Leopold Glueckert, O.Carm.

The second Seminar on Contemplation in Carmel took place January 17-19, 2013 at Rome’s Centro Sant’Alberto.  Members of the international Institutum Carmelitanum were joined by invited guests, scholars, and others for a series of stimulating presentations.

One of the first difficulties was defining or explaining “contemplation” since our earliest authors do not generally use that word.  Describing contemplation, the soul of Carmel, requires latitude as well as precision.  We need to view all of these samples of thoughtful writing through the prism of faith, as we reflect on our own experience.  We must listen to them all, without attempting to judge which might be the most accurate, or the most perceptive.  The understanding of contemplation has developed and evolved over the centuries that we looked at in this seminar. 

It’s a difficult balancing act to describe our Carmelite ethos as being active contemplatives, or contemplatives in action.  We continue to ask ourselves in every generation whether our ministry is actually a stimulus for our prayer.  Or is it rather a distraction from our prayer, and therefore something to avoid?  The contrast between these two mixtures, these two styles of intense prayer, is a source of never-ending discussion and argument.  Sometimes I think we argue about this issue so vigorously that we begin to lose the balance we want to attain.

As we look back with nostalgia at our eremitical roots, we need to honestly ask whether eremitic prayer is the only way to touch the face of God.  We could follow some of our extremely active people, like Gerard of Bologna or Baptist of Mantua, who were busy about many things.  They were extremely holy individuals, worthy of our imitation, even if we can’t always keep up with their frantic pace.  Let’s remember the sometimes neglected end of chapter 10 of the Rule, which tells us to watch in our prayer day and night, unless engaged in some other activity.  And let’s not forget that the same Rule tells us to work. 

The seminar’s keynote address was given by Professor Gert Melville, who traced the passage from the Medieval to the Early Modern era.  He stressed that Carmelite identity continued to evolve during these busy centuries.  At the end of the beautiful 13^th century, our foundational age, we were just getting settled in Europe amid all the bumps in the road.  That golden time was immediately followed by the 14^th and 15^th centuries, when everything fell apart!  There were endless wars, the cynical time of the Avignon Papacy followed immediately by the horrid Western Schism, and the Bubonic Plague in the middle of it all.  If the Plague killed half of the population of Europe, then it killed an even larger percentage of the Carmelite population.  In spite of all that trouble, we still had the great universities, the writings of some of our earliest scholars, the development of our prayer and spirituality, and several great saints. 

Professor Melville pointed out that there were some contradictory currents within our own ranks.  We see an interchange between decline, distraction, and debauchery on one hand, and renewal, growth, and spiritual vitality on the other.  During the 14^th century, we had several vigorous reform congregations coming into existence, as well as the robust presence of John Soreth, our tireless reforming general.  As Professor Melville pointed out, Soreth managed to generate a reformed section of the Order without letting it split from the parent body.  And even the separate congregations, which were only nominally under Soreth’s control, still served as a strong example for the other communities, and never did break away on their own. 

During the 14^th century, we observe a general decline in the observance of poverty, the quality of community, and the fervor of prayer.  Yet during the same identical period, we see a growth in the “myth” of Carmelite identity.  About 1380, Felip Ribot composed his Book of the First Monks, comprising what we might call the “fable” of Carmelite origins.  It’s not exactly an un-true story, but is valued more for its teaching function instead.  It is clearly NOT history, but something far more important.  Ribot’s writing is a clear glimpse of what Carmelites think of themselves.  After the Bible and the Rule, Ribot’s book was the Carmelites’ most popular spiritual reading until the time of Teresa.

Simon Nolan gave a stimulating presentation on Gerard of Bologna.  While he was a very busy prior general, Gerard also appreciated contemplation as something associated with the beatific vision.  However, as Simon pointed out, he had very little to say about contemplation directly, using that vocabulary.  He shares that characteristic with our next several thinkers.  Mario Alfarano pointed out that Michele Aiguani did not specifically name contemplation either.  He associated contemplative activity with the Holy Trinity, and the meditation on the scriptures as a manifestation and a “magnet” for gazing upon God’s presence. 

Carlo Cicconetti showed that John Baconthorpe concentrates on God’s presence, again without calling it contemplation.  He uses Mary’s life as the paragon of Carmelite living and the model of the Carmelite Rule.  We remember that Mary was above all a woman of prayer and a Christocentric witness to everything Jesus stood for.  We appreciate the reality that Mary in the gospels was anything but a chatterbox.  She speaks very little, but we know that she was always there in the background.  She always tried to support Jesus’ teaching, encouraging people to listen to him.  Her statement “Do whatever he tells you” at Cana, where she proved that she was truly a Jewish mother, also bears witness to her single mindedness in following her son’s teaching.  Although she speaks very rarely, one of the most eloquent things which we have on record is the Magnificat.  This sort of “ministry” is a profession of faith which any of us would be proud to imitate. 

Paul Chandler spoke about John of Hildesheim, author of the popular Legend of the Three Kings, a wonderful reflection on the mystery of the Incarnation.  John is heavily focused on scripture, and gathers stories, visions, and ruminations on the mystery of God’s dealings with the human race.  His approach of gazing with rapt attention reminds us of Moses and Elijah, as they experienced the highest vision of God in their respective lives, and also on the Mount of the Transfiguration.  John speaks of the mystical activity of the soul, which dovetails nicely with Ribot’s search for the meaning of Carmel, not as history in the strict sense.  In the long run, having that understanding is far more important than having tiny historical details that don’t matter. 

