The invitation issued by St. Albert is to establish a "lifestyle" which would make precise the way in which the hermits should live out the reason which has led each one to Mount Carmel: to live a life of allegiance to Jesus Christ - how pure in heart and steadfast in conscience, he must be unswerving in the service of his Master.⁽²⁾ These words make it clear that notwithstanding their own special circumstances -- which may be subject today to historical interpretation⁽³⁾ -- theirs was the vocation common to all the baptized.

Having put on Christ and his Spirit, they belong to him⁽⁴⁾ as Lord,⁽⁵⁾ into whose kingdom they have been brought by the grace of God⁽⁶⁾. And so their union with Christ requires that the baptized: no longer live for themselves alone, but for Him who died and is risen for them⁽⁷⁾. The language too of Rom 14:8-9 is quite incisive: while we are alive, we are living for the Lord, and when we die, we die for the Lord: and so, alive or dead, we belong to the Lord. It was for this purpose that Christ both died and came to life again, so that he might be Lord of both the dead and the living.

Already, faith which is obedience of the mind and heart to the Divine Lordship revealed and acting in the gospel,^{(8) & (9)} points out the baptized, as persons subject to Christ the Lord,⁽¹⁰⁾ called to serve Him in faithful and total dedication. But you belong to Christ and Christ belongs to God.⁽¹¹⁾ St. Paul goes on to specify, It is the person who serves Christ in these things that will be approved by God and respected by everybody.⁽¹²⁾

This central thought of St Albert should be emphasized from the outset, that our reading of the Rule should always bring us back to the most basic realities of Christian life.⁽¹³⁾ This is the most evident sense of his constant and skillful use of the Word of God in the Rule.

The Legislator wishes to spell out the specific way in which the hermits on Mt Carmel are to live their common Christian vocation, and so he uses the scriptures with a certain selectivity. There is such an abundance of material which could be examined that it would be counter-productive, if not impossible to examine each one of the biblical references.⁽¹⁴⁾ As a consequence, not a few ideas will have to be by-passed, important in themselves and biblically relevant which, although they give to the Rule a harmony and completeness, pertain to values common to all forms of religious life. We think that the best method would be to isolate fundamental themes which show with greater clarity the "rule of life" and the "spirit" with which the Rule-giver intended it to be imbued. In other words we shall make a selection of those texts which express St. Albert's intention with greater clarity.

Anticipating a little, we can say that his plan, as far as we can deduct from written evidence, appears to be an institutional expression of a commitment to an ideal, both understood as a conscious search for radical Christian living. The ideal is that of a community life which fully reproduces the form and the spirit of the first Christian community of Jerusalem given as an example of Christian community in the Acts of the Apostles. The commitment contained in the ideal is principally that of a persevering, watchful struggle, expected in believers who are determined to defend their baptismal identity and live out in a renewed way in their own persons the Paschal Victory of Christ the Lord.

The presence of these two elements together in the Rule, give it a characteristic tension: the first theme finds expression in a community interest where fraternal union is the bridge for a new rich life of allegiance to Christ, thus becoming worthy of the future "fullness of the times". At first view, the second theme seems to be expressed in a divergent manner. Despite living in community and seeking evangelical perfection in fraternal unity, the Carmelite will fight the battle of Christian faithfulness in the "hermitage", while keeping a solitary, ordered vigil in prayer. Precisely in graphic relationship lies the most original religious contribution of the Rule, in my opinion. This is what the biblical data suggests.

Let us use as a guide the literary composition of the document. Between the Prologue and the Epilogue it is easy to make out two principal parts both linguistically and as regards their content:

In the first part, which we shall call "institutional", contained in the structure-giving elements are fraternal communion, the cult and ascetical practices of the religious life the Carmelites ought to observe (from 1-16). In the second part, which is convenient to call "exhortative", the evangelical dimension and spiritual purpose of this way of life are explained and stated in detail (from 17-21). We can see that the two parts are complementary, the import of one reflected logically in the other, offering us in this relationship a key for understanding the Rule.

From these two premises, in the certainty that the biblical word is present in the Rule as a very privileged vehicle of expression and as a source of inspiration and guarantee of Christian authenticity, let us look at three points progressively: 1) a plan for common life, inspired by the witness of the Acts of The Apostles; 2) a daily spiritual combat armed with the solitude of the hermitage. 3) a creative tension between these in the service of the gospel.

Let us not think we have exhausted the richness of the Rule of Carmel with these. Our purpose is simply to bring to light some basic implications, we can gather from St Albert's use of scripture.

"Communion"and "Community"

In chapter 4 verse 1 of Ephesians, St Paul writes, I .. urge you...to lead a life worthy of the vocation to which you were called. On the one hand, it is the divine call which is addressed to the faithful with the vital and renewing grace of Christ. On the other, there is the practical imperative which follows on from this, for the faithful are called to lead a life worthy of the faith, in the same grace, in that newness of being and life which sets them apart as people living in the presence of God. The fact of Christian newness gives rise to the necessity of a new way of conducting oneself⁽¹⁵⁾. In making this more explicit, the Apostle adds, with all humility and gentleness and with patience, support each other in love. Take every care to preserve the unity of the Spirit by the peace which binds you together⁽¹⁶⁾. This is fraternal communion, lived in a practical fashion, the new way offered to those introduced into the newness of Christ. To emphasise this relationship, St. Paul reminds us that this newness is in fact a mystery of unity: there is one body, one spirit; just as one hope is the goal of your calling by God. There is one Lord, one faith, one baptism and one God and Father of all through all and within all⁽¹⁷⁾.

We wanted to give emphasis to this doctrine of St. Paul, because it is a central theme occurring often in his teaching, because it is also utilized by the author of the Acts, in which he paints a portrait of the new Church of Christ and because the Law-Giver of Carmel is certainly inspired by the teaching of Luke.

