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Carmelites

History

• 1200: Established as Order of the Brothers of Our Lady of Mount Carmel (Carmelites) (English) / Ordens der Brüder der allerseligsten Jungfrau Maria vom Berge Karmel (Karmeliten) (Deutsch) / Ordre du Carmel (Carmélites) (français) / Ordine della Beata Vergine del Monte Carmelo (Carmelitano) (Italiano) / Zakon Braci Najświętszej Maryi Panny z Góry Karmel (Karmelici) (polski) / Ordem dos Irmãos da Bem-Aventurada Virgem Maria do Monte Carmelo (Português) / 加爾默羅會 (正體中文) / カルメル会 (日本語) / Ordo Fratrum Beatissimæ Mariæ Virginis de Monte Carmelo (latine) / O. Carm. / O.C.


• 1568.11.28: Branched to create Order of Discalced Carmelites (Teresian Carmelites)

Superiors

Prior General:	Fr. Míċéal O'Neill O.Carm.  (2019.09.17 – ...)
Prior General:	Fr. Fernando Millán Romeral, O. Carm. (53) (2007.09.13 – 2019.09.17)
Prior General:	Fr. Joseph Chalmers, O. Carm. (63) (1995.09 – 2007.09.13)
Prior General:	Fr. John Malley, O. Carm. (1983.09 – 1995.09)
Prior General:	Fr. Falco Thuis, O. Carm. (1971.09 – 1983.09)
Prior General:	Fr. Kilian Healy, O. Carm. (1959 – 1971.09)
Prior General:	Fr. Kilian Lynch, O. Carm. (1947 – 1959)
Prior General:	Fr. Hilary Doswold, O. Carm. (1931 – 1947)
Prior General:	Fr. Elijah Magennis, O. Carm. (1919 – 1931)
Prior General:	Fr. Pius Maria Mayer, O. Carm. (1902 – 1919)
Prior General:	Fr. Simone Maria Bernardini, O. Carm. (1900 – 1902)
Prior General:	Fr. Luigi Galli, O. Carm. (1889 – 1900)
Prior General:	Fr. Girolamo Priori, O. Carm. (1854 – 1863)
Prior General:	Fr. Giuseppe Raimondo Lobina, O. Carm. (1849 – 1854)
Prior General:	Fr. Agostino Maria Ferrara, O. Carm. (1843 – 1849)
Prior General:	Fr. Giuseppe Palma, O. Carm. (later Bishop) (1841 – 1843.04.03)
Prior General:	Fr. Giuseppe Cataldi, O. Carm. (1838 – 1841)
Prior General:	Fr. Luigi Calamata, O. Carm. (1832 – 1838)
Prior General:	Fr. Manuel Regidor y Brihuega, O. Carm. (1825 – 1832)
Prior General:	Fr. Luigi Antonio Faro, O. Carm. (1819 – 1825)
Prior General:	Fr. Timoteo Maria Ascensi, O. Carm. (1807 – 1814)
Prior General:	Fr. Rocco Melchor, O. Carm. (1794 – 1805)
Prior General:	Fr. Giovanni Tufano, O. Carm. (1788 – 1790)
Prior General:	Fr. Andrea Andras, O. Carm. (1780 – 1788)
Prior General:	Fr. José Alberto Ximenez, O. Carm. (1768 – 1780)
Prior General:	Fr. Mariano Ventimiglia, O. Carm. (1762 – 1768)
Prior General:	Fr. Gioacchino Maria Pontalti, O. Carm. (later Bishop) (1756 – 1761.11.27)
Prior General:	Fr. Luigi Laghi, O. Carm. (1742 – 1756)
Prior General:	Fr. Nicola Ricchiuti, O. Carm. (1738 – 1742)
Prior General:	Fr. Ludovico Benzoni, O. Carm. (1731 – 1738)
Prior General:	Fr. Antoine-Joseph-Aimable Feydeau, O. Carm. (1728 – 1730)
Prior General:	Fr. Gaspare Pizzolanti, O. Carm. (later Bishop) (1722 – 1727.06.25)
Prior General:	Fr. Carlo Cornaccioli, O. Carm. (later Bishop) (1716 – 1722)
Prior General:	Fr. Pedro Tomás Sanchez, O. Carm. (1710 – 1716)
Prior General:	Fr. Angelo de Cambolas, O. Carm. (1704 – 1710)
Prior General:	Fr. Carlo Filiberto Berberi, O. Carm. (1698 – 1704)
Prior General:	Fr. Juan Feyjóo González de Villalobos, O. Carm. (later Bishop) (1692 – 1698)
Prior General:	Fr. Paolo di Sant’Ignazio, O. Carm. (1686 – 1692)