Emanuele Boaga talked about Jean de Beetz, someone completely new to me.  Beetz was the first of several compatriots who encouraged the practice of simple activities which might later lead to contemplation.  He speaks of how to sanctify a feast.  What a wonderful connection!  Carmelites rarely speak about adding the element of joy to our spiritual activity, but we understand it instinctively.  We’re not strangers to the happiness and wonder of what God does for those who love him.  Outsiders look at us, and that is often what they see.  Joy is what attracts more people to the Carmelite life than our finest vocation literature.  Beetz concentrates on little things, pious practices which might prepare us for contemplation at a later time.  He emphasizes a liturgical spirituality, following the feasts of the year, and using their fruits to help those in need.  He also speaks of meditation, as distinct from contemplation, though one helps prepare for the other.  Jean de Beetz uses common things which we don’t normally consider to be spiritual, as means to an end.  Practical, comfortable spirituality helps us prepare for something much deeper by using contemplation “as an adverb.” 

Giovanni Grosso spoke of the very pastoral Bartolomeo Fanti, a great example of this “adverbial” approach.  Fanti liked using common practices like the rosary or devotional prayers as stepping stones.  He promoted these familiar devices among unsophisticated people, knowing that many of them would never advance any farther.  He counted on the likelihood that a small percentage could actually proceed beyond mere prayerfulness to a true state of contemplation.  What I said about using contemplation as an adverb means that we do basic things, like walking, driving, washing dishes, or saying the rosary “contemplatively” or “in a contemplative manner.”  We try to reach beyond the common as far as God allows us to go. 

Then Johan Bergström-Allen presented several English writers, including Richard Misyn, an extraordinary person who began as a hermit and ended as a bishop.  It was especially ironic that Richard supported enclosure and anchorites at a time when the second mitigation of the Rule in 1432 set the Carmelites free from such restrictions.  But of course the Rule does not forbid enclosure, any more than it forbids abstinence from meat.  After 1432, the enforcement restricted meat to certain days, and tightened up on the purposefulness of leaving the cloister.  Once the strictness was relaxed, a person leaving the house really did have to have a valid reason, and had to go with a companion. 

Edeltraud Klueting spoke of the prolific Battista Spagnoli, who does not speak of contemplation in so many words either, but everything he writes has a strong Marian and contemplative dimension.  I very much like the three phases that he uses: the prophetic/Elian stance, the Carmelite/Marian condition, and the eremitical/contemplative approach.  They seem to function as stages of development.  Maybe not all of them are within the grasp of everyone, but they are useful signposts. 

Hein Blommesteijn and Jos Huls combined forces to introduce Jan van Paeschen, another wonderful discovery.  Paeschen has a very detailed program of how to approach contemplation in a very natural, and indeed very poetic way.  His idea of a 365 day pilgrimage, including his Way of the Cross, is positively eloquent in the way it takes devotional practices long popular in the Church anyway, and puts them into a broader contemplative context with a truly awesome terminus.  Finally, Elizabeth Hense talked about François Amelry whose Dialogue of the Soul of 7 days so beautifully mirrors the Song of Songs.  It’s hard to not just fall in love with him and his work.  Like Paeschen, he promotes the increasing loss of self, and the gradual merging lovingly into God, where the self is almost lost. 

For Carmelites today, it’s valuable to look back with gratitude, but also to realize that the God who loves us so dearly is calling us into the future.  It is our mission to study and appreciate the growth in our understanding of contemplation.  Then, hopefully, if we appreciate the reality that we aren’t living in a world where all the golden ages are in the past, and the present times are running out of energy, the promises of the future will be the best times yet.  We must remember that we are still climbing the mountain, and going beyond our ancestors.  Our spirituality is not a unitary vision, and shouldn’t be.  Each age, including ours, has its own contribution to make.  Our past saints demonstrated that they could balance contemplation and activity, and do a good job of it.  As we continue, let’s remember that our spiritual vision is developmental.  If it’s not getting better, then we need to reevaluate our part in the story. 

Br. Joni Pasalli, O.Carm.

From the 5^th to the 9^th of April 2013,  an Asia-Oceania Carmelite students gathering was held in Malang, Indonesia. This gathering was attended by about 40 Carmelite students (3 from the Philippines, 4 from India, 8 from Timor Leste, 3 from Vietnam, and 22 from Indonesia) and 12 formators (2 from the Philippines, 2 from India, 2 from Timor Leste, 1 from Vietnam, and 5 from Indonesia). This gathering was also attended by the General Councilor for Asia-Australia-Oceania, Very. Rev. Father Albertus Herwanta, O.Carm.

The participants were invited to reflect on the Carmelite’s journey in the culture of where they live, especially in Asia with its variety of cultures. We discussed the cultural diversity in relation to the life of faith in our countries, the challenge to religious life, and the hopes and challenges for Carmelites in the future. This lively gathering was full of fraternity, study, prayer, recreation, relaxed and funny games.

On Friday 5^th April, the gathering officially began with a Eucharistic celebration led by Father Simon Rande, O.Carm representing the Prior Provincial of Indonesia, Fr. Albertus Herwanta and the formators of each participating country. The celebration was enlivened by Bataknese Tortor dance performed by the Postulants of Hermanas Carmelitas and also by a beautiful choral presentation by the students of St. Albert Senior High School, Malang. After the Eucharistic celebration, the participants enjoyed a variety of lively and funny team games. In the afternoon, the participants presented the cultural uniqueness and the challenges for the Carmelite’s  journey today. The presentation was very interesting, because it was embellished with photographs, so that all of us could understand each other very well. After dinner, the participants enjoyed recreation together.

