialogue

1. "Generations of Carmelites, from the beginnings up to today, ……have sought to model their lives after the example of Mary". ¹ Each generation has the responsibility not only of living Carmel’s heritage but also of enriching it and passing it on. A heritage is something living that must be exposed to the real world and presented in the actual experience of the Church. Carmelite life must be in constant dialogue with the present and with the past. The riches of our tradition must indeed be preserved but in such a way that they are found to be relevant and meaningful for the present. We invite all Carmelites to take the opportunity of revisiting our past but with questions that come from our reading of the signs of the times and the places.

I. CORE MARIAN THEMES

1. Carmel looks upon Mary as Mother, Patroness, Sister and Model, the last being particularly associated with the understanding of Mary as the Most Pure Virgin. These are not just titles or devotional themes. In some way they reflect the experience of the Carmelite Orders over many centuries. We invite all Carmelites to look again at the testimony of those who have gone before us and ponder how these riches might be shared among ourselves and with the wider community.

Mother

1. When the early Carmelites came first to Europe, the idea of Mary as spiritual mother had been generally accepted following the sermons of the Cistercian Guerric d’Igny (d. 1157). The Carmelites readily took up this theme invoking her as their Mother and the Virgin, as in the Flos Carmeli: "Mother most tender, whom no man didst know." Already in the word "Mother" there is a key idea in our heritage, namely relationship with Mary—in this case as her sons and daughters. The title of Mother was much favoured in the Order, with the title "Mother and beauty of Carmel," echoing Isaiah 35:2, being used in the liturgy from the late medieval period.
2. Carmelite saints have all taken up this theme of Mary as mother.² St. Thérèse of Lisieux memorably stated: "She is more Mother than Queen." ³ For many centuries the Carmelite liturgy has shown special affection for the Gospel scene at the foot of the Cross (Jn 19:25-27) where Mary, "became the Mother of all, associated with the offering of her Son and given to all people when Jesus Himself gave Her to the beloved disciple". ⁴
3. Seeing Mary as Mother we are encouraged to reflect on our relationship with her: she cares for us as Mother; we love and respect her as sons and daughters. Moreover, in viewing Mary as our Mother, we are pointed towards her Divine Son in whose allegiance we live. ⁵ From early times the Fathers of the Church have seen that a correct Mariology serves to guarantee a correct Christology.
4. Our vision of Mary as Mother and Beauty of Carmel can be an important offering to the whole Church. Over a quarter of a century ago, Pope Paul VI invited theologians to look at the way of beauty as an authentic approach to Mary. ⁶ In a world with so much distress and ugliness we are invited to look upwards and to relax in the contemplation of Mary’s beauty, for she is God’s "sign of favour to the Church at its beginning, and the promise of its perfection as the bride of Christ, radiant in beauty." ⁷ We encourage our theologians to reflect more on this rather neglected area of Carmelite Mariology.

Patroness

1. The title Patroness of Carmel has a long history in the Order. The dedication to Mary of the first chapel on Mount Carmel in the midst of the cells is certainly an indication of her patronage, which in feudal times indicated reciprocal relations and services. From its coming to Europe, beginning about 1230 and for 150 years afterwards, Carmel had a somewhat precarious existence. During that period the friars learned to trust in Mary’s help and protection. The very survival of the Order was entrusted to her, and the brothers felt confident of her protection and care. By the closing decades of the thirteenth century we find the idea that the Carmelite Order was especially founded for the honour and glory of Mary. ⁸
2. Even if the language of patronage may not find immediate echoes in some of the cultures in which Carmel is now planted, the reality is part of our rich Marian life. Patronage implies a reciprocal relationship. We are aware of Mary’s care for the Church, for Carmel, and for ourselves. Such truths are for us a source of confidence and hope. But patronage reminds us of our response: we are to reverence, serve and love our Mother and Patroness. The earliest constitutions of which copies are extant⁹ and ordinals¹⁰ are very specific in showing ways to honour Mary through gestures, prayers and celebrations. ¹¹ We have from the 13^th century the frequent recitation of the antiphons, Salve Regina and Ave Maris Stella. ¹² Soon the Saturday Station would have a pre-eminent place among Marian devotions of the Order. In the medieval period there was also the practice of celebrating many votive Masses in her honour. All of these are indications of ways in which Carmelites honoured their Patroness.
3. A challenge for local communities will be to find suitable expressions of their relationship to Mary for themselves and for others in the Church. In this way, the reality of patronage, if not the word itself, will be enhanced for our times.

