Notes on the Carmelite Order (Part 10)

(According to P. Keese Waaijmana, O.Carm.)

4. element: preservation of contemplation (chapters 20-21)

We might ponder questions: What else remains to be said after contemplation has been discussed? To be filled with God’s word is the culmination. Shouldn't there have been talk of work and silence earlier, not after the explanation of being clothed with God's attributes? How are work and silence related? And why does Albert pay so much attention to them?... (In the tradition of the consecrated life, no other rule has been written that speaks so extensively about silence.)
The rule reflects the experience that due to our inconsistency and superficiality, contemplation is always fragile and brief. God's love is indeed tireless, eternal, and inexhaustible. But we are fleeting. Therefore, after mentioning contemplation, the question always arises: How then to preserve this treasure?
Various authors provide different answers. Kassian relies on the fear of God, which fears not punishment (that is the fear of beginners), but fears in any way dulling the fire of God’s love within oneself. The Book on the Founding of the First Monks urges complete humility and great desire, accompanied by fervent prayer (for the continuation of contemplation). Albert’s rule offers its own answer: to work in eschatological silence, i.e., without hope fixed on earthly time, but rather directed beyond one’s own horizon. Chapters 20 and 21 concerning work and silence correspond to one another; Albert connects them literarily as well.

Work (chap. 20)

Stylistically, this chapter is related to the previous one: here we also find (in the Latin text) the gerundive (which appeared six times in the previous one), and here, the key terms are words that denote activity (to do, work). Just as God's armor is aimed at preventing the devil from harming the soul, so is work. However, there are much greater differences between the content of the two chapters:

“To do some work” (literally: something work) is not on the same level as God’s attributes or virtues. Work is not something we “clothe ourselves” in, as we must “be clothed” in purity, for example.
The command about work is rather connected with remaining in the cell, meditating on Scripture, etc. All of these are certain activities. Work would thus belong more to “physical exercises.” This is also reflected in the accompanying temporal indications: constantly, day and night.
Compared to the chapter on the armor of God, this chapter is more verbose and uses an admonishing tone.

Some work

The Desert Fathers saw work as an element that accompanies, rhythmizes, and supports the life of prayer. The exact attitude of the new spiritual movements in the 11th and 12th centuries regarding work is not entirely clear. For example, hermits and the first Franciscans preferred the work of their own hands and begged only when it was absolutely necessary. Only later did begging become work for them.

Nicholas Gallus, who was still living on Mount Carmel, understood work to mean both spiritual activity (reading, meditation, prayer) and physical work (copying manuscripts, working in the field). After 1247, the emphasis shifted to apostolic work. Just like the other mendicants, the Carmelites have since lived from the proclamation of the Gospel, which was seen as work. The question is how we should understand the concept of work originally – in the context of the rule. Today, we have a tendency to interpret the phrase “some work” in the sense of: a little, not too much, not working all the time. But looking at the example of St. Paul, who writes: “we labored among you night and day”, such an interpretation appears incorrect. And the rule mentions that we should be found "always" employed.

Another interpretation could be: to do something, anything – routinely, mindlessly. But the rule states that work should make us “busy” (occupatos), meaning it should engage us. And this is what will keep the Tempter at the door!

To work means to engage in something attentively and concentratively. Whether it's plowing the land, crafting tools, construction work, copying manuscripts, studying holy texts, or undertaking apostolic work, it is always work that requires concentration. This is not the same as the “whatever you do” from the conclusion of the chapter on God’s armor. That includes many other activities: electing the prior, listening, welcoming guests, praying, gathering for the Eucharist, etc. “Some work” is a specific subset of activities within that framework that require concentration and engage each of the brothers (compare to chap. 10). I am therefore convinced that the word “some” does not weaken the expression “work,” but rather wants to emphasize: we must do something that is truly work, worthy of such a designation. (The Czech translation: “Do some work,” is very appropriate for such a meaning.)

The word some can also be understood as: something from the common work, part of the community's labor. In chapter 12, there was discussion about the community of property. Thus certainly, necessary work concerned everyone. It is important that each person receives their share of the work. Work is indeed connected with the order of creation (Gen 3:17-19) and can also incorporate us into that order, concentrating us from our scatteredness to the center – the truth about ourselves.