The second day began with a Eucharistic celebration led by Fr. Francis Xavior Chinh Nguyen, O. Carm from Vietnam. After breakfast, the participants heard a conference given by Fr. Dr. Rico Ponce, O. Carm. The conference was divided into three sessions. The first session talked about the importance of sharing and strengthening each other in the community. The second session talked about the impact of globalization for the religious life. The third session talked about the cultural context in Asia, the challenge and the response of the Carmelites today. After dinner, the participants prayed together in front of the cross of Christ led by Fr. Benny Phang, O.Carm. After that, everyone watched the award winner - Indonesian film entitled Laskar Pelangi (rainbow troops).

The third day began with a Eucharistic celebration at which Fr. Noel Rosa, O. Carm. from the Philippines presided. After breakfast, the participants and formators visited some Carmelite Communities in Malang. Some of the Carmelite communities that we visited were the house for the elderly (Prophet Elijah Community), the Provincialate (St. Albert Community) and the formation house (Blessed John St. Samson community). After that we went to Batu. In Batu we visited the Carmelite nuns and the Carmelite Novitiate. Sister Rosa O.Carm, the prioress of the Carmelites nuns talked about the daily life of the nuns, translated by Fr. Benny. The sharing was interesting and strengthened us in our vocation. Then the brothers from the India Province performed a dance.

The next visit was to the Novitiate. We were welcomed by the Carmelite novices. We visited the chapel, enjoyed the beauty of the garden and the fish pond. The visit ended with lunch. This was a very special lunch. All of us enjoyed the menu. Then we returned to Malang. In the afternoon, we held a cooking competition in which the participants cooked the specialties from their different countries. At 7 pm, we had a dinner, enjoying the foods from the different countries. That was followed by a session featuring performances from each country. India, the Philippines, Timor Leste, and Indonesia offered dances while Flores sang songs of devotion to the Virgin Mary. Vietnam illustrated a civil war story that ended with the appearance of the Blessed Mother. The event was concluded by all dancing together.

The fourth day began with a Eucharistic celebration at which Fr. Augusto Gallos, O. Carm from Timor Leste presided. After having breakfast, the participants attended a conference given by Fr. Dr. Benny Phang, O. Carm. He presented the Theology of the Body from Blessed John Paul II. The conference was divided into three sessions. He invited participants to find traces of the divine in the human body, especially in human sexuality. His conference, starting from the first human experience in the Garden of Eden before the fall into sin, went on to talk about human experiences after the fall, and finally the meaning of Christian celibacy. After dinner, the participants and formators had a period of Adoration of the Blessed Sacrament led by Fr. Benny. He invited us to submit our whole self including our sexuality to God, so that He might change it into a true love offering for each other. After the prayer, we spent some time together in the recreation room. At the same time, the formators gathered to discuss the next meeting of the formators. They agreed that the next meeting of formators would be in the Philippines.

The fifth day was the last day of the gathering. Morning Prayer was led by the brothers from India. After breakfast, all of us went to Safari Park where the animals roam freely in the wild. In that place we learned about tropical environments and had some time for relaxation. At 4.30 pm, we arrived in Malang. The closing Mass was held at 6.00 pm at which Fr. Albert Herwanta, O. Carm. presided.  He was accompanied by the formators of each country. In his homily, he said that the meeting was very important for the Carmelites for today and for the future. Furthermore, he said that this unity will help the brothers to work together in the future. The Mass was lively. The singing was performed by the Carmelite brothers from Indonesia. The gifts for the offertory were brought by Br. Dimas, O. Carm. He danced the Balinese dance. In addition, the closing Mass was attended by other members of the Carmelite family: Carmelitae Sancti Eliae (CSE), and The Daughters of Carmel (Putri Karmel), Carmelite novices and some Carmelite priests in Malang. After the Eucharistic celebration, the participants and the people had dinner together. At 8.30 pm, we continued with special performances from each group. The event concluded with a prayer in front of the dining room. As an expression of togetherness and joy, we set off fireworks. Overall, this gathering took place in an atmosphere of fulsome brotherhood, openness of heart, relaxation and funny moments. All the participants enjoyed the many events of this gathering.

Br. Joni Pasalli O. Carm (Indonesian Province)

Fernando Millán Romeral, O.Carm. Prior General

On the 11th of October, 2011, in the Apostolic Letter, Porta Fidei, Pope Benedict XVI invoked the Year of Faith, which would begin on the 11th of October 2012, (the fiftieth anniversary of the opening of the II Vatican Council and twenty years after the publication of the Catechism of the Catholic Church) and end on the solemnity of Jesus Christ the King, on the 24th of November, 2013. Pope Benedict XVI called on all of us to deepen our experience of faith and revive our conversion to the Lord, and similarly, to intensify our witness to charity.

Throughout this Year of Faith, a number of things have happened in terms of celebrations, courses, conferences and meetings, and now we are approaching the later stages of the year with the hope that it did really work to achieve the objectives set out at the beginning. We will end the year with a new Pope, who since he became Pope has been calling us on to renew our faith and to live it out in joy, hope and generosity towards the most needy.

