Introduction 

 

1.       “Contemplating the mystery of the Incarnation of the Son of God, the Church prepares to cross the threshold of the Third Millennium.”^[1] We approach the Lord with renewed and generous devotion sustained by our hope in the final and definitive encounter with Him. “Every Jubilee Year is like an invitation to a wedding feast,” the Pope tells us.^[2] It is the marriage of God to humankind through the incarnation of His Son in time. “God has pitched His tent in our midst.” (Jn 1:14) He dwells amongst us and dialogues with us; He frees us from every servitude and teaches us the path of solidarity and service.

2.       We, the members of the great family of Carmel (men and women religious and laity), must use this event as a moment of grace, an occasion of renewal in creative fidelity. All the great themes of this Jubilee find a lively echo in our heart and in our faith: pilgrimage, the Holy Door, purification of memory, the witness of the martyrs, the new prophetic solidarity.

3.       In imitation of those holy men and women who brought about our renewal and re-foundation we are invited to return to the essential sobriety of the Rule. We ask you to keep before you our past, our present and above all that future towards which the Spirit is leading us by means of the challenges of the signs of times and places.

 

I

KEEP OUR TRUE FOUNDERS BEFORE US^[3]

 1. A Dynamic History

4.       Our order does not owe its origin to a single charismatic figure. Rather a group of pilgrims left Europe to commit themselves to “the service of the Lord.” They shared their aspirations and experience living together on the slopes of Mount Carmel. It was a time of great fervour in the Church, a time of radical renewal in the sequela Christi (following of Christ), who is the exemplar of poverty and fraternity. In the XII century to journey to the Holy Land and to live there was a supreme form of re-dedication to ideals.

5.       Choosing to dwell in places, so meaningful in the history of salvation, constituted a commitment to re-examining the events which occurred there and the great figures who were involved. This is how we are to understand one of the historical references to the Carmelites:

“In imitation of the holy and solitary prophet Elias others lived as hermits on Mount Carmel near the city of Porfiria (Haifa) close to the spring of Elias not far from the monastery of the holy virgin Margaret. They lived in solitude, each on his own; in caves where like bees in a hive they made the divine honey of spiritual sweetness ¼ this Mount Carmel, where Elias lived, is next to the sea about four miles from Acre.”^[4]

6.       These are our beginnings. Our fathers were led by the propositum/ideal of following Jesus without reserve. Continual and prayerful contemplation of the Word, dialogue and discernment in common, manual work and reciprocal service, sharing belongings, modest and simple dwellings, the centrality of the Eucharist in the place of prayer – all these things inspired that community our fathers created. Earlier communities of Byzantine monks had already created a spiritual tradition in that place. The practices of our fathers kept that tradition alive: praying the Psalms, bodily mortification, purifying the heart, spiritual struggle, solitude, a lack of rigidity towards what was prescribed and waiting attentively for the return of the Lord.

7.       When they were forced to return to Europe, without abandoning their original propositum/ideal they associated themselves with the newly born movement of mendicant friars. Without compromising its general thrust they made wise adaptations of the central charismatic inspiration. This process of uprooting from Palestine and settling into Europe required courageous decisions and dynamic fidelity.

 

2. Dynamism in facing new challenges

 

8.       From the XV to the XVII century Carmel was forced to face new challenges. It was the birth of the modern era: rationalism and a new understanding of the dignity and autonomy of the person were emerging. During this time numerous “reforms” were launched, that from 1400 proposed a return to primitive ideals. During this time the contemplative communities of Carmelite women were born; forms of lay association for those attracted to the Carmelite way of life spread. It was also during this time that Marian devotion took on many popular forms; our communities began to foster social and cultural projects.

9.       Among all the reform movements, that initiated by Teresa of Jesus with the help of John of the Cross is of special importance. Being more than a simple “reform”, it was a genuine “re-founding.” Their spiritual teaching and work in founding “reformed monasteries and convents” has for centuries been a source of inspiration for the entire Carmelite Order. For Carmelites of the ancient branch both the reform of Touraine and the role of Mary Magdalen de’Pazzi have been especially fruitful. Touraine produced outstanding mystics and spiritual writers; Mary Magdalen de’Pazzi nurtured an ardent passion for the Church and had a profound mystical experience based on Scripture and the liturgy.

 

3.  A New Awareness

 

10.     The radical and rapid changes of this past century have given us a growing insight into our charism and spirituality. Although the century has been marked by secularization, globalization and the search for justice and liberty, a hunger for spirituality and even mystical experience is exploding throughout the planet.