To be always busy

What spiritual significance does it have that we do some work? The rule expresses one reason in two statements. Positively: “so that the devil finds you always busy,” and negatively: “so that (the devil) cannot gain access to your soul through your idleness.” The contrastive parallel here is perfect: work × idleness; soul × devil; always × no access. The goal is thus clear: to unconditionally keep the devil at the door of the soul.

The spiritual function of work is to concentrate the spirit. Similar to remaining in the cell. Both help through solitude to achieve unity within oneself; to collect oneself in silence; to spiritually “not wander,” not be distracted; to come intimately close to the “inner person” within us. The cell and work thus fulfill the same function, showing the way to the interior.

The example of St. Paul

The spiritual significance of work, however, extends beyond merely repelling the powers of Evil. Albert in this quite extensive chapter gives the example of St. Paul – both Paul's teaching (“when we were among you, we admonished you”) and his practical life (“that we might give you ourselves as a model that you could imitate”). First, he emphasizes the legitimacy of Paul's authority. We might ask: In what relationship is following Paul’s example with regard to following Christ? Paul's exhortation to work, derived from the second letter to the Thessalonians (2 Thess 3:8-12), is placed by Albert’s introductory words between its – we could say – source and the purpose of a Christian's life. The source is Christ, of whom it is noted about Paul: “through him Christ spoke”. And the goal: the stream of evangelization from this source is to flood all nations. Paul is the instrument of this: “he was appointed by God and given to the nations as a preacher and teacher of faith and truth”. Therefore: “If you hold on to him, you cannot go astray.” The admonishing tone is primarily given by the duplication (teacher and example, appointed and given, preacher and teacher, of faith and truth).

Why is Paul presented as an example so emphatically? For how he perceives work. In Scripture, work is viewed in various ways (as punishment – in Gen 3, or futility – in Ecclesiastes, or participation in God's creative work – in Ps 104, etc.). Paul sees work in the perspective of the coming of the Messiah. In Paul, everything, including work, is directed toward the end (of times). This does not mean to stop working, but to work differently. And this Albert takes from Paul into the rule. All work is to be eschatologically oriented.

First, it concerns Paul's example. Paul's words: “we labored and toiled among you night and day, so that we would not be a burden to any of you,” do not mean that Paul performed his trade, which earned him a living (so as not to live off the gifts of the Thessalonians), as his sole activity. He devoted himself primarily to proclaiming the Gospel and only later, in the remaining time, “day and night”, worked this way. Similarly, in the rule, it is about the remaining time: after all necessary things have been done. Like Paul, the Carmelites also dedicate themselves to the proclamation of the Gospel and to work. They too must bear the tension between activities that belong to their vocation (remaining in the cell, reading Scripture, prayer) and the work they do to secure a living.

Next, Paul's teaching is mentioned. Albert's urgent tone, which we have noted, certainly stems from Paul's “we admonished you”. What was Paul's concern? Some Thessalonian Christians, from the fact that we live in the last days (expecting the Lord's return and the end of this age), drew the conclusion that they would not work (“...for we heard that some of you are not working...”). However, they are not being faithful to what Paul entrusted to them and are violating the order established for life on this earth by the Creator: “By the sweat of your brow you will eat bread” (Gen 3:19). For work and sustenance indeed belong together in this order. Thus Paul’s teaching is condensed into the statement: “Those who do not want to work, let them not eat” (2 Thess 3:10). Correct expectation of the end of times does not mean to abandon all work but to work differently – with the view of the Lord’s coming. Therefore, work has a prophetic dimension in itself. Léon Blum, imprisoned in a Nazi camp, wrote: “We work in the presence, but not for the present.” True dedication gives itself in (difficult!) trust in the times that lie beyond our times. My work is part of a larger whole, which I now cannot encompass with my view. I work: thus I step out of myself and do not claim that the result of my work is here at once and complete. True creation transcends beyond its own time. It means working for a world that is coming, means passing “beyond” one’s own time, “beyond” oneself to something further. And in it is hidden the longing for God’s revelation (for an epiphany). Therefore, the rule urges us so much to adhere to St. Paul: so that our work has this eschatological and prophetic character.

