Saint Teresa began to write the Interior Castle on June 2, 1577, Trinity Sunday, and completed it on the eve of St. Andrew, November 29, of the same year. But there was a long interruption of five months, [1]   so that the actual time spent in the composition of this work was reduced to about four weeks--a fortnight for the first, and another fortnight for the second half of the book. The rapidity with which it was written is easily explained by the fact that the Saint had conceived its plan some time previously. On January 17, 1577, she had written to her brother, Don Lorenzo de Cepeda, at Avila: I have asked the bishop--Don Alvaro Mendoza--for my book (the Life) because I shall perhaps complete it by adding those new favours our Lord has lately granted me. With these one may even compose a new work of considerable size, provided God grants me the grace of explaining myself; otherwise the loss will be of small account.' [2]She never asked for permission to write anything, but waited until she received a command from her superiors, which, in this case, came from Father Jerome Gracian, superior of the Discalced J. Carmelites of the Provinces of Andalusia and Castille, and from Don Alonso Velasquez, canon of Toledo, afterwards bishop of Osma. [3]The Saint was not in good health at the time; she repeatedly complains of noises in the head and other infirmities, but, worst of all, she was weighed down by troubles and anxieties resulting from the action of the superiors of the Order and of the Papal Nuncio against the nuns and friars of the Reform. Matters became even more serious when, in October, the nuns of the Incarnation of Avila proceeded to the election of a new prioress. Notwithstanding the prohibition of the provincial, fifty-five electors recorded their votes in favour of the Saint and were immediately declared excommunicated. The whole work of the Reform seemed on the brink of ruin, the Saint, as well as all her friends, was in disgrace, subject to obloquy and ill-treatment.  

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We are pleased to present the second bulletin for the Lay Carmelites. This time we share different activities and initiatives of our laity and youth in various parts of the world. We keep the hope that all this will continue to consolidate us as a great international Carmelite Family. In this issue, we continue our reflection on the figure of St. Albert of Jerusalem, Lawgiver of the Carmelite Order, whose eighth centenary of death we celebrated throughout 2014 and that ended with a weekend seminar in Rome. Thank you very much for reading this E-Bulletin and for any suggestions for the next editions.

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http://ocarm.org/ebook/laybulletin/I-15/lay1-15en.pdf

St. Teresa of Avila

Although St. Teresa of Avila lived and wrote almost four centuries ago,her superbly inspiring classic on the practice of prayer is as freshand meaningful today as it was when she first wrote it. The Way ofPerfection is a practical guide to prayer setting forth the Saint'scounsels and directives for the attainment of spiritual perfection.

Through the entire work there runs the author's desire to teach a deepand lasting love of prayer beginning with a treatment of the threeessentials of the prayer-filled life --fraternal love, detachment fromcreated things, and true humility. St. Teresa's counsels on these arenot only the fruit of lofty mental speculation, but of mature practicalexperience. The next section develops these ideas and brings the readerdirectly to the subjects of prayer and contemplation. St. Teresa thengives various maxims for the practice of prayer and leads up to thetopic which occupies the balance of the book--a detailed and inspiringcommentary on the Lord's Prayer.

Of all St. Teresa's writings, The Way of Perfection is the most easilyunderstood. Although it is a work of sublime mystical beauty, itsoutstanding hallmark is its simplicity which instructs, exhorts, andinspires all those who are seeking a more perfect way of life.

"I shall speak of nothing of which I have no experience, either in myown life or in observation of others, or which the Lord has not taughtme in prayer."-- Prologue

Almost four centuries have passed since St. Teresa of Avila, the greatSpanish mystic and reformer, committed to writing the experiences whichbrought her to the highest degree of sanctity. Her search for, andeventual union with, God have been recorded in her own world-renownedwritings--the autobiographical Life, the celebrated masterpieceInterior Castle and The Way of Perfection-- as well as in the othernumerous works which flowed from her pen while she lived.

The Way of Perfection was written during the height of controversywhich raged over the reforms St. Teresa enacted within the CarmeliteOrder. Its specific purpose was to serve as a guide in the practice ofprayer and it sets forth her counsels and directives for the attainmentof spiritual perfection through prayer. It was composed by St. Teresaat the express command of her superiors, and was written during thelate hours in order not to interfere with the day's already crowdedschedule.---Without doubt it fulfills the tribute given all St. Teresa's works byE. Allison Peers, the outstanding authority on her writings: "Work of asublime beauty bearing the ineffaceable hallmark of genius."