Sister

1. When the hermit brothers came to Europe from Mount Carmel, they were called by the people and referred to by popes as the Brothers of the Blessed Virgin Mary of Mount Carmel. Though this in the beginning would have signified their origin, and other orders at the time also saw themselves as Mary’s brothers, Carmelites in time sought to draw from their title the fact that if they are brothers of Mary, she is surely their Sister. Arnold Bostius (d. 1499) who synthesised our early tradition wrote: "The humble brother of Carmel can exult and sing with joy: ‘See! The Queen of Heaven [is] my sister; I can act with confidence and without fear’." ¹³
2. Though Sister would never be so widely used as the titles of Mother and Patroness, it is important to note that Pope Paul VI used it, when he spoke of all of us being children of Adam having Mary as Sister. ¹⁴ The title would seem to have three great advantages for contemporary Carmelite reflection. It catches the idea, which lies also in Patroness, of Mary’s tender care and of easy and intimate relationships between Carmelites and the Mother of God. It presents Mary as our elder sister who goes before us on the journey to maturity in faith. Moreover, in certain cultures the idea of Mary as Spiritual Mother is difficult for some people; the title of Mary as Sister can be more attractive for them. Mary’s sisterhood is an insight that can be shared with the wider Church.

Model and Most Pure Virgin

1. The notion of Mary as model of discipleship is very ancient in the Church. It is found in all eras of Carmel’s history. Our ancient and modern authors seek to show that Mary is model precisely of our Carmelite life. Thus John Baconthorpe (d. ca. 1348) wrote a commentary on the Carmelite Rule in which he drew out the similarity between the life of Mary and that of the Carmelite. ¹⁵ In time this consciousness of the bond between Mary and Carmel developed in artistic representations, so that Mary is depicted as clothed in a Carmelite habit.
2. Mary is the exemplar of the Carmelite especially as the Most Pure Virgin—Virgo Purissima. We possess abundant reflection on this title. The white cloak is a sign of our imitation of Mary. The well-known dedication of Carmelites to the Immaculate Conception and their defence of this truth are also part of Carmel’s love of the Virgin. But her purity is not narrowly restricted to chastity or celibacy. Mary is the pure one, of an undivided heart, total openness to God (the supreme model of vacare Deo). Indeed the double aim of Carmel as expressed in the ancient document of The Institute of the First Monks can find in Mary its fullest realisation. ¹⁶
3. There are countless Carmelite texts that show Mary as the perfect mirror of its contemplative ideal and as model of docility to the Holy Spirit. ¹⁷
4. For Bl. Titus Brandsma: Mary is the exemplar of all the virtues and is therefore twice our Mother. Her life is a mirror in which we can see how we ought to unite ourselves with God. ¹⁸
5. The time since Vatican II has been one in which we have been encouraged to seek a devotion to Mary that is firmly based on the Sacred Scripture. ¹⁹ If in the past, Carmelite writers and preachers were too prone to focus on the miraculous and extraordinary, we have also in our living tradition a sobriety that enables us to give our contemporaries a vital, and above all scriptural image of Mary. St. Thérèse of Lisieux was not at all attracted by thoughts of Mary, which were not grounded in truth. Had she been able to preach one sermon on Mary she says, "I’d first make people understand how little is known by us about her life." ²⁰ She had shortly before that given her profound thoughts on Mary in her poem, "Why I love you, O Mary" ²¹ which ponders lovingly her life as described to us in the Scriptures.
6. The core Carmelite themes that we have been considering are very important for a proper understanding of the Carmelite Scapular to which we now turn.

II. THE SCAPULAR OF CARMEL

1. Any revitalisation of the Carmelite Scapular demands that we consider it within the wider context of Carmel’s relationship with Mary. According to our saints what is important is a personal intimacy with the Mother of God and a commitment to take her as the model of Christian discipleship. The main themes of Mother, Patroness, Sister and Exemplar, can bring us to a deeper knowledge of Mary and to a more profound relationship with her. Only from this perspective can the Scapular be assumed as a sign that favours spiritual growth in Christian life.

