Cistercians

(St Bernard) (Rievaulx and Fountains)

The Order of Cistercians (O.Cist. Latin: Ordo Cisterciensis or, alternately, O.C.S.O. for the Trappists [Order of Cistercians of the Strict Observance]) is a Catholic religious order of enclosedmonks and nuns. They are sometimes also called the White Monks, in reference to the colour of the habit, over which a black scapular or apron is sometimes worn. The emphasis of Cistercian life is on manual labour and self-sufficiency, and many abbeys have traditionally supported themselves through activities such as agriculture and brewing ales.

The term Cistercian (French Cistercien), derives from Cistercium,^[1] the Latin name for the village of Cîteaux, near Dijon in eastern France. It was in this village that a group of Benedictine monks from the monastery of Molesme founded Cîteaux Abbey in 1098, with the goal of following more closely the Rule of Saint Benedict. The best known of them were Robert of Molesme, Alberic of Citeaux and the English monk Stephen Harding, who were the first three abbots. Bernard of Clairvaux entered the monastery in the early 1110s with 30 companions and helped the rapid proliferation of the order. By the end of the 12 century, the order had spread throughout France and into England, Wales, Scotland, Ireland, Spain, Portugal, Italy, and Eastern Europe.

The keynote of Cistercian life was a return to literal observance of the Rule of St Benedict. Rejecting the developments the Benedictines had undergone, the monks tried to reproduce life exactly as it had been in Saint Benedict's time; indeed in various points they went beyond it in austerity. The most striking feature in the reform was the return to manual labour, especially field-work, a special characteristic of Cistercian life. Cistercian architecture is considered one of the most beautiful styles of medieval architecture^{[by whom?]}. Additionally, in relation to fields such as agriculture, hydraulic engineering and metallurgy, the Cistercians became the main force of technological diffusion in medieval Europe. The Cistercians were badly affected in England by the Protestant Reformation, the Dissolution of the Monasteries under King Henry VIII, the French Revolution in continental Europe, and the revolutions of the 18th century, but some survived and the order recovered in the 19th century. In 1891 certain abbeys formed a new Order called Trappists (Ordo Cisterciensium Strictioris Observantiae - OCSO), which today exists as an order distinct from the Common Observance.

Carthusians

(Mount Grace Priory)

The meaning of "being a Carthusian" Among the religious families, there are those like the Benedictines and Cistercians, who live more in community. Others live in greater solitude. Camaldulites and Carthusians belong to the latter. The monks and the nuns of the Carthusian Order, while living separately in their own monasteries, share the same rule and follow a unique model in the person of their founding Father, Saint Bruno. The Carthusian does not live alone as the Carthusian monastery is a community. Nevertheless, he will pass the greater part of his life in his cell where he prays, works, takes his meals, and sleeps. During the course of the week, he only leaves three times a days for offices and communal mass: in the middle of the night, the Night Office, the morning Eucharist and Vespers towards the night. The Carthusian can be a cloistered monk or a brother, two different ways of living the same vocation of solitude. This solitude is not lived for its own sake, but as a privileged means of attaining intimacy with God. No one can follow this path if not called by God. The discernment of this call (vocation) asks that we make a retreat of two weeks at the monastery. Other than this, Carthusians never receive retreatants. Almost all our homes were built along the same basic principles: a grouping of hermitages (or "cells") linked to one another by a cloister which ends at the communal grounds: church, refectory, and the Chapter, separated by the entrance door by the workshops and the lodging of the monk in charge of the day to day running of the house. There are the "main" homes (like La Grande Chartreuse, with over 30 cells) and the "lesser" homes (like Portes, in the French region of Ain, which retains many primitive aspects of a charterhouse) At la Grande Chartreuse the Museum of la Correrie allows one to have an idea of the Carthusian life. The Carthusian Way The goal: Contemplation Discover the immensity of love (Statutes 35.1) The only goal of the Carthusian way is CONTEMPLATION, by the power of the Spirit, living as unceasingly as possible in the light of the love of God for us, made manifest in Christ. This implies a purity of heart, or charity: "Blessed are the pure in heart, for they shall see God." (Mt 5:8) Monastic tradition also calls this goal pure and continuous prayer. The fruits of contemplation are: liberty, peace, and joy. O Bonitas! O Goodness, was the cry which issued from the heart of St. Bruno. But the unification of the heart and the entrance into the contemplative rest assume a long journey, which our Statutes describe as such: Whoever perseveres without defiance in the cell and lets himself be taught by it tends to make his entire existence a single and continual prayer. But he may not enter into this rest without going through the test of a difficult battle. It is the austerities to which he applies himself as someone close to the Cross, or the visits of God, coming to test him like gold in the fire. Thus purified by patience, fed and strengthened by studied meditation of Scripture, introduced by the grace of the Holy Spirit in the recesses of his heart, he will thus be able to, not only serve God, but adhere to him. (Statutes 3.2) All monastic life thus consists of this journey towards the heart and all the meaning of our life is oriented towards this end. It helps the monk unite his life to charity, introducing it to the depths of his heart. Truthfully, it is not this end which distinguishes us from other contemplative monks (Trappist, Benedictines, etc.), but the borrowed path, of which the essential characteristics are: solitude a positive mixture of solitary and community life Carthusian liturgy