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DEBORAH HAWLEY Motherhood and God

As Christians we know God as our Father, because this is how Jesus his Son taught us to address him. At the same time the idea of his motherhood, which is also found in Scripture, can offer us an insight into our relationship with God and into the Carmelite vocation. The prophet Isaiah, for example, tells us that God will console his people 'as a mother comforts her child' (Is 66:13), and Jesus addresses the people of Jerusalem using the image of a mother hen gathering her chicks under her wings (cf. Mt 23:37).

Those who are called to the Carmelite Order also place themselves under the protection of Mary, the one chosen by God to be the mother of his Son.' They cultivate a devotion to her as the 'Mother of the Order'.7 I write as a Secular Carmelite, whose spirituality links into my secular life. In this case it is the life of a wife and mother, of a stepmother and mother-in-law, who has spent many years working with families. I have also received a new dimension to my spiritual life, with the gift of a grandson; this has probably been the most unexpected joy of all, because I do not think that I could ever have anticipated the depth of love which I have for this little boy.

My own involvement with maternity led me to wonder whether we, as we give ourselves to Christ, can also offer the gift of 'spiritual maternity' to the Church and the world.

NATURAL MOTHERHOOD A generous love

In order to answer this question, I first considered the way in which natural motherhood can enhance our human nature. And I realised that it is easier to see and feel the effect of a mother's love than it is to define this love. I have watched, it begin and grow in women I have cared for as a health visitor, and I have seen young, unsupported mothers give the same generous love to their children as those who have waited for their children through many empty years. Recent scientific studies confirm my intuition that this love is not only consoling, it is also essential. It is this earliest love relationship that nurtures the whole human personality. As I write this, though, I am aware of a similar birth of love and compassion in fathers, a topic which also deserves consideration.

I am not restricting the designation of 'mother' to those who are biological mothers. Although motherhood may involve conception, pregnancy and birth, these are not the only route to maternity. When a parish priest prayed for 'all mothers and all who take on a maternal role' on Mothering Sunday, I thought of all those people, married or single, secular or religious, who are led to take on a maternal role; I thought in particular of an unmarried friend who has spent many years giving children her maternal love.

Similarly, I am not thinking only of ideal mothers. There are no perfect mothers in our world, and there are many who struggle to be the best they can be in adverse circumstances. These are still mothers, even when the tasks of motherhood are beyond them.

A nurturing role

I think that the maternal role is centred on the idea of nurture, which includes guidance, counsel and care for others. This care may be physical, emotional or spiritual as with spiritual guidance and direction. What seems to me essential is that a mother has a continuing loving awareness of her child. This develops over time, and in this way a mother grows as her children grow. This is important because who she is matters more than what she does. John of the Cross makes the same point regarding spiritual directors, when he tells us that the spirituality of the director is more important than the guidance he or she gives (cf. LF 3:30).

As the mother herself grows, she holds her child in her mind. This experience is visceral as well as intellectual: it relates to the body as well as to the mind. She feels an aching emptiness when separated from her child. 'I know how you feel,' a friend said to me when I had to leave my young child for the first time. 'In your mind you know he will be all right, but inside you something is missing.'

Perhaps this is because maternal love comes from the 'heart', just like God's love which flows from every part of his 'heart and soul' (Jer 32:41) — a heart that 'aches for us' with love.3 He loves us from his heart and holds us in his heart. And however powerful our maternal love, God's love is even stronger: 'Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!' (Is 49:15). And if we live in union with Jesus Christ, the Son of God, we may offer others even more than our natural maternal love: we may also offer them our spiritual maternity.

SPIRITUAL MATERNITY

Mary, the community and the world

Spiritual maternity is exemplified in the person of the Virgin Mary. As she stood at the foot of the Cross, Jesus gave her to his disciple John — who represents all of us — and he also gave John to Mary (cf. Jn 19:26-27), thus bestowing on her this new maternity. It is a ministry that requires our submission to God's will (cf. Lk 1:38) and dependence on Christ.

Those who are Secular Carmelites exercise their ministry in the context of 'the world'. We do not usually live within our communities, although the community offers prayerful support to its members as they take up their tasks. In order to serve our brothers and sisters as Jesus would, we pray to have his love for each one of them. If I cannot love them, I will not progress in my love for Christ. Likewise, if I do not grow in love for Christ, then I will have little to offer my community. To use St Paul's analogy of the body: if one of us is hurt, then the whole body is disabled (cf. I.Cor 12:26). Our fraternal love is essential: because our work of love, which transforms the Church and the world, is done by the whole Carmelite community in us.