Prior General:	Fr. Angelo Monsignani, O. Carm. (1682 – 1686)
Prior General:	Fr. Ferdinando Tartaglia, O. Carm. (1680 – 1682)
Prior General:	Fr. Francesco Scannapieco, O. Carm. (1674 – 1676)
Prior General:	Fr. Matteo Orlandi, O. Carm. (1666 – 1674)
Prior General:	Fr. Girolamo Ari, O. Carm. (1660 – 1666)
Prior General:	Fr. Mario Venturini, O. Carm. (1654 – 1660)
Prior General:	Fr. Giovanni Antonio Filippini, O. Carm. (1648 – 1654)
Prior General:	Fr. Leone Bonfigli, O. Carm. (1643 – 1647)
Prior General:	Fr. Alberto Massari, O. Carm. (1642 – 1643)
Prior General:	Fr. Teodoro Straccio, O. Carm. (1631 – 1642)
Prior General:	Fr. Gregorio Canali, O. Carm. (1623 – 1631)
Prior General:	Fr. Sebastiano Fantoni, O. Carm. (1612 – 1623)
Prior General:	Fr. Henry Sylvio, O. Carm. (1598 – 1612)
Prior General:	Fr. Giovanni Stefano Chizzola, O. Carm. (1592 – 1596)
Prior General:	Fr. Giovanni Batista Caffardi, O. Carm. (1578 – 1592)
Prior General:	Fr. Giovanni Batista Rossi, O. Carm. (1562 – 1578)
Prior General:	Fr. Nicolas Audet, O. Carm. (1523 – 1562)
Prior General:	Fr. Bernardino Landucci, O. Carm. (1517 – 1523)
Prior General:	Fr. Giovanni Batista de Parme, O. Carm. (1516 – 1517)
Prior General:	Blessed Fr. Baptist Spagnoli, O. Carm. (1513 – 1516.03.20)
Prior General:	Fr. Pierre Terrasse, O. Carm. (1512 – 1513)
Prior General:	Fr. Pons de Raynaud, O. Carm. (1503 – 1512)
Prior General:	Fr. Guillaume de Domoquercy, O. Carm. (1481 – 1503)
Prior General:	Fr. Cristoforo Martignoni, O. Carm. (1471 – 1481)
Prior General:	Blessed Fr. Johannes Soreth, O. Carm. (1451.11.01 – 1471.07.25)
Prior General:	Blessed Fr. John Soreth, O. Carm. (1451 – 1471)
Prior General:	Fr. Giovanni Faci, O. Carm. (1434 – 1450)
Prior General:	Fr. Natale Bencesi, O. Carm. (1433 – 1434)
Prior General:	Fr. Bartolomeo Roquali, O. Carm. (1430 – 1433)
Prior General:	Fr. Jean Le Gros, O. Carm. (1411 – 1430)
Prior General:	Fr. Matteo de Bologne, O. Carm. (1404 – 1411)
Prior General:	Fr. Jean Le Gros, O. Carm. (1389 – 1411)
Prior General:	Fr. Jean de Raude, O. Carm. (1386 – 1404)
Prior General:	Fr. Raymond de Vaquerie, O. Carm. (1384 – 1389)
Prior General:	Fr. Michele Aignani, O. Carm. (1381 – 1386)
Prior General:	Fr. Bernard Olery, O. Carm. (1381 – 1384)
Prior General:	Fr. Bernard Olery, O. Carm. (1375 – 1381)
Prior General:	Fr. Giovanni Ballistari, O. Carm. (1358 – 1375)
Prior General:	Fr. Pierre-Raymond de Grasse, O. Carm. (1342 – 1358)
Prior General:	Fr. Pierre de Casa, O. Carm. (1330 – 1342)
Prior General:	Fr. Giovanni d’Alerio, O. Carm. (1321 – 1330)
Prior General:	Fr. Guy Terreni, O. Carm. (1318 – 1321)
Prior General:	Fr. Gerardo de Bologne, O. Carm. (1297 – 1318)
Prior General:	Fr. Raymond de L’Isle, O. Carm. (1294 – 1297)
Prior General:	Fr. Pierre de Millaud, O. Carm. (1277 – 1294)
Prior General:	Fr. Radulphe, O. Carm. (1271 – 1277)
Prior General:	Fr. Nicolas Le François, O. Carm. (1266 – 1271)
Prior General:	Saint Fr. Simon Stock, O. Carm. (1254 – 1265.05.16)
Prior General:	Fr. Alain, O. Carm. (1253 – 1254)
Prior General:	Fr. Gottfried, O. Carm. (1249 – 1253)
Prior General:	Fr. Berthold, O. Carm. (1237 – 1249)
Prior General:	Fr. Cyrille, O. Carm. (1232 – 1237)
Prior General:	Fr. Brocard, O. Carm. (1200 – 1232)
Frist Prior:	Saint Fr. B, O. Carm. (1154 – 1195) (Rule of #1)

