Assembly of the Provincial Commissariat of Bolivia (Mel)
During the Assembly of the Provincial Commissariat of Bolivia (Mel) held on 24-27 January 2012 were elected:
- Commissary Provincial: Fr. Garvin Grech, O.Carm.
- First Councilor: Fr. Albert Brincat, O.Carm.
- Second Councilor: Fr. Milton Murillo Ortiz, O.Carm.
Presentation of Jesus In The Temple
by Mary Grace Ritchey
"Faith is the substance of things hoped for, the confidence of things not seen," says the author of Hebrews (11:1) This feast of the Great Encounter is a celebration of centuries of confidence in things not yet realized but promised by God, salvation and complete union with God. This feast celebrates the fact that God keeps His promises! Not only does God keep His promises to a chosen people through a purified lineage and a virgin mother but also to particular individuals. God revealed His plan to a "prophetess", Anna, who as an eighty-four year old widow never left the temple "worshiping with fasting and prayer night and day" (Luke 2: 37), and a "just" man, Simeon.
Scriptures apply the word "just" to a person who has faith and experience of God, and to God, the Son, the Holy and Just One (Acts 3: 14). Thus throughout the Bible certain persons are set apart and called just, righteous, or upright most particularly: Noah in Genesis 6:9; Lot, 2 Peter 2:7; Joseph, foster father of the Lord Jesus, Matthew 1:19; John the Baptist, Mark 6: 20; St. Simeon, Luke 2: 25; St. Joseph of Arimathea, Luke 23: 50; and Cornelius, Acts 10: 22. In three of his epistles St. Paul links faith with the just: "The just shall live by faith" (Romans 1: 17; Galatians 3:11; Hebrews 10:38).
Luke's Gospel speaks of Simeon as a just man "waiting for the Consolation of Israel" and for his personal consolation: "And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ." (Luke 2: 25-26) In response to his meeting with the child Jesus and His most pure mother Mary are the words of Simeon's Canticle which are sung at Vespers:
- Now You shall dismiss your servant, in peace O Lord according to your word:
- for my eyes have seen your salvation, which You have prepared before the face
- of all peoples, a light of revelation to the Gentiles and the glory of Your people
- Israel.
One of the stichera of the feast projects Simeon's haste to rest in peace:
- Dismiss me now, O Master, that I may tell Adam how my eyes have seen the
- Eternal God made man without undergoing change, and bringing about the salvation of the world. (BDW, p. 629)
I find these words comforting acknowledgement of the community of saints who always rushes to encourage and support one another by prayer and deed. Anna, also, "gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem" (Luke 2: 38).
This feast called "Hypapanty" (Hypapante), a Greek word meaning "meeting" is the first encounter of Jesus, our Savior, with His people. Christ comes into the midst of the temple, the gathering place of all the people of God and even of some Gentiles assembled to pray and to fulfill the laws of God handed down by Moses. Jesus, too, wishing to be like us in all things, save sin, that He might sanctify every aspect of human life, enters the Temple carried by His mother and accompanied by St. Joseph to make the customary offering of two turtledoves or pigeons (see Leviticus 12:2-5). Mary, the all pure Theotokos, submits to the rite of Purification as an act of obedience to the customary laws. Jesus submits to the laws of God and customs so that He might illumine all human life for He is the Sun of Justice as the Troparion of the feast declares:
- Hail O Woman full of grace, Virgin and Mother of God: from you has risen the Sun of Justice, Christ our God, enlightening those who stand in darkness. You, too, just Elder Simeon, rejoice, for you carried in your arms the Redeemer of our souls, our Resurrection. (Byzantine Daily Worship, p. 627)
Simeon then prophesies "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against..." (Luke 2: 33), the fall of unbelievers and the rising of believers through the waters of baptism. Christians are people of the Resurrection and the Eastern Churches emphasize this continually by standing at the Liturgy on Sunday, which is a celebration of the Resurrection, and in the "risen" bread of the Holy Eucharist.
Yet Christ is also "a sign which shall be spoken against," a sign of contradiction through the Cross. To die on a Cross, the shame of a social outcast or a criminal, was the way Our Savior brought about our salvation. In the opposing directions of the Cross, Christ gathers all peoples without discrimination "as a hen gathers her chicks under her wings" (Luke 13: 34). Christ comes to save all, to bring us back into unity with God, without exclusion.