It is necessary to remember that fraternal unity, the lived expression of evangelical love, is a hallmark of the life proposed in the Rule of Carmel. It is reflected in the way the Prior is elected (par. 3), in how each one will have a cell assigned to him (par. 5), the common table and listening to the reading of Scripture (par.6), the celebration of the liturgy of the hours together (par.9), possessing material things in common, each one receiving whatever befits his age and needs (par.10), the daily celebration of the Eucharist together (par.12), regular meetings of the community and faults lovingly corrected (par.13), benevolent discretion in the corporal penance proposed (pars. 14 & 15), the prior as humble servant of the brethren (par.19), the exhortation to humbly reverence the prior (par.20). These are some of the topics which, taken together, define a way of life thought out and proposed as a striving for a mature and generous fraternal communion that is humble and compassionate. It is the "perfect bond"⁽¹⁸⁾ and particular vitality of God's family, born in Christ Jesus⁽¹⁹⁾. Charity is what "builds up" the Church⁽²⁰⁾ and gives the people of God the possibility of living as a community of brothers and sisters. It includes patience and humility, goodness and compassion, kindness and mutual respect, generosity and service, understanding and pardon.⁽²¹⁾ All these are particular traits of the community and fraternal aspect of what it means to be Christian. Certainly the Carmelite Rule can be read throughout as an affirmation of charity springing up from the daily Eucharist, continual prayer and meditating diligently on the Word of God. Charity is truly the bond that will give harmony to the communal life established for the brothers of Carmel and gives it the image of a Christian community solidly established in the presence of God.

"United heart and soul"

St. Albert saw crystallized in the Acts of the Apostles this vision, firmly established in charity and inspired by the truth that fraternal union is what is original in a sincere living of Christianity. Thus it became as a "corner stone" of the first communities.⁽²²⁾

The whole group of believers was united, heart and soul⁽²³⁾. The purpose of this statement was to propose something anthropologically new, the outcome of the Passover of the Lord and Pentecost, which we see expressed in the first community of Jerusalem. The New Covenant had now been realized. It was "to be united heart and soul" as Luke understands it. It is the perfection of a humanity made capable of living in charity because of the renewing power of God and thus to become pleasing to him. It was a community where each individual, invested intimately with divine energy from the Spirit, had received "a new heart and a new spirit".⁽²⁴⁾ St. Paul, who is the theologian of "the new service in the Spirit"⁽²⁵⁾ and of the "(interior) law of the Spirit"⁽²⁶⁾ writes, the love of God has been poured into our hearts by the Holy Spirit which has been given to us"⁽²⁷⁾.

Luke writes of the ideal aspect of humanity renewed in Christ through the power of the Spirit which he saw exemplified in the community of Jerusalem, where no one claimed private ownership of any possessions, as everything they owned was held in common⁽²⁸⁾. From communion of hearts comes a communion of goods. The evangelical community of the new times, lived profoundly, would exclude factors of social distinction, circumscribed interests, a divisive self-centredness such as private property. Thus the personal renunciation of earthly goods took on a profoundly Christian meaning, which meant to live in poverty as befits a community "united heart and soul" being thus bound in practice to give witness to Christian unity. Luke insists on this aspect of evangelical koinonia which characterizes the primitive church at Jerusalem. And all who shared the faith owned everything in common; they sold their goods and possessions and distributed the proceeds, among themselves according to what each one needed⁽²⁹⁾, and again, none of their members was ever in want, as all those who owned land or houses would sell them, and bring the money from the sale of them, to present it to the apostles; it was then distributed to any who might be in need.⁽³⁰⁾ It is interesting to note that Luke is also the evangelist who has most deeply thought out the religious problem of riches and insisted with the greater radicalism on the spiritual demands of poverty.⁽³¹⁾ The Acts of the Apostles specifies the way in which such a demand is to be lived out in the particular framework of Christian koinonia: being a renunciation in view of the kingdom of heaven and the following of Christ, poverty is experienced as a sign of fraternal union and as a witness to that unity of hearts, that communion, which distinguishes the people of the New Covenant.

The Rule of Carmel has the same approach towards poverty, none of the brothers must lay claim to anything as his own, but you are to possess everything in common; and each one is to receive from the Prior -- that is from the brother he appoints for the purpose -- whatever befits his age and needs (par. 10). The Legislator, like others before him, understands religious poverty in the Lucan sense of a koinonia of evangelically lived charity, and sees in the renunciation of property and the holding of goods in common, a specific expression of that perfection which wants that they become brethren in Christ. This perfection is to be "united heart and soul".

The fountainhead of fraternal communion

This community spirit where poverty is evidence of charity and its fruit is first of all a grace of God in the heart and then a mode of behaviour which is socially observed. The brothers in Christ are united in the practice of love because a unifying mystery is operating within them, a gift from above which is ever welcomed and made to thrive. As a result, this detailed description of the community at Jerusalem is no casual description: These remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and to the prayers⁽³²⁾. It is a beautiful expression of a Christianity proposed as a successful incarnation of the Church of God. If the first believers of Jerusalem so lived that they were, as Luke says, "united heart and soul", it is because the source of their charity was the teachings of the Apostles, the breaking of bread and prayer. Here we are not dealing with replaceable values, but demands rising from the newness of Christianity.

It is impossible to miss that these three values grow out of the very structure of the Christian way of life proposed by Albert, and are placed there in view of the koinonia which the brothers of Carmel have to live out. Certainly, they are values present throughout the writings of the Apostles and already formed part of the traditional patrimony of the people of God. It is also clear that no authentic plan of religious life can ignore them. It is no less certain as well that the Patriarch of Jerusalem had in mind the example of the Acts of the Apostles from what he wrote about poverty and the sharing of goods.

The teaching of the Apostles

Obviously we are not dealing with the proclamation of the good news made to non-believers to convert them, but of instruction of the apostles, themselves become masters of divine truth and the Christian life, given to new converts to produce a more mature faith and a more committed charity. The scriptures were read in light of the Paschal events, the mystery of Christ the Saviour, the final Word and perfect work of God was explained; a new way was proposed the newness and sublime expression of which could be found in those who took Christ as their Saviour and Lord. As a result the teaching of the Apostles set out the truth of Christian life, educated the faithful in their new dignity and exhorted them to walk in harmony of life. The truth of Christ, the life-giving grace of Christ, the new law of Christ: this was the teaching the first Christians of Jerusalem attentively listened to.

