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
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)
Three weeks ago we sent out information on Task Force Carmel Cares, in response to Typhoon Haiyan (Yolanda) in the Philippines. Today we are happy to report that over €100,000 ($135,000) has been collected by the Curia. Thank you to all of our communities of friars, nuns, sisters, and lay Carmelites.
We know many of you have also donated to the Philippines through your local charities and diocesan collections. Thank you for your support for our sisters and brothers in the Philippines.
Other donations that you forward to the Curia for the Philippines will be directed to Task Force Carmel Cares. May we continue to be solidarity with our sisters and brothers in the Philippines and remember them in our daily prayers as they continue the recovery and rebuilding efforts.
On the 27th and 28th of November, the Prior General, Fernando Millán Romeral, O.Carm., took part in the 82nd Assembly of the Union of Superiors General, held in Rome. Some 120 Generals of orders and congregations attended. The theme chosen for this assembly was, Pope Francis: The Challenge of Gospel Leadership. This theme was in line with that of the previous assembly in May 2013, Leadership in Religious Life, 50 years after the II Vatican Council. For the two days, the generals reflected on the challenges that they face in fulfilling their mission in the style (speeches, gestures, message) of Pope Francis in view of a more gospel-like exercise of authority. On the 27th, Cardinal João Braz de Aviz, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CIVCSVA), celebrated the Eucharist for the participants. On the same day, Mauro Jöhri (Minister General of the Capuchins) was elected Vice-president of the USG.

On Friday, the 29th, the generals were received by Pope Francis in what is call the Synod Hall, in the Vatican. For more than three hours, he engaged in conversation with them, answering questions in the most spontaneous and fraternal way, looking at some cogent issues in religious life today (the witness that is expected of religious life, relations with bishops, the importance of formation, mission on the frontiers, the work of the consecrated life in education, inculturation etc.)
At the same time, Pope Francis announced that 2015 will be a year dedicated to consecrated life, and as he said goodbye to all he thanked them for the service that religious life gives to the Church.
Electoral Chapter of the Hermits of Our Lady of Mount Carmel, Chester, USA
Written byThe Elective Chapter of the Hermits of Our Lady of Mount Carmel, Chester, USA, was held 19 November 2013. The Prioress was elected:
Sr. Theresa Margaret of the Sacred Heart of Jesus and the Holy Face
Holy Father's Prayer Intentions for December 2013
Victimized Children. That children who are victims of abandonment or violence may find the love and protection they need.
Prepare the Savior's Coming. That Christians, enlightened by the Word incarnate, may prepare humanity for the Savior's coming.
Lectio Divina December - Diciembre - Dicembre 2013
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- Sunday, December 1, 2013
- Monday, December 2, 2013
- Tuesday, December 3, 2013
- Wednesday, December 4, 2013
- Thursday, December 5, 2013
- Friday, December 6, 2013
- Saturday, December 7, 2013
- Sunday, December 8, 2013
- Monday, December 9, 2013
- Tuesday, December 10, 2013
- Wednesday, December 11, 2013
- Thursday, December 12, 2013
- Friday, December 13, 2013
- Saturday, December 14, 2013
- Sunday, December 15, 2013
- Monday, December 16, 2013
- Tuesday, December 17, 2013
- Wednesday, December 18, 2013
- Thursday, December 19, 2013
- Friday, December 20, 2013
- Saturday, December 21, 2013
- Sunday, December 22, 2013
- Monday, December 23, 2013
- Tuesday, December 24, 2013
- Wednesday, December 25, 2013 - 19
- Thursday, December 26, 2013
- Friday, December 27, 2013
- Saturday, December 28, 2013
- Sunday, December 29, 2013
- Monday, December 30, 2013
- Tuesday, December 31, 2013
On 21 November 2013, the American Province of Most Pure Heart of Mary (PCM) elected Fr. William Harry to be prior provincial, to replace Fr. Carl Markelz who was elected Bursar General at the General Chapter held last September.
More...
Electoral Chapter of the Monastery of Santo Domingo, Dominican Republic
Written byThe Elective Chapter of the Carmelite Monastery of Santo Domingo, Dominican Republic, was held 15 November 2013. The following were elected:
- Prioress: Sr. M. Arelys D'Oleo, O.Carm.
- 1st Councilor: Sr. M. José Bernal, O.Carm.
- 2nd Councilor: Sr. Diomedis Maria Duran, O.Carm.
- 3rd Councilor: Sr. Teresita Maria de la Cruz, O.Carm.
- 4th Couniclor: Sr. M. Esperanza Mane, O.Carm.
- Director of Novices: Sr. Diomedis Maria Duran, O.Carm.
- Treasurer: Sr. M. José Bernal, O.Carm.
Introduction
The eternal and uncreated Word became human words to nourish us with his divine Life. Like a beautiful stained glass window, the words of the Bible let the Light of God shine through and illuminate us.
The Bible is like a sacrament; a visible sign of an invisible grace, it has a human aspect, the words and the divine life within it. The sacramental reality of the Bible tells us that through its words we are able:
1. to receive God himself
God is an uncreated being, which is beyond the grasp of our understanding. Through the human words of the Bible we are able to receive his divine life.
2. to understand his words through our senses and intellect
We use our senses, vision and hearing, to grasp the human cover of the words we read, and our intellect and will work together to gain the necessary understanding of a text.
3. to be nourished by his words in our hearts
The words of the Bible are carrying a divine life which nourishes primarily our heart or spirit. The words transcend our senses and intellect to reach this highest region of our being and transform it into God himself.