This feast is important today as a message of hope and a message of encouragement. In a society of instant products, faith in promises, confidence that God has a Plan and it is in progress is not easy. We need the messages of faith and hope shown in the feasts to remind ourselves that God is still in charge of the world no matter how much evil there is in it. We need the reminder that in the fullness of time God is acting. When we fail to celebrate the separate events of the journey to salvation we may miss the message. Let us therefore meet in the assembly of the Church to celebrate our unfailing hope in the promises of God: "I leave you not as orphans...We will come to him and make Our home with him...the Helper, the Holy Spirit, whom the Father will send in My Name will teach you all things, and bring to your remembrance all things that I have said to you" (John 14: 18, 23, 26).
Presentation of Jesus In The Temple (Feast)
"Faith is the substance of things hoped for, the confidence of things not seen," says the author of Hebrews (11:1) This feast of the Great Encounter is a celebration of centuries of confidence in things not yet realized but promised by God, salvation and complete union with God. This feast celebrates the fact that God keeps His promises! Not only does God keep His promises to a chosen people through a purified lineage and a virgin mother but also to particular individuals. God revealed His plan to a "prophetess", Anna, who as an eighty-four year old widow never left the temple "worshiping with fasting and prayer night and day" (Luke 2: 37), and a "just" man, Simeon.
Scriptures apply the word "just" to a person who has faith and experience of God, and to God, the Son, the Holy and Just One (Acts 3: 14). Thus throughout the Bible certain persons are set apart and called just, righteous, or upright most particularly: Noah in Genesis 6:9; Lot, 2 Peter 2:7; Joseph, foster father of the Lord Jesus, Matthew 1:19; John the Baptist, Mark 6: 20; St. Simeon, Luke 2: 25; St. Joseph of Arimathea, Luke 23: 50; and Cornelius, Acts 10: 22. In three of his epistles St. Paul links faith with the just: "The just shall live by faith" (Romans 1: 17; Galatians 3:11; Hebrews 10:38).
Luke's Gospel speaks of Simeon as a just man "waiting for the Consolation of Israel" and for his personal consolation: "And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ." (Luke 2: 25-26) In response to his meeting with the child Jesus and His most pure mother Mary are the words of Simeon's Canticle which are sung at Vespers:
- Now You shall dismiss your servant, in peace O Lord according to your word:
- for my eyes have seen your salvation, which You have prepared before the face
- of all peoples, a light of revelation to the Gentiles and the glory of Your people
- Israel.
One of the stichera of the feast projects Simeon's haste to rest in peace:
- Dismiss me now, O Master, that I may tell Adam how my eyes have seen the
- Eternal God made man without undergoing change, and bringing about the salvation of the world. (BDW, p. 629)
I find these words comforting acknowledgement of the community of saints who always rushes to encourage and support one another by prayer and deed. Anna, also, "gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem" (Luke 2: 38).
This feast called "Hypapanty" (Hypapante), a Greek word meaning "meeting" is the first encounter of Jesus, our Savior, with His people. Christ comes into the midst of the temple, the gathering place of all the people of God and even of some Gentiles assembled to pray and to fulfill the laws of God handed down by Moses. Jesus, too, wishing to be like us in all things, save sin, that He might sanctify every aspect of human life, enters the Temple carried by His mother and accompanied by St. Joseph to make the customary offering of two turtledoves or pigeons (see Leviticus 12:2-5). Mary, the all pure Theotokos, submits to the rite of Purification as an act of obedience to the customary laws. Jesus submits to the laws of God and customs so that He might illumine all human life for He is the Sun of Justice as the Troparion of the feast declares:
- Hail O Woman full of grace, Virgin and Mother of God: from you has risen the Sun of Justice, Christ our God, enlightening those who stand in darkness. You, too, just Elder Simeon, rejoice, for you carried in your arms the Redeemer of our souls, our Resurrection. (Byzantine Daily Worship, p. 627)
Simeon then prophesies "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against..." (Luke 2: 33), the fall of unbelievers and the rising of believers through the waters of baptism. Christians are people of the Resurrection and the Eastern Churches emphasize this continually by standing at the Liturgy on Sunday, which is a celebration of the Resurrection, and in the "risen" bread of the Holy Eucharist.