Carmel too joined in the joy of this Year of Faith and in some of our provinces and missions a variety of events were organised and a number of publications were made. On the level of the General leadership of the Order I would like to highlight the series of lectures given at St. Albert’s International Centre in Rome (CISA) under the title, Carmelites and the II Vatican Council, in which the contribution of Carmelites to this most important event in the life of the Church was examined from a number of perspectives,  while at the same time examining the effect of the Council on the life of the Order in areas such as the canonical, the pastoral and the liturgical.

In this regard I would like to take the opportunity that the publication of Citoc Magazine offers in order to pay tribute to those brothers of ours who now fifty years ago added their grain of sand to the unfolding of the great council assembly. Even though a number of Carmelite bishops took part in different sessions of the Council (they can be seen in the photograph that accompanies this article, taken in the grounds of St. Albert’s College), I will limit my remarks to three Carmelites who stood out in this regard. Firstly, the then Prior General, Fr. Kilian Healy is worthy of mention. On a number of occasions he called on Carmelites all around the world to pray for the Council and to adopt in their own lives the objectives of the Council, even though he himself, in an interview in CITOC (No. 3, July-September 2007) said that the Council went too far and surprised many of those who were taking part in it, and they did not really know where that major event was going to end up.

Secondly, I would like to mention the great Carmelite theologian, Bartolomé F.M. Xiberta, whose cause for beatification is underway. He was a member of the Preparatory Theological Commission of Vatican II, and also a consultor for the Spanish bishops. Xiberta played an active part in the writing of some sections of Lumen gentium and in the debates on some of the more cogent issues. Moreover, something of perhaps even greater importance, the main idea of his doctoral thesis (Clavis Ecclesiae, Rome 1921) would seem to have been indirectly taken up in chapter 11 of Lumen gentium and it was one of the ideas that inspired the renewal of sacramental theology in the 20^th century. The great German theologian, Karl Rahner, in a beautiful letter written in June 1963, thanked Fr. Xiberta for his contribution to theology and told him that he was sending him the first volumes of his celebrated Schriften zur Theologie (Theological Investigations).    

Finally, I wish to say a word about the conribution of Bishop Donal Lamont, the Carmelite bishop of Umtali (now Mutare) in the then called Southern Rhodesia (now Zimbabwe). Lamont had made a name for himself by his 1959 pastoral letter, Purchased People. In that letter the young Irish bishop, based on a solid traditional theology, defended the equality of all humans and condemned in very forthright terms the racist policies of the colonial government. This criticism of the so-called apartheid system would lead much later to his deportation from Zimbabwe and the loss of his citizenship. Lamont too made an important intervention in the Council, in the writing of the document on the mission of the Church. The Roman Curia had put together a somewhat scanty draft document de missionibus that did not find acceptance among the Council Fathers, especially those who worked in mission territories. In an historic session, held on the 7^th of November, 1964, various participants expressed the need to withdraw the draft and to write an entirely new document. Lamont made a devastating speech in the hall in which he compared the thirteen thesis in the draft to the “dry bones” of the prophet Ezequiel. In the end the draft was withdrawn and the following year the new decree Ad gentes was approved, a document that was thought by none less than Karl Barth to be the best of the Council document, as we learn from Congar’s,  Journal du Concile.

Fifty years have passed since the opening of the Second Vatican Council, but its message is still very alive. Perhaps there is still much in it for us to discover and to develop. This Year of Faith may be a splendid opportunity for that, at all levels of life, personal individual, community, provincial and also as an Order. May Our Lady of Mount Carmel enlighten us so that our faith may continue to be a living faith, that will find its expression in generosity, service, joy and hope.

Fernando Millán Romeral, O.Carm., Prior General

Prayer Intentions of the Holy Father for January 2014

Universal: That all may promote authentic economic development that respects the dignity of all peoples.

For Evangelization: That Christians of diverse denominations may walk toward the unity desired by Christ.

Lectio Divina for Ipad and Kindle

• Wednesday, January 1, 2014  
  Lectio Divina: Solemnity of the Mother of God
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  Lectio Divina: John 1,19-28
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  Lectio Divina: John 1,29-34
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  Lectio Divina: Epiphany of the Lord (A)
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  Lectio Divina: Mark 6,34-44
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  Lectio Divina: Luke 5,12-16
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  Lectio Divina: The Baptism of the Lord (A)
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  Lectio Divina: Mark 1,14-20
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  Lectio Divina: Mark 1,21b-28
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  Lectio Divina: Mark 1,29-39
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  Lectio Divina: Mark 2,1-12
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  Lectio Divina: Mark 3,22-30
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  Lectio Divina: Mark 3,31-35
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  Lectio Divina: Mark 4,1-20
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  Lectio Divina: Mark 4,21-25
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  Lectio Divina: Mark 4,26-34

monastery of Nuestra Señora de las Maravillas

The nuns of the Carmelite community of the monastery of Nuestra Señora de las Maravillas in Madrid are celebrating the 4th centenary of the monastery to thank God for the wonders he has done in this community over four hundred years of existence.