11.     As the century draws to a close we become more sensitive to the possibility of understanding the charism and mission of our Carmelite family in new and fresh ways. Many great writers and historians of the spiritual life have contributed to this new insight. But above all it is the life and teaching of Saints Therese of the Child Jesus, doctor of the Church, Edith Stein, the Blesseds Titus Brandsma and Elizabeth of the Trinity who have helped us deepen our understanding and seek to inculturate the Carmelite charism.

12.     They were aware of emerging needs and called our attention to them: a more ordinary spirituality, a growing hunger for wider fraternity, the mystery of the Trinity and the challenge of culture, the new face of the Church and remembering our Jewish roots, new forms of communication, an awareness of the dignity of women, dialogue with other religions, a new theology of the Cross and martyrdom, the centrality of the Saviour and the freedom of the mature Christian. Inspired by our great heritage our saints have taught us the new approaches and languages needed to speak to new generations.

13.     Throughout the century the riches of our origins have been rediscovered in the life and history of both Carmelite traditions: the Rule, Marian tradition, the tradition of Elias, pastoral work. Happily we have recovered the originality of the “Teresian re-foundation” without diminishing its continuity with the four centuries that preceded it. We have had the special grace of celebrating various centenaries and of seeing our brothers and sisters inscribed in the books of saints, doctors and blesseds of the Church. This long journey has led us to a new and great frontier: on this the threshold of the third millennium we are called to respond with creative fidelity to the Lord who is speaking to our hearts through the signs of times and places.

 

II

CROSSING THE THRESHOLD OF THE THIRD MILLENNIUM

WITH A  RENEWED IDENTITY

 

14.     One of the most poignant symbols of the Jubilee is the passage through the Holy Door. On Christmas Night the Pope will be the first to pass through this door – “Crossing its threshold, he will show to the Church and to the world the Holy Gospel, the wellspring of life and hope for the coming third millennium”.^[5] With the whole of humanity we approach this Holy Door as pilgrims; as we pass through it we take yet another step towards our definitive encounter with Christ the Lord.

 

15.     These gestures and symbols evoke fundamental values that tell us who we are and should continue to give us life and direction. Pilgrimage, night, encounter with Christ, gate of life, purification of memory, martyrdom, reconciliation with God and the community, joyous fraternity, canticle of liberation - expressions such as these echo the highlights of our own spirituality and are sources of inspiration. When we cross that threshold we are carrying with us our historical memory; specific paths have led us to this point – we will enter the new millennium with a very clear understanding of our identity. These are the signposts on our journey.

 

1. To Live as Pilgrims.

 

16.     The experience of being pilgrims is well and truly part of our history. We should come back to this concept continually: we must move out from the familiar into new social and cultural situations seeking new ways of encounter, witness and service. The guiding wisdom of our spirituality provides us with clear goals and adequate means to live in Christian freedom and to place ourselves at the service of our brothers and sisters.

 

2. Faithful to a Great Tradition.

17.     From the very beginning our roots have been firmly planted in the great spiritual tradition of monasticism. This gave rise to our search for vital links with the prophet Elias.  In the post-synodal document Vita Consecrata, Elias is presented as “a model of monastic religious life” and “the bold prophet and friend of God”.^[6] The Rule is a faithful résumé of the spiritual, ascetic and prayerful wisdom of classic monasticism. Intense devotion to Our Lady of Mount Carmel has both patristic and monastic elements: we need only think of the titles Mother, Patroness, Sister, Virgo Purissima. The new interpretation of the Rule, understood in its geographical and cultural context, provides us with a model applicable to other areas of our life and spirituality.

                                                                                     3. Centred on Christ.

18.     The essential Christ-centeredness of the Rule, beginning with the phrase “in obsequio Jesu Christi” marks the Rule and its general thrust as an internal, structural movement; the text’s eschatological perspective is apparent from its conclusion referring to the coming of the Lord who is Judge and Saviour.^[7]

In the succeeding eight centuries this general formulation has been considerably widened and enriched.  Our great masters, from Teresa of Jesus to John of the Cross, from Mary Magdalen de’Pazzi to Therese of Lisieux, from Edith Stein to Titus Brandsma, were all passionate in their efforts to seek the face of the Lord, to speak heart to heart to Him, to elaborate and describe in new words and languages what it means to be completed transformed in God. With linguistic, ethical and spiritual sensitivity to times and places, the various generations of Carmelite men and women have sought to keep the mystery of Christ central to the project of holiness and to penetrate the unfathomable riches of His incarnation. We too are being called to continue these experiences and to live them in dialogue with our own spiritual traditions and the popular piety of our time.