Yet Christ is also "a sign which shall be spoken against," a sign of contradiction through the Cross. To die on a Cross, the shame of a social outcast or a criminal, was the way Our Savior brought about our salvation. In the opposing directions of the Cross, Christ gathers all peoples without discrimination "as a hen gathers her chicks under her wings" (Luke 13: 34). Christ comes to save all, to bring us back into unity with God, without exclusion.
This feast is important today as a message of hope and a message of encouragement. In a society of instant products, faith in promises, confidence that God has a Plan and it is in progress is not easy. We need the messages of faith and hope shown in the feasts to remind ourselves that God is still in charge of the world no matter how much evil there is in it. We need the reminder that in the fullness of time God is acting. When we fail to celebrate the separate events of the journey to salvation we may miss the message. Let us therefore meet in the assembly of the Church to celebrate our unfailing hope in the promises of God: "I leave you not as orphans...We will come to him and make Our home with him...the Helper, the Holy Spirit, whom the Father will send in My Name will teach you all things, and bring to your remembrance all things that I have said to you" (John 14: 18, 23, 26).
by Mary Grace Ritchey
Bishop Filippo Iannone, O.Carm. nominated to senior position Vicegerent in the Diocese of Rome
The Holy Father, Benedict XVI, has today nominated to one of the most senior positions in the Diocese of Rome, Italy, His Excellency Bishop Filippo Iannone, O.Carm. (Brun), who up until now has been Bishop of the Diocese of Sora-Aquino-Pontecorvo since the 19th June 2009. Together with this office, the Pope has conferred on him the title of Archbishop.
Rome is the Pope’s Diocese to which he nominates the Cardinal Vicar and the “Vicegerente”. Together with the assistant bishops they are responsible for the normal pastoral running of the Diocese.
To Monsignor Filippo Iannone we offer most cordial good wishes from the whole Carmelite Family.
February 2012
Lectio Divina February 2012
General Intention: Access to Water.
That all peoples may have access to water and other resources needed for daily life.
Missionary Intention: Health Workers.
That the Lord may sustain the efforts of health workers assisting the sick and elderly in the world's poorest regions.
- Wednesday, February 1, 2012
- Thursday, February 2, 2012
- Friday, February 3, 2012
- Saturday, February 4, 2012
- Sunday, February 5, 2012
- Monday, February 6, 2012
- Tuesday, February 7, 2012
- Wednesday, February 8, 2012
- Thursday, February 9, 2012
- Friday, February 10, 2012
- Saturday, February 11, 2012
- Sunday, February 12, 2012
- Monday, February 13, 2012
- Tuesday, February 14, 2012
- Wednesday, February 15, 2012
- Thursday, February 16, 2012
- Friday, February 17, 2012
- Saturday, February 18, 2012
- Sunday, February 19, 2012
- Monday, February 20, 2012
- Tuesday, February 21, 2012
- Wednesday, February 22, 2012
- Thursday, February 23, 2012
- Friday, February 24, 2012
- Saturday, February 25, 2012
- Sunday, February 26, 2012
- Monday, February 27, 2012
- Tuesday, February 28, 2012
- Wednesday, February 29, 2012
European Carmelite Youth Meeting
A group of young people who had been involved in the Carmelite European Pilgrimage of Hope (Rome, 2010) and with the Carmelite Youth Day in Madrid in 2011, met with the Councillor General for Europe, Fr. John Keating, O.Carm., at the General Curia in Rome from 20th to the 22nd January.They met in order to continue the work begun at these two events and to explore new ways of assisting the European provinces in their involvement with young people, but with a special emphasis on the Carmelite spiritual tradition. They considered three questions: What they thought was the situation of young people in Europe today? From their own knowledge of Carmelite spirituality and history, what did they think the Carmelites have to offer young people? What might be offered to Carmelite youth in the future?
