FORMATION PERIOD

PERIOD OF FORMATION

1. OBSERVER ( 6 MONTHS )

a - Observation – a person interested in Carmel may be allowed to sit as Observer in the monthly meetings of the community after securing permission from the Director of Formation with the approval of the President. There is no requirement or commit-ment on the part of either the Observer or the Community.

b. - Observer may only attend the Community Meeting and not the Formation classes

- Goal:

.a - To briefly introduce to the new observers

.b - To help the observes discern their vocation

.c - Brief Introduction to OCDS

- Curriculum:

.a - Introduction to the OCDS for New members – Compiled by Formation Team

b - Welcome to Carmel

2. DISCERNING A VOCATION TO THE SECULAR ORDER FOR OBSERVER

SESSION ONE

Introduction - General Principles

“Carmelite Seculars, together with the Friars and Nuns, are sons and daughters of the Order of Our Lady of Mount Carmel and St Teresa of Jesus. As a result, they share the same charism with the religious, each according to their particular state of life. It is one family with the same spiritual possessions, the same call to holiness [cf .Eph. 1: 4; 1Pet. 1:15] and the same apostolic mission. Secular members contribute to the Order the benefits proper to their secular state of life.” [Constitutions, Art 1]

“The Secular Order of Our Lady of Mount Carmel and Saint Teresa of Jesus is an association of the faithful and an integral part of the Discalced Carmelite Order. It is essentially lay in character,…” [Constitutions, Art 37]

READING: Discernment

To discern is to ascertain God’s will for the person, “it is to be led by God.” In this search the following principles act as guidelines: God does not hide from us, but rather reveals himself to us; he respects the gift of free will that has been given to us; human living implies responsibility, that is, freedom to respond. There are three active parties in this discernment:

GOD, THE CANDIDATE, and THOSE INVOLVED IN FORMATION.

The Council also has a part to play in this process. Consequently, the responsibility for discernment belongs to the candidate as much as to the Director of Formation or the Council. Discernment is not limited to one particular moment, and does not happen all at once. Privileged moments are the transitions from one stage of formation to the next. For discernment to be valid it is important that those making it really know the candidate.

When the Lord calls persons, we expect that he will give them sufficient ability to respond to the living of that call. Some counter indications are:

- symptoms of a lack of psychological equilibrium;

-the presence of family situations which make the living of the Constitutions impossible;

- an incapacity for personal integration into the life of the community;

- overwhelming emotions of anger, anxiety, fear, depression or guilt;

-preconceived ideas of Carmel which get in the way of learning and personal growth;

- fundamentalist or apocalyptic notions of the Church;

- membership of organisation with a distinct spiritual path and groups based on private revelations.

However, it must be remembered that with good will healing and growth are possible.

In fact a divine call is always a mysterious grace that cannot be reduced to a list of qualities. But there are certain qualities that indicate that a person is essentially suited to the vocation of a Secular Carmelite. Among these are:

- at the human level:

• a stable personality

• common sense

• emotional maturity

• ability to trust and be open

• readiness to cooperate

• realism, tolerance and flexibility

• a certain self knowledge

• fidelity to principles;

- at the level of Christian life:

• a willingness to cooperate with God, in a spirit of faith

• dedication to prayer

• love of the Scriptures

• commitment to the Church and involve-ment in the local parish

• community

• a compassionate and active love;

- at the level of the Teresian charism:

• a taste for prayer and

• a desire to establish a personal and friendly relationship with God

• a contemplative and active spirit

• a love for the Church

• a desire to familiarise oneself with Carmelite spirituality.

It would be unrealistic to expect any candidate to possess all these qualities before they enter the Secular Order, OR INDEED AT ANY OF THE STAGES OF THEIR FORMATION. Nevertheless, there should be a predisposition for these qualities and a gradual maturation in them. This maturation in living the Teresian charism is the most genuine sign of a vocation.

SESSION TWO

A Secular Carmelite is A PRACTISING MEMBER OF THE CATHOLIC CHURCH who, under the protection of Our Lady of Mount Carmel, and inspired by Saint Teresa of Jesus and Saint John of the Cross, makes a commitment to the Order to seek the face of God for the good of the Church and the needs of the world.

- A Practising Catholic :

READING:

“The members of the Secular Order of Discalced Carmelites are faithful members of the Roman Catholic Church, called to live ‘in allegiance to Jesus Christ’ through ‘a friendship with the One we know loves us’ and in the service of the Church. Under the protection of Our Lady of Mount Carmel, in the biblical tradition of the prophet Elijah and inspired by the teachings of St Teresa of Jesus and St John of the Cross, they seek to deepen their Christian commitment received in baptism.” [Constitutions, Art. 3]

FURTHER READING:

“Persons may be admitted to the Secular Order of Discalced Carmelites provided:

· that they are practising Catholics

· that they respect the authority of the Pope and the Magisterium of the Church.

Fr Aloysius Deeney: “Practising member of the Catholic Church”. By this I mean Roman Catholic, which refers to unity under the leadership of the Bishop of Rome, the Pope.

The word practising specifies something about the person who can be a member of the Secular Order. As a basic litmus test of “practising” the Catholic faith I suggest the capacity to participate fully in the Eucharist with a clear conscience. The Eucharist is the summit of Catholic life and identity. It is the meeting point of heaven and earth. So, if one is free to participate in the summit, then the lesser points [for example, the Secular Order] of participation are certainly permitted.