Carmelites

(St Therese of Lisieux)

The Order of the Brothers of Our Lady of Mount Carmel or Carmelites (sometimes simplyCarmel by synecdoche; Latin: Ordinis Fratrum Beatissimæ Virginis Mariæ de Monte Carmelo) is a Catholic religious order perhaps founded in the 12th century on Mount Carmel, hence its name.

The charism, or spiritual focus, of the Carmelite Order is contemplative prayer. The Order is considered by the Church to be under the special protection of the Blessed Virgin Mary and thus has a strong Marian devotion. As in most of the orders dating to medieval times, the First Order is the friars (who are active/contemplative), the Second Order is the nuns (who are cloistered) and the Third Order consists of laypeople who continue to live in the world, and can be married, but participate in the charism of the order by liturgical prayers, apostolates (ministries), and contemplative prayer. There are also offshoots such as active Carmelite sisters.

Carmelite tradition traces the origin of the order to a community of hermits on Mount Carmel that succeeded the schools of the prophets in ancient Israel, although there are no certain records of hermits on this mountain before the 1190s. By this date a group of men had gathered at the well of Elijah on Mount Carmel. These men, who had gone to Palestinefrom Europe either as pilgrims or as crusaders, chose Mount Carmel in part because it was the traditional home of Elijah. The foundation was believed to have been dedicated to theBlessed Virgin Mary. The conventual buildings were destroyed several times, but a monastery of Discalced Carmelite friars was built close to the original site under the auspices of Fr. Julius of the Saviour and duly consecrated on 12th June 1836.

Some time between 1209 and 1214 the hermits received a formula vitae "in keeping with their avowed purpose" (Rule Ch. 1) from the Latin patriarch of Jerusalem and Papal legateSt. Albert of Jerusalem. Albert had been responsible for giving a rule to the Humiliati during his long tenure as Bishop of Vercelli, and was well-versed in diplomacy, being sent by Pope Innocent III as Papal Legate to what was known as the Eastern Province. As an experienced prelate he created a document which is both juridically terse and replete with Scriptural allusions, thereby rooting the hermits in the life of the universal Church and their own aspirations.

The original Carmelite Rule of St. Albert addresses a Prior whose name is only listed as "B." When later required to name their founders, the Brothers referred to both Elijah and the Blessed Virgin as early models of the community. Later, under pressure from other EuropeanMendicant orders to be more specific, the name "Saint Bertold" was given, possibly drawn from the oral tradition of the Order.

The rule consisted of sixteen articles, which enjoined strict obedience to their prior, residence in individual cells, constancy in prayer, the hearing of Mass every morning in the oratory of the community, vows of poverty and toil, daily silence from vespers until terce the next morning, abstinence from all forms of meat except in cases of severe illness, and fasting from Holy Cross Day (September 14) until theEaster of the following year.