Without being aware of it, we may have a sterile attitude in the face of a text. The aim of the text is to transform us, however, we may remain at a level of reception that seems to nurture our intellect but does not lead to true conversion. The Word then does not attain its goal because of our distorted approach, we are no longer receiving a Sacrament but looking at a text. And, considering only the text, we are no longer in touch with the untreated incarnate Word, Jesus. Instead of listening, we stay on the level of a good explanation of the text or, even worse, that of simply projecting our own subjective feelings — i.e. our problems and desires — onto it. If Scripture is to nurture us, in both soul and spirit, we must be determined to let ourselves be disturbed, converted, jostled, and enlightened by what we read, instead of looking for what may comfort us.
There is a big difference between, on the one hand, "understanding" the Word of God and, on the other hand, "knowing" it. Understanding the Word leads to what Saint Paul said3: I know what I should do, but I do not do it; the Word is unable to incarnate itself in my acts and in my life.
Inversely, we can say we truly know the Word when, through an authentic and miraculous daily conversion, it really is incarnated in our lives. This is "miraculous" because it is an operation that touches the will and heals it. The will truly is ill in the sense that there exists a chasm between our intellect and our will, we know what we should do, but the will does not follow through. Saint Paul noted this when he said:
I do not do what I think is right.
When approaching the Bible, two levels must be distinguished:
1. the level of understanding
2. the level of listening
In order to understand a text, one must make use of all the tools the intellect has to offer, for example diverse methods of exegesis. However, this is far from a true Lectio Divina, we need to listen to what the Lord says to us through the text. The first step leads us to understand the meaning(s) of the text. In the second step, its task is to be the instrument of the One who wants to speak to me today and nurture me. The text is destined to become a Sacrament. The Untreated Word became flesh; it became a human word, not in the sense of being diminished or diluted, but in the sense that the Uncreated Word used the human word as a Sacrament to come to us and bond himself to us. We can analyze the material dimension of this sacrament (the literal, created human aspect of the text), but this will never give us God! It will give us an understanding of the text, a widening of the icon which constitutes its material dimension, but it will not give us the Untreated Light. Both levels need to be maintained simultaneously. The aim is not to submit to what is irrational but "sacramentalise" what is rational, to make it transparent so that the Uncreated Light may come through. Although we can make an excellent and bright analysis of a text, we are called to do something quite different. We have not yet gone into the process of simple Lectio Divina!
We can base all of Lectio Divina and its necessity on the words of the Lord: "apart from me you are not able to do anything" (Jn 15:5) and on the inner attitude of the Son of man described in Jn 5:19a-20: "Verily, verily, I say to you, The Son is not able to do anything of himself, if he does not see the Father doing it for whatever He does, these things the Son also does in a like manner; for the Father loves the Son, and shows him all that he himself is doing". These words are said in reference to the Son of man, and consequently they refer to all men. We must "see the Father doing"; Lectio Divina allows this. The essential point is for us to introduce all our conscious activity into this movement, to slowly submit it to God's influence and to his action. This is the very basis of Christian life and of Lectio Divina. If we do not do this, we are simply self-constructing our own personal being, our activities, our daily programme, our Christianity, and doing so in vain. We should meditate for a long time on the seriousness of Christ's words: "apart from me you are not able to do anything" (Jn 15:5). And, as a consequence: "I will show you my will each day and will give you what you need for putting it into practice". Anyone wanting to build Christian life or prayer life without these foundations is fooling himself, he is running away and straying.
Jean Khoury
The primary impulse of Lectio Divina is to introduce us into a relationship of divine friendship with the Lord, to allow him to speak to us and to (progressively) tell us all things: "No longer do I call you servants, for the servant does not know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you" (Jn 15:15). Telling everything to another person truly is a sign of love. "(...) the Father loves the Son, and shows to him all what he himself is doing" (Jn 5:20a). lectio Divina is the eminent place where Christ-God will be able to speak to us, today, and tell us what he wants us to do. He will explain it to us: "and beginning from Moses, and from all the prophets, he explained to them in all the Scriptures the things about himself" (Lk 24:27).
It is impossible to assert that one should live by blind faith alone, opposing it to the understanding we get from the Word of God. Faith finds its sustenance in God's Word. If this Word is absent, faith becomes very meagre. Conversely, the Word of God, above all else, can fortify it. Faith is, firstly, the belief in a word that has been given. God speaks every day, he wants to speak to us: that is the basis of our faith. He will not say anything to us other than his Son, his Word, that he will give to us by little mouthfuls, in packages of light. We have a right, that of listening each day to the Lord who speaks to us and guides us. He wants his Word to remain in us; on this condition alone can we bear fruit that will remain for eternal life, "if you remain in me, and my words in you may remain, you may ask whatever you wish, and it shall be done to you. In this way my Father will be glorified, that you will bear much fruit, and you shall become my disciples" (Jn 15:7-8). We need to maintain a living and daily contact with the Word so that it may be active in our lives. People (and I am thinking particularly of those consecrated to God) who do not frequent the Word of God assiduously and on a daily basis let their faith and their dynamism die down, and easily slip away toward a human project and human thoughts. Their joy of living for God and of giving themselves to him, recedes before a lifestyle, which may be very active but where there is no place for God, it is without sap and without light. One's faith is directly proportional to one's contact with the Word of God. As the Psalm says: "Those who look to Yahweh, are radiant" (Ps 34:5). Looking to God means seeing His Face; now, His Face is His Son, the Son who speaks in the Scriptures; His Face can only be seen securely in the Scriptures. This is how the life of God shines forth. Listening to God implies becoming familiar with his way of thinking, getting used to thinking like him, seeing things as he does.




