Keep well in mind that the over-all content of the New Testament is exactly this. It is the substance of the message which the Church's children in every age should make part of their life and seek to deepen as they celebrate and meditate on the Word of God: pondering the Lord's law day and night⁽³³⁾; listening together meanwhile to a reading from Holy Scripture^(34)&(35); the word of God must abound in your mouths and hearts⁽³⁶⁾. The first Christians opened themselves out to the word of God through listening intently to the teaching of the apostles. The religious of Carmel will listen to the Word of God by meditating on it, letting themselves be filled by its riches. In both these cases, what is aimed at can only be the following: to grow in knowledge of Christ and of oneself enlightened by the mystery of Christ in such a way as to become aware that possessing the truth of the gospel is a life-giving instinct, ever more lucid and impelling.

Faithful to "the breaking of bread"

Each day, with one heart, they regularly went to the Temple but met in their houses for the breaking of bread; they shared their food gladly and generously⁽³⁷⁾. We ought to emphasize the normality of this reference to a daily Eucharist -- for it is to the Eucharist reference is made,⁽³⁸⁾ in a community where people were "united heart and soul". The blessing-cup, which we bless, is it not a sharing in the blood of Christ; and the loaf of bread which we break, is it not a sharing in the body of Christ? And as there is one loaf, so we, although there are many of us, are one single body, for we all share in the one loaf.⁽³⁹⁾ This Pauline doctrine, where the unity of charity is expressed in the "breaking of bread" and in the unity of charity deriving from "a participation in the body of Christ", is certainly known to the disciple Luke: the exemplary koinonia of the church of Jerusalem is expressed in a similar way and comes from the same source.⁽⁴⁰⁾

We should be grateful to St. Albert for the prominence he gives to the Eucharist in Carmelite community life⁽⁴¹⁾. "Each morning" all the brothers will take part together in the Eucharistic celebration, and this bread which each day comes down from heaven will be the source of heavenly strength and fraternal unity.⁽⁴²⁾ It is the new manna which every morning nourishes them in their paschal exodus.⁽⁴³⁾ It is the Body of Christ, the dynamic source of all the treasures of God. This source Christ enriches with his love, making it spring up and prosper within them.

The Rule specifies that the Eucharist will be celebrated in an oratory built for this purpose "among the cells": a centre point signifying something which is life-giving and unifying. Having the place of divine worship built in the midst of the cells can be equally taken as meaning having the cells of the brethren placed around the oratory. It is an architectural motif of unity signifying the search for unity centred on the body of Christ. And when we think that the Body of Christ is the new "temple" of the new people of God⁽⁴⁴⁾ the Carmelite community presented in Albert's plan cannot but appear as a worshipping assembly typical of the "fullness of the times", an assembly convoked for unity and called every day to drink at the source of unity, the fraternal koinonia it should express in the sight of God.

Keeping watch in prayer

The Council says that the Church is fed by the bread of life of the table, both of the word of God and of the Body of Christ⁽⁴⁵⁾. The first believers of Jerusalem gathered with regularity around this richly laid table of divine abundance⁽⁴⁶⁾. Carmelites are called to the same table each day. Luke adds on the practice of prayer as a value that puts the finishing touch and exemplifies this new-born perfection of the community⁽⁴⁷⁾. It is an instinctive need of a people that acknowledges God and speaks to him in supplication to obtain his favour.

We are certain that in prescribing a life characterized by frequent prayer for the brothers of Carmel⁽⁴⁸⁾, the Legislator had a similar vision in mind. In the solitude of prayer and the daily celebration of the psalms, the religious would praise God for the mystery of his grace and express the richness of evangelical life and fraternal communion particularly through petition and thanksgiving. These are hidden treasures which the brothers "will have discovered" springing from the Word of God.

The Our Father assigned to those not knowing how to read, is included in this vision. What is the Lord's prayer if not a compendium of the heavenly mysteries lived by the Son of God; the gospel itself come alive in hearts and expressed harmoniously and spontaneously in the form of prayer?⁽⁴⁹⁾

In the Acts of the Apostles we read, these remained faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and to the prayers⁽⁵⁰⁾. The whole group of believers was united, heart and soul⁽⁵¹⁾. Here the fraternal unity in love of the believers is centrally and confidently set forth. Koinonia is presented as a combination of gift of God and commitment of the community. Luke sees the emergence, at Jerusalem, of the ideal face of the universal Church of God. This koinonia then became associated with its daily and indispensable source: listening to the word of God and the Eucharistic breaking of bread. It is expressed as evangelical poverty lived out in fraternal love to enable it to be a vital commitment and a harmonious expression of prayerful worship. It is pleasing to observe these values written into Albert's document: it is this plan of life in which fraternal community will produce in a concentrated and connected way, that perfection proper to the people of God gathered in the name of Jesus. It is this that gives to the Rule of Carmel its special quality.

"Clothe yourselves in God's armour"

The hermits to whom the document of Albert was addressed came from the Latin West with the intention of taking part in different ways in the restoration of Christianity in the Holy Land and the conquest of the holy city of Jerusalem. (Some came as penitent pilgrims, others as warring crusaders). After a time they were united together on Mount Carmel searching for a city infinitely more precious and attractive. The so-called war of God fought with earthly weapons against infidels lost its primacy of importance, to be replaced with something far more worthy of their Christian identity: the conquest of the heavenly Jerusalem with the weapons of solitary prayer, holy penance, of faith, hope and charity. They already understood obedient service to Christ the Lord in this manner. St. Albert placed this ideal for them in their Rule, as is stated in the Prologue: it is to me, however, that you have come for a rule of life in keeping with your avowed purpose.

In a subtle way and with the surety of religious intuition, he proposed to these hermits, caught up in the typical atmosphere of the crusades, a way of life that was meek and kind, modelled on the evangelical koinonia of the first church at Jerusalem. Historical, geographical and theological themes crisscross in an interesting way in the mind of the Legislator. With their eyes on the future heavenly Jerusalem, the brothers of Mount Carmel will conquer it by following the example of the first Christian community of Jerusalem of the past. The example of this is found in a renewed humanity, sharing in the treasures of the risen Christ, and committed to living in harmony and fidelity, progressing thus towards the complete realization of the heavenly mystery.