Ewe Cote Cottage

yesterday Fr Bishoy and I visited

Ewe Cote Cottage

Tabor House

house of fellowship

Whitby.

Ewe Cote Cottage is a two story building in the secluded hamlet

Off Ewe Cote near Whitby.

It is managed by the St Damian’s Trust.

Establish by Arthur Cuff a pioneer in

Christian Community life-style.

Ewe Cote cottage is a Tabor house. Where haste and noise is avoided and external distractions are reduced- there is no tv,radio or internet.

It is a special location, the environment is rural Yorkshire and quiet. Individuals and small groups are invited to share in its life and vision.

The cottage has three bedrooms, double, twin and single. Down stairs is the sitting room, kitchen, study/library.

There is a small garden and a garage for one car.

Guests are invited to consider short-term visits, from a few days to two weeks.Contribution to cover house expenses will be agreed beforehand.

Of particular importance is our welcome to those who themselves contribute and respond to the ethos of the house.

We invite you to make contact to share the beauty, peace and simplicity of a

Tabor house.

The area is rich in history and the Chapel of the Holy Paraclete is within walking distance.

Enquires:

Directors .

St Damian’s trust

Ewe Cote Cottage

Whitby

Yo213qw

Email: mearnsrick7@yahoo.com

St Damian’s Charity number 266710

Company No. 1139397

(visit Carrselltrust.org.uk for brother mearns work in Ireland)

Harriet Monsell of Clewer

Harriet O'Brien was born in 1811 and married Charles Monsell. Whilst he studied for the priesthood in Oxford, both came under the influence of the Oxford Movement. Her husband died young in 1850, following which Harriet consecrated her life to the service of God. Staunchly loyal to the Church of England, she found practical expression for her vocation through a House Mercy for former prostitutes and single mothers at Clewer, near Windsor. In 1881, she was clothed as a Religious, taking vows the following year, and thereby founding the Community of Saint John the Baptist. The work expanded to include orphanages and hospitals. She died on this day [26 March] in 1883.

Wantage Sisters

(yesterday we had an interesting visit from a retired clergyman living at St Katharine's)

Community of St Mary the Virgin

St Mary’s Convent, Challow Road, Wantage, Oxfordshire, OX12 9DJ
Phone: 01235 763141

Our Community was founded in 1848 by William John Butler, the then Vicar of Wantage. His desire was to form a committed community of Sisters combining both a life of prayer and holiness with a concern for the social needs of the time. Thus the first Sisters were involved in educational work and the founding of a number of schools; in parish and mission work; and in penitentiary work. Today the work undertaken may be different in response to the changing needs of the world, but the same early vision of the Founder continues - that of a vowed community of Sisters uniting a strong life of prayer with active social concern.

Our Community began in Wantage and our main Convent and Novitiate remain there today, together with our Infirmary Wing where we care for our elderly Sisters. In the early days of our Community, houses were founded in many parts of England and also in India and South Africa. Today we continue to have houses in London, Smethwick and Wantage.

Convent
St Mary’s Convent is situated in Wantage, where our Community was founded. It is home to our Novitiate, the Infirmary Wing for our elderly sisters, and our Guest Wing. At the centre of our life is the daily Eucharist and the saying of the Office. Sisters also engage in a variety of ministries both within and beyond the Convent. These include spiritual direction and retreats, parish work and various crafts.

London
Our house in London opened in 2002 and is situated in the multi-cultural area of Harringay. There are two Sisters living there, the Community's Daily Office is said and there is a weekly Eucharist in the house. They are involved in local community and neighbourhood. One Sister is Parish Sister at St Paul's Harringay - Edmonton Diocese of London - and also the Missionary Secretary for Wantage Overseas which is based in this house. The other Sister helps as a volunteer within the Chaplaincy of a local hospital. Spiritual Direction and Quiet Days are undertaken as requested.

