A New Understanding of Carmelite Spirituality: The Statutes of the Order of Carmelites from 1995 (Part 4)

Christopher O’Donnell, O.Carm.

Criteria

This final section may seem somewhat controversial. It concerns four values that are not exactly strong points of our lives, nor elements that we (therefore) keep in mind and cultivate. Yet they are criteria—inasmuch as decisions regarding our brotherhood, our mission, and our fidelity to our charism are guided by them. The statutes contain an article outlining the guidelines for discernment in the area of our apostolic service.

We are concerned with:

the life of brotherhood and prayer amidst people,
responding to the needs of the local and universal church,
prioritizing service to the poor and marginalized,
paying special attention to the status of women,
advocating for justice and peace,
caring for those interested in spirit, spiritual heritage, and the life of Carmel (art. 93).

But there are also criteria that guide other areas of our lives beyond the apostolic mission. I am convinced that fundamentally they are these four: Scripture, discernment, human values, and the poor.

The Word of God

Scripture holds a special place in our tradition. Already in the Rule, the tenth chapter establishes meditation on the law of the Lord as the foundation of our life. In the nineteenth chapter, it requires that the word of God dwell in our hearts, and in the penultimate chapter, it states that we are taught by Scripture.

We have already noticed that in the Middle Ages, priority was given to the study of Scripture (over other subjects). The revival of this interest, which has occurred, has several causes. One of them is the biblical movement in the church, officially endorsed by Pope Pius XII in 1943 with his encyclical Divino afflante Spiritu, giving it a new impetus, and which was solemnly confirmed by the Second Vatican Council in its documents and subsequent liturgical renewal. And in the order, the experiences from Latin America were conveyed through order-wide meetings—provincial councils and general chapters—since the mid-1970s, with new pastoral understanding of God's word, as transmitted by, among others, Carlos Meesters. There was also a revived interest in Scripture in various provinces, such as Italy and the Netherlands. By the time the statutes were written, we already had a rich experience with God's word. I believe that from this moment on, the word of God became a decisive factor in reevaluating the authenticity of our brotherhood and our work.

Beginning with what is summarized in the Rule (art. 11), the statutes find inspiration and light from Scripture for every area of our life:

in the light of the gospel, we are to discern the signs of the times (art. 13),
our contemplative dimension is characterized by pious attention to the word of God (art. 16),
the values of brotherhood find their expression and source in the word of God (art. 20),
the lectio divina is recommended (art. 20),
by God's word, we are drawn into prayer and brotherhood (art. 20),
Elijah and Mary are models for us on how to live according to God's word and how to accept it deeply into our hearts (art. 26, 27);
in prayer, we listen to God's word as a community (art. 31);
discernment must be done in the light of the gospel (art. 40);
obedience includes communal listening to God's word (art. 46, 47);
purity matures in silence and attentiveness to the Word (art. 63);
our prayer should be biblical, and we are to engage in communal biblical prayer (art. 65)—almost every article on prayer references God's word;
the apostolic mission is viewed here as proclaiming the good news; the mission or service of Carmelites includes attentive listening to God's word (art. 91);
when teaching prayer and the spiritual life in our apostolate, we are exemplified by Mary's attentiveness to God's word (art. 95);
we ensure that the Carmelite family aligns its life with the demands of the gospel in the spirit of Carmel (art. 109);
the ninth chapter on the striving for justice and peace, which is a novelty in the statutes, is a profound meditation on God's word and emphasizes the need to read the Bible in the context of today's world and also from the perspective of poverty (art. 110–116).

We can summarize all of this and say that the emphasis on sacred Scripture after the Second Vatican Council is in deep accord with our entire tradition and is presented to us with new strength in these statutes. However, the question arises as to how Scripture should shape our lives and thus become a criterion for our entire life. Certainly, it is not just about paying attention to the methods of modern biblical studies. We must allow the culture of Scripture to take root in our communities. This is an urgent formative task: to show how to find the way to this. And it must not only concern younger members, but it should be about a lifelong search.