Work as a path

It is thus about more than just outwardly accomplishing some work. Something happens within us during work; work is a path. Thus Innocent’s adaptation of the rule adds a concluding sentence to this chapter: “This is a holy and good way: walk in it!”

This rule thus refers to the tradition of the prophetic books of Scripture, through which we perceive Paul’s (and Albert’s) eschatological-prophetic understanding of work in an even deeper sense. There are primarily three passages of Scripture:

Isa 30 – In this chapter, the Lord accuses Israel of walking in their own ways: “You fulfill your own plans, but not mine.” This way, Israel closes itself off from true wisdom and knowledge, true prophecy, destroying itself. The only thing that can help is to turn to the Lord. But even though God's people act this way, God has compassion and shows His people: “This is the way, walk in it” (Isa 30:21). Even for us, with all work, it is important whether we close ourselves off to our own plans and thereby destroy ourselves, or whether we are willing to accept God’s guidance.
Isa 35 – “There will be a highway and a way, it will be called the holy way” (Isa 35:8). Here the prophet speaks of the happy and joyful return from exile. The exiles need not fear, they will cross the desert effortlessly. It will bloom and rejoice, there will be a solidified and adorned path leading through it, as they knew as the access road to the sanctuary. From there this way goes forth, and there it will lead them reliably. More than in the previous citation, it is clear: all this is God’s work. “God Himself will come and save you” (35:4). He has built the way; the task of the Israelites is simply to walk on it.
Thus our labor is merely a partial participation in the work that comes from the Holy One and which He Himself performs.
The third source from Scripture cannot be defined by a single citation. In the wisdom texts of the Old Testament, the good way is mentioned several times. The good way leads to life, while the bad way leads to destruction (Proverbs 2; Proverbs 16; etc.). In the rule, an interesting tension arises, as the wisdom books of Scripture conceive wisdom only within the scope of earthly life. The prophetic-eschatological desire for the end, beyond the horizon of the experiential present, is alien to them. But by connecting Isaiah’s texts with the wisdom literature, we arrive at a Pauline spirituality, just with the opposite order: working in silence and preserving the outlook towards the One who is to come... This is the good way – the way to life.

Doing some work is a spiritual journey that fundamentally originates from God, and we walk it. Seen from our perspective, it is a journey lacking meaning, as we are denied the foresight of the end (this concerns more than just physical work!). We are left with only quiet hope, patience, and immersion in obscurity. Unaware of the significance of one's work, the Carmelite longs for the Coming One. Doing some work means entering the night “without any other light and without any other guide than that which burns in the heart.”¹ For now, all our knowledge – doing some work – is fragmentary, but then we will be known as we are. Doing some work means: taking the path that leads to something else (than our plans). This path is holy, because it is provided by the One who is Different. This path is good, for it leads to life.

Doing some work aligns with the structure of the entire Carmelite rule:

“Some work” belongs, just like a cell, Scripture, chapel, etc. – to the basic equipment (discussed in chapters 4-9). Multiple perspectives are included in this:

community: because in a cenobitic community, some work ensures access to the community’s work;
personal: to what extent some work is assigned to each individual;
local: to what extent work influences the material arrangement of the place (in the cell or in the communal workspace).

Doing work is a fundamental practice (like remaining in the cell, reading Scripture, etc., discussed in chapters 10-11). The goal of work is to create a solid structure around the soul, through which the soul becomes able to receive the Word.
Thus the soul is employed. The devil has no access to it. (This is like being clothed with God’s attributes, which chapters 18-19 discuss.) Positively stated: work is an invitation for God to enter the soul and make a permanent dwelling within it.
Preserving contemplation within the soul permanently: by following the teaching and example of St. Paul, the soul exits itself and directs itself toward the end, the goal. It can receive God’s attributes, be flooded with God’s Word. Permanently, in an eschatological dimension. The flowing in of God’s Word becomes for the person a path through doing some work.