Fr. Michael Plattig, O.Carm.(GerS) gave a personal presentation of his vision of what the Carmelite tradition had to offer young people in Europe today. The members of the group are: Bros. Dave Twohig, O.Carm. (Hib) and Luca Sciarelli, O.Carm. (Ita), Sabrina Rubio, Aoife Merrins, Elizabetta Ceci, Victor Navarro Poncera and Tommaso Bacci. A summary of this work will be shared with the European provincials during their meeting in Rome from 30th April to the 2nd May 2012. The group itself will meet again in May in order to carry forward the initial work begun at this meeting.
Assembly of the Provincial Commissariat of Peru (PCM)
During the Assembly of the Provincial Commissariat of Peru (PCM) held on 17-20 January 2012 were elected:
- Commissary Provincial: Fr. Enrique Laguna Vargas, O.Carm.
- First Councilor: Fr. Eduardo Rivero Cárdenas, O.Carm.
- Second Councilor: Fr. Gerald Payea, O.Carm.
Pope Benedict XVI begins Week of Prayer for Christian Unity
Speaking to the thousands of pilgrims present in the Paul VI Audience Hall on Wednesday for his weekly General Audience, Pope Benedict XVI said the Week of Prayer for Christian Unity invites all the Lord’s followers to implore the gift of unity. This year’s theme – We Will All Be Changed By The Victory Of Our Lord Jesus Christ – was chosen by representatives of the Catholic Church and the Polish Ecumenical Council. The Holy Father said, “Poland’s experience of oppression and persecution prompts a deeper reflection on the meaning of Christ’s victory over sin and death, a victory in which we share through faith.”
By his teaching, his example and his paschal mystery, the Lord has shown us the way to a victory obtained not by power, but by love and concern for those in need. Faith in Christ and interior conversion, both individual and communal, must constantly accompany our prayer for Christian unity.
Pope Benedict also focused on the need for all Christians to ask God for an increase of faith:
During this Week of Prayer, let us ask the Lord in a particular way to strengthen the faith of all Christians, to change our hearts and to enable us to bear united witness to the Gospel. In this way we will contribute to the new evangelization and respond ever more fully to the spiritual hunger of the men and women of our time.
Pope Benedict had greetings, as well, for pilgrims in many languages, including English, in which he bade especial welcome to a pair of groups: one, an ecumenical delegation from Finland that traditionally makes the pilgrimage to Rome during the Week of Prayer for Christian Unity; the other, a group of men and women in the Naval Service and Marine Corps of the United States:
I offer a cordial welcome to all the English-speaking pilgrims and visitors present at today’s Audience. My special greeting goes to the Lutheran pilgrims from Finland. I also greet the group of sailors and marines from the United States. Upon all of you and your families I cordially invoke God’s abundant blessings!
The Week of Prayer for Christian Unity has been celebrated for more than a century: each year from the 18th to the 25th of January. A Catholic convert, Paul Wattson, proposed the dates in 1908, because they coincide with the traditional feast of the Chair of St. Peter and feast of the conversion of St. Paul. Listen to our report: 
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Theme for 2012
We will all be changed by the victory of our Lord Jesus Christ
(cf. 1 Cor 15:51-58)
On The History and Spirit of Carmel
prepared by ICS Publications.
Until a few years ago, very little from our silent monasteries penetrated into the world. It is different today. People talk a lot about Carmel and want to hear something about life behind the high walls. This is chiefly attributable to the great saints of our time who have captivated the entire Catholic world with amazing speed, for instance, St Therese of the Child Jesus. Gertrud von le Fort's novel about Carmel has vigorously directed German intellectual circles to our Order as has her beautiful foreword to the letters of Marie Antoinette de Geuser.
What does the average Catholic know about Carmel? That it is a very strict, perhaps the strictest penitential Order, and that from it comes the holy habit of the Mother of God, the brown scapular, which unites many of the faithful in the world to us. The whole church celebrates with us the patronal feast of our Order, the feast of the scapular, on July 16. Most people also recognize at least the names of "little" Therese and "great" Teresa, whom we call our Holy Mother. She is generally seen as the founder of the Discalced Carmelites. The person who is a little more familiar with the history of the church and monasteries certainly knows that we revere the prophet Elijah as our leader and father. But people consider this a "legend" that does not mean very much. We who live in Carmel and who daily call on our Holy Father Elijah in prayer know that for us he is not a shadowy figure out of the dim past. His spirit is active among us in a vital tradition and determines how we live. Our Holy Mother strenuously denied that she was founding a new Order. She wanted nothing except to reawaken the original spirit of the old Rule [of St Albert].