In the past this was rather simple to determine. People came to the Secular Order through contact with the friars or the nuns who recommended them. Most situations were clear.

It is not so today. We live in a society where there are a lot of single parents, separated parents and divorced people who attend church and ask to join the Secular Order. Sometimes we are faced with a delicate situation and we don’t want everybody in the world asking everybody else about his or her private life. People have a right to privacy and to their good name. Yet the Council has a responsibility to the Church and to the community. This is where the Spiritual Assistant can help in being able to talk to people and, without revealing any confidential matters, give the word to the Council that would allow a person to enter the Secular Order.

To sum up: “Practising” means a person who can in good conscience, with the approval of their confessor, participate in the Eucharist without any difficulty. In charity the presumption is always in favour of the individual unless there is clear evidence to the contrary.

Another thing is “practising Catholic.” The Secular Order is an institution of the Roman Catholic Church and subject to the laws of the Church. The Sacred Congregation approves its legislation. Therefore, someone who does not belong to the Catholic Church may not be a member of the Secular Order. People of other Christian Churches or faiths with an interest in the spirituality of Carmel are certainly welcome to participate in whatever way a community might invite them, but they cannot be members of the Secular Order.

Here we have the first element of the identity of the Secular Order member - a person who participates in the life of the Catholic Church. We’re talking about the sacramental structure of the Church, which recognises the Bishop of Rome, the Pope, as the head of the Church.

There is, of course more, because there are millions of people who participate in the life of the Catholic Church who have not the slightest interest in Carmel.

We come to the second element of the identity of Carmel - Under the Protection of our Lady of Mount Carmel - in the next session.

SESSION THREE

A Secular Carmelite is a practising member of the Catholic Church who, UNDER THE PROTECTION OF OUR LADY OF MOUNT CARMEL, and inspired by Saint Teresa of Jesus and Saint John of the Cross, makes the commitment to the Order to seek the face of God for the good of the Church and the needs of the world.

Under the Protection of Our Lady of Mount Carmel

READING :

“The Virgin Mary is present in a special way, most of all as a model of faithfulness in listening to the Lord and in service to Him and to others. Mary is the one who preserved in her heart the life and actions of her Son and meditated on them, providing for us an example of contemplation. At Cana she counsented to do what the Lord commanded. Mary is an example of apostolic service. On another occasion, she waited, persevering in prayer with the apostles, for the coming of the Holy Spirit, thus giving witness to intercessory prayer. She is Mother of the Order. Secular Carmel enjoys her special protection and cultivates a sincere Marian devotion.” [Constitutions, Art 4]

FURTHER READING:

Secular Carmelites:

§ look to Mary as the model of their life in Carmel

§ aid the Church by endeavoring to keep alive love and devotion to Mary by living our Marian life with all possible perfection

§ make a novena in preparation for the Solemnity of Our Lady of Mount Carmel

§ wear the scapular as the external sign of Mary’s motherly protection, as an expression of our dedication to her service, and an incentive to theological hope through her intercession especially at the time of our death and beyond

§ venerate Mary each day through some act of piety and will commemorate her mysteries, especially in the Liturgy, on her feast days

§ An essential quality of a Secular Carmelite vocation:

§ a Marian meditative attitude

The ceremonial scapular representing membership of the Order and symbolising our dedication to Our Lady of Mount Carmel

Fr Aloysius Deeney: It is not just any devotion that identifies a person called to the Secular Order. There are many Christians who are devoted to Our Lady and have a very highly developed Marian character to their Christian life…..who wear the Scapular for all the right reasons and with sincere dedication to Mary…. who come to the Secular Order precisely because of devotion to Mary, the scapular and the rosary but who do NOT have a vocation to be Secular Order members.

The particular aspect of the Blessed Virgin Mary that must be present in any person called to Carmel is that of an inclination to “meditate in the heart”, the phrase that St Luke’s gospel uses twice [2:, 19,51] to describe Mary’s attitude vis a vis her Son. Yes, all the other aspects of Marian life and devotion can be present, devotion to the Scapular, the Rosary and other things. They are, however, secondary to this aspect of Marian devotion. Mary is our model of prayer and meditation. This interest in learning to meditate or inclination to meditation is a fundamental characteristic of any OCDS. It is perhaps the most basic.

A very frequent experience of many groups is to have a person approach the Secular Order to become a member….who is very devoted to Mary, a person who has been on many pilgrimages to Marian shrines, a person who is very familiar with many of the apparitions and messages attributed to Mary, a real authority on current Marian movements. Many times they do not have the slightest inclination to “meditate in the heart” ………………

There are other Marian groups and movements that might be the home for this person, but it is NOT the Secular Order.

***Mary, for a Secular Order member, is the model of a meditative attitude and disposition. She attracts and inspires a Carmelite to a contemplative way of understanding the life of the mystical body of her Son, the Church. It is she who draws the person to Carmel. And in the formation programme, which the person finds when they enter Carmel, it is this aspect that must be developed in the person.

**********************************

Del Verbo divino Pregnant with the holy

La Virgen prenada Word will come the Virgin

Viene de camino: Walking down the road

Si le dais posada. If you will take her in.

Willis Barnstone, The Poems of St John of the Cross [New York: New Directions Paperbook, 1972]

SESSION FOUR

A Secular Carmelite is a practising member of the Catholic Church who, under the protection of Our Lady of Mount Carmel, and INSPIRED BY SAINT TERESA OF JESUS AND SAINT JOHN OF THE CROSS, makes the commitment to the Order to seek the face of God for the good of the Church and the needs of the world.