At this point a new underlying theme is introduced into the document: the way to be trodden is marked by combat and constancy, vigilance and perseverance. It was a military enterprise that brought these hermits to Mount Carmel. While it is certain that they will travel towards the heavenly Jerusalem faithful to their Christian identity and helped on by the grace of Christ, it is no less certain that this earthly journey will be full of obstacles and snares. The Legislator proposes a theme that is biblical, set out in language that is biblical.⁽⁵²⁾

"Withstand the enemy's ambush"

A striking series of biblical references⁽⁵³⁾ opens the "exhortative" section of the Rule introducing with impeccable logic the theme of Christian combat⁽⁵⁴⁾. Man's life on earth is a time of trial⁽⁵⁵⁾: This earthly life is a time of trial and struggle; repose is not for the present but the final fulfilment. This general truth calls the Christian with decided urgency. Everyone knows, as St. Paul says, that anybody who tries to live in devotion to Christ is certain to be persecuted⁽⁵⁶⁾. This is what the Apostle calls the suffering of the present time⁽⁵⁷⁾ -- suffering which is inevitable⁽⁵⁸⁾, because Christian fidelity struggles against the hostility of a world seduced by tendencies contrary to the gospel. Such hostility, then, is part of the evil intent of the Tempter who reigns over the wisdom of this world and who seeks by every means to establish his kingdom in the minds and hearts of believers. He is the invisible "enemy" on the prowl like a roaring lion, looking for someone to devour⁽⁵⁹⁾. And so, the brothers of Carmel are to be aware of this, having recourse to suitable means to confront it. There is but one way, already indicated by Paul in the Letter to the Ephesians. The Legislator exhorts the brothers using St Paul's words, clothe yourselves in God's armour so that you may be ready to withstand the enemy's ambush⁽⁶⁰⁾.

This is a proposition deeply thought about and worked out. The nature of the journey which, from baptism should lead to "the prize of life eternal"⁽⁶¹⁾ asks of the Christian dispositions and behaviour of a warrior, but the combat is a special one: For it is not against human enemies that we have to struggle, but against the principalities and the ruling forces who are masters of the darkness of this world, the spirits of evil in the heavens⁽⁶²⁾. In effect, the Christian ought "to resist the schemes of the evil one", or, to use an Albertine expression, thwart the tempter from piercing the defences of your souls⁽⁶³⁾. The double war-like image leads us to think of soldiers besieged by an enemy so insidious that they are obliged to be attentive and hinder possibilities of infiltration. This vigilant defence of the Christian is really the self-defence of one who is trying to remain "strong in faith" in spite of all suggestion to the contrary.⁽⁶⁴⁾

This combat, guided by the standards of Christian fidelity and baptismal commitment requires appropriate weapons. The believer finds them in "the armour of God", St Albert keeps insisting we put on. What is this armour but the baptismal grace of Christ within the heart. Grow strong in the Lord with the strength of His power,⁽⁶⁵⁾ advises St. Paul. "The armour of God" is a power which comes from God, that same divine power which determines the gospel of salvation⁽⁶⁶⁾ and sustains the mystery of Christ, dead and risen⁽⁶⁷⁾ -- a divine power which becomes, in the baptised, life-giving grace. This outlook, according to which the combat of Christian living requires specifically Christian armaments, runs through the exhortation of St. Paul, we belong to the day and we should be sober; let us put on faith and love for a breastplate, and the hope of salvation for a helmet⁽⁶⁸⁾. Those faithful will act like true soldiers of Christ in so far as they defend themselves with the supernatural weapons of faith, hope and charity ⁽⁶⁹⁾. In a similar text, he says, so let us throw off everything that belongs to the darkness and equip ourselves for the light, and then more precisely, let your armour be the Lord Jesus⁽⁷⁰⁾. In other words, whoever is clothed with the "armour of God" living in faithfulness to one's baptismal commitment and dying to whatever belongs to "the old man" with its aspirations and behaviour is re-clothed with "the new man", created by God for God.⁽⁷¹⁾

The intention of the Apostle is to teach believers the weapons to be used in this earthly combat, which are nothing else but the wealth inherent in his threatened Christian identity. It is a harsh struggle which is to be won by the Christian in only one way: by exercising that baptismal vitality given through the grace of God, with the prudent courage and perseverance of a soldier, and letting the "new man", "the inheritor of glory", the living images of Christ Jesus, prosper within him.⁽⁷²⁾

The Imperative of Christian commitment

It is important to emphasize the very special nature of Christian combat, which is a call to be on the defensive against "the devil's tactics" and "the burning arrows of the evil one"⁽⁷³⁾. The faithful person fights with the weapons that lie within, the riches of new life in which Christ becomes present. I am insisting on this because this is what St. Albert wants to emphasize.

The preceding Pauline image of "the armour of God" is developed in par.16 of the Rule with colourful insistence and applied to different values which the Legislator would like to see Carmelites cultivate during their time of trial on earth. He develops his instruction with deliberate freedom. All the elements contained in the Letter to the Ephesians⁽⁷⁴⁾, are developed with the exception of the so called "footgear".⁽⁷⁵⁾ As to the application of these images, the document in some instances follows the Pauline model and in others diverges from it, adding new biblical references. However, without getting lost in unnecessary detail, let us point out that St Albert described a spiritual combat that would consist of a committed search for the following values: chastity with holy thoughts; justice in the framework of love of God and neighbour; faith, without which it is impossible to please God; trust in the one and only Saviour, the word of God which should be effective in the heart of each brother and guide all his actions. As can be seen, there is nothing here that would not be part of normal Christian teaching. But it is precisely in this normality that there is a noteworthy message: the Rule Giver of Carmel wants to teach Carmelites the only way to overcome the snares of the enemy, which is by using the specific weapons received at their baptism. They are soldiers involved in an unrelenting battle, and consequently, are called on to be always strong and at the ready. Theirs is the daily battle of Christian fidelity, and they will pursue it with the serenity of those who know themselves to be strong in the Lord and with the commitment of those who are determined to live in a manner worthy of their identity in Christ Jesus.⁽⁷⁶⁾

A distinctive religious proposal

This paragraph 16, so profoundly thought over, so rich in doctrine and biblical references suffices to show that the theme of Christian combat holds a position of high importance in the overall plan of the Legislator.