Our Holy Father Elijah succinctly says what is most important in the first words of his that the Scriptures give us. He says to King Ahab who worshiped idols (1 Kgs 17:1), "As the Lord the God of Israel lives, before whom I stand, there shall be neither dew nor rain these years, except by my word."
To stand before the face of the living God that is our vocation. The holy prophet set us an example. He stood before God's face because this was the eternal treasure for whose sake he gave up all earthly goods. He had no house; he lived wherever the Lord directed him from moment to moment: in loneliness beside the brook of Carith, in the little house of the poor widow of Zarephath of Sidon, or in the caves of Mount Carmel. His clothing was an animal hide like that of that other great penitent and prophet, the Baptist. The hide of a dead animal reminds us that the human body is also subject to death. Elijah is not concerned about his daily bread. He lives trusting in the solicitude of the heavenly Father and is marvelously sustained. A raven brings him his daily food while he is in solitude. The miraculously increased provisions of the pious widow nourish him in Zarephath. Prior to the long trek to the holy mountain where the Lord was to appear to him, an angel with heavenly bread strengthens him. So he is for us an example of the gospel poverty that we have vowed, an authentic prototype of the Savior.
Elijah stands before God's face because all of his love belongs to the Lord. He lives outside of all natural human relationships. We hear nothing of his father and mother, nothing of a wife or child. His "relatives" are those who do the will of the Father as he does: Elisha, whom God has designated as his successor, and the "sons of the prophets," who follow him as their leader. Glorifying God is his joy. His zeal to serve him tears him apart: "I am filled with jealous zeal for the Lord, the God of hosts" (1 Kgs 19:10, 14; these words were used as a motto on the shield of the Order). By living penitentially, he atones for the sins of his time. The offense that the misguided people give to the Lord by their manner of worship hurts him so much that he wants to die. And the Lord consoles him only as he consoles his especially chosen ones: He appears to him himself on a lonely mountain, reveals himself in soft rustling after a thunderstorm, and announces his will to him in clear words.
The prophet, who serves the Lord in complete purity of heart and completely stripped of everything earthly, is also a model of obedience. He stands before God's face like the angels before the eternal throne, awaiting his sign, always ready to serve. He has no other will than the will of his Lord. When God bids, he goes before the king and fearlessly risks giving him bad news that must arouse his hatred. When God wills it, he leaves the country at the threat of violence; but he also returns at God's command, though the danger has not disappeared.
Anyone who is so unconditionally faithful to God can also be certain of God's faithfulness. He is permitted to speak "as someone who has power," may open and close heaven, may command the waters to let him walk through and remain dry, may call down fire from heaven to consume his sacrifice, to execute punishment on God's enemies, and may breathe new life into a dead person. We see the Savior's predecessor provided with all the graces that he has promised to his own. And the greatest crown is still in reserve for him: Before the eyes of his true disciple, Elisha, he is carried off in a fiery carriage to a secret place far from all human abodes. According to the testimony of Revelation, he will return near the end of the world to suffer a martyr's death for his Lord in the battle against the Antichrist.
On his feast, which we celebrate on July 20, the priest goes to the altar in red vestments. On this day the monastery of our friars on Mount Carmel, the site of Elijah's grotto, is the goal of mighty bands of pilgrims. Jews, Moslems, and Christians of all denominations vie in honoring the great prophet. We remember him in the liturgy on still another day, in the epistle and preface of the Feast of Mount Carmel, as we usually call the feast of the scapular. On this day we give thanks that our dear Lady has clothed us with the "garment of salvation." The events providing the occasion for this feast did not occur until much later in the Western world. In the year 1251 [according to tradition] the Blessed Virgin appeared to the general of the Order, Simon Stock, an Englishman, and gave him the scapular. But the preface reminds us that it was our dear Lady of Mount Carmel who bestowed this visible sign of her motherly protection on her children far from the original home of the Order. It was she who manifested herself to the Prophet Elijah in the form of a little rain cloud and for whom the sons of the prophets built the first shrine on Mount Carmel. The legend of the Order tells us that the Mother of God would have liked to remain with the hermit brothers on Mount Carmel. We can certainly understand that she felt drawn to the place where she had been venerated through the ages and where the holy prophet had lived in the same spirit that also filled her from the time her earthly sojourn began. Released from everything earthly, to stand in worship in the presence of God, to love him with her whole heart, to beseech his grace for sinful people, and in atonement to substitute herself for these people, as the maidservant of the Lord to await his beckoning this was her life.