Discernment

The emphasis on Scripture is closely related to the call to discernment. The word discernment is comprehensive and often misunderstood, which is why it is infrequently used in the statutes, appearing only three times. Discernment can be a charism, a special gift of the Holy Spirit given to a person, who then instinctively recognizes what is from God and what is from another spirit or from a person. At other times, the term discernment is used in a broader sense, when an individual or group expresses judgments in a spirit of faith. This can to some extent be learned; a charism cannot be learned, although even a person endowed with a charism must learn to use it wisely and impartially. The statutes employ words related to the concept of discernment more or less equivalently, such as prophetic charism, seeking God's will, being enlightened by God's word, recognizing the signs of the times.

A key perspective in the statutes is that we must be people who allow ourselves to be continuously taught by the Holy Spirit. Continuously means: we do not have ready answers; therefore, we must constantly reevaluate our opinions and actions, being prepared to change or adjust them. We are to let ourselves be taught: we are not self-sufficient; we cannot rely on our own strength and understanding. We depend on the Holy Spirit. This teaching will rarely occur through direct inspiration; rather, it will be mediated through the word of God, brothers and sisters, the signs of the times, the poor, and marginalized people.

In relation to discernment, various difficulties may arise. People may have differing notions of what discernment actually entails: whether it is a charism, a technique, or an inevitable and reliable outcome of sincere dialogue. Discernment can also be misused if people expect it in the most legitimate and well-established matters. It can also be manipulated, either when people claim to have discerned something as such or when they deny that real discernment has occurred. It is interesting that in the Ignatian tradition, true discernment requires a second level of humility, which means that a person is completely indifferent to what the outcome will be; they only care that God's will is accomplished. This attitude necessitates a purity of heart. At the conclusion of the chapter that deals with our order's place in the church, the call to discernment is explained.

“In a time when the human race is beginning a new stage in history, we Carmelites, inspired by the Spirit who acts in the church, strive to adapt our life program to new conditions and seek to understand the signs of the times, examining them in the light of the Gospel, our charism, and our spiritual heritage, and to bring this into various cultures” (art. 13).

Some important insights from the statutes on discernment:

Seeking God in contemplation and “receiving the gifts of the Spirit gives the Carmelite community greater attention to the signs of the times, sensitivity to the presence of the Word in history, even through the perception and evaluation of facts and events in the church and society” (art. 18).
In the section on brotherhood, we read: “A contemplative attitude toward the world around us, which allows us to discover in what we experience daily the presence of God, helps us find God especially in our brothers” (art. 19).
In the part that deals with service amidst people, we read:
“As a contemplative community, we seek God's face also in the heart of the world. (...) The fraternal community of Carmel feels like a living part of the church and history: as an open community, capable of listening to its surroundings and allowing it to pose questions; willing to accept the challenges of history and give authentic answers to the life according to the evangelical counsels based on its charism” (art. 21).
“The proper distribution of tasks and their acceptance by the community should be preceded by discernment at various levels” (art. 33 - this directly uses the word discernment).
“To be faithful to our vocation to live in a fraternal community, it is necessary our daily 'conversion to the gospel.' (...) Concrete forms of conversion must be sought through constant discernment, viewing life in the light of the gospel, the signs of the times, and the experience of the poor” (art. 40).
The articles on obedience express the demand for discernment:
“To follow the obedient Christ for us today means to listen together to God's word, received and lived in the church; to be able to read 'the signs of the times' to recognize God's will today” (art. 46).
In the part on obedience, emphasis is also placed on the communal dimension of discernment to achieve true obedience:
“Our obedience to God concerns us not only as individuals but also as a community. The community is indeed the place where God’s will is sought together. In this search, we learn from one another and are co-responsible for listening to God's word and fulfilling God's word, received in the light of the signs of the times and interpreted according to the charism of the Order” (art. 47).
The superior is to ensure appropriate dialogue and discernment (art. 48).
Authentic living of poverty requires us today, among other things, to “discerning in a healthy and balanced way regarding the forms of our presence among the people, directing them towards liberation and the overall development of humanity” (art. 54).
Prayer enables us to perceive “what happens within us and around us in the light of God. Our entire life must be so deeply contemplative that we see all events as if through God’s eyes” (art. 78).
In article 93, we have already noticed criteria for the apostolic mission. This chapter also emphasizes the need for guidance in our decision-making regarding the apostolate: “We are guided by the teachings of the church's shepherds, our tradition and its values, the signs of the times, and above all, by listening to the Word, keeping in mind its interpretation from the perspective of the poor” (art. 91).