St Katharine's House
St Katharine’s House is a nursing and care home for the elderly situated in Wantage. It was founded by our Community and a small group of Sisters continue to live there providing a prayerful presence and pastoral care for the residents. Residents who wish are able to join the Sisters in the Chapel for the Daily Office and for a regular Eucharist. Sisters are involved in the wider community through neighbourhood ministry, spiritual direction, a ministry to students and staff at school for the deaf.

Smethwick
A small group of CSMV Sisters in Smethwick live the life of prayer, based on the five fold Office and Eucharist. Some Sisters have a ministry of outreach in parish and school, and we offer hospitality and spiritual direction in our quiet home. We have friendly contact with people of different ethnicity and faiths.

Our Life and Ministry

Our daily life is a balance of prayer, community life and service of others. Each day we are rooted and grounded in God through our prayer which lies at the heart of our life and gives meaning to the whole.

In our community life we seek to live together in love and unity, sharing in the domestic work of the house, in recreational activities and hospitality.

Our ministry is very varied and includes preaching and parish work; spiritual direction and the leading of retreats and quiet days; care of the elderly; work amongst prisoners, asylum seekers and those with learning difficulties.

As a Community we have always sought to hold together both the contemplative and active dimensions of life, believing that each needs the other to complete the whole.

St Katharine’s House is a residential home for elderly ladies. It is registered with the Commission for Social Care Inspection under the Care Standards Act 2000 for residents who are over the age of 60 years. It has 52 single residential rooms in the main House and a modern Nursing Wing with 24 en suite rooms.

Although under lay administration, we are part of the Community of St Mary the Virgin and, with a number of resident Sisters, we are also able to provide the spiritual and pastoral care that is so important to most people.

St Katharine's House - residential and care home for elderly ladies 
Ormond Road, Wantage, Oxfordshire, OX12 8EA
Tel: 01235 762739

(was our visitor a resident or chaplain?)

Opus Sanctorum Angelorum

How did the "Work of the Holy Angels" come into existence?

In his last audience, shortly before his death, Pope Pius XII paternally admonished the pilgrims "to awaken and sharpen your realization of the invisible world about you, ... and to foster a certain familiar acquaintance with the Angels, who are so constant in their solicitude for your salvation and holiness." (Oct 3,1958, at Castelgandolfo).

Faced with the needs of the time, a similar thought had occasioned some ten years before in Innsbruck, Austria a group of priests and theology students from different nations to join together. They were thus strengthened by the Holy Father's admonition to become even more conscious of the help of the Angels along their personal path to God and especially in their pastoral work, calling upon them for help in the manifold needs of the present hour. By means of regular circular letters the members were led more deeply into the spirituality which was oriented after the model of the holy Angels and which simultaneously provided a deepening in the mysteries of the Catholic Faith.

The bishop of Innsbruck, Paul Rusch, gave his "imprimatur" to these letters. Due to his esteem for this spiritual movement, he wanted to consolidate it canonically and integrate it into the life of the Church. To this end he erected the Confraternity of the Guardian Angels on April 20, 1961. In the course of the years the Work of the Holy Angels, called Opus Angelorum [Work of the Angels] grew steadily; not so much through publicity and human proficiency, but rather, as we believe, through the initiative of the holy Angels themselves. They were the ones who guided, directed and showed the ways; who opened the doors to the hearts of the faithful, to priests and bishops. Many became interested in the Work. Especially in retreats offered by the Opus Angelorum, the faithful found the needed strength and help they were seeking for their Christian lives. Thus the Work of the Angels developed into a world-wide movement.

To whom does the Work of the Holy Angels address itself?