- Inspired by Saint Teresa of Jesus and Saint John of the Cross

READING:

“The origin of the Discalced Carmel is to be found in St Teresa of Jesus. She lived with profound faith in God’s mercy [L 7:18, 38:16] which strengthened her to persevere [W 21:2] in prayer, humility, love for her brothers and sisters, and love for the Church, leading her to the grace of spiritual matrimony. Her evangelical self-denial, disposition to service and perseverance in the practice of the virtues are a daily guide to living the spiritual life. [IC V:3:11, VII:4:6] Her teachings on prayer and the spiritual life are essential to the formation and life of the Secular Order.” [Constitutions, Art 7]

“Saint John of the Cross was the companion of Saint Teresa in the formation of the Discalced Carmelite Order. He inspires the Secular Carmelite to be vigilant in the practice of faith, hope and charity. He guides the Secular Carmelite through the dark night to union with God. In this union with God, the Secular Carmelite finds the true freedom of the children of God.” [Constitutions, Art 8]

- FURTHER READING:

Secular Carmelites:

• cultivate a filial devotion to our Carmelite saints and honour them on their feast days and give due reverence to national, diocesan and parish patron saints

• immerse themselves in the writings of our Carmelite saints, particularly those of our founders, Saints Teresa of Jesus and John of the Cross that they may become imbued with the spirit of Carmel

• find inspiration and nourishment in Sacred Scripture, the Rule of St Albert and the teachings of our saints for the formation of their inner life as well as support for the duties of their state in life

• a practical love for the writings of our founders and saints

• The National Council fosters understanding of the Teresian charism in accord with the Constitutions of the Secular Order of Our Lady of Mount Carmel and Saint Teresa of Jesus

Fr Aloysius Deeney: Here we come to the third element. I mention both St Teresa and St John of the Cross and I might say, right at the beginning of this section, that I also include St Therese of the Child Jesus, Blessed Elizabeth of the Trinity and St Teresa Benedicta of the Cross [Edith Stein] , but Saints Teresa and John of the Cross are central to this point.

Having mentioned all these great people of the Carmelite tradition, I underline the importance of St Teresa of Jesus, whom, in our tradition we refer to as Our Holy Mother. The reason is because she is the one to whom the charism was given. In many parts of the world we are called the Teresian Carmelites. St John of the Cross was the original collaborator with our Holy Mother in both the spiritual and juridical re-founding of Carmel in this new charismatic way. So he is called Our Holy Father. It is hard for me to imagine any Discalced Carmelite of any brand who is not attracted by one, if not both of these persons - their histories, their personalities, and, most importantly, their writings.

The writings of St Teresa of Jesus are the expression of the charism of the Discalced Carmelites. The spirituality of the Discalced Carmelites has a very well based intellectual foundation. There is a doctrine involved here. Doctrine comes from docere, the Latin for to teach. Any person who wants to be a Discalced Carmelite must be a person with an interest in learning from the teachers of Carmel. There are three Doctors of the universal Church, Teresa, John of the Cross and Therese.

A person comes to the community, a person with a great love of the Blessed Mother, who wants to wear the Brown Scapular in honour of Mary as a sign of dedication to her service. This person is very prayerful but has no interest in reading or studying the spirituality of the Teresian Carmel. This person tries to read one of the Carmelite doctors but just cannot find the interest to keep reading. To me, this is a good person who may belong in the Confraternity of the Brown Scapular, but definitely does not have a vocation to the Secular Order of Carmel.

There is an academic aspect to the formation of a Teresian Carmelite. There is an intellectual basis to the spirituality and identity of one who is called to the Order. And, as with each friar and each nun, each Secular represents the Order. A Carmelite who does not have the interest in studying or deepening the roots of his or her identity through prayer and study loses their identity and can no longer represent the Order. Nor does that person speak for the Order. Many times when listening to a Carmelite speak it becomes obvious when hearing what is said that they have not gone beyond what they heard in formation years before.

This intellectual basis is the beginning of an attitude that is open to study. It leads to a deeper interest in Scripture, theology and the documents of the Church. The tradition of spiritual reading, lectio divina and time for study is the intellectual backbone of the spiritual life. Good formation depends on good information………….

This academic or intellectual basis is very important and has been sadly missing in many groups of the Secular Order. It is not a question of “BEING AN INTELLECTUAL” in order to be a Secular. It is a question of BEING INTELLIGENT in the pursuit of the truth about God, about oneself, about prayer, about the Order and about the Church. Obedience has long being associated with the intellect and the virtue of faith. Obedience means openness to hearing [ob + audire in Latin]. It is the radical attitude of the person to move beyond what that person knows. Education also comes from the Latin [ex + ducere, to lead out of]. St Teresa describes the person of the Third Mansions as almost stuck and unable to move. One of the characteristics of this person, permanently in the Third Mansions, is that they want to teach everybody else. They know it all. In reality they are disobedient and uneducable. That is, they are closed and unable to learn.

I have spent a lot of time on this aspect because of its importance for the advancement of the Secular Order.

SESSION FIVE

A Secular Carmelite is a practising member of the Catholic Church who, under the protection of Our Lady of Mount Carmel, and inspired by Saint Teresa of Jesus and Saint John of the Cross, makes the commitment to the Order to seek the face of God for the good of the Church and the needs of the world.