This criterion of discernment thus imposes serious demands on formation in the statutes in all their richness. It opposes excessive individualism, which is a disease of our society. As a criterion, discernment is only possible in contemplative brotherhood among people; conversely, this charism will be fulfilled where we live, only through discernment.

Human Values

Human values also serve as a criterion for our lives and our mission. It is difficult to express in this area, as there are many distortions. There is often talk of a lack of humanity in consecrated life in the pre-conciliar period. I remember about twenty years ago, an older Irish religious told me how he views the past: “When a new prior was appointed, we were always curious to see if he would be bad or even worse.” And yet in practice, there was much humanity, even if it only became evident when someone aged or fell ill. As I said, love was once encoded and encrypted.

Today, there is a “cult of self,” idolatry of fulfillment. People have become wary of long-term commitments, tend to be generous according to their own standards, and are overly sensitive to anything that touches their comfort or habits. Many young people express themselves as if we almost had a right to be fulfilled. We have this right, but it will always be under the cross.

Despite this idolatrous cult of human values and the serious neglect of proclaiming the cross, human values are vitally important, and this began to be spoken about at the Second Vatican Council. This theme is also found in the 1971 statutes, which already warn against overwork. Current legislative guidelines of the order also say many thought-provoking things, but they are not always accepted. We must especially be careful not to interpret what is said here about human values separately from other elements—desert, brotherhood, contemplation, and mission (apostolate).

The following thoughts deserve particular attention:

The quality of interpersonal relationships in the Carmelite community must be continuously developed: “To be fratres for us means growing in community and unity, in overcoming differences and privileges, in participation and co-responsibility, in sharing goods, a common life program, and personal charisms; and also caring for the spiritual and mental well-being of individuals, walking the paths of dialogue and reconciliation” (art. 19).
A moment of special importance for the community is “sharing joys, concerns, and friendships” (art. 31h).
“Life in community by its very nature must support the human growth of the religious—intellectual, spiritual, and pastoral” (art. 33).
“The community must ensure that no religious is so overloaded with work, nor apostolic work, that common life and devotion become impossible or too difficult” (art. 33).
Mass media are evaluated positively if it is ensured that “the dignity and freedom of people are not trampled on” (art. 34).
The article on purity states that a deeper reception of the promise “takes place through a continuous process of transformation of all affective capacities” and “the truth and transparency of our mutual relationships grow” (art. 61).
The articles on purity conclude with a beautiful vision of full human development through a comprehensive attitude of love (art. 63).

I believe that the theme of human values is not thoroughly developed in the statutes. It is emphatically sketched out, but not much is offered in terms of means. I think this constitutes an important area of searching and a special challenge for those tasked with educating younger brothers. This must be taken seriously, but we must also understand that not everything done in the name of human values aligns with the values of the gospel. Here discernment is essential.