The hermits of Carmel lived as sons of the great prophet and as "brothers of the Blessed Virgin." St Berthold organized them as cenobites, and at the instigation of St Brocard, the spirit which they had received from their predecessors was laid down in our holy Rule. Around 1200, it was given to the Order by St Albert, the patriarch of Jerusalem, and authorized by Pope Innocent IV in 1247. It also condenses the entire meaning of our life in a short statement: "All are to remain in their own cells..., meditating on the Law of the Lord day and night and watching in prayer, unless otherwise justly employed." "To watch in prayer" this is to say the same thing that Elijah said with the words, "to stand before the face of God." Prayer is looking up into the face of the Eternal. We can do this only when the spirit is awake in its innermost depths, freed from all earthly occupations and pleasures that benumb it. Being awake in body does not guarantee this consciousness, nor does rest required by nature interfere. "To meditate on the Law of the Lord" this can be a form of prayer when we take prayer in its usual broad sense. But if we think of "watching in prayer" as being immersed in God, which is characteristic of contemplation, then meditation on the Law is only a means to contemplation.
What is meant by "the Law of the Lord"? Psalm 118 which we pray every Sunday and on solemnities at Prime, is entirely filled with the command to know the Law and to be led by it through life. The Psalmist was certainly thinking of the Law of the Old Covenant. Knowing it actually did require life-long study and fulfilling it, life-long exertion of the will. But the Lord has freed us from the yoke of this Law. We can consider the Savior's great commandment of love, which he says includes the whole Law and the Prophets, as the Law of the New Covenant. Perfect love of God and of neighbor can certainly be a subject worthy of an entire lifetime of meditation. But we understand the Law of the New Covenant, even better, to be the Lord himself, since he has in fact lived as an example for us of the life we should live. We thus fulfill our Rule when we hold the image of the Lord continually before our eyes in order to make ourselves like him. We can never finish studying the Gospels.
But we have the Savior not only in the form of reports of witnesses to his life. He is present to us in the most Blessed Sacrament. The hours of adoration before the Highest Good and the listening for the voice of the eucharistic God are simultaneously "meditation on the Law of the Lord" and "watching in prayer." But the highest level is reached "when the Law is deep within our hearts" (Ps 40:8), when we are so united with the triune God whose temple we are, that his Spirit rules all we do or do not do. Then it does not mean we are forsaking the Lord when we do the work that obedience requires of us. Work is unavoidable as long as we are subject to nature's laws and to the necessities of life. And, following the word and example of the apostle Paul, our holy Rule commands us to earn our bread by the work of our hands. But for us this work is always merely a means and must never be an end in itself. To stand before the face of God continues to be the real content of our lives.
Islam's conquest of the Holy Land drove the hermit brothers from Carmel. Only for the past 300 years has our Order again had a shrine of the Mother of God on the holy mountain. The transition from solitude into the everyday life of Western culture led to a falsification of the original spirit of the Order. The protective walls of separation, of rigorous penance and of silence fell, and the pleasures and cares of the world pressed through the opened gates. The monastery of the Incarnation in Avila, which our Holy Mother entered in the year 1535, was such a monastery of the mitigated Rule. For decades she endured the conflict between the snares of worldly relationships and the pull of undivided surrender to God. But the Lord allowed her no rest until she let go of everything that bound her and really became serious about recognizing that God alone suffices.