With this in mind, we should to read the following paragraphs, 17 and 18, on work and on silence. He directs them, You must give yourself work of some kind, so that the devil may always find you busy; no idleness on your part must give him a chance to pierce the defences of your souls.⁽⁷⁷⁾ Apart from the teaching and example of St. Paul (the long quotation of 2 Thes 3: 7-12), the call to work is clearly justified by the need to withstand the enemy's ambush⁽⁷⁸⁾. St. Albert continues to exhort the combatants to be prepared.

As for silence⁽⁷⁹⁾, biblical texts such as the following are cited: "Your strength will lie in silence and hope"⁽⁸⁰⁾; "Sin will not be wanting where there is much talk"⁽⁸¹⁾; "the use of many words brings harm to the speakers soul"⁽⁸²⁾. He warns them again of the need for vigilance lest they fall because of the tongue⁽⁸³⁾. His words are still those of a soldier on the line of defence, guarding against falling to the Tempter.⁽⁸⁴⁾

Thus the ascetic theme of vigilant and decisive self-defence begun in paragraph 16 finds its expression in a life style dedicated to work and silence. Idleness and talking too much are denounced primarily as being two defects which would undermine the whole-hearted resistance which ought to be offered against the enemy in the name of fidelity and integrity.

As a result, in Albert's Rule we find a number of "exhortations", united in theme, in which we can see the author intent on pointing out the naturalness of combat the Carmelites will encounter if they follow what he has proposed. In this way he makes clear the type of spirituality and asceticism necessary. What really stands out in this section is its length. It takes up more than a third of the Rule. This is no mere casual statistic. Christian combat ought to have a decisive place in the type of life-style proposed in the Rule of Carmel.

"Community" life with an "eremitical" orientation

St Albert's Rule is addressed to a colony of hermits intent on serving Christ the Lord with the asceticism of poverty, humility and holy penance. Here was a formula for living, inspired by the model of the first church at Jerusalem. Their koinonia, a loving fraternal union, should not let them forget the original purpose of their Rule. An eremitical ideal had brought them together on Mt Carmel and this should not be suffocated by the new structures, rather they should find a place for this ideal in an intelligent way, giving form to it in a more complete and organized religious form of life.


The biblical proving ground of the "desert"

The strength and insistence with which Christian combat is affirmed in the Rule are notable. It is the theme of the conquest of the heavenly Jerusalem by the struggle of Christian faithfulness. Without it Carmelites cannot hope to persevere in their eremitical ideal. They know that this earthly pilgrimage of faith⁽⁸⁵⁾ which they have also taken on, is that of the New Israel, guided by the promise of a New Passover, achieved in the trials of a new exodus -- that of a humanity which moves on, like a pilgrim people, strangers in the dry and inhospitable "desert" of constant trial. Life on earth is a time of trial⁽⁸⁶⁾. From the Rule's viewpoint this time of trial is lived through and overcome like the biblical proving ground of the desert: by persevering in the journey undertaken, being guided by hope in the promised inheritance, waiting on the salvation of the One and Only Saviour, believing in the face of all contrary circumstances in God, who promises mercy and faithfully keeps his promises.

The Rule reminds Carmelites that heavenly hope, the sign of the ideal hermit, has united them. This hope commits them to pursuing the ideal of fraternal koinonia with their new way of life.

This biblical theme transformed into the traditional patrimony of Christian spirituality becomes evident at the institutional level, not so much in the phrase, you may have foundations in solitary places⁽⁸⁷⁾ as in the insistence in having separate cells⁽⁸⁸⁾ and the purpose for this: Each of you is to stay in his own cell or nearby, pondering the Lord's law day and night and keeping watch at his prayers unless attending to some other duty.⁽⁸⁹⁾

It is a program of life for religious, facing up to the evangelical demands of fraternal life in community, who see themselves as hermits ever ready for combat. The cell is the place for the Christian journey through the desert; the environment recreating the tempering solitude of the hermitage within community; the place where Carmelites, opening themselves to the word of God and watchful in prayer, put on the armour of God and worthily resist the snares of the enemy. Thus the paschal victory of Christ the Lord is renewed each day within them. Withdrawing into the hermitage of their cells, they challenge the enemy, as it were, to a duel, humbly confident of having in Christ the strength to make the enemy flee. By so doing they imitate Christ himself, as Matthew writes in his gospel, He was led by the Spirit out into the desert to be put to the test by the devil.⁽⁹⁰⁾ In this way Carmelites are tested against their adversary and transform into victory the divine power at work within them.

"Keeping watch in prayer"

To show what I am saying, I would like to analyse here this phrase in the Rule: keeping watch at his prayers⁽⁹¹⁾ The expression is typical of New Testament ascesis. In this regard the words of Jesus in the Garden stand out, Stay awake and pray not to be put to the test. The spirit is willing enough, but human nature is weak.⁽⁹²⁾ In this context, "staying awake" means resisting human frailty which, because of its tendency to fall asleep, risks nullifying the readiness of "the spirit". "To pray" means to grow strong in the Lord with the strength of his power⁽⁹³⁾ in order to stay firm in the faith.^{(94) & (95)}

The ideal contest is always Christian combat. In particular when one speaks of "vigilance" in the New Testament, the reference is to that particular quality of Christian existence which reveals a dynamic waiting and capacity for suffering in "blessed hope"⁽⁹⁶⁾. Emphasized clearly is that Christian waiting is uncertain and can be prolonged⁽⁹⁷⁾. It is a waiting in faith, like waiting through the night⁽⁹⁸⁾. As a result this waiting is a strong test to the perseverance of the faithful. One of the first dangers is to fall asleep⁽⁹⁹⁾, overcome by tiredness⁽¹⁰⁰⁾, so becoming an unwilling ally of the tempting enemy who tries to undermine firm faith. Thus the need to "keep on the watch" and to "be vigilant", in the sense of staying awake with eyes wide open and in a state of alert readiness. We have the admonition of Jesus: So stay awake... you do not know when the master is coming ... he must not find you asleep⁽¹⁰¹⁾. St. Paul takes up this theme, We should not go on sleeping, as everyone else does, but stay wide awake and sober.⁽¹⁰²⁾ It is basically a question of not allowing oneself to be overcome by the weight of a lengthy night, of preventing the heart from growing weary thus becoming allergic to the things of heaven. It means not allowing the tautness of faith to grow slack, not to give in to the the solicitations, so secretive, seductive and insidious of human nature and the tempter.