The celebrations began on the 3^rd of February of this year with a Mass celebrated by the Prior General, Fernando Millán Romeral, O.Carm. The concelebrants included, the Priors Provincial of the province of Castille and Aragon and Valencia, along with a number of Carmelite friars from the communities in Madrid. The President of the Mater Unitatis Federation , the Superiors General of  the two Spanish congregations of Carmelite Sisters (The Sisters of Our Lady of Mount Carmel and the Carmelite Sisters of the Sacred Heart of Jesus) members of the Arch-confraternity of Our Lady of Maravillas and a sizeable group of lay Carmelites, relatives and friends that regularly worship in our church also took part in the celebration.

This Madrid community came into being in a house on Calle Fuencarral, under the patronage of Doña. Juana de Barahona. The Carmelite friars learned of the desire of six young women from Madrid who wanted to consecrate themselves to God as Carmelites and responded positively.

An important date in the life of the community was the day in 1627 when the statue of Our Lady of Maravillas was donated. Tradition has it that one day, as a few sisters were walking in the convent garden, they found a small image of the infant Jesus lying in the middle of a bunch of “maravillas”, somewhat like daisies. The nuns picked up the Infant, brought it into choir and made a little altar for it. They began to refer to it as the Child of the Maravillas. That was in 1620. Seven years later, in 1627, Divine Providence bestowed a statue of the Blessed Virgin on the monastery. Devotion to this image of the Blessed Virgin, with a reputation for granting favours, spread more and more and many people came to venerate it. Seeing this situation the authorities decided that the statue should be venerated in a church. The sisters handed over the image of the Infant of Maravillas, found some years earlier. Faithful to the tradition the statue is still there, resting on a bunch of flowers held up by the Blessed Virgin. Ever since that time this Blessed Virgin has been linked to our community. The Blessed Virgin of Maravillas granted many favours. Indeed, King Philip IV, out of gratitude for the cure he had received through her intercession, donated the money to build the church for the monastery.

The group remained under the guidance of the Carmelite Friars up to 1627. After that, out of a desire to be recognised as consecrated religious, on the 15^th of August, 1627, they put themselves under the care of the Ordinary. On the 10^th of January, 1630, the Prioress, Isabel de la Santίsima Trinidad, and the Sub-prioress, Isabel de San Antonio, made their profession in the hands of the visitator, Dr. Xedels, the delegate of Cardinal Zapata, in accordance with the primitive rule of St. Albert, in the Carmelites of the Ancient Observance. On the 14^th of same month and year, the remaining seven sisters made their profession in the hands of the Prioress, in the presence of the visitator, thus becoming a real Carmelite community in accordance with the norms of the Church and the Constitutions of the Carmelite Order.

The history of the monastery is linked to the revolt of the 2nd of May 1808 in the War of Independence against the French. Under the walls of the monastery there was an insurrection by the people. The sisters were exemplary in the care they gave to the stricken and wounded from both sides. The community had further difficulties, when they had to move house on successive occasions, having to rely on the hospitality of other communities, and seeing themselves as the victims of deceit, sale of their land, and religious persecutions. In 1902 a couple by the name of Calderón Gonsalvez, through the powerful intercession of the Blessed Virgin of Maravillas, built a new monastery on their own land, in the heart of Salamanca, a suburb of Madrid. It was opened in 1904, and from that time the nuns have left their house only once and that was during the Spanish Civil War.

The community grew so much that the time came to think about a new foundation in the Dominican Republic. Providence provided through the kindness of Dña Maria Grullón, the widow of Llomport, a native of Santo Domingo, who entered as a postulant in 1953. Her desire to found a monastery in her own country was warmly received by the community and by Fr. Alfonso M. Lopez Sendin, the General Commissary of the Carmelites of the province of Castille. The Archbishop gave his approval on the 2^nd of December, 1953 leading to the foundation of a monastery of cloistered sisters in San José de las Matas, in the diocese of Santiago de los Caballeros. In 1974 there were already 30 nuns in the community, some of who moved on to the foundations of La Vega and Santo Domingo, in the Dominican Republic.

Fr. Fidel M.ª Fernández Limcaco, a Filippino Carmelite, visited the community in Madrid where he expressed his desire to have a foundation of Carmelite nuns in the Philippines. The first expedition included six nuns, who had Sr. Maria Trinidad del Sagrado Corazón de Jesus Cuesta as their prioress. They set out on the 3rd of October, 1958. On the 30th of May, 1964 they moved into a new monastery, still under construction, in the outskirts of Dumaguete. The Chapel was not opened until the 19^th of November 1977.

The community of Dumaguete grew and in 1990 a new foundation was made in Roxas City,, in the Diocese of Capiz, made up exclusively of Filippino sisters. Later, in 2009, six Filippino nuns moved out to form a new community in Bohol, in the Diocese of Tagbilaran.

To commemorate this centenary the community has published a book, that contains a summary of the history of the monastery from the beginning. A series of conferences, an organ concert and a triduum of thanksgiving will complete the programme of events, which will be closed by the Archbishop of Madrid, Cardinal Antonio Maria Rouco Varela.

CHRISTUS NATUS EST NOBIS!

VENITE ADOREMUS!

NATALE HILARE ET ANNUM FAUSTUM

25.XII.2013

FERNANDO PRIOR GENERALIS

ET DOMUSQUE GENERALIS COMMUNITAS

IMAGE: Jörg Ratgeb (1480-1526), Karmeliterkloster Frankfurt, Germania

the O.Carm. and O.C.D. Commission of Wadi

Perhaps for many the name “Wadi Es Siah” quickens their heartbeat, for others it is just a foreign expression like many others. For those who for many years have visited and walked through the valley on Mount Carmel near Haifa, called Wadi Es Siah, it is a mystical place imbued with memories, ever old and ever new.