The Work of the Holy Angels rests wholly on the Faith taught by the Catholic Church. It addresses itself to all the faithful, inviting them to a conscious and profound life in union with the holy Angels. To be sure, those who do not believe in the existence and activity of the holy Angels will have a hard time with all this. But whoever takes his Faith in the Church's teaching on the Angels seriously will find the evidence for the existence and activity of the holy Angels throughout Sacred Scripture, from Genesis to the Apocalypse. The Lord's coming is always preceded by the holy Angels, whether it is His coming in the flesh (Lk 1,26) or His second coming in glory (Mt 25, 31; Lk 9, 26: Apoc 22,6). From the Acts of the Apostles we see clearly that for the first Christians, faith in the Holy Angels and the experience of their intervention was a reality beyond question (cf. e.g. Acts 12, 15). For the saints throughout the history of the Church the existence of these powerful, pure spirits was a truth of faith quite concrete, which they could experience for themselves time and again. A great many saints were united in a very special manner to the Angels, above all to their Guardian Angels, by means of an extraordinary veneration and love, at times even by means of a unique familiarity with them. Certainly the words of the famous dogmatic theologian and cardinal, Charles Journet, also hold true: "Yes, the Angels manifest themselves, but only to those who love them and invoke them." (cf. G. Huber, "My Angel will go before you" Christian Classics. MD, 1983. ch. 7, p.100).

What is the Essence and Goal of the Work of the Holy Angels?

The goal of the Work of the Angels, like that of every Angel who remained faithful to God, is to serve the Lord always and to lead men to the praise of His glory (Eph 1,12). The Preface of the Mass in honor of the holy Angels emphasizes that we can recognize God's power and grandeur in the glory of the Angels. The priest gives praise to God the Father in the name of the people: "In praising your faithful Angels we also praise your glory, for in honoring them, we honor you, their creator. Their splendor shows us your greatness, which surpasses in goodness the whole of creation."

The holy Angels are "ministering spirits, sent forth to help those who are to obtain salvation" (Heb 1,14). Therefore, they can and want to help us grow in the knowledge and love of God. But this requires that they be better known and loved as powerful servants of God and that they be invoked more insistently for help in the pressing needs of our time. Hence, the members of the Work aspire to a conscious collaboration with the holy Angels for the glory of God, the salvation of souls and the sanctification of the entire creation. Jesus Christ wanted to visibly continue these essentially priestly tasks in His Church by means of the ordained priests, those totally consecrated to God. For this reason, concern for the sacramental priesthood of the Church is a characteristic feature of the Work of the Holy Angels. Expiation for priests, especially for those who have become unfaithful to their vocation, pertains to the ardent solicitude one should have for the threatened priestly state. The promotion of healthy Christian families as the most promising seedbed for priestly vocations is another objective of the Work. Further characteristics of the Work of the Holy Angels are: guiding the faithful to the adoration of God, the promotion of Eucharistic worship and of Marian devotion, and fidelity and obedience to the Vicar of Christ.

On October 23, 1968, priests from four nations, who were actively engaged in the Work of the Holy Angels, spoke with Pope Paul VI. The Holy Father said to them: "Beloved sons, your Work is a great work of love for our brothers in the priesthood with an important missionary mandate in the Holy Church!" Further, he expressed the urgent appeal that wherever they might go, they should exhort the faithful to pray even more intensely for priests.

These aims are not exclusive to the Opus Angelorum. What is proper, though, is the manner in which they are realized: by attentively heeding the Angel it is easier for man to discern the will of God and to fulfill with the Angel's help his God-given mission in life ever more perfectly. Further, through the particular devotion to the holy Angels and a conscious orientation towards the holy Guardian Angel, apostolic and contemplative vocations are being fostered and lived more fully. Innumerable individuals have witnessed to this Divine guidance with joy and gratitude.

How does the Church judge the Activity and Spirituality of the Work of the Holy Angels?

The Congregation for the Doctrine of the Faith subjected the doctrine and practices of the Work of the Holy Angels to an examination that lasted for several years. The results of the examination, a document dated September 29, 1983 (Prot. Nr. 1005/69), were communicated to the Procurator of the Work of the Angels on October 5, 1983. In the cover letter the Prefect of the Congregation for the Faith, Cardinal Josef Ratzinger writes among other things: "In this document you will find those decisions which will help the Opus Angelorum to develop along the lines of the ecclesial orientation. I wish you and your fellow workers a fruitful activity in the service of the only Lord Jesus, in full fidelity towards the directives of the Magisterium of the Holy Church, and I avail myself of this opportunity to assure you of my sincere esteem."