Origins of the Scapular

1. Historical scholarship on every aspect of the Scapular must continue in our Orders. However, irrespective of whatever future findings may be made, we can, and indeed must, be confident about the value of this ancient symbol, based on a venerable tradition. ²² What Carmelites must do is to find a way of presenting the Scapular for those who feel convinced about the historicity of the vision and for those who do not find the historical evidence compelling. The central truth of the vision story is the lived experience of Carmel: Mary, its Patroness, has protected it and ensured its perseverance; Mary’s prayers are powerful in securing eternal life.

A sacramental of the Church and a sacred sign

1. The chief act of the institutional Church with regard to the Scapular is its approval throughout the centuries including the most recent "Rite for the Blessing and Enrolment in the Scapular of the Blessed Virgin Mary of Mount Carmel." ²³ With the spiritual meaning of the "graces attached to the Scapular" there are also "the obligations assumed through this sign of devotion to the holy Virgin." ²⁴ "Devotion towards Our Lady cannot be limited to the occasional prayer in her honour, but must become a ‘habit’ that is a permanent way of Christian living, made up of prayer and the interior life, frequent recourse to the Sacraments and the concrete exercises of the corporal and spiritual works of mercy". ²⁵
2. Sacramentals are described as sacred signs; they belong therefore to the world of symbol and meaning. In our contemporary society it is common to say that there is a crisis of religious symbolism; at the same time our societies can be powerfully moved by secular symbolism. National flags, for instance, speak profoundly to many people. Symbols are material things or images that point to a meaning beyond themselves. Very often their meaning or suggestiveness lies in their power to speak to us at various levels: they not only communicate some information, but they touch us at the level of feeling. In symbols we can find both growth and decay. Religious symbols can degenerate into magic, if their spiritual or theological meaning is no longer communicated; they are thereby reduced to something like a charm that might bring good luck.
3. Living symbols need continual revitalisation. There would seem to be four stages in the life of a symbol. There is an engendering experience, which gives rise to the symbol. For us this involved the sense of Mary’s protection of Carmelites and the power of her intercession for our salvation. Secondly, there is a phase of dogma or reflection on the symbol. Carmel saw the Scapular largely in terms of its understanding of Mary as Patroness, the one who cared for her Brothers, who in turn served her. In this reflective period, Mary’s caring was understood to extend beyond death and to be seen especially in her solicitude for our salvation and for our speedy deliverance from Purgatory. A third stage in the life of symbols is found when contact is lost with the original experience. At this time either the symbol is ignored or is met with scepticism, whilst other people hold on blindly to the symbol in a kind of fideism, which does not attend to its origin or meaning. This last stage can be very close to magic. What is then needed at a time of scepticism or fideism is a reflective reconstruction of the symbol. This fourth stage is a task for every generation. We need to see the Scapular within the whole of Carmelite spirituality, and especially in relation to the core marian themes.
4. In particular such reflection and reconstruction of the Scapular symbol implies that we think out and make our own the fact that Mary is our Patroness, who cares for us as Mother and Sister. Our Mother nurtures the divine life within us and teaches us the way to God. Our Sister walks with us in the journey of transformation, inviting us to make ours her own response, "Oh let what you have said be done to me" (Luke 1:38). But Patronage is a two-way relationship. We receive Mary’s care; in turn we are called upon to imitate her and to honour her through fidelity to her Son.