 

4. Tireless Meditation on the Word of the Lord.

 

19.     Meditation on the Word is another cornerstone of the Carmelite way of following Christ.  The expressions “meditating” and “watchful” refer to the movement of reading and meditating, praying and recognizing with the eyes of the heart the presence of the Lord in His Word and in every event.

The Rule instructs us “to meditate on the Word of the Lord.” Teresa of Jesus and other Carmelite mystics repeat this teaching. It is a preparation for prayer as a dialogue of friendship with God and contemplation as union with Him, who is the Word of God incarnate. Our contemplative charism and the renewed practice of Lectio Divina can only profit from a serious study of the new hermeneutics and the new readings. In the contemplative encounter, the Word of God in Scripture becomes the Word of God in us to be joined to the Word of God in life. This reading of the Word should not be for ourselves alone, but to be expressed also in spirituality schools, in gatherings for Lectio Divina, in our pastoral practice by teaching the People of God an existential, contemplative, prayerful approach to the riches of the Word.

 

5. The Hunger for Spirituality questioning us.

 

20.     Today’s hunger for spirituality – often expressed in a sort of spiritualism –  is a healthy challenge to our spiritual tradition. Guided by the experience and teaching of our saints we are called upon to provide practical suggestions, to offer guidelines and solutions, to practice Gospel discernment and to overcome the danger of superficiality, shallow experiences of the Sacred. We must live a vital and down-to-earth spirituality that reflects the real world in which we live; a spirituality that is not just theory but a life of solidarity with all people, with their joys, hopes, sadness and sufferings.

 

6. Fraternal Life in Community and Commitment to the Apostolate.

 

21.     The concept of a welcoming and respectful, prayerful and supportive, poor and flexible fraternity is basic to both the Rule and the Teresian re-foundation. Today we are better able to understand and appreciate that original model. Moreover we can visualize even more extensive and authentic fraternity and solidarity. The “evangelization of the nations” is spreading a “spirituality of communion”^[8] about which our saints were passionate. Teresa of Jesus dedicated all her work and life to this apostolic dimension of prayer; Therese of Lisieux wanted to evangelize all ages and beyond her earthly existence. Titus Brandsma defended the dignity and liberty of the human person against racist and ideological idolatry. Edith Stein shared the tragic destiny of the Jewish People threatened by the violence of the Holocaust.

 

III

 

PRACTICAL GUIDELINES FOR CROSSING

THE THRESHOLD OF THE NEW MILLENNIUM

 

22.     This symbol of “crossing the threshold” poses new challenges and opens new horizons before us.  Let us consider some of them.

 

1. Creative fidelity: pilgrims of authenticity.

 

23.     We are the heirs of a long and rich tradition that has nourished so many saints. As we cross the threshold into the new millennium we must remain faithful to that tradition but at the same time be creative in re-interpreting it so that it can continue to give life and lead future generations through that night in which the lover is transformed into the Beloved.^[9]

2. Walking with Mary, our Mother and Sister.

24.     Mary is always present in Carmel. She leads us and accompanies us in the footsteps of Christ, her Son. She teaches us to ponder events in our hearts; she teaches us to praise God for all He accomplishes in and through us. As we enter the new millennium we face the challenge of presenting Mary to new generations so that she may continue to be called blessed. To do this we must have a profound understanding of the core values of our traditional Marian devotions. The Mother of God speaks to the hearts of those among whom we live – we must help them get close to her.

 

3. Lectio Divina: To Walk with the Word.

25.     In recent years the Church has rediscovered the ancient treasure of Lectio Divina which can lead to the heights of contemplation. Meditating and praying on the Word of God must accompany all we do.^[10] In the middle ages many Carmelites were known as “Masters of Holy Writ.” It is the Word of God giving life. We must submerge ourselves in this Word so that we can become a word of life for others. “The Father spoke one Word, which was his Son, and this Word he speaks always in eternal silence, and in silence must it be heard by the soul”.^[11]

 

4. Vocations: Entering Other Worlds.

 

26.     Like the majority of Orders we are witnessing a radical change in the geographic origin of our vocations. Fewer vocations are coming from areas that were previously rich; in other parts of the world vocations are abundant – this is changing the face of Carmel. Those who went before us responded wholeheartedly to what they believed God was asking of them. In the same way we must seek to understand the signs of times and places so that we can go where God is leading us.