Spiritual and natural maternity

Teresa of Avila admitted to feelings of compassion for spiritual people who have to live in the world (cf. L 37:11). Our identity as Secular Carmelites means that we may be called to meet many concrete needs as well as being 'spiritual mothers'. So, one person may have the care of young children or elderly parents, another may have a ministry with the sick, and a third may work in health or education, social work or commerce. Whatever the setting, the Secular Carmelite is called to combine 'natural' maternal love with spiritual maternity.

Self-offering without limits

Spiritual maternity may be less visible than the natural kind. It begins with the offering of ourselves to Christ, in the context of obedience to the Order and to the Church, 'for the sake of the Church and the world'.4 It includes a demanding commitment: to the Church, to communal and personal prayer, to meditation and contemplation. It involves prayer for our clergy as well as for the laity, and may include providing spiritual guidance, catechesis and evangelisation. At the same time, like all baptised Christians, a Carmelite should pray, and strive, to grow in love for God and others. As Teresa teaches us, our spiritual life should give birth to good works (cf. IC VII:4:6).

Our spiritual maternity will have no end. We can respond to the demands it places on us only with faith, hope and love — trusting in God's grace to enable us to meet these demands,

More being than doing

Whatever else she provides or does, a mother's presence brings solace, whether she is beside the cot, at the end of a phone line or at the foot of the cross. A mother carries her child, firstly in her womb and then in her arms, before setting him on his own two feet and watching him grow in independence. At the same time, that child is carried in her heart; she is always conscious of him, even if he is far away or dies. She never ceases to be his mother.

Similarly, our vocation requires us to hold each person in our hearts; and, as we live in Christ, this means we also hold them in our prayer. This may seem to be an overwhelming task, but we can see how it may be done from the autobiography of Therese of Lisieux (cf. SS, p. 194).5 Here we learn that, as she identifies herself with the love of Jesus, so she discovers that there is, in a sense, no need to pray for those whom she loves: for they, too, will be drawn with her `into the shoreless ocean of (His) love' (SS, p. 254). If we trust the word of this Carmelite saint and Doctor of the Church, we can be confident that our union with Christ will also draw others to him.

Obedience and trust

Foremost among our models of trust in God is the Blessed Virgin Mary, and she will help us to grow in confidence in Christ. She is the model of one who offers her spiritual maternity for all who need it, and she helps us to give the same gift of spiritual motherhood to those who are placed in our care. She carried Jesus, unseen, in her body and in her heart. Although he was formed by her, as well as by his heavenly Father, she never points to herself but draws us ever closer to him and counsels us to obey him. So, for example, she says to the servants at the wedding feast of Cana: 'Do whatever he tells you' (Jn 2:5); she says this, knowing that when we do trust and obey him, he will open our eyes to see just who he is. In a similar way we are called to help others, including our brothers and sisters in Carmel, into a closer relationship with the Lord. This mission, of course, reaches beyond the Carmelite community — into the whole Church and, through the Church, into the world. Again, it is what we are, more than what we do, that has the most effect: because our desire for Christ is the very centre of our calling. We love Christ because he, in obedience to the Father, loved us first and loved us unto death. Love unites us with him, and we bear fruit through this union (cf. Jn.1.5:1-11).

Love's fruitfulness

We may not be aware of the fruits of our spiritual maternity. We may undertake many activities for others but, faced with their suffering which we cannot ease, all we may have to offer is a loving awareness like Mary's as she stood at the foot of the Cross. The results of such love lie beyond our understanding.

Again, we can look to the example of St Therese, as she offered herself to the Church. She longed to do many things but was aware of her own limitations. Then she considered St Paul's discussion of service in the Church and his description of love, in his First Letter to the Corinthians (cf. 1Cor 12-13) — and there, she found her vocation as love in the heart of the Church (cf. SS, p. 194). She was appointed to help form the novices, and she gave spiritual guidance to sisters, priests and missionaries; but her greatest gift to the Church was the offering she made of herself to Jesus Christ. Through her generous love she shared something of his Passion and willingly entered into a terrible experience of darkness, which she offered to God for the salvation of others. All this brings us back to the question posed at the beginning of this article: as to whether, as we give ourselves to Christ, we can also offer the gift of 'spiritual maternity' to the Church and the world. I would suggest that we can, if we do so in the way that Mary did. Her spiritual maternity was the fruit of her submission to God and trust in Jesus. If we say 'yes' to our ministry and also 'remain in Christ' (Jn 15:4), then even though we may doubt our own ability to be spiritual as well as natural mothers, we will bear fruit. Such fruit can nurture our Order, our Church and the world.