The Habit of Mary

1. The Scapular is essentially a "habit". Those who receive it are aggregated or associated in varying degrees with Carmel that is dedicated to the service of Our Lady for the good of the whole Church.²⁶ We can deepen our appreciation for this gift by reflecting on the meaning of garments and clothing in Scripture. We need clothing for protection against the elements (see Sir 29:21); it is a blessing from God (see Deut 10:18; Matt 6:28-30); it symbolises all God’s promises of restoration (see Bar 5:1-4). Ultimately we are to be clothed with immortality (see 2 Cor 5:3-4). But in the meantime we are to be clothed in newness (see Col 3:10); indeed we are to put on Christ (see Rom 13:14). From our Rule we should remember that we are to be clothed with the armour of God. ²⁷ This armour is almost totally defensive, the only offensive weapon being the sword of the Word of God (see Eph 6:17). The Scapular seen as garment thus recalls our baptismal clothing in Christ, our dignity as members of Mary’s Carmel and our invulnerability when we are wearing God’s armour.
2. In order to appreciate the Scapular it is necessary to look back at our tradition and to look around us and consider contemporary sensibilities and cultural constituents. The garment of Mary is a rich theme in the spirituality of both the Eastern and Western Churches. The veil or mantle of Mary in the East is a sign of her protection; the habit of Mary is a sign of belonging to her in the West. Both are combined in the reflection of St. Teresa Benedicta of the Cross—Edith Stein. She speaks of "the holy habit of the Mother of God, the brown scapular" and says that on the 16^th July "we give thanks that our dear Lady has clothed us with the ‘garment of salvation’," a "visible sign of her motherly protection." ²⁸ St. Teresa of Jesus refers several times to "the habit of Mary." ²⁹ She delights in telling of the entrapment of Fr. Gracián by the Virgin who gave him her habit, ³⁰ and she remarks, "It is her custom to favour those who want to be protected by her." ³¹
3. From her acute awareness that the habit of Carmel is Mary’s, St. Teresa of Jesus draws out the concrete implications for the lives of its members, e.g. "All of us who wear this holy habit of Carmel are called to prayer and contemplation," ³² and humility. ³³ It would be easy to multiply such references to the Carmelite habit by the saints and spiritual writers of Carmel. ³⁴
4. Our tradition shows the firmest conviction that the habit and the Scapular have no salvific effect unless we see their meaning as Mary’s habit which affiliates us to the Carmelite Family, and we live according to her example. The central truths to be pondered include Mary’s protection, her intercession at the time of our death and beyond it. On our part there is need for a filial relationship, or one that expresses our being her brothers and sisters and devoted to her service for the glory of her Son. The Scapular is a sign that draws us into such relationships.
5. In the modern context, Mary shows us how to listen to the Word of God in Scripture and in life itself, how to be open to God and close to the needs of our brothers and sisters in a world where poverty in its many forms takes their dignity away. Mary further shows us the woman’s path to God and stands with us as a woman who is the icon of the tenderness of God, a woman who had to face many trials in order to fulfil the vocation given to her by God.³⁵ She remains as the sign of freedom and liberation for all who in their oppression cry to God. ³⁶ The Scapular on our part is an expression of our confidence in Mary’s care. It shows our willingness to witness to our baptismal adoption and to being her sons and daughters, brothers and sisters, as well as our desire to be clothed with her virtues, with her contemplative spirit and with her purity of heart. Thus clothed by her, we, like her, ponder the Word and show ourselves to be disciples of her Son in our dedication to the works of God’s Reign: truth and life, holiness and grace, justice, love and peace. ³⁷
6. If in our tradition a key meaning of the Scapular is that of being clothed by Mary in her habit, we need to ensure that enrolment is truly seen to be an investiture. Greater thought must be given to this area.

The Scapular and Entrustment

1. In renewing the consecration of the world to Mary on the feast of the Annunciation 1984, Pope John Paul II used the word "entrustment." At other times he has spoken of belonging to Mary, dedication, recommendation, serving, and placing oneself in her hands. We can see this entrustment as being set apart in Mary’s Carmel, and being called to contemplation and prayer. Though consecration or entrustment to Mary can be very helpful in presenting the Scapular, there are many other ways found throughout Carmel. Many speak of the Scapular in the context of evangelisation. The acceptance of the Scapular can be a high point in the conversion story of individuals and communities. The Scapular can also be seen in the rich context of popular piety, given approbation by Pope Paul VI in his apostolic exhortation on evangelisation, Evangelii nuntiandi, ³⁸ and recommended by the Conference of Bishops of Latin America (CELAM) at Puebla (1979). ³⁹ Those who wear the Scapular are expressing that they are not self-sufficient, and that they need divine help, which in this case they are seeking through Mary's intercession. Through the Scapular they reach out to her who "occupies a place in the Church, which is the highest after Christ and also closest to us." ⁴⁰

A family treasure

1. From what we have seen it is clear that the scapular is one of the treasures of the Carmelite Family. When we speak of the scapular we should emphasise belonging to the great Family of Carmel. It would not be appropriate to enrol people in the Scapular without careful explanation of what they are receiving. Since the Scapular is a symbol, its meaning must be carefully pointed out. In particular we should stress that the one wearing it should have a relationship with Mary in addition to expecting favour from her. If we are to be clothed in Mary’s habit, we should strive to be clothed also in her virtues. The Scapular is one of our means of directing people to Mary and thus to her Son.