With the Roman decree of June 6, 1992, a second examination of the Work was brought to a close; the use of the private revelations on the holy Angels, to the extent that they do not correspond to the universal tradition of the Church, was prohibited. In an official declaration, the directors of the Work of the Holy Angels noted, first of all, that the decree was addressed directly to the Opus Ss. Angelorum as an "association of the faithful" recognized by the Church. "Consequently, it cannot possibly be a question of a prohibition of the Work of the Holy Angels, as such" (Press release of June 22, 1992, point 1). Concerning the directives of the decree, the same declaration stated:

2 "The Opus Angelorum may and should foster and spread devotion to the holy Angels in the Church. The restricting measures of the Decree affect the use and dissemination of precisely specified parts of the writings of the Work, containing a particular angelology, which is not reducible to the written or transmitted word of God, but is known only through private revelations; these measures also affect practices linked with it.

3 The Work of the Holy Angels confesses itself to the Word of God, as it is presented to the faithful in Holy Scripture, in Tradition and by the living Magisterium of the Church (cf. Dei Verbum, 10) as the foundation of all Christian spirituality and especially of the consecrated life. The Work stands in fidelity and obedience to the Holy Father and to the directives of the Decree from June 6, 1992, even as every member promised at their admittance into the Work of the Holy Angels.

4. The interpretation and implementation of the several determinations of the Decree will follow in agreement and in collaboration with the Holy See."

What is the Order of the Holy Cross? What is its Task and Relation to the OA?

In many members of the Work of the Holy Angels, especially in young people, there arose the desire to consecrate their lives totally to God. For this reason priests who had devoted themselves to the growth and development of the Work of the Angels undertook the foundation of male and female religious communities. At first, the "Societas Fratrum a Cruce," a community for men, was established in the Archdiocese of Aparecida, Brazil. For women, the "Societas Sororum a Cruce" was established. Both groups see themselves as communities that pursue a religious life in the classical sense. Further, the community of the "Mission Helpers" was established; they dedicate themselves both to the apostolic and to the social and charitable mandates of the Church in a form that responds to the needs of the Church in the modern world.
In their further efforts to found a religious institute recognized by the Church, the leading members were counseled not to found a new community but rather to restore an old Order, whose religious ideals were in harmony with those goals that the Opus Angelorum seeks to realize. In their search they came upon the Order of the Canons Regular of the Holy Cross. This Order had been founded in Coimbra, Portugal, in 1131 and had applied itself particularly to the proclamation of the holy Gospel and to the solemn liturgy. The first prior was Saint Theotonius, the first canonized saint of Portugal.

The seal of the Order, a large Cross with two Angels in adoration, already showed that this ancient Order cultivated a special veneration of the holy Angels. The Order flourished for 700 years, until it was violently suppressed by the liberal government in 1834.

Further amazing coincidences with the ideals pursued by the Work of the Holy Angels finally led to the ecclesiastical restoration of this Order of the Cross by members of the Work of the Holy Angels. This was finalized by a decree of the Holy See of May 29, 1979.

One of the principal tasks of the old Order of the Cross was the direction of the medieval University of Coimbra. For centuries, indeed, up until the suppression of the Order, it provided the Rector of the University. Shortly after the restoration a diocesan bishop from Brazil came to Rome and asked Pope John Paul II in a personal audience on July 4, 1983, whether he might engage theologians from the Work of the Holy Angels for the purpose of building up his seminary. The Holy Father gave his consent. The Order of the Cross saw this invitation as a mandate and took up the old teaching tradition of the Order anew. In the meantime, the Order's "Institutum Sapientiae" as a center for priestly formation could be established in the diocese of that bishop.

The spirit of adoration, the spiritual and ascetical training of the candidates to the priesthood, the celebration of the solemn liturgy and a deepened prayer life form the foundation for the education at this Institute. Objectives of this education are an unconditional following of the Cross, an ever more intimate love for the Lord in the Most Blessed Eucharist and for His Mother Mary, the Queen of the Angels and Mother of all priests. Solid scientific studies of philosophy and theology in fidelity to the Magisterium and to the living Tradition are aimed at providing the Catholic Church with well-trained, zealous priests who are devoted to the care of souls and whose hallmark is obedience to the Holy Father and to the legitimate ecclesiastical authority. The formation is accompanied by the fervent prayers of the faithful.