- Makes a Commitment to the Order

READING:

“Following Jesus as members of the Secular Order is expressed by the promise to strive for evangelical perfection in the spirit of the evangelical counsels of chastity, poverty and obedience and through the beatitudes. By means of this promise the member’s baptismal commitment is strengthened for the service of God’s plan in the world. This promise is a pledge to pursue personal holiness, which necessarily carries with it a commitment to serving the Church in faithfulness to the Teresian Carmelite charism. The promise is taken before the members of the community, representing the whole Church and in the presence of the Delegate of the Superior of the Order.” [Constitutions, Art 11]

“By the promise made to the community in the presence of the Superior of the Order or his Delegate, the person becomes a full member of the Secular Order. By this commitment members strive to acquire the necessary training to know the reasons, the content and purpose of the evangelical lifestyle they are undertaking. The promise heightens and enriches the baptismal commitment in Secular Carmelites. This includes those called to married life, both as spouses and as parents. This promise is renewed once a year at Easter time.” [Constitutions, Art 12]

- FURTHER READING:

The members of the community highly value the traditional monthly meeting as an important grace and give it priority in their lives. It is an occasion to pray together, to further spiritual formation, to grow in fraternal charity and to transact the business of the community are faithful in our attendance at meetings for our own spiritual good and as encouragement to one another

· before being admitted to Formation and Promises aspirants have the acceptance of their families regarding the commitment being undertaken including regular attendance at the monthly meeting

· aspirants attend regular pre-formation meetings for a period of six to twelve months before being invited by the Council to be received into the Community

One of the essential qualities of a Secular Carmelite vocation is:

· a genuine commitment to the Order and to the Church

Fr Deeney: The fourth element of the description is who makes a commitment to the Order. There are so many committed Catholics who are devoted to Mary and even experts in St Teresa, St John of the Cross - or one of our saints - who do not have the vocation to the Secular Order. These people may be contemplatives or even hermits, who spend hours in prayer and study each day, but do not have a vocation to be a Carmelite. What is the element that differentiates these people from those called to follow Christ more closely as Secular Carmelites?

It is not the spirituality, nor the study, nor the devotion to Mary. Simply put, the Secular Carmelite is moved to commit himself or herself to the Order and to the Church. This commitment in the form of the Promises is an ecclesial event and an event of the Order in addition to being an event in the life of the person who makes the Promises. In a certain sense, remembering always the person’s context of family, work and responsibilities that are involved in his/her life, the person who commits him/herself, becomes characterised as a Carmelite.

As I said, it is an ecclesial event and an event of the Order. It is for this reason that the Church and the Order have the essential say, in union with the candidate, in accepting and approving the commitment of the person. It is also for this reason that the Church and the Order give the conditions and set the terms for the content of the Promises. A person may want to commit him/herself to certain things, daily meditation or the divine office for example. But the Church, through the Order establishes the basic and broad lines of understanding with regards to this commitment.

The Secular belongs to Carmel. Carmel does not belong to the Secular. What I mean by that is that there is a new identity, one developed from the baptismal identity, which becomes a necessary point of reference. As the Church is the point of reference for the baptised person (the baptised person belongs to the Church), so Carmel becomes the point of reference for the Secular. The more “Catholic” one becomes, the more one recognises the catholicity of the Church. The more Carmelite one becomes, the more one recognises the catholicity of Carmel as well. In fact, the person who commits him/herself to Carmel in the Secular Order discovers that Carmel becomes essential to his/her identity as a Catholic.

It is because the Promises are the means by which one becomes a Secular Order member that formation for the Promises is so important - formation and ongoing formation……………

An important aspect of this commitment is the commitment to the community. A person who wishes to be a member of the OCDS must be able to form community, be part of a group that is dedicated to a common goal, show interest in the other members, be supportive in the pursuit of a life of prayer and be able to receive the support of others. This applies even to those persons who for various reasons cannot actively participate in a community. In the formation of the future of the community, this social characteristic is one that should develop. There are many people who are introverted and quiet, but who are still quite sociable and capable of forming community. And there are many people who are quite extroverted and at the same time incapable of forming community. In this question it is necessary to use common sense. Answer the question: “What will this person help the community to be in ten years?”

There is also question of people who belong to other movements………..The most important point is that the person must choose the Secular Order, and that commitment ought to be more important than any other movement or group.

This commitment to the Church through Carmel has both content and purpose. These are expressed in the final two elements of my description of who is a Secular Carmelite.

SESSION SIX

A Secular Carmelite is a practising member of the Catholic Church who, under the protection of Our Lady of Mount Carmel, and inspired by Saint Teresa of Jesus and Saint John of the Cross, makes the commitment to the Order, to seek the face of God for the good of the Church and the needs of the world.