Living Bishops (4 Archbishops, 7 Bishops)

Deceased Bishops (2 Patriarchs, 20 Archbishops, 181 Bishops)

Other Former Prelates (2)

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by  Rev. Daniel Merz

In the early Church and, to a lesser extent still today, there were two fasts. There was the "total fast" that preceded all major feasts or sacramental events.  The ancient name for this fast was "statio" from the verb "sto, stare" to stand watch, on guard or in vigil.  The second fast was a fast of abstinence from certain foods, e.g., meats or fats.  This was more an act of self-discipline and self-control.  The statio fast was total and a means of watching and waiting…i.e. for something.  The fast of abstinence was more general and personal, to help oneself be more disciplined or self-controlled.  The total fast is still kept today prior to reception of Holy Communion.  Following Holy Communion, the total fast ceases because Jesus had explicitly stated that we don't fast when the bridegroom is here, in other words, what we're keeping vigil for has arrived, the wait is over.  On the other hand, the fast of abstinence was allowed on Sundays because the continuity of abstinence can be important for it to be effective.

These initial observations, then, teach us that the Eucharist is always the end of a preparation.  It is always the fulfillment of an expectation. In the Orthodox Church during Lent, they have Eucharist only on Saturday and Sunday. But because Wednesdays and Fridays are total fast days, those two days are also days for the Communion service (Liturgy of the PreSanctified) which are held in the evening, i.e., after the day of preparation.  Fasting is always preparatory.

But how did fasting become such an important means of preparing for the Eucharist and of learning virtue through self-discipline?  Christian fasting is revealed in an interdependence between two events in the Bible:the "breaking of the fast" by Adam and Eve; and the "keeping of the fast" by Christ at the beginning of his ministry.

Humanity's "Fall" away from God and into sin began with eating.  God had proclaimed a fast from the fruit of only one tree, the tree of knowledge of good and evil (Gen. 2:17), and Adam and Eve broke it.  Fasting is here connected with the very mystery of life and death, of salvation and damnation.  Food perpetuates life in this physical world, which is subject to decay and death.  But God "created no death." (Wis. 1:13)  Humanity, in Adam and Eve, rejected a life dependent on God alone for one that was dependent rather on "bread alone." (Dt. 8:3; Mt. 4:4; Lk. 4:4)  The whole world was given to man as a kind of food, as a means to life, but "life" is meant as communion with God, not as food. ("Their god is their belly." Phil. 3:19)  The tragedy is not so much that Adam ate food, but that he ate the food for its own sake, "apart" from God and to be independent of Him.  Believing that food had life in itself and thus he could be "like God."   And he put his faith in food.  This kind of existence seems to be built on the principle that man does indeed live "by bread alone."

Christ, however, is the new Adam.  At the beginning of his ministry in the Gospel of Matthew, we read, "When He had fasted 40 days and 40 nights, He became hungry."  Hunger is that state in which we realize our dependence on something else—when we face the ultimate question: "on what does my life depend?"  Satan tempted both Adam and Christ, saying: Eat, for your hunger is proof that you depend entirely on food, that your life is in food.   Adam believed and ate.  Christ said, "Man does NOT live by bread alone." (Mt. 4:4; Lk. 4:4)  This liberates us from total dependence on food, on matter, on the world.  Thus, for the Christian, fasting is the only means by which man recovers his true spiritual nature.In order for fasting to be effective, then, the spirit must be a part of it.  Christian fasting is not concerned with losing weight.  It is a matter of prayer and the spirit.   And because of that, because it is truly a place of the spirit, true fasting may well lead to temptation, and weakness and doubt and irritation.In other words, it will be a real fight between good and evil, and very likely we shall fail many times in these battles.  But the very discovery of the Christian life as "fight" and "effort" is an essential aspect of fasting.

Christian tradition can name at least seven reasons for fasting:

1. From the beginning, God commanded some fasting, and sin entered into the world because Adam and Eve broke the fast.
2. For the Christian, fasting is ultimately about fasting from sin.
3. Fasting reveals our dependence on God and not the resources of this world.
4. Fasting is an ancient way of preparing for the Eucharist—the truest of foods.
5. Fasting is preparation for baptism (and all the sacraments)—for the reception of grace.
6. Fasting is a means of saving resources to give to the poor.
7. Fasting is a means of self-discipline, chastity, and the restraining of the appetites.