This vigilance, which is also sobriety, self-control, clear headedness and sense of reality, readiness and spiritual healthiness⁽¹⁰³⁾, is set forth in the apostolic teaching as the ascetical strength of the faithful soul called to defend its own dignity throughout the journey of "the night", facing obstacles and suffering during this present "exile" which is its paschal "exodus". Likewise, the necessity to be vigilant is frequently associated with that of prayer⁽¹⁰⁴⁾ in which the waiting in blessed hope is lived out with greater clarity and the heart is nourished in its longing for the heavenly Jerusalem. Regarding this, we can quote also the exhortation of Paul: Be joyful in hope, persevere in hardship; keep praying regularly.⁽¹⁰⁵⁾

In the hermitage of his own cell, which has been restored and conscientiously sought, the Carmelite will meditate on the Word of God and keep watch in prayer⁽¹⁰⁶⁾. This is the way to be "strong in the midst of tribulation", "constant in faith", and "joyful in hope", advancing on in faithful combat as a trusty servant of Christ towards the prize of eternal life. St. Paul concluded his famous comment on the "armour of God"⁽¹⁰⁷⁾ with an urgent call to prayer that is persevering and watchful⁽¹⁰⁸⁾. St. Albert introduces this call where it is most clearly called for in the eremitical orientation of his rule of life. To add weight to this the "hermitage cell" is presented as the place where the reality of daily Christian combat takes place.

Conclusion

The two principle tendencies which an examination of the biblical data in St Albert's document show us are:

(a) life lived in common inspired by the koinonia of the first church at Jerusalem, and
(b) eremitical commitment which includes spiritual combat for the purpose of conquering the heavenly Jerusalem.

These do not form a dichotomy but are twin themes, designed to be lived in deep harmony as a sign of baptismal commitment and evangelical radicalism.

St Albert sees the religious, in the measured solitude of a hermitage cell, being enriched by the Word of God, keeping watch in prayer with the awareness of a combatant called to "put on the armour of God", to remain "constant in the faith", to keep kindled in the heart the flame of hope for the heavenly inheritance. In this way Carmelites every day make their own the victory of Christ the Lord. In community relationships, the religious live first of all the ecclesial perfection of love with its daily demands of fraternal unity, in this way giving witness that their eremitical undertaking is a genuine search for Christian fidelity.

It is impossible to separate them. In the unity of the well-wrought rule, the values to be directly lived, is reflected the commitment taken on in the other. Deep down it is about living out the implications of one's baptism every day in faith, hope and charity, gradually casting off the old man and being reclothed with the new. This call, joined to ones personal dignity in Christ and the necessity of walking in the newness of Christ, demands that this baptised soldier obtains strength from his Lord and from the grace of baptism in order to grow in love.

We cannot point out any order of priority. The problem area of "contemplation-action" which was so much discussed at one time presents itself naturally from the originality of the Rule. There is certainly a tension present in Albert's Rule, lying in the relationship between the ideal of community and eremitical commitment. However, it is a tension forming part of a unified ideal, a charismatic expression of the newness of Christ. As hermits committed to the combat of Christian faithfulness and as brothers gathered together as a sign of Christian communion, the hermit brothers of Mount Carmel will exemplify the Church of God, gathered together in unity, aiming for the fullness of its mystery.