The author is a Secular Carmelite and an associate tutor with the Maryvale Institute, where she completed an MA in Pastoral and Educational Studies, for which she wrote a dissertation on Therese. A mother of six, she currently works at children's centres, providing support to new mothers. In this article, she begins by considering the nature of motherhood, which leads her to reflect on spiritual maternity — and how a Secular Carmelite can offer this gift to the Church and the world.

On December 28, 2014, Air Asia flight no. QZ8501 from Juanda - Surabaya to Changi - Singapore crashed in the sea of Pangkalan Bun – Borneo. 157 passengers and crew members are believed to have been lost. Among them one were a student and 4 alumni of St. Albert High School in Malang – Indonesia. There were also two families among the victims who were parishioners of our parishes, one in the parish of St. Andrew, Malang, and the other in the parish of Our Lady of Mt. Carmel, Probolinggo/Kraksaan. We send our deepest sympathy to the Indonesian Province and our prayers for victims, may they find eternal rest in the heavenly kingdom.

Pope’s Prayer Intentions for Jannuary 2015

Universal: Peace

That those from diverse religious traditions and all people of good will may work together for peace. Evangelization: Consecrated life

That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.

Lectio Divina Jannuary, Ereno Gennaio 2015

With a decree dated the 21st of November, 2014, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life established the fusion of the Suore Carmelitane delle Grazie (SCG) and the sisters of the Istituto di Nostra Signora del Carmelo (INSC).  The Carmelitane delle Grazie was the most ancient affiliate of the Order. They were founded in 1724 in Bologna by the Venerable Maddalena Mazzoni. To celebrate the amalgamation, the Prior General assisted by the General Delegate for Affiliated Institutes, Fr. Mario Alfarano, O.Carm., and  by Fr. Alberto De Giuli, O.Carm., Prior of the Carmelite community in Bologna, celebrated the Eucharist in the motherhouse in Bologna on the 13th of December last. During the Mass the Superior General, Sr. Angelisa Spirandelli, recalled the steps that led to the amalgamation, highlighting the many points of affinity that bind the two institutes. Fr. Fernando Millán Romeral, O.Carm., for his part, congratulated the two institutes for the decision that they took,  which is an expression of the deep communion that exists among the different sectors of the Carmelite family. He encouraged the sisters to continue in their service to the Church, with enthusiasm and hope.

On the occasion of the first anniversary of the beatification of the ten martyrs of the Betica Province (Carmelo Moyano and companions) and the nine martyrs of the Province of Castile (Alberto Maria Marco y Aleman and companions), the Prior General, Fernando Millan Romeral, O.Carm. has written a letter to the whole Carmelite family, with the title, “Thank you for the martyrs that you have given to the church”. This expression is contained in a message that Pope Francis directed to the Superiors General (USG) at the end of the meeting he had with them on the 29th of Noveber, 2013, shortly after that same beatification in Tarragona (Spain) on the 13th of October, 2013. In this letter, the Prior General reflects upon the message that the witness of these brothers of ours offers to Carmel in the 21st century. It can be read in Spanish on the Order’s website, http://ocarm.org/es/content/ocarm/gracias-por-m-rtires-que-dan-iglesiaand it will soon appear in Italian and English.

C. O’Donnell, O.Carm

One hears it said occasionally that Mary is neglected in the Church today. There are certainly fewer manifestations of devotion: one thinks of May devotions in the past, as well as processions, popular novenas in churches, family Rosary and other indications of veneration and respect. Certainly there is a lesser quantity in devotional exercises than when I was a young Carmelite before Vatican II.

The Council itself is often blamed, wrongly indeed, for this fall-off. But it left us rich Marian teaching, later supplemented by two important papal documents on Mary: Paul VI “To Honour Mary” (Marialis cultus, 1974) and John Paul II, “Mother of the Redeemer” (Redemptoris Mater, 1987). So we are not lacking Church teaching of high quality about the Mother of God.