Certainly for all Carmelites, this natural ravine, with so many historical and archeological remains, is a constant reminder to us of our origins and the cradle of our childhood. We do not wish to go over all the historical and archeological data that make this place so unique for Carmelites. However, somewhat caught up in the emotion of all that is happening, we would like to share some of what the two Father Generals, O.Carm. and O.C.D. hope to able to achieve together. This is an ambitious project of conservation, care and restoration of the archeological and natural ruins, and of the surroundings, in the place where the first Carmelite hermits really lived.

For us, as for many, walking through the Wadi Es Siah is not just a recognition of something that happened in the past and an expression of interest in culture generally, but a way of sensing and knowing with the heart, slaking a thirst by drinking from the well that refreshes every day the spirituality of simple Carmelites.

I do not know which is more contagious, our belonging to the Holy Land, or our birth in this place, but this combination or this double track, leads us one way or another to our sacred goal. We leave it to you to discover for yourselves and to experience this journey.

Getting more to the practical side of things in relation to this project in the Wadi Es Siah we begin with the desire and the determination of the two General Superiors not to abandon this place that is so dear. This desire found expression in the establishment of a joint commission made up of O.Carm. and O.C.D. friars, who by working together endeavour to find the best way to study and then to concretise the common desires as to how to preserve, maintain, visit and protect this Carmelite heritage in terms of its historical, archeological and naturalistic dimensions. The members of this Commission at the moment are, Fr. Raul Maravi, O.Carm., Councillor General, Fr. José Colón, Fr. Francisco Nigral and Bro. Fausto Spinelli, all three members of the O.C.D. Israel Delegation.

Unfortunately, we are forced to act on two fronts by the urgency of the situation: safety and the strictly archeological and architectural restoration. In particular, work will have to be done, in line with the Israeli Department of Antiquities, to restore the ancient buildings, particularly the Church, as a beginning. As we already indicated, however, before beginning any of this work, we have to ensure that this important Carmelite site is safeguarded against intruders and from damage either to persons or to property.

While this precautionary and cleaning work is being set up, we will not stop with these measures, but will put together a comprehensive plan that will involve the whole area and all the essential components, both archaeological and naturalistic. This will allow Carmelite pilgrims and other local people to visit the place. We must not forget that this site has a specific and religious interest not only for Carmelites but also for Jews and Moslems, not forgetting the many families, school groups and tourists who also visit the place.

We already realise that the road ahead for this project will not be very smooth and it will not be easy to bring to completion. This will be so, not only from the financial point of view, but also because it will not be possible to do everything at once, but a series of units will be required so that as finances become available and all the permissions are obtained from the local authorities, the work can go ahead in suitable stages. We know already that the Mayor’s Office, the Department for Israeli Antiquities and the National Park Authority which is responsible for the location will make demands on our time, our patience and our money. However, just as everything that is worthwhile demands effort and dedication a lot will have to be done to make this project a reality and to help it to endure.

We wonder should we write more. We may bore you by listing all the elements of architectural restoration that we hope to carry out, or by pointing out the routes that will allow people to visit the site, or by describing the resting areas from which there are a number of amazing views. Just making a list of all these would be dry and uninteresting, while explaining all the desires we have and the solutions that we still have to agree with the authorities would not be professional or very serious. So, for the moment all we can do is leave you with the curiosity and agree to stay in touch, to update you on how the project is proceeding. By just reading the article about the elements that are on the site at the moment, and by looking at the photos of the whole area, you will be able to get a good idea of what it is like right now and imagine how it might develop in the future.

Even though the joint commission of the two Carmelite families, under the guidance of the two Generals, will be the ones to work more directly in the development of the project and its completion, there will always be a need for the collaboration of many other people, not only the professionals who will deal with the bureaucratic aspects but all those who will help in making this work known to the Carmelite families spread throughout the world.

As in the case of every major undertaking all have to make their own contribution, and everyone with their own small brick, so here too we ask all those who are interested to help a little, by bring their own bucket, or their own capacity to the task. We ask you first of all for prayer and then to send your offering to Rome, to the Bursars General, Fr. Kevin Alban, O.Carm. and Fr. Attilio Ghisleri, O.C.D. who will be the first to deal with these gifts and offerings to make sure that they get to their destination, directly and in time for the execution of the various phases of the project.

Very soon a joint campaign from the two Carmelite families will be launched, to collect funds, in order that all the provinces, houses and monasteries may be able to help us directly.

We promise to keep you informed, but you also should feel free to ask us for regular information about what is happening, and the difficulties we have to meet along the way.

Fraternally,

The Commission

Br. Fausto Spinelli, O.C.D.

The recent excavations and the project to conserve and restore the ruins of the first Carmelite monastery situated in the Wadi 'ain es-Siah on Mount Carmel owe their existence to the interest and support given by Fr. Felipe Sainz de Baranda, General of the Discalced Carmelite Order, 1979-1991. One of the aims of the work was to preserve the entire area and its most important elements from deterioration. The work was urgently needed if parts of the remaining ruins were not to be entirely lost.

In March of 1987 Dr. Eugenia Nitowski, an American archeologist, began a series of archaeological excavations in addition to the project to safeguard the preservation of this important site. In the 'fifties and 'sixties some parts of the first Carmelite settlement had been studied by the archaeologist Bellarmino Bagatti.