_______________

1. To be noted is that the exhortation, "all that you have to do, do it in the word of the Lord", can be read in the Pauline parallel in this form: "and whatever you say or do, let it be in the name of the Lord Jesus..." (Col 2:17). When the word of God lives in those who believe, their life is lived before God and for God, in this way giving witness to the abundant grace give by Christ for glorifying God himself.
2. Rule, Prologue.
3. The obsequium Jesu Christi and the service of Christ the Lord profoundly characterized medieval Christianity and the time of the crusades: cf. c. cicconetti, La Regola del Carmelo. Origine, Natura, Significato, Rome 1973.
4. Gal 3:27,29 ; Rom 8:9-10
5. Phil 2: 9-11
6. Col 1:13
7. 2 Cor 5,15
8. cf. Rom 1:5 ; 10:6; 15:18; 16:19,26
9. In the well-known expression of St. Paul: "the obedience of faith" (Rom 1:5; 16:26), faith itself is defined as obedience. This concept of "faith" which is "obedience" (Rom 1:8-16,19; 10:16; 15:18; 16:19; 2Thess 1:8...), is a significant contribution to Pauline thought and is taken up by the Vatican Council II when treating of the fundamental aspects of the Christian faith: "The obedience of faith (Rom. 13:26; see 1:5; 2 Cor 10:5-6) is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals (Dei Verbum, n.5).
10. cf. 2 Cor. 10:5.
11. I Cor 3:23
12. Rom 14:18.
13. Without doubt we can recognize in St. Albert the intention of proposing a similar value to that summed up in St Paul's exhortation: "So then, as you received Jesus as Lord and Christ, now live your lives in him, be rooted in him and built up on him, held firm by the faith you have been taught, and overflowing with thanksgiving...." (Col 2, 6-7)
14. See the study of pietro della made di dio, Le fonti bibliche della Regola Carmelitana, in Ephermerides Carmeliticae 2 (1948) 65-97.
15. Agere sequitur esse. In this specific case, the being is "the new creation in Christ Jesus"; and to act means "to behave in accordance with this new identity". And the dialectic play between the indicative and imperative is a logical characteristic of the apostle's preaching and a typical expression of Christian catechesis. Here are examples from St. Paul: Walk in a manner worthy of God our Saviour, of the Lord Jesus, of the gospel, and of your baptismal calling (1 Thess 2:11-12; Col 1:10; Phil 1:27; Eph 4:1); Do not receive the grace of God in vain (2Cor 6:1); Let yourselves be guided by the Holy Spirit (Gal 5:18) and walk according to the Spirit (5:16,25; Rom 8:4ff); Glorify God in your bodies they are a temple of the Holy Spirit (1 Cor 6: 19-20); Divest yourselves of the old man and be clothed with the new man (Eph 4:22; Col 3:9-10); Be clothed in the Lord Jesus Christ (Rom 13:14); grow strong in the Lord, with the strength of his power (Eph 6:10); we are God's work of art, created in Christ Jesus for the good works which God has already designated to make up our way of life (Eph 2:10), etc.
16. Eph. 4:2-3
17. Eph. 4:4-6
18. Col 3:14
19. Rm 5:5; 8:14-17, 29.
20. 1 Cor 8:2.
21. 1 Cor. 13:4-7; Gal 5:13-15, 22; 6:1-2; Rm 12:9-16; Eph 4:2-3, 31-32; 5:1-2; Phil. 2:1-4; Col 3:12-14; 1 Pet 1:22-23; 3:8-9; etc.
22. A tradition of being inspired by the fraternal and evangelical koinonia lived in the primitive church at Jerusalem (Acts 2:42-47; 4:32-35) had already been established among religious institutes. See also Perfectae Caritatis,15 and b. secondin, La Regola del Carmelo per una nuova interpretatazione, Roma, 1982, 33-36.
23. Acts 4:32
24. Especially Ezh 11: 19-20; 36:26-27; also Jer 24:7; 31: 31-34; 32:39-40. The New Covenant predicted by the prophets and established by Christ Jesus: g. halewa, Alleanza, in "Dizionario di Spiritualita dei Laici", Ed. e. ancilli, Milano 1981, vol. I, 1-16, with essential bibliography (p. 16).
25. Rom 7:6
26. Rom 8:2
27. Rom 5:5
28. Acts 4:32b
29. Acts 2: 44-45
30. Acts 4: 34-35
31. f. m. lopez-melus, Probeza y riqueza en los evangelios. San Lucas, el evangelista de la pobreza, Madrid 1963; s. segasse, L'appel du riche (Marc 10:17-31and parallel verses). Contribution a l'etude des fondements scriptuaires de l'etat religieux, Paris 1996; also j. dupont, Les Beatitudes, coll, Etudes Bibliques, especially volume 3: Les Evangelistes, Paris 1973.
32. Acts 2:42
33. Rule par.8
34. Rule par.6
35. This point, together with the observation about a common refectory is actually from Pope Innocent's text of the Carmelite Rule.
36. Rule par.16
37. Acts 2:46
38. The "breaking of bread" (Acts 2:42,46; 20:7,11; 27:35; cf. Lk 24:30,35): the expression recalls a Jewish meal over which the one presiding says the blessing and breaks the bread which is afterwards distributed. In Christian language however, the Eucharistic rite is certainly intended (Cor. 10:16; 11:24; Lk 22:19).
39. I Cor 10:16-17
40. The "physical" body of Christ which is immaculate and glorified; the "Eucharistic" body of Christ; the "Ecclesial" body of Christ: a triple dimension of one unique mystery where the soteriology is expressed in ecclesiology and where the ecclesiology is an affirmation of the new koinonia in charity. g. halewa, Corpo di Cristo, in AA.VV., La Chiesa, sacramento di Communione, Ed. E. Ancilli, Teresianum, Roma 1979, 76-130 ( with essential bibliography pp. 76-77).
41. cf. Rule par.12
42. cf. Acts 2:46; 1 Cor 10:16-17; Jn 6:48ff
43. cf. Ex 16:8,21
44. "But he was speaking of the temple that was his body" (Jn 2:21). The immolated and glorified body of the Son of God is the centre of the new worship, that worship, which from now on would be "in spirit and in truth" (Jn 4:21-26); it is the place where resides the fullness of divinity for the salvation of the world. (cf. Col 1:19; 2:9), and which is therefore, the fountain of all "grace and truth" (Jn 1:14,16); it is the spiritual temple in which vessel the fountain of living water is contained (Jn 7:37-39; 19:34; Apoc. 21:22; 22:1; Ez 47:1ff).
45. Dei Verbum, n. 21
46. cf. Ps 23: 5-6
47. Acts 2:42
48. Rule pars.8 & 9