Recovering Mary

Yet unease remains. Shouldn’t we be doing more? But more what? Perhaps the word “more” is not helpful. In devotion and spirituality quality is nearly always more important than quantity.

The worst way to start an evaluation of our Marian attitudes would be to indulge in big guilt feelings. If we have failed, then we can confidently rely on the Lord’s mercy and on Mary’s understanding of our frailty.

 I can recall the years after the Council when many people, myself included, somewhat lost an earlier contact with the Mother of God. The older devotions no longer seemed attractive and nothing replaced them. Then I was asked to lecture on Mary and to teach Mariology at the Milltown Institute. That meant some serious thought and study. But it was largely thinking at this stage: it was necessary to examine and grasp Church teaching and to impart it; I had to ensure that students could say the right things about Mary in examinations and essays.

There is an image that one encounters in the Charismatic Renewal: a drainpipe carrying water gets wet. One cannot teach about Mary over a long period without being affected, without evaluating one’s own personal position.

Carmelites and Mary

At the same time I was investigating the Carmelite tradition about Mary. For centuries we had been secure in our devotion to Mary through the Brown Scapular. But the Carmelite heritage was much richer and many studies began to appear on Mary and Carmel. There are five truths about Mary in the Carmelite Order, not all equally emphasised in any particular century. They are not exclusive to the Order, but they show its preferences in reflecting on the Mother of God.

Mary is Mother. Carmelites took up this Church teaching with great enthusiasm. But they added another word, so that “Mother and Beauty of Carmel” became a preferred name for her.

Secondly, Mary is also seen as Patron of Carmelites. This is a medieval concept that implies a two-way relationship between lord and servant: the lord protected his servants; they in turn looked after his interests. Such a concept fitted admirably the Carmelite vision of Mary as one whom they loved and served, and who in turn protected them.

 Again, Mary is also Sister of Carmelites. The idea of Mary as Sister is found also in the first millennium, and it was introduced in papal teaching by Paul VI. When we speak of Mary as Sister, we are reminded that she too is one like us, is a daughter of Adam, and that she had to walk the same path of faith, hope and love as all others. The Carmelite idea of Mary as Sister can also have something of the idea of an elder, caring sister who looks after the rest of the family. We can look up to our Sister and accept her guidance. At different times we may be more drawn to the idea of Mary as Sister, rather than as Mother. Both are legitimate, but we should not deny the validity of a title that may not attract us at a particular time.

Fourthly, Mary is the Most Pure Virgin. This title, very common in Carmelite saints and writers looks especially to Mary’s purity of heart. She retained God’s word in her heart (see Luke 2:19.51) and she served him with an undivided and pure heart.

Mary is finally the Model for Carmelites. We can look at what she did. But we have to go deeper. It is not just a matter of doing what Mary did, but having her attitude in all our thoughts and actions.

Presence

A renewed devotion to Mary is not primarily a matter of saying more prayers to her. It implies a relationship with her, which will be established by prayer and reflected in imitation. There is a huge difference between knowing about a person, and really knowing them. Renewal in our Marian life is not a matter of prayers or information, but a loving knowing.

Such a knowing loving, or loving knowing, lies behind the idea of presence. In a letter to the two branches of the Carmelite Order (O.Carm. and OCD) Pope John Paul spoke of the “tender and maternal presence of Mary” which we seek by wearing the Brown Scapular (Letter, Il provvidentialz evento, 25 March 2001). We know that we are always in the presence of God, who sustains us, keeps us in being. But we may not be alert to this presence as we go about our daily lives. It is good to stop occasionally and reflect that we are always in God’s presence.

The gentle presence of Mary is found in her caring for all the Church, in her continuous prayer for us, “now and at the hour of our death” (Hail Mary). We can become aware of her presence if we think of her now and again, speak to her, ask for her guidance, consider how she would act in the circumstances in which we may find ourselves. We can go further and enjoy and relax in her presence.

There is a saying “Never enough about Mary” which is often ascribed to St. Bernard (d. 1153), but in fact came centuries later. It is a principle that needs to be carefully understood. We do not need more dogmas about Mary, or necessarily more prayers, celebrations or titles. We can never, however, sufficiently praise God for the wonders of his grace and love in the Mother of his Son. We can never thank her enough for her motherly care for us. We can never love her enough. As we think of her gentle presence, we are only beginning our future life in which with her we will eternally praise the Trinity.