III. CONCLUSION

1. As Carmel celebrates the Scapular in this year, it is an opportunity for all of us to reflect again on this gift and on its meaning. There is a rich pluralism in Carmel, which will allow different expressions of our Marian heritage. All Carmelites have the challenge, and will assuredly have the gift of the Holy Spirit, to inculturate Carmel’s charism and heritage. We ask our friars, the communities of our nuns and sisters and all lay Carmelites to think prayerfully and creatively about the gift of the Scapular. Above all we must seek to link the Scapular to the Marian heritage we have received and to our contemplative and active service of the Church.
2. May Mary, our Patroness, Mother and Sister, cover us all with the mantle of her special protection so that, clothed in her habit, we may be brought to the holy mountain, Christ our Lord in whose allegiance we live.

16^th May 2001, Feast of St. Simon Stock, Aylesford, England.
Joseph Chalmers, O.Carm., Prior General


________________________

Footnotes

1. Letter of Pope John Paul II, 25^th March 2001, No. 2.
2. "Mater mitis, sed viri nescia." The hymn is known within Carmel at least from the late 14th century.
3. St. Teresa of Avila chose Mary to be her mother when at the age of twelve she lost her natural mother: "When I began to understand what I had lost, I went, afflicted, before an image of Our Lady and besought her with many tears to be my mother. It seems to me that although I did this in simplicity it helped me. For I have found favour with this sovereign Virgin in everything I have asked of her, and in the end she has drawn me to herself." (Life 1,7). Ven. Michael of St. Augustine wrote: "the one who loves Mary by constant exercise acquires the habit or practice of having her as loving Mother present in mind, so that all one's thoughts and affections terminate both in her and in God, and the person can forget neither the loving Mother nor God. (De vita mariae-formi et mariana in Maria et propter Mariam, ch. 2.).
4. Derniers entretiens/Last Conversations 21.8.3.
5. Letter of Pope John Paul II, 25^th March 2001, No.3.
6. Rule 2.
7. Acta Apostolicae Sedis 67(1975) 338.
8. Roman Missal, Preface for the Immaculate Conception.
9. Letter of the Prior General Pierre de Millau to King Edward I of England in A. Staring, ed., Medieval Carmelite Heritage (Rome: Carmelite Institute, 1989) 47 with 45. This volume is infra MCH.
10. London 1281—AOC 15(1950) 203-245; Bordeaux 1291—18 1953 123-185; Barcelona 1324, MHC 20-112.
11. Antiquum ordinis carmelitarum ordinale, saec. XIII. Ed. Patrick de St. Joseph—Études carmélitaines (1912-1913) and Ordinale de l’Ordre de N.-D du Mont Carmel par Sibert de Beka. Ed. B. Zimmerman (Paris 1910).
12. There were also several early prayers frequently used in our communities, especially in our liturgy, which appeal to Mary’s intercession and help for salvation: Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ. see 1294 Constitutions, rubrica 40; Grant to your servants we beseech thee O Lord, unfailing health of mind and body, and through the intercession of the glorious and blessed ever Virgin Mary may we be saved from present sorrow and enjoy future joy. See the 1281 Constitutions; The prayer, Protege, with its allusion to patronage, soon replaced it: Protect, O Lord, your servants with the support of peace, and they being confident of the patronage of the Blessed Virgin Mary, secure them from all enemies.
13. See Patrick of St. Joseph, Antiquum ordinis carmelitarum ordinale saec. XIII (Tamines: Ducolot-Roulin, 1912) = Études carmélitaines (1912-1913), rubrica 13; 1324 Constitutions rubrica 3/6; Ordinaire de l’Ordre de Notre-Dame du Mont Carmel par Sibert de Beka, edited B. Zimmerman (Paris: Picard, 1910) 5.
14. De patronatu # 1533.
15. cf. Paul VI, Exhortation, Marialis cultus n.37
16. MCH 193-199.
17. "In regard to that life we may distinguish two aims, the one of which we may attain to, with the help of God's grace, by our own efforts and by virtuous living. This is to offer God a heart holy and pure from all actual stain of sin. This we achieve when we become perfect and hidden in Cherith (see 1 Kgs 17:2-4) - that is in charity... The other aim of this life is something that can be bestowed upon us only by God's bounty: namely to taste in our hearts and experience in our minds, not only after death but even during this mortal life, something of the power of the divine presence, and the bliss of heavenly glory". Institutio primorum monachorum 1:2 English text in B. Edwards, trans. and ed., The Institute of the First Monks (privately published by Carmelite Friars, Boars Hill, Oxford, 1969) 3-4.