 

5. Formation: Helping Others on the Journey.

 

27.     We have an obligation: we must offer the best possible formation to those whom God sends us. There is a great hunger for God in our world; Carmelite spirituality has the enormous potential to respond to this hunger and to lead people into deeper relationship with God.  In recent years we have emphasized the importance of formation and have created a formation program for our brothers and sisters, religious and lay.  The next important step is to concentrate on the training of those who will direct the formation of others. We can only give what we have. The more those responsible for training are rooted in our spiritual tradition, the more they will be able to offer to those in their care.

 

6. Community Life: Walking Together.

 

28.     We realize that we live in an era of growing individualism and must face this situation realistically. Community life is essential to our charism and to our mission in the Church. In spite of the individualism that pervades our society, people are searching for genuine communities. The example of our life together can become more important and more influential in the future. For this reason it is vital that we promote fraternity and train our candidates to live it.

 

7. Mission: Leading Others Along the Path.

 

29.     We look to the future with optimism and the firm belief that Carmel will have much to offer future generations. People have the right to expect that Carmelite men and women will offer assured leadership based on their own experience of God. The goal of our spiritual journey is to become one with Christ and to live as a new creation. Many would like to grow in their relationship with God but often have no one to lead them with assurance through the dark night towards the mountain: Christ the Lord. In every form of our apostolate we must meet the need people have for spiritual guidance – and at the same time we must be open and receptive to those events which can teach and evangelize us in return.

 

8. Justice and Peace: Going in so that we can go out.

 

30.     Every-day life tests the authenticity of any experience of God. A true experience of God overflows into the desire that His Kingdom come and results in a deeper commitment to the values of His Kingdom. It is natural that Carmelite men and women seek to spread the love and knowledge of Him Whom they have met in prayer. When we realize that many people are unable to satisfy their most basic human needs, our love of God makes it impossible for us to accept this situation. Contemplation, the core of the Carmelite charism, finds spontaneous expression in genuine love of our neighbour. This leads us to the question of why there are so many injustices in our world. A commitment to justice and peace is most appropriate to a contemplative vocation. Without this commitment every contemplative experience is suspect.

 

9. The Doors of Our Own History.

 

31.     There are doors through which we cannot pass with complete liberty and sincerity: they constitute our history, the past and present relationship between Carmelites of the Ancient Observance and Teresian Carmelites. Cultural and national sensitivity can influence relationships between provinces; differing spiritual traditions and ascetic sensitivities can temper relations between groups of monasteries; sometimes simple prejudices and shut minds can affect the way individuals feel towards each other. We must engage in a liberating re-evaluation of certain tense historical moments and episodes that displayed little authenticity or communion. We are called to give witness to a dialogue of peace and mutual, humble, sincere pardon; we are called to give witness to a new season of fraternity accepting our differences and living together. The various forms of dialogue, sharing and planning which we have experienced together over the last ten years must continue and yield more fruit; it must involve all our people and all our institutions. Greater dialogue and sharing will always begin at the level of fraternal life in the local community. It can and should involve those lay people who wish to share the spirituality and mission of Carmel in a deeper manner.^[12]

 

Conclusion

 

32.     We cross the threshold into the third millennium under the protection of Mary; in the spiritual tradition of Carmel she is considered and experienced as a mother and an affectionate sister. She continues to be our faithful companion in following Christ: with her example of prayerful reflection of the heart, her invitation to do what the Master asks, her canticle of gratitude and liberation, her presence at the cross of her humiliated Son and her spiritual motherhood in the midst of the disciples.

We cross the threshold of a new era in the company of the great prophet Elias and of our saints who so often crossed the borders and frontiers of new lands. We cross the thresholds deep within us and recognize there, through the light of Christ, the signs of grace and mercy. We go through all those closed doors which separate, blocking communication, dividing and denying fraternity and communion. We go through the door of this new millennium with living faith and active hope to serve the Lord of the Centuries with a pure heart and unalloyed generosity.

 

 

Rome, November 14, 1999

The Feast of all the Saints of Carmel

 

Fr. Joseph Chalmers, O.Carm., Prior General - Fr. Camilo Maccise, O.C.D., Superior General