The Wadi

The Wadi 'ain es-Siah forms one of the small valleys of Mount Carmel which descend steeply towards the coast. It lies four kilometers from Haifa on the main coastal road leading to Tel-Aviv.

Other wadis on the same mountain have been the sites of important archaeological findings. In particular in some of the caves were found the remains of a prehistoric man known as Homo Carmelensis .

The Wadi 'ain es-Siah is the location that the Latin hermits chose to inhabit during the period of the Crusades. Today, as then, anyone wishing to visit the monastic settlement must climb some distance up the steep and narrow valley. Before arriving at the level of the monastic complex, about halfway in the journey, one finds a fertile valley floor, partly transformed into large gardens. The fertility of the area is due to the rich source of water known as the «spring of Elijah». Its waters flow from the northern side of the valley from a rock and fill a large basin dug into the rock itself, at present covered over.

A little higher, the valley narrows between two ridges; to the north that of the hill Kababir, to the south that of the hill Karmeliya, together forming a natural gateway. Climbing higher one comes to a small open space chosen by the Latin hermits as the site of their monastery. Today its ruins, the object of the excavations, may still be seen.

To the east the Wadi 'ain-es-Siah ap-pears to be closed on that side by a hill whose outline is reminiscent of the Carmelite coat-of-arms. Rather than closing the valley, however, this hill divides it into two branches and then slopes towards the new quarter of Haifa.

The upper spring

Often visitors through the centuries have given the same name to this spring as to the lower one, «The spring of Elijah». From a sketch in the survey it may be concluded that it has undergone some notable external changes. At the beginning the water flowed from a double basin in the rock whose upper chamber bears similarity to an oven. From the lower chamber a fissure leads the water into two shallow tanks engraved into the rock which form a simple means of water storage. To the east of the cavern, on the face of the rock there are two niches, named in the survey «sedilia». The reservoir in front of the cave is recent. It raised the level of the water enough to cover the «sedilia».

The Discalced Carmelite Fr Ambrose of St Arsenius observed in 1634 that the upper spring was found inside the wall surrounding the monastery. This was confirmed by John Baptist of St Alexis (1780), who says that «the water comes out of the cave dug a little into the rock and is in relation to the inner side of the cloister wall».

The stable-chapel

On the northern slope of the valley, in front of the upper spring, two caves stand, one above the other, connected by a narrow stairway. They are formed out of the soft limestone, the lower one being square with a central pillar. The many tourists and scholars who have visited the caves have developed many theories as to their use in the past.

The lower cave was possibly the home of one of the monks of the «laura» which was on this site during the Byzantine period. Inside are found 14 or 15 basins, possibly feeding troughs, which seem to have been carved into the rock at the time of the Latin hermits or possibly later.

Some have argued that the cave was used as a chapel dedicated to Our Lady dating from the fifth century. This theory is based on information provided by studies of a house and tomb in Nazareth which dates to the first century of the common era, in which can be seen later additions dating from the Byzantine and Crusader periods. This chapel of the Virgin, which had an altar in the north-east corner, was used by the monks of the Byzantine «laura» who dwelt in the caves found throughout the valley or in buildings nearby.

The church

The remains of the church, with its foundations dug into the rock, is found on a piece of level ground to the west of the upper spring. The building was rectangular with a bell-tower or semi-circular tower positioned on its south side. The church was perfectly aligned in an east-west axis, as were most ancient churches. In the eastern section, raised by two steps, was the chancel. Bellarmino Bagatti identified two different sections in the church. The older section on the western side has the same technical characteristics as the «cell of the Prior». The eastern sec-tion on the other hand displays a different style of building (tribolated semi-columns) which suggests a later extension. However, the latest fragments found from different sections of the church, and the analysis of the different mortars used has led the experts to consider the rectangular shape of the church to be original, though with later maintenance and restoration evident.

In the northern part of the church, to-wards the entrance, a stone bench was attatched to the walls. This was probably used for the small community's times of prayer. One excavation has brought to light several pieces of a simple pavement made of limestone mortar around the edge of the central section of the northern wall.

During the campaign carried out in the spring of 1989, after consultation with the Israeli authorities responsible for archeological sites, persmission was received to reconstruct the entrance arch of the church using stones uncovered in the vicinity. Further restoration work has been carried out in different sections of the church wall, particularly in its northeastern corner.

The canals

Next to the church, running along its southern side a canal has been discovered, carved into the rock, which was covered with stones of a more or less equal size. This stone cover follows the canal along its almost straight course and forms part of the adjoining pavement, constructed of small stones placed closely together. The pavement cannot be described as elaborate but it reflects the careful work and attention of those responsible for its construction.

A further series of canals was uncovered on the eastern side of the church during the most recent archeological campaign. It seems that the church was threatened with damage from water flowing either from the upper spring or from the hill above the church. A series of canals carved out of the rock at a level a little higher than the church served to collect the water and prevent it collecting around the wall of the church, which might have constituted a threat to its foundations.

The kitchen

During the excavations carried out in the autumn of 1988 the monastic kitchen was uncovered situated beside the southern wall of the church. The construction, circular in shape, is called «tabum», which means oven. The fire-place consisted of a semi-circle of stones where two black strata of ashes show that it was twice destroyed before 1265. The tabum, made from clay, also shows signs of various reconstructions before its final destruction in 1291.