18. "Such was the prayer and work of Our Lady, the most glorious Virgin. Raised from the beginning to this high state, she never had the form of any creature impressed in her soul, nor was she moved by any, for she was always moved by the Holy Spirit". St. John of the Cross, Ascent of Mount Carmel 3:2,10. One of the most eloquent in celebration of the purity of the Virgin is St. Mary Magdalene de Pazzi, as for instance her development of Mary as the Temple of Jesus: its pavement was her humility, its walls the cardinal virtues shining out in her: "Then it seemed to me that the platform of this temple was her elevated mind and her illuminated intellect, I mean of the Virgin Mary. There was also an altar; and this I understood, was the will of that Virgin. And the cloth of the same altar was her most pure virginity. And the ciborium, where Jesus is, was the heart of the Virgin. And before the said altar I saw seven lighted lamps, which I understood were the seven gifts of the Holy Spirit, all of which were in her perfectly. And on the said altar there were twelve most beautiful candlesticks, which I understood were the twelve fruits of the Holy Spirit that were in this Virgin.", Quaranta Giorni 14.
19. Cf. Bl. Titus Brandsma, Lecture to the Marian Congress of Tangerloo, August, 1936: Carmelite Mysticism, Historical Sketches, Chicago, 1936, Lecture IV, 52-53. "We ought not to think of imitation without thinking of union, nor of union without the thought of imitation. Each flows into the other, though one or other may be more emphasised at a particular time. We need to keep the two fused in a harmonious unity. If we wish to conform ourselves to Mary in order to enjoy fully a relationship with God according to her example, we must become other Marys. We must allow Mary to live in us. Mary must not be outside the Carmelite, who should live a life like that of Mary, living with, in, through and for Mary." Here, Bl. Titus is alluding to the Marian and Mariform life taught particularly by the Low Countries mystics, the Venerable Michael of St. Augustine (d. 1684) and the Venerable Mary of St. Teresa Petijt/Petyt (d. 1677).
20. See Paul VI, Exhortation Marialis cultus (1974) # 30.
21. Derniers entretiens/Last Conversations 21.8.3.
22. PN 54, "Pourquoi je t’aime, ô Marie."
23. Cf. Letter Pope John Paul II, 25th March 2001, No.1.
24. Congregation for Divine Worship and the Discipline of the Sacraments, 5 January 1996.
25. Rite n. 5.
26. Letter of Pope John Paul II, 25^th March 2001, no. 5.
27. Cf. Ibid No.5.
28. Rule 18 and 19.
29. "On the History and Spirit of Carmel" in Collected Works (Washington: ICS, 1992) vol. 4, pp. 1 and 3.
30. E.g. Foundations 28:30 and 38; Life 36:6 and 28. See also St. Thérèse of Lisieux, Story of a Soul, Ms A 30v "the habit of the Virgin."
31. Foundations 23:1-8.
32. Foundations 23:4. In other places she takes up the same theme, that our lives must correspond to our habit: I have no other remedy than to approach His mercy and to trust in the merits of His Son and of the Virgin, his Mother, whose habit I wear so unworthily, and you wear…Imitate her and reflect that the grandeur of our Lady and the good of having her for your patroness must be indeed great…Mansions 3:1,4. See also Foundations 29:31 "… an endeavour so important for the honour and glory of His glorious Mother since it concerned her order. She is our Lady and our Patroness.
33. Mansions 5:1,2.
34. "Let us, my daughters, imitate in some way the great humility of the Blessed Virgin, whose habit we wear." Way of Perfection 13:3.
35. Thus Bl. Titus Brandsma, who like most Carmelites before him was unaware of historical problems associated with the vision, spoke of the habit as a "token of devotion to Mary, becoming "a pledge of her special protection" so that "people vied with each other to beg the Order’s habit, either to live or to die in it. In receiving the habit of the Order they secured Our Lady’s motherly help." He too echoes the theme of St. Teresa of Jesus that we should imitate Mary; indeed she should live through us, so that the Carmelite becomes another Mary: "God should be conceived in us also, and brought forth by us." Carmelite Mysticism: Historical Sketches. 50^th Anniversary edition (Darien: Carmelite Press, 1986), lecture 4, "The Brothers of Our Lady," pp. 32 and 34.
36. Cf. Paul VI Exhortation, Marialis cultus, n.37.
37. Cf. John Paul II, Redemptoris Mater, n.37.
38. See Roman Missal, Preface of the Feast of Christ the King and Vatican II, Constitution on the Church, LG 36.
39. N. 48 - AAS 68(1976) 37-38.
40. Puebla. Evangelization at Present and in the Future of Latin America. Conclusions. (Washington DC: Conference of Catholic Bishops, 1979 - Slough UK: St Paul 1980) nn. 444-469, 910-915, 959-963.
41. Vatican II, Constitution on the Church, LG 54.