Students to the priesthood hail from many different nations, members of diverse religious communities and dioceses are presently attending the new faculties of philosophy and theology. From 1983 to 1996, 60 seminarians, who had received their formation at the Institutum Sapientiae, were ordained priests.

In addition to this special apostolate dedicated to the formation of priests, the Order seeks to help deepen the spiritual life of priests and consecrated souls, and engages in the pastoral ministry in general. The canonical life in community, following the pattern of our Lord's life together with His Apostles ("Vita apostolica") and in accordance with the Rule of St. Augustine, serves the purpose of mutual support and provides principally for the solemn celebration of the liturgy. The Church explicitly recognizes the Order of the Cross and the Work of the Holy Angels as two autonomous institutions, which may enrich one another spiritually.

This brief information is designed to offer only a generic overview of the Work of the Holy Angels. A more comprehensive introduction, orientation and further direction are available to those who participate in retreats or days of recollection conducted by the priests of the Work and the Order of the Cross. Further information may be sought on an individual basis.

With the approval of the Delegate of the Holy See
August 18, 1997
Rev. Fr. Benoît Duroux,OP
Work of the Holy Angels®13800 Gratiot Ave.Detroit, MI 48205 USA (313) 527-1739 Fax (313) 527-1729email: opusangelorum@rc.net The Texts of the Circular Letters are copyrighted and may not be reproduced without written premission.©2004 Order of the Holy Cross

Our Lady of Mount Carmel

Our Lady of Mount Carmel

Hermits lived on Mount Carmel near the Fountain of Elijah (northern Israel) in the 12th century. They had a chapel dedicated to Our Lady. By the 13th century they became known as “Brothers of Our Lady of Mount Carmel.” They soon celebrated a special Mass and Office in honor of Mary. In 1726 it became a celebration of the universal Church under the title of Our Lady of Mount Carmel. For centuries the Carmelites have seen themselves as specially related to Mary. Their great saints and theologians have promoted devotion to her and often championed the mystery of her Immaculate Conception.

St. Teresa of Avila called Carmel “the Order of the Virgin.” St. John of the Cross credited Mary with saving him from drowning as a child, leading him to Carmel and helping him escape from prison. St. Theresa of the Child Jesus believed that Mary cured her from illness. On her First Communion she dedicated her life to Mary. During the last days of her life she frequently spoke of Mary.

There is a tradition (which may not be historical) that Mary appeared to St. Simon Stock, a leader of the Carmelites, and gave him a scapular, telling him to promote devotion to it. The scapular is a modified version of Mary’s own garment. It symbolizes her special protection and calls the wearers to consecrate themselves to her in a special way. Obviously, no magic way of salvation is intended. Rather, the scapular is a reminder of the gospel call to prayer and penance—a call that Mary models in a splendid way.

Comment:

The Carmelites were known from early on as “Brothers of Our Lady of Mount Carmel.” The title suggests that they saw Mary not only as “mother,” but also as “sister.” The word “sister” is a reminder that Mary is very close to us. She is the daughter of God and therefore can help us be authentic daughters and sons of God. She also can help us grow in appreciation of being sisters and brothers to one another. She leads us to a new realization that all human beings belong to the family of God. When such a conviction grows, there is hope that the human race can find its way to peace.

Quote:

“The various forms of piety toward the Mother of God, which the Church has approved within the limits of sound and orthodox doctrine, according to the dispositions and understanding of the faithful, ensure that while the mother is honored, the Son through whom all things have their being (cf. Colossians 1:15–16) and in whom it has pleased the Father that all fullness should dwell (cf. Colossians 1:19) is rightly known, loved and glorified and his commandments are observed” (Dogmatic Constitution on the Church, 66).