The Poor

The last criterion for our fraternal life and our apostolic mission is the poor. This perspective has developed rapidly. The brothers' convents have always been places where the poor received care. The fact that the poor approach us indicates that they perceive us and expect something from us. One of the appealing characteristics of the order is that we have never been too visible. Besides the realm of spirituality, we have had few great theologians. We were not significant in the historical and cultural development of European society. We even avoided the Inquisition, which had its learned church lawyers among the Franciscans and Dominicans. The role of the Carmelites was more to comfort unfortunate wretches who were led to execution as heretics. Carmelites often tried to help the poor in a quiet, hidden way.

The current significant development of attention towards the poor can be traced back to the lecture of Peruvian theologian Gustavo Gutiérrez in 1968. This gave rise to liberation theology. We discovered a new theology that sought not only to understand reality but also to change the situation of socially dependent people. Various liberation theologies quickly developed. I use the term “various” because there have been many. It is essential for these liberation theologies to investigate why people are poor or marginalized. From many sides and for many reasons, hostility towards them has arisen. One reason, lately less applicable, is the fact that some proponents of this direction initially used Marxism as an analysis tool. This was enough to provoke opposition. The well-known statement of Brazilian Archbishop Helder Camara summarizes this: “I give the poor to eat, and they call me a saint. I ask why they are poor, and they call me a communist.”

The topics of liberation have been significantly addressed in meetings at the level of the entire order between 1971 and 1987. Even here, a development can be seen. The poor, or— as the statutes often call them—minores are now all those who are marginalized or in some way alienated. This does not only mean materially poor people but also those pushed to the margins of society because of their culture, gender, sexual orientation, race, religion, or situations of dependence, violence... All oppressed in our world need liberation.

It is also noteworthy in the statutes that we need to learn from the poor, that we have to read the Bible from their—beneficial—perspective. When the Bible is read in a Brazilian shack or in a Latin American slum, it is a completely different book. The poor can also show us how they find “the good news” in God's word.

In searching for criteria for our life style, our brotherhood, and our apostolic mission, the following thoughts from the statutes are important to us:

Carmelites express solidarity with all who suffer, hope, and are fully dedicated to seeking God's kingdom (art. 21).
Being amidst people “is a prophecy of justice and peace in society and among nations (...) It is also a decision to choose to share life with those who walk through history as minores (smaller, second-rate), so that we may tell these brothers, more through life than words, a word of hope and salvation. Such a choice is the logical consequence of our vow of poverty, made in the community of brothers of the mendicant order, and is in accordance with our obedience to Jesus Christ, which we also live by obeying the poor and those in whom, above all, the face of the Lord reflects” (art. 24).
Elijah “is a prophet in solidarity with the poor and marginalized and defends those who suffer violence and injustice” (art. 26).
The section on consecrated poverty emphasizes Christ's sharing with the little and the poor (art. 50).
In the same section, it states that “poverty is a complex and ambiguous reality” and that we must be people who “are in solidarity with the poor and renounce every desire to dominate and be self-sufficient” (art. 53).
The text further emphasizes the need “to engage in the study and recognition of the economic, social, and moral causes of that poverty, which is the result of injustice” (art. 54).

This reminds us of the thesis from the theological institute in Milltown: “Sin, but no sinners” (Sinn but no sinners).

It would take us too far to delve deeply into the ninth chapter of the statutes, entitled Apostolic Mission and the Realization of Justice and Peace in the World. This chapter was almost not included in the statutes. First of all, let us realize that this chapter urges us to read the signs of the times and that it simultaneously trains us in this.

It remains to be noted how important it is to see the poor and to see what it means to be poor, as a criterion for our life. And as formators, we should be interested in one more thing here. We should reflect on why the theme of “Justice and Peace” has not taken root in our order as much as other themes developed in the 1970s.

Conclusion

The statutes, despite all their flaws and deficiencies, represent a remarkable attempt to present a viable Carmelite spirituality for today. They open new horizons but also pose great challenges. We strive to realize their beauty amidst the fragility of our communities.

Translated from English by Miluše Hosnedlová and Jája Vanišová.