- To Seek the Face of God

READING:

“Elijah represents the prophetical tradition of Carmel and is an inspiration to live in the presence of God, seeking Him in solitude and silence with zeal for God’s glory. The Secular Carmelites live the prophetic dimension of Christian life and Carmelite spirituality by promoting God’s law of charity and truth in the world, above all by making themselves the voice for those who cannot, on their own, express this love and this truth.” [cf. 1Kings ch. 17 – 19] [Constitutions, Art 5]

“The vocation to the Teresian Carmel is a commitment to ‘live a life of allegiance to Jesus Christ”, ‘pondering the Lord’s law day and night and keeping watch in prayer’. [Rule 2 & 10] Faithful to this principle of the Rule, St Teresa placed prayer as the foundation and basic exercise of her religious family. For this reason, Secular Carmelites are called to strive to make prayer penetrate their whole existence, in order to walk in the presence of the living God [cf.1Kings 18:14], through the constant exercise of faith, hope and love, in such a way that the whole of their life is a prayer, a search for union with God. The goal will be to achieve the integration of experience of God with the experience of life: to be contemplatives in prayer and the fulfillment of their own mission.” [Constitutions, Art 17]

- FURTHER READING:

The glory of the Secular Order is in being part of the whole Carmelite family but the privilege of sharing its spiritual heritage and grace brings with it responsibility for others in our prayers and example as members of the mystical body of Christ, his Church.

The Secular Carmelite seeks intimate union with Christ in the world through the lived experience of the Promise made according to the Constitutions of the Secular Order.

Monthly meetings are an aid to ongoing formation. The study of Scripture and Lectio Divina help us to share with others the riches of the Word of God. Likewise, the study of theology and Carmelite spirituality help to deepen our relationship with God and enhance our ability to witness to the Kingdom

Fr Deeney: “To seek the face of God”. This element expresses the content of the Promises. I could rephrase this element in various ways, “to pray”, “to meditate”, “to live the spiritual life”. I have chosen this one because it is Scriptural and expresses the nature of contemplation - a wondering observation of God’s word and work in order to know, love and serve Him. The contemplative aspect of Carmelite life focuses on God, recognizing always that contemplation is a gift of God, not an acquisition as a result of putting in sufficient time. This is the commitment to personal holiness. The OCDS wants to see God, wants to know God and recognise that prayer and meditation now take on a greater importance. The Promises are a commitment to a new way of life in which the “allegiance to Jesus Christ” marks the person and the way this person lives.

The personal life of the Secular Carmelite becomes contemplative. The style of life changes with the growth of the virtues that accompany the growth in the spirit. It is impossible to live a life of prayer, meditation and study without changing. This new style of life enhances all the rest of life. The majority of Secular Order members who are married, and those with families, experience that the commitment to the OCDS life enriches their marital and familial commitment. Men and women OCD Seculars who work experience a new moral commitment to justice in the work place. Those who are single, widowed or separated find in this commitment to holiness a source of grace and strength to live their lives with dedication and purpose. This is the direct result of seeking the face of God.

Is the essence of Carmel prayer? Many times I heard or read that affirmation. I am never sure just how to answer that. Not because I do not know what prayer is or because prayer is not of great importance for any Carmelite, but because I never know what the speaker or writer wishes to justify by the statement. If the person means by prayer personal holiness and the pursuit of genuine spirituality that recognises the supremacy of God and of God’s will for the human family, then yes, I agree. If the person means that I as a Carmelite fulfil my entire obligation as a Carmelite by being faithful to my prayer and there is nothing else I need to do, then no, we do not agree. Personal holiness is not the same as personal pursuit of holiness. For a baptised member of the Church holiness is always ecclesial, never self-centered or self-content. I am never the judge of my own holiness.

I am sanctified by the practice of the virtues, which is the direct result of the life of prayerful searching for God’s will in my life. This is the Carmelite secret - prayer does not make us holy. Prayer is the essential element in Christian (Carmelite) holiness because it is the frequent contact necessary to remain faithful to God. This contact allows God to do His will in my life which then announces to the whole world God’s presence and goodness. Without the contact of prayer I cannot know God, and God cannot be known to others.

To seek the face of God requires an unbelievable amount of discipline in the classic and original sense of the word - disciple, one who learns. I must recognise that I am forever a student. Never do I become a master. I am always surprised by what God does in the world. God is forever a mystery. The clues to God’s existence always interest me. I find them in the events of life, single, widowed, married, family, work, and retirement. But they only become recognisable and clear through prayer, observing from the heart. The call to holiness is a burning desire in the heart and mind of the one called to the Secular Order. It is a commitment that the Secular must make. The Secular is drawn to prayer, finding in prayer a home and an identity. This prayer, this pursuit of holiness, this encounter with the Lord makes the Secular more part of the Church. And, as a more committed member of the Church, the Secular’s life is more ecclesial. As the life of prayer grows it produces more fruit in the person’s personal life (growth in virtue) and in the person’s ecclesial life (apostolate).

SESSION SEVEN

A Secular Carmelite is a practising member of the catholic church who, under the protection of Our Lady of Mount Carmel, and inspired by Saint Teresa of Jesus and Saint John of the Cross, makes a commitment to the Order to seek the face of God FOR THE GOOD OF THE CHURCH AND THE NEEDS OF THE WORLD.

- For the Good of the Church and the Needs of the World

READING:

“ ‘The lay faithful, precisely because they are members of the Church, have the vocation and mission of proclaiming the Gospel: they are prepared for this work by the sacraments of Christian Initiation and by the gifts of the Holy Spirit’ [Christifideles Laici 33] The spirituality of Carmel will awaken in Secular Carmelites a desire for greater apostolic commitment, in becoming aware of all that their call to Carmel implies. Aware of the need the world has of witnesses to God’s presence, [CL 17 -17,25, 28 – 29] they will respond to the invitation the Church directs to all Associations of the faithful followers of Christ, committing them to human society by means of active participation in the apostolic goal of the Church’s mission, within the framework of their own charism. As a fruit of this participation in evangelisation, Carmelite Seculars will share a renewed taste for prayer, contemplation and the liturgical and sacramental life.”