The great schism of faith that was tearing Europe apart during her time, the loss of so many souls, aroused in her the passionate desire to stop the harm and to offer the Lord recompense. Whereupon God gave her the idea of taking a little flock of selected souls and founding a monastery according to the original Rule and of serving him there with the greatest perfection. After innumerable battles and difficulties, she was able to found the monastery of St Joseph in Avila. Her great work of reform grew from there. At her death she left behind 36 monasteries of women and men of the strict observance, the new branch of the Order, the "Discalced" Carmelites. The monasteries of the reform were to be places where the spirit of the ancient Carmel was to live again. The re-established original Rule and the Constitutions drawn up by the saint herself form the fence by means of which she intended to protect her vineyards against the dangers from without. Her writings on prayer, the most complete and most animated presentation of the inner life, are the precious legacy through which her spirit continues to work among us. (I have published a very concise presentation of her life in the collection "Kleine Lebensbilder" [Freiburg (Switzerland): Kanisiuswerkes, 1934].) It is the ancient spirit of Carmel. However, influenced by the battles over faith raging in her time, she gave stronger emphasis than did the primitive Carmel to the thought of reparation and of supporting the servants of the church who withstood the enemy in the front lines.
As our second father and leader, we revere the first male Discalced Carmelite of the reform, St John of the Cross. We find in him the ancient eremitical spirit in its purest form. His life gives an impression as though he had no inner struggles. Just as from his earliest childhood he was under the special protection of the Mother of God, so from the time he reached the age of reason, he was drawn to rigorous penance, solitude, to letting go of everything earthly, and to union with God. He was the instrument chosen to be an example and to teach the reformed Carmel the spirit of Holy Father Elijah. Together with Mother Teresa, he spiritually formed the first generation of male and female Discalced Carmelites, and through his writings, he also illumines for us the way on the "Ascent of Mount Carmel."
The daughters of St Teresa, personally trained by her and Father John, founded the first monasteries of the reform in France and Belgium. From there the Order also soon advanced into the Rhineland. The great French Revolution and the Kulturkampf in Germany tried to suppress it by force. But as soon as the pressure abated, it sprang to life again. It was in this garden that the "little white flower" [i.e., St. Therese of Lisieux] bloomed, so quickly captivating hearts far beyond the boundaries of the Order, not only as a worker of miracles for those in need, but also as a director of "little souls" on the path of "spiritual childhood." Many people came to know of this path through her, but very few know that it is not really a new discovery, but the path onto which life in Carmel pushes us. The greatness of the young saint was that she recognized this path with ingenious deduction and that she followed it with heroic decisiveness to the end. The walls of our monasteries enclose a narrow space. To erect the structure of holiness in it, one must dig deep and build high, must descend into the depths of the dark night of one's own nothingness in order to be raised up high into the sunlight of divine love and compassion.
Not every century produces a work of reform as powerful as that of our Holy Mother. Nor does every age give us a reign of terror during which we have the opportunity to lay our heads on the executioner's block for our faith and for the ideal of our Order as did the 16 Carmelites of Compiegne. But all who enter Carmel must give themselves wholly to the Lord. Only one who values her little place in the choir before the tabernacle more highly than all the splendor of the world can live here, can then truly find a joy that no worldly splendor has to offer.
Our daily schedule ensures us of hours for solitary dialogue with the Lord, and these are the foundation of our life. Together with priests and other ancient Orders of the church, we pray the Liturgy of the Hours, and this Divine Office is for us as for them our first and most sacred duty. But it is not for us the supporting ground. No human eye can see what God does in the soul during hours of inner prayer. It is grace upon grace. And all of life's other hours are our thanks for them.
Carmelites can repay God's love by their everyday lives in no other way than by carrying out their daily duties faithfully in every respect all the little sacrifices that a regimen structured day after day in all its details demands of an active spirit; all the self- control that living in close proximity with different kinds of people continually requires and that is achieved with a loving smile; letting no opportunity go by for serving others in love. Finally, crowning this is the personal sacrifice that the Lord may impose on the individual soul. This is the "little way," a bouquet of insignificant little blossoms which are daily placed before the Almighty perhaps a silent, life-long martyrdom that no one suspects and that is at the same time a source of deep peace and hearty joyousness and a fountain of grace that bubbles over everything we do not know where it goes, and the people whom it reaches do not know from where it comes.