On Thursdays, the 29th of September, the presidents of General Commissions each gave their report: Formation, Justice and Peace and the Integrity of Creation, Liturgy, Evangelisation and Mission, Communications and Laity. That was followed by the presentation of the first draft of the “Final Message” of the Congregation to the Carmelite Family. The group of drafters took note of a series of observations and went away to work on the final draft, which they presented the following day (Friday, September 30) to the assembly, and it was approved unanimously. You may see that message at

http://ocarm.org/en/content/ocarm/general-congregation-2016-final-statement

The Prior General, in his final remarks, complimented all the participants for the fraternal way in which the Congregation was conducted and for the kind of discernment that had taken place throughout the meeting. He thanked Fr. Ricardo Rainho, O.Carm., the Commissary General of Portugal, for the wonderful welcome and hospitality that everyone received. He also highlighted a number of the topics that were discussed at the meeting and invited all the members to approach the many challenges that the order faces in the coming years with authenticity, creativity, joy and generosity.  As a final act, the Prior General led the celebration of the Eucharist in the chapel of the Casa Sao Nuno.

The General Congregation came to an end with the singing of the “Flos Carmeli”.

From the offices of CITOC we give thanks to God and to Mary, the Mother of Carmel, for these days of fraternity and reflection.

Note: the photographs of the General Congregation may be seen on the Facebook page of the Order: http://www.facebook.com/ocarm.org

by Greg Mitchell

St. Therese or the Little Flower once said “Charity is the most excellent way that leads to God. I finally had rest…I understood that the Church had a Heart and that this Heart was burning with love. !” One can contemplate why Pope Pius XI, in 1927, declared St. Therese of Lisieux the Patroness of the missions. Having never left the cloister, she was given this title along side her co-patron the great St. Francis Xavier who traveled to many lands and converted much of  Asia. Vatican II defined missionary activity in these terms: “The special end of missionary activity is the evangelization and the implantation of the Church among peoples or groups in which it has not yet taken root.”  As a missionary working with a pre-Christian culture it brings me great comfort to have saints like St. Francis Xavier and St. Therese of Lisieux along side me in the work of the missionary apostolate in Central America.   In her autobiography, The Story of a Soul, St. Therese reflects on the new freedom of a new joy she will enjoy in heaven. She writes, “There will be no longer any cloister and grilles and my soul will be able to fly with you into distant lands” [1] . In 1927, Pope Pius XI declared St. Therese of Lisieux  the patroness of the missions. But how would a person who never even left the cloister come to be named with the title Patroness of the Missions? Can a person be a missionary for souls without ever leaving home?

An Ardent Desire for Souls

From a young age St. Therese had the desire to go to the missions. Her great zeal and ardent desire for souls was instilled in her from early on. She writes about a grace she received at her conversion: “Like His apostles: ‘Master, I have fished all night and caught nothing’… He made of me a fisher of souls. I experienced a great desire to work for the conversion of sinners, a desire I hadn’t experienced so intensely before.”  Months later, in July of 1887, she would be confirmed in her vocation. It happened in the Cathedral of Lisieux. “One Sunday, looking at a picture of Our Lord on the Cross, I was struck by the blood flowing from one of the divine hands. I felt a great pang of sorrow when thinking this blood was falling to the ground without anyone’s hastening to gather it up. I was resolved to remain in spirit at the foot of the Cross and to receive the divine dew. I understood I was then to pour it out upon souls… I wanted to give my Beloved to drink and I felt myself consumed with a thirst for souls. As yet, it was not the souls of priests that attracted me, but those of great sinners.” [1] Her physical life on earth was anchored to the cloister but her missionary heart burning with zeal for souls was already in the mission fields and distant lands.