FURTHER READING:

Secular Carmelites:

• cherish their vocation and give thanks ‘always and everywhere’ for the gift that has been given them through the providence of God for their own salvation and the good of the Church

• organise their day around our traditional commitment to spend at least half an hour in quiet prayer so that by “frequent solitary conversation with the One we know loves us” prayer will become the basis of our entire life and of our service to the Church

• Contemplative prayer, for Saint Teresa, is at the heart of the Church and is essentially apostolic. Secular Carmelites aim to live the gospel in a spirit of prophetic hope at the heart of the Church and of society.

Secular Carmelites:

• support their parish priest and according to each member’s circumstances and gifts will become involved in the life of their parish, especially in those areas which relate to prayer

• undertake and encourage one another in group apostolates in accord with our charism as and when there is seen to be a need. Those who are unable to participate in the group apostolate will support their fellow members with their prayers

Formation in the Secular Order of Carmel, initial and ongoing, strives to assist its members reach both human and Christian maturity in their apostolic lives according to the spirit and charism of Carmel under the guidance of the Holy Spirit.

The National Council is an ecclesial expression the communion in Christ of the Secular Order Communities in Malaysia. Above all it will be a focal point of unity and love which will further the mission of the Teresian Carmelite family at the service of the Church

Fr Deeney: This is the newest development in the understanding of he place of the Secular in the Order and in the Church. This is the result of the development in the theology of the Church on the role of lay persons in the Church, and applying that theology to the Order. Beginning with the Second Vatican Council’s document On the Apostolate of the Laity, and its fruition with the Synods on the Laity in 1986 and the Consecrated Life in 1996 [Christifideles Laici and Vita Consecrata] the Church has constantly underlined the need for a further commitment of the laity to her needs and the needs of the world. St Teresa had the conviction that the only proof of prayer was growth in virtue and that the necessary fruit of the life of prayer was the birth of good works.

At times I hear a Secular say: “The only apostolate of the Secular is prayer.” The word that makes this statement false is ONLY. A prayerful and obedient attitude toward the documents of the Church makes it clear that the role of the lay person within the Church has changed. The Rule of Life talked about the need of each Secular to have an individual apostolate. What Christfideles Laici highlights is the importance of all associations in the Church, - and the OCDS is an association in the Church, - to develop group apostolate. Many Seculars when they hear the mention of group apostolate, think that I am talking about the entire community being involved in something that takes up hours each day. That is not at all what “group apostolate” means. Paragraph 30 of Christifideles Laici gives the basic principles of “ecclesiality” for associations and lists the fruits of these principles. The first fruit listed is a renewed desire for prayer, meditation, contemplation, and the sacramental life. These are things “right down Carmel’s alley.” How many people there are who need to know what our Carmelite Doctors of the Church have to say! If every Carmelite was dedicated to spreading Carmel’s message, how many people would not be confused in the spiritual life! Walk into any major book store and see what nonsense is listed in the section entitled “mysticism.”

Each community ought to answer the question as a community: what can we do to share with others what we have received by belonging to Carmel?”

We, as Carmelites, can help clean up the mess by making known what we know. It is not an option. It is a responsibility. Being a Carmelite is not a privilege; it is a responsibility, both personal and ecclesial.

Chapter 20

1. ASPIRANCY ( 1 – 1 1/2 YEARS )

- Aspirancy- aspirants attend regular pre-formation meetings for a period of twelve (12) months from entrance to the Formation Program and if successfully completed may lead to the clothing. However, the one year period of pre-formation may be extended up to six (6) more months, if it is determined by the Council, to be in the best interest of the candidate.[1]

- Goal:

- Human Formation

- To aid aspirant in gaining self-knowledge.

- Christian Formation

.- To introduce the aspirant to the life of prayer.

- Carmelite Formation

- To acquaint the aspirant with the Carmelite’s daily life and formation through a study of Constitution and Statutes

- Curriculum:

- Divine Office

- Lectio Divina

- OCDS Constitution and Local Statutes

Indicators:

- Human:

- Awareness of true self

- Growth in interpersonal relationship

- More positive in personal outlook

- Christian:

- Openness for spiritual formation

- Fidelity to prayer

- Desire for consecration

- Carmelite - Growing awareness of God’s love

- Fidelity to prayer and solitude

- Acceptance of Carmel as a way of life

- Practice of the essential of Carmelite Spirituality

- Deepening of interpersonal relationship among members of the community.

2. FORMATION STUDIES OVERVIEW FOR ASPIRANTS

Month 1 - General Introduction

Month 2. - Profile of OCDS - 1,2,3

Month 3. - Profile of OCDS - 4,5,6

Month 4. - History of Carmel (Prophetic –Mendicant Era)

Month 5. - The Carmelite Charism

Month 6. – What is Carmel

§ Carmel is Desert.

§ Carmel is Prophetic

§ Carmel is a School of Prayer.