49. The definition of Tertullian, the most ancient commentator on the Our Father, has remained as traditional in Christian thought : "breviarium totius Evangelii", i.e. "a compendium of the whole gospel" (De orationibus I: CCSL, 1, p. 258). Equally incisive is the intuition of St. Cyprian, third century African bishop: "How numerous and great are the mysteries of Our Lord's prayer! They are gathered together in a few words but rich in their spiritual efficacy. Absolutely nothing is omitted of what should constitute our prayer and supplications; nothing which is not contained in this compendium of heavenly doctrine" (De Oratione Dominica, 9: CSEL, 3: p.272).
50. Acts 2:42
51. Acts 4: 32
52. For an overall view of the biblical theme of spiritual combat: c. spicq, Theologie morale du Nouveau Testament, 2 Vol., coll. "Etudes Bibliques", Paris 1965, vol. II, 165-228 and 292-380. Also: h. schlier: Machte und Gewalten nach den Neuen Testament, coll. "Quaestiones Disputatae" 3, Freiburg 1958 (Italian trans.: Principati e Potestà nel Nuovo Testamento, Brescia 1967); g. helewa, Il combattimento dell "uomo nuovo" nel messaggio ascetico di Paolo Apostolo, in AA.VV., Ascesi Christiana, Ed. e. ancilli, Teresianum, Roma 1977, 72-115.
53. Job 7:1; 2 Tim 3:12; 1 Peter 5:8; Eph 6:11
54. Rule par. 16
55. cf. Job 7:1
56. 2 Tim 3:12
57. Rom 8:18; 2 Cor 4:17
58. cf. Acts 14:22
59. cf.1 Peter 5:8
60. cf Eph 6:11
61. cf Rule par. 20
62. Eph 6:12
63. Rule ch.17
64. "Keep sober and alert, because your enemy the devil is on the prowl like a roaring lion, looking for someone to devour. Stand up to him, strong in faith...." (1 Peter 5:8-9). Paul also exhorts: "be vigilant, stay firm in the faith, be brave and strong." (ICor 16:13; cf 1Thess 3:8; Cor. 15:58; Phil 4:1; Col 23; 2: 6-7...) The so-called "devil's tactics" (Eph 6:11 ) are directed essentially against the faith of the disciple (cf Lk 22:31-32); this will be defended solely by remaining "firm in the faith". Faith is threatened and yet faith itself is the weapon with which one will be able to "quench the burning arrows of the Evil One" (Eph 6,16). And so faith is synonymous with victory (1Jn 5: 4-5; also 2:14). Whoever believes and shares in a life-giving way in the Pasch of the Lord - the dead and risen Lord, has overcome the world and the prince of this world (Jn12:31; 14:1,30; 16:11,33...).
65. Eph 6:10
66. Cf. Rom 1:16
67. I Cor 1:24; Eph 1: 19-23
68. I Thess 5:8
69. cf. 1 Thess 1:3
70. Rom 13: 12,14.
71. cf Eph 4:22-23; Col 3:9-10).
72. In formulating his ascetical doctrine which is completely centred on the theme of combat, Paul gives pride of place to sporting and military language: c. spicq, L'image sportive de II Cor. IV: 7-9, in Ephemerides Theologicae Lovanienses, 1937, 209-229; also Gymnastique et morale, in Revue Biblique 54 (1947) 229-242; j. molager, Saint Paul et l'idéal chrétien du soldat, Lyon 1955; s. zedda, Le metafore sportive di S. Paolo, in Rivista Biblica 6 (1958) 248-251; j. p. lafuente, El Cristiano en la metáfora castrense de San Pablo, "Analecta Biblica" 18 Rome 1963, 343-358; v.c. pfitzner, Paul and the Agony Motif. Traditional Athletic Imagery in the Pauline Litterature, Brill, Leiden 1967.
73. Eph 6: 11,16
74. Eph 6: 14-17
75. Eph 6:15 "wearing for shoes on your feet the eagerness to spread the gospel of peace" This is certainly a reference to Is 52:7 (also 40:3,9), where "feet of the messengers of good news" is mentioned - the "good news" of "peace" and "salvation". The Vulgate has this translation "et calceati pedes in praeparatione evangelii pacis". We do not know with certainty the reason why St. Albert omitted this element. Maybe he did not find it relevant to the hermits' lifestyle as lived in Carmel which did not involve evangelical activity, strictly speaking.
76. (cf. Eph 4:1; 1 Thess 2:12; Col 1:10; Phil 1:27.) We would like to make a few distinctions here. It is not a case of distinguishing between the divine "panoply" or "defensive" arms and "offensive" ones: that would be way outside the viewpoint of the Apostle Paul and St. Albert. And it is not a case of positing any particular link between every single weapon mentioned and the religious value which it represents. The summary of these values of Christian living with which the faithful is said to have to fight, is far from being exhausted, whether by Paul or Albert. These were only some pointers, chosen from among many on offer concerning that overall divine power which acts in the baptized and assures their victory. This is the fundamental teaching of the prolonged metaphor of warfare. Because it is endangered by powerful enemies and asks for faithfulness, watchfulness, strength and perseverance, Christian living is characterized by unrelenting combat; and the Christian will stand up to temptations of these powers in as much as he undertakes to realize himself in Christ Jesus.
77. Rule par. 17.
78. Rule par. 16.
79. Rule par. 18.
80. Is 30:15
81. Proverbs 10:19
82. cf.Sir 20:8
83. cf. Sir 14:1; 22:27; 28:25-26
84. One needs to avoid the error of thinking this a predominantly "negative" view of asceticism. From the beginning to the end of this ch.18, it is made clear that silence is "to foster holiness". The "holiness" of the one who is searching to please God in all things. We are pleasing to God by the fact that we stay on the watch and resist the wiles of the enemy.
85. 2 Cor 5:7
86. Rule par 16
87. Rule par. 4
88. Rule pars. 5 and 7
89. Rule par. 8
90. Mat. 4:1
91. Rule par. 8
92. Mk 14:38 and Mt. 26:41
93. cf. Eph 6:10
94. cf. 1 Cor 16:13; 1 Peter 5:8-9
95. Temptation is "entered into" when the tempter is allowed to win. Like a snare or a trap, the temptation is something into which the believer can "enter", or "fall". Whoever enters a trap is one who "falls into a trap", who succumbs, letting himself be deceived. We have the same image in the Our Father "lead us not into temptation" (Mt 6:13; Lk 11:4). We do not ask the Father never to be tempted, but to be protected by Him in time of temptation. I am not asking you to remove them from the world, but to protect them from the Evil One. (Jn 17:15).
96. Titus 2:11-13 ; cf Lk 12:35-40; 21:34-36; I Peter 1:13; 1 Thess 1:9-10; 1 Cor 1:4-9; Rom 8:25; Gal 5:5; Phil 3:20; 2 Tim 4:8
97. 1 Thess 5:1-3; cf Mt 24:36-42; Acts 1:17; 2Peter 3:10
98. 2 Cor 5:7; Rom 8:24
99. cf Mt 25:5
100. Mk 14:38; Lk 22:46
101. Mk 13:35-36
102. 1 Thes 5:6
103. cf. Thes 5:6-8; Rom 13:13; 1 Peter 5:8; Lk 12:35-40; 21:34-36
104. Mt 26:41; Mk 14:38; Lk 21:36; 22:46; Col 4:2; Eph 6:18; 1 Peter 4:7
105. Rom 12:12
106. Rule par. 8
107. Eph 6:10 ff.
108. Eph 6:18