The connection between a pure heart and a contemplative life
When the Carmelites arrived in Europe, the question of their origins became pressing. In a time that firmly opposed the flourishing of various religious groups, they were strongly compelled to prove their legitimacy. It was then that the order began to emphasize that Mary is (again in a very strong sense) the Mother – the one who gave life to this religious group and family and continues to show maternal love and care for Carmel.
Carmel increasingly appreciated the love of a mother, who loves her child before the child loves her, a love that leads to the conception of her child, a love that remains the same under all circumstances, especially when the child is in difficulties or abandoned by others; this maternal love is unchanging. Others may give up on the child; a true mother never does. Her maternal love is faithful. The Carmelites attributed their survival and relative flourishing amidst the other orders of the time largely to this maternal protection and love of Mary.
When some authors felt the danger that emphasizing Mary's motherhood could place her too far from her sons and daughters, the Carmelites preferred to see Mary as a sister. With this title, they indicated their sense of closeness to Mary in their lives. Legends also arose that Mary brought the baby Jesus from nearby Nazareth to Carmel to introduce him to the "Carmelites," who then lived on this mountain as followers of the prophet Elijah. Legends are just legends, but the message they conveyed to the Carmelites was a deeply felt reality: Mary was close to the Carmelites and brought them to her son Jesus. In this respect, their official ecclesiastical title meant a great deal to them: Brothers of the Blessed Virgin Mary of Mount Carmel. And it is only natural that if they were her brothers, she was their sister.
In the following 14th century, in line with the main stream of Marian devotion in the Church, while also enriching this stream in their own characteristic way, the Carmelites began to exalt Mary as the "Most Pure Virgin." This century, in particular, became famous for its relationship to the mystery of the Immaculate Conception. With only a few exceptions, the Carmelites were among the most faithful defenders of this privilege of the Virgin Mary; during the time when popes resided in Avignon, the papal court celebrated the Feast of the Immaculate Conception as a Carmelite feast. More and more Carmelite literature emerged, emphasizing that the prophet Elijah was the first man living in celibacy, while Mary was the first consecrated virgin. Carmelites are urged to emulate both and continue in their way of life. The white cloak is often understood as a symbol of this general opinion that virginity should be characteristic of all Carmelites. The purity that inspired Elijah and Mary was not limited to the physical realm but was much more about a total purity of heart, including freedom from attachments, so that one could bind their heart to the Lord. Authors gradually emphasized more and more the connection between this pure or free heart and the deep, enduring, contemplative life of prayer to which the Carmelites are called. Mary is perceived as the embodiment of all these virtues.
In the following centuries, the previous approaches to Mary naturally became an integral part of the order's view of the Virgin Mary and its relationship to her. However, the emphasis shifted again—this time to Our Lady of the Scapular. The devotion to the scapular arose from the laity's desire to belong to the Carmelite religious family. Like other orders, Carmel thus provided these laity with a symbolic share in the religious habit that designated belonging to the religious family and thereby granted a share in spiritual benefits, particularly the assurance of eternal salvation, which was of utmost importance for the medieval mentality. The idea that if someone who faithfully wears the religious habit died, they would be saved, was quite common at that time. This was the beginning of many popular concepts of Our Lady of Mount Carmel with which we still commonly encounter: she is depicted as Our Lady of Purgatory, saving those who are dedicated to her and wear her scapular from further purification.
These overlapping and complementary aspects of Mary's role in Carmel remain very valuable to us today. They have shaped the Carmelite devotion to the Virgin Mary but also allowed the Carmelite order to enthusiastically and gratefully embrace the newest approaches to Mary presented to us by the magisterium of the Second Vatican Council and the resulting doctrine. Carmel is indeed amazed at discovering that what the Church universally teaches today are the very basic elements of its own Marian devotion... When the Church points to Mary, the Virgin and Mother, as the fulfillment of that for which the Church – the still-pilgrim People of God – strives, the Carmelites can point to their forefathers and the legacy they left behind: the acceptance of the Blessed Virgin Mary as an inspiration for their own fidelity, sensitivity, and openness to God; and the acceptance of the Blessed Mother, who taught and continues to teach them how to pass life, service, and focus on to others.
Excerpt from the book: Carmel in the Czech Church
Author: Redemptus Valábek, OCarm.
Published by: KNA