§ Carmel is a Vocation of Love

§ Carmelite Crest

Month 7. – Introduction to Mental Prayers

Month 8. - Mental Prayer – continue

Month 9. - Introduction to the Liturgies

Month 10. – Authentic Marian Devotion

Month 11. – Organisation and Government of the Order

Month 12. – Interview

Month 13 - Admission / Enrollment of Brown Scapular

Chapter 21

NOVITIATE (2 – 3 YEARS )

- Novitiate – the novice is one who has been clothed with the scapular of Our Lady of Mount Carmel and will undergo two (2) years of formation which, if successfully completed, may lead to the Temporary Promise. However, the two year period of formation before the Temporary Promise may be extended up to one more year, if it is determined by the Council, to be in the best interest of the candidate.[2]

1. Novitiate Year - I

Goal:

- Human Formation

§ -To acquire better appreciation of one’s strength and brokenness

- Christian Formation

§ -To gain knowledge of the Holy Scripture,

- Carmelite Formation

§ -To learn and appreciate the OCDS way of life by following the evangelical counsels in the spirit of the beatitudes

- Curriculum:

§ The Way of Perfection

§ Catechism of the Church

Indicator:

- Human

1. Appreciating the value of self-denial

2. More loving towards others

3. Becoming more responsible as a person

- Christian

1. Spending more time in spiritual reading

2. Frequent reception of the sacraments

3. Growing sense of gratitude and to praise God

- Carmelite

1. Progressive understanding of the Carmelite charism and tradition

2. More drawn to Our Lady and the Carmelite saints

3. More aware of practicing the virtues

3. Novitiate Year - II

- Goal:

Human Formation

- to become more tolerant and accepting of oneself.

Christian Formation

- To awaken one’s consciousness in the practice of the virtues and the desire for Christian perfection.

Carmelite Formation

- to study and appreciate the life, works, and teaching of the Carmelite Doctors of the Church.

- Curriculum Formation

- St. Teresa of Jesus

- Indicator:

Human

- appreciating the value of self-denial

- More loving toward others

- Becoming more responsible as a person

Christian

- Spending more time in spiritual reading

- Frequent reception of the sacraments

- Growing sense of gratitude and desire to praise God

Carmelite

- Progressive understanding of the Teresian Carmelite charism and tradition

- More drawn to Our Lady and the Carmelite Saints

- Growth in the practice of the virtues

- Marked love for prayer and desire for silence

4. FORMATION STUDIES OVERVIEW FOR CANDIDATE FOR NOVIATIATE

Year 1

· Month 1. – The Way of Perfection – Introduction

· Month 2. - Chpt. – 1 – 3

· Month 3. - Chpt.- Review of Chapters 1 to 3

· Month 4.- Chpt.- 4 to 6

· Month 5.- Chpt.- 7 to 9

· Month 6 - Chpt. - Review of Chapters 4 to 9

· Month 7 - Chpt. – 10 to 12

· Month 8 - Chpt. – 13 to 15

· Month 9 - Chpt. - Review of Chapters 10 to 15

· Month 10 - Chpt. -16 – 18

· Month 11 - Chpt.- 19 -21

· Month 12 - Review of Chapters 16 to 21

Year 2

· Month 13 - Chpt. – 22 to 24

· Month 14 - Chpt. – 25 to 26

· Month 15 - Review of Chapters 22 to 26

· Month 16 - Chpt. 27 to 29

· Month 17 - Chpt. 30 to 33 Chpt. 34 to 36

· Month 18 - Review of Chapters 27 to 30

· Month 19 - Review of Chapter 31 to 36

· Month 20 – Review on the Promise of Chastity

· Month 21 – Review on the Promise of Poverty

· Month 22 – Review on the Promise of Obedience

· Month 23 – Review on the Promise of the Beatitudes

· Month 24 – Interview / Review on the inherent responsibilities of Professed

- Go over the Rites

· Month 25 - FIRST PROFESSED OF PROMISE

Chapter 22

TEMPORARY PROMISE (3–41/2 YEARS)

a Temporary Promise – This period will last for three (3) years leading to the Definitive Promise and may be extended up to one half (1 ½) more years, if it is determined by the Council, to be in the best interest of the candidate.[3]

1) Temporary Promise – Year - I

Goal:

Human Formation

- To acquire the capacity to transcend one’s limitations & weaknesses

Christian Formation

- -To deepen one’s prayer life through an understanding of the stages of the spiritual journey

Carmelite Formation

- To strengthen the candidates in embracing the ideals of Carmel through the teachings of Holy Mother St. Teresa of Jesus.

Curriculum:

- “Interior Castle”

- CCC – Chapter 3 – Life of Prayer

Indicators:

Human

1. More reliable and self-disciplined

2. Persevering in doing right

3. Forbearing toward the values and beliefs of others

Christian

1. More willing to share with others

2. Better informed on the truths of faith

3. greater love and respect for the Church

4. Increasing desire to serve

Carmelite

1. Keeping the interest of the Order at heart

2. Persevering towards perfect union with God

3. Growing desire into becoming love at the heart of the Church

2) Temporary Promise Year - II

Goal:

Human Formation

1. To learn to reach out to others

Christian Formation

1. To acquire an understanding of the Theology of the Church

Carmelite Formation

1. To help the candidate internalize the doctrine of St. John of the Cross

Curriculum:

1. Autobiography of St. John

2. Catechism of the Catholic Church

3. Ascent of Mount Carmel

Indicators:

Human

1. More reliable, trustworthy and self-disciplined

2. Persevering in doing right

3. Forbearing toward the values and beliefs of others

4. More loving and caring for others

Christian

1. More willing to share with others

2. Better informed on and living out the truths of faith

3. better involvement in, greater love and respect for the Church

4. Increasing desire to serve

Carmelite

1. Keeping the interest of the Order by heart

2. Persevering towards perfect union with God

3. Growing desire into becoming love at the heart of the Church

3) Temporary promise – Year III

Goal:

Human Formation

1. To be an effective guide and leader to others

Christian Formation

1. to deepen one’s understanding of the seven sacraments and vision of a renewed Church

Carmelite Formation

1. -To acquire the virtues of the spiritual childhood of st. Thérèse of the Child Jesus and integrate the teachings of the Carmelite Doctors of the Church

Curriculum:

1. CCC Part 2 The Celebration of the Christian Mystery

2. The Story of a Soul

3. Church Document – Christifideles Laici

Indicators:

Human

1. More reliable and self disciplined

2. Persevering in doing right

3. Forbearing toward the values and beliefs of others

Christian

1. More willing to share with others

2. Better informed on the truths of faith

3. Greater love & respect for the Church- Increasing desire to serve

4. Greater participation in the priestly, prophetic and kingly office of Christ

Carmelite

1. Keeping the interest of the Order at heart

2. Persevering towards perfect union with God

3. Growing desire into becoming love at the heart of the Church

4) FORMATION STUDIES OVERVIEW FOR TEMPORARY PROMISE [TP]

1. TP - Year 1

v Month 1 – Introduction: “Interior Castle”[4]

v Month 2 – The First Dwelling Places

v Month 3 – The Second Dwelling Places

v Month 4 – The Third Dwelling Places

v Month 5 – The Forth Dwelling Places

v Month 6 – Review 1^st to 4^th Dwelling Places

v Month 7 – The Fifth Dwelling Places

v Month 8 – The Fifth Dwelling Place – Continue

v Month 9 – The Sixth Dwelling Places

v Month 10 – The Seventh Dwelling Places

v Month 11 – Review of 5^th to 7^th Dwelling Places

v Month 12 – CCC[5] - Chapter 3 – The Life of Prayer (Article 1 to Article 3)

2. TP – Year 2

Ø Month 1 – CCC – Part 1 – The Profession of Faith – 26 to 73

Ø Month 2 – CCC – The Transmission of Divine Revelation – 74 to 100

Ø Month 3 – CCC – Sacred Scripture 101 to 141

Ø Month 4 - Introduction to the Life and Poetry of St. John of the Cross[6]

Ø Month 5 - Introduction to the Doctrine of St. John of the Cross

Ø Month 6 - The Ascent of Mount Carmel – Book I

Ø Month 7 - The Ascent of Mount Carmel – Book II, part 1

Ø Month 8 – Review

Ø Month 9 - The Ascent of Mount Carmel – Book II, part 2

Ø Month 10 – The Ascent of Mount Carmel – Book III, part 1

Ø Month 11 – The Ascent of Mount Carmel – Book III, part 2

Ø Month 12 - Review

3. TP - Year 3

• Month 1 - Christifideles Laici Introduction

• Month 2 - Christifideles Laici Chapter 1 to 3

• Month 3 - Christifideles Laici Chapter 4 and 5

• Month 4 – CCC –The Celebration of the Christian Mystery 1066 – 1112

• Month 5 – CCC – The Pascal Mystery in the Church’s Sacraments – 1113 to 1199

• Month 6 – The Story of her Soul[7] Chapter 1 -3

• Month 7 – The Story of her Soul Chapter 4 – 6

• Month 8 - The Story of her Soul Chapter 7 – 9

• Month 9 – The Story of her Soul Chapter 10 -12
• Month 10 – Review on the Story of the Soul

• Month 11 - Review on Promise of Chastity

• Month 12 – Review of Promise of Poverty

• Month 13 – Review of Promise of Obedience

• Month 14 - Review of What is meant by the Beatitudes for the Secular Orders members; the prayers of the OCDS Rite of Profession

• Month 15 - PROFESSION OF DEFINITIVE PROMISE

Chapter 23

ON-GOING FORMATION

( 5 years)

Goal:

i. To continue to grow in maturity and integration as a person

ii. To be conscienticised Christian

iii. To lead others in the spiritual life by example

Curriculum:

Other Carmelite Saints and documents

- St Therese of the Child Jesus

- St. Edith Stein

- Blessed Elizabeth of the Trinity

- Bro. Lawrence of the Resurrection

Church Documents

- Latest documents and developments of the Church

Salvation History / Theology

- Salvation History – An Introduction to Biblical Theology – By Neal M. Flanagan Osb

- History of the Church

- History of Carmel

- Fundamental Theology

Scripture

- Scripture Studies – Synoptic Gospels and Gospel of St. John

Indicators:

- Fulfilled person

- Greater capacity to love and forgive

- Integration of faith and apostolate

- Deepened experience of prayer.

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[1] Constitutions. Art 36(a)

[2] Constitutions. Art 36(b)

[3] Consitutions, Art 36(c)

[4] The Collected Works of St. Teresa of Avila – Vol. 2 – The Interior Castle – Translated by Kieran Kavanaugh, OCD and Otilio Rodriguez, OCD. ICS Publication

[5] Catechism of the Catholic Church

[6] The Collected Works of St. John of the Cross Translated by Kieran Kavanaugh, OCD and Otilio Rodriguez, OCD

[7] The Autobiography of St. Thérèse of Lisieux – The Story of a Soul –Edited by Mother Agnes of Jesus – Translated by Michael Day, TAN Books and Publishers, INC