The tombs

Two tombs carved into the rock lie near to the entrance of the church, positioned perpendicular to it. One of them contained the skeleton of an elderly man (60-70 years old) with his hands lying crossed upon his chest. Many people believe that this could be the remains of one of the founders of the community or perhaps of a prior of particular importance.

The other tomb is smaller and more simply constructed and contained the bones of two people with indications that the grave was used for a reburial. Ac-cording to Fr Bagatti the two skeletons belonged to a man and a woman. Dr. Nitowski however asserts that they are the remains of two men, one aged 70-80 years and the other 19-20 years.

The monastery

In 1263 Pope Urban IV issued a Bull in which he recommended the faithful to give financial assistance to the construc-tion of a monastery which had been un-dertaken by the Carmelites on the slopes of Mount Carmel. The work is described in the Bull as «a sumptuous project».

On the same piece of level ground as the church a monastery of a square design was constructed as can be seen from some sections of wall which are still visible above the ground. No excavation has yet answered the many questions which these remains present to scholars.

Descriptions left to us by visitors to this monastery speak of a building of more than one storey and of a wide staircase which led to the lower appartments. The remains of the staircase show it to have been of truly monumental proportions and it was perhaps the only one of its kind. Today many structural problems on the site are threatening the survival of the remains of the staircase. The upper stories mentioned in visitors' accounts can be seen today only in the south-east corner of the monastery in the fragments of a pavement found above the vaulted chamber.

the vaulted chamber.

At the end of the stairway is found the so-called «vaulted chamber». The sections of walls preserved and the many dressed stones on the ground clearly indicate that it was a large and accurately constructed hall with a pointed roof, erected perpendicular to the slope of the hill. The chamber had a small door and two narrow windows on the western side.

Whilst clearing a section of the room of stones from the collapsed roof fragments of the pavement above were discovered. Furthermore it has been noted that the eastern wall was designed to include a section of the hill by flattening the side of the rock. The builders first levelled the limestone rock and then continued the wall following a more or less straight course with dressed stones brought from the region of Athlit.

During the excavations it became clear that the vaulted chamber had been con-structed on the site of a previous building. The two perpendicular walls discovered were perhaps part of the nearby building known as the «Prior's Cell» but further work will have to be carried out before firm conclusions can be reached.

The Prior's cell

Still on the southern slope of the wadi next to the vaulted chamber stands the so-called «Prior's cell» which according to Albert's Rule should have been built «at the entrance to the place».

Fr. Bagatti excavated this area in 1961 and uncovered two rooms, one of which was partly sacrificed during the construction of the wall of the vaulted chamber. The second room preserves part of the perimeter wall and communicated with the first room by a door. To the west of the cell ran a canal covered by large stones resting on several small pointed arches.

The Tower and the Tunnel

Some contemporary chronicles tell of the monastery having four towers, one in each corner, but only one in the northwest corner has to date been brought to light. Only the lowest room of this tower remains visible with two arches in its eastern and western walls. The room cannot have been built for habitation as it is in contact with the rock and is found at the lowest point of the wadi where the stream flows. From the room opens a fine tunnel which was perhaps constructed to provide extra drainage in the winter months.

Dr. Nitowski considers it strange that a tunnel had to be constructed for the stream so close to its natural course at the bed of the wadi. The structure of the tunnel bears a close resemblance to one excavated at the Crusader castle of Athlit (Castel Pelerim), which has been identified as a defensive measure. Dr. Nitowski has found other similarities between the Carmelite monastery and the castle of Athlit. Based on evidence from analysis of the construction techniques used and the identical materials found in both buildings it might be possible to conclude that both constructions were the work of the same builders.

It is interesting to note that throughout the area examined so far two types of stone have been used in the construction of the different buildings. The first, a whitish limestone, is soft and porous and therefore more susceptible to flaking and damage from atmospheric agents and chemicals. This stone is found in the place of construction. The second type of stone, a nut coloured sandstone, is hard and durable and was brought from the coastal area near to Athlit.

On 13 December 2013, the Maltese Province elected Fr. Alexander Vella to be prior provincial, to replace Fr. Michael Farrugia who was elected Procurator General at the General Chapter held last September.

November 2013

Initium Novitiatus

• 17-11-13 Alex Giovanny Arevalo Quinchanegua (Ita-Col), Salamanca, España

Professio Solemnis

• 30-09-13 Jan Maria Vianney Pavel Hanacek (BM), Kostelní Vydří, Česká republika
• 30-11-13 Raphael Mary Nhat Tran (SEL), Ho Chi Minh City, Vietnam
• 30-11-13 Nuno Miguel dos Santos Mendes (Lus), Fátima, Portugal
• 30-11-13 Jerry De Sousa, (Flum), Belo Horizonte, Brasil

Ordinatio Diaconalis

• 03-11-13 Isaias Ramirez Acosta (Ita-Col), Roma, Italia
• 03-11-13 John Harold Castañeda Herazo  (Ita-Col), Roma, Italia
• 30-11-13 Angelino dos Santos (Aust), Middle Park, Australia
• 30-11-13 Martinho da Costa (Aust), Middle Park, Australia

Ordinatio Sacerdotalis

• 15-10-13 Jomon Varghese Kalaparambathat (Ind), Karumalloor, India
• 23-10-13 Tom Thomas Varanath (Ind), Beemandy, India

* foto di Ordinatio Diaconalis de Isaias et John (Ita-Col)