To Contemplate Christ the Key to Missionary Authenticity and Activity

Saint John Paul II on many occasions has said “man needs to contemplate the face of Christ.” The face is intimate and encompasses much of our senses, it is how we know others. We see with our eyes and discern and a smile or a frown is a sign of the emotions we are experiencing from moment to moment.  St. Therese contemplated the face of Christ Crucified, and for love of souls, gave her life to Christ Crucified. St. Therese, once in Carmel, understood her missionary vocation from a contemplative point of view. She writes. “I had declared at the feet of Jesus–Victim, in the examination preceding my Profession, what I had come to Carmel for: I came to save souls and especially to pray for priests. When one wishes to attain a goal, one must use the means; Jesus made me understand that it was through suffering that he wanted to give me souls, and my attraction for suffering grew in proportion to its increase.”In the note she composed for, September 8, 1890, she petitioned Jesus: “That I save many souls . . .” Toward the end of her life (19.03.1897) she will add that she wants to “even save souls after my death.”The principle of her Carmelite life was constant: It is “for prayer and sacrifice that one can help the missionaries.” [2] Following her example it has been my experience that a contemplative prayer life is indispensable in the work of the missions. Holy Mass, Eucharistic Adoration, prayer and fasting are very important in the life of the missionary and the “source and summit” of which all missionary activity flows.

Vatican II and the Missions

Vatican II defined the missionary activity in these terms: “The special end missionary activity is the evangelization and the implantation of the Church among peoples or groups in which it has not yet taken root. [3] John Paul II stated in Redemptoris Missio that the steps of evangelization of the Church can be summarized in these points: 1) the simple presence and witness to Christian life; 2) human development; 3) liturgy and prayer; 4) interreligious dialogue; 5) the explicit announcement of the Gospel and of the catechism. [4] As a missionary in the field, I have personally found these steps to be both integral and  a valid reality of missionary life here in the Cabecar Reserve.

Pope Pius XI and the Patroness of Missions

So along with St. Francis Xavier who converted much of Asia, Pope Pius XI recognized the absolute essential of prayer and the contemplative life for those active in the mission fields in the example of St. Therese of Lisieux  . St. Therese was a spiritual master of the contemplative life. She considered her call and the call of her fellow sisters to be the spiritual mother of the missions and missionaries, She stated “Our vocation is not go to reap in the fields of the mature crops; Jesus doesn’t tell us: ‘Lower your eyes, look at the fields and go and reap’. Our mission is more sublime still. Here are Jesus’ words: ‘Lift your eyes and see. See how in heaven there are empty places, he asks you to fill them. You are my praying Moses on the mountain; request workers of me, and I will send them. I only wait for a prayer, a sigh of your heart! The apostolate of prayer, is it not so to say, higher than that of preaching? Our mission, as Carmelite, is one of forming evangelical workers that will save millions of souls whose mothers we will be”. [5] By baptism we are all called to be missionaries. Some are called to go into the mission fields while others follow Christ into the mission fields while never leaving home. There are some who follow the example of St. Francis Xavier and others the example of St. Therese of Lisieux who are both called to the mission, the mission of saving souls. Please join us in adding the missions and the work our family is doing here in Costa Rica to your St. Therese novena prayers.

[1]    Dámaso Zuazua, OCD, General Secretary of the Missions. Story of a Soul: The Autobiography of Saint Thérèse of Lisieux, 3rd ed.  Trans. By John Clark. Institute of Carmelite Studies, Washington, D.C. 1996.

[2] Dámaso Zuazua, ocd,  General Secretary of the Missions. Story of a Soul: The Autobiography of Saint Thérèse of Lisieux, 3rd ed.  Trans. By John Clark. Institute of Carmelite Studies, Washington, D.C. 1996.

[3] Vatican II Documents

[4] Redemptoris Missio

[5] Story of a Soul: The Autobiography of Saint Thérèse of Lisieux, 3rd ed.  Trans. By John Clark. Institute of Carmelite Studies, Washington, D.C. 1996. p. 254. Henceforth referred to as Story of a Soul.