This article draws in part on the writings of Alexander Schmemann, "Notes in Liturgical Theology," St. Vladimir's Seminary Quarterly, Vol. 3, No. 1, Winter 1959, pp. 2-9.  Rev. Daniel Merz is a former Associate Director of the USCCB Divine Worship office.

Fr. Bosco da Cunha, O.Carm

Prologue

As Catholics, we are familiar with the season of Lent, which we enter with the attitude of repentance.  Even though we maintain our attitude of repentance throughout the liturgical year, this attitude is significantly more important during Lent.   Why? What is the theology and spirituality of the Lent Season?  Why do we need to understand?  What do we have to do?  What kind of commitment do we have to make? In order to answer these questions, we really need to return to God

The Theology and Spirituality of Lent Season

The season of Lent is not an archaeological heritage from the practice of asceticism in the history of the Church of a certain era, but it is a season especially offered to enliven the role of the Church in the Easter Mystery of Christ,  “if only we suffer with him so that we may also be glorified with him.” (Rom 8:17).  This is the center of the Lenten Season where Christ fixes the Church, His beloved bride (Eph 5:25-27).  Therefore the emphasis is more into the repentance and the sanctification in God, not only just practicing asceticism.

The effort to repent is a sign of our involvement to the experience of Christ who fasted in the desert for 40 days for us.  Walking in the season of Lent, the Church realizes that God Himself has given His grace for his beloved people who come to repent; therefore repentance has the value of a liturgical act, where Christ is working in sanctifying His Church. The Church is an Easter Community because of existence of the Sacrament of Baptism where people are invited to live their faith constantly through an ongoing repentance.

Ecclesiastically, Lent Season is an invitation for all God’s people to open themselves to God, the Savior, who wants to clean our sins and sanctify us.  Therefore, the act of repentance is not an individual form of action, rather it is a communal act that is performed in relation with others, because:

• Sin means we are against God.
• Sin has social consequences
• The act of repentance is also the responsibility of the Church.
• We have the responsibility to pray for sinners.

The means provided to express our attitude of repentance during the Lent Season are:

• To be more faithful and diligent in listening and meditating upon the Word of God.
• To spend more time praying.
• To fast and abstain.
• To intensify the works of charity and love.

Keeping with the time and the era, pastoral activities during Lent should be adjusted to help the faithful to make the most out of the season of repentance.  We must try our best to help the faithful to renew their baptism promise individually or communally in order to direct them into a more inveterate Easter celebration and to be more passionate in following Jesus Christ as the Way, the Truth and the Life.  We need to acknowledge that as Christians our lives are guided by the dynamics of Easter.

Epiloque

As Lenten Season is the time to repent, to return to God, and to enter into an intimate and deep relationship with Christ, it is important for us to live its teaching and spirituality.  To repent means we conform ourselves with the will of God.  Therefore, we are willing to leave behind our tendency toward sin, focusing and relying our whole live only on Jesus Christ.  Lent makes us realize that we are only fragile and sinful human beings and we must rely on God’s strength.

(Vatican Radio) 

This was Pope Francis’ second “Jubilee Audience” in St. Peter’s Square and he used his catechesis to focus on the Year of Mercy, especially in this season of Lent.

Speaking to the thousands of pilgrims and visitors gathered on Saturday, the Holy Father said in these weeks before Easter the Church was inviting the faithful to deepen their commitment “to express God’s mercy in every aspect of their daily lives.” 

He said that “such faithful Christian witness is our way of responding to God’s prior commitment to us, as expressed not only in his gift of creation, but above all in the sending of his Son. 

He went on to say that in Jesus, God committed himself to offering hope and redemption to the poor, the sick, sinners and all those in need.  God, the Holy Father continued, is committed to us, his first task was to create the world, and despite our attempts to ruin it, he is committed to keeping it alive.”

Jesus, the Pope underlined “is the living expression of God’s mercy and as Christians he added, we are called to bear witness to the Gospel message of hope and solidarity. 

Following his catechesis the Holy Father greeted the Italian Federation of Blood Donors (FIDAS) who are holding their Jubilee Pilgrimage.

FIDAS is using the occasion to celebrate the success of their efforts since their participation in the 2000 Jubilee with St. John Paul II.

The Federation is hoping that people will consider giving blood voluntarily during the Jubilee Year.

Concluding his Audience, Pope Francis greeted all the English-speaking pilgrims present and expressed the hope that the Jubilee of Mercy would be a moment of grace and spiritual renewal for them and for their families.