Carmelite Customs

[graciandelamadrededios]

 

 

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Getting back to the Carmelites, there is one thing that I thought I would bring up. Gracian, you say that Carmelites will always be eremetical. While this is true to a degree, they are also cenobitical in that they are 'hermits in community'. They do not live as true hermits do, but within a community environment. At heart, a Carmelite is a hermit, but in practice, she lives with her sisters and must adapt to community life. One of the things I found hardest in my first Carmel was the fact that we had little time alone with God. Even our prayer time was done in choir with all the other sisters. When I was there, they had no 'hermit days' so I felt as if I were always surrounded by sisters. As a postulant and Novice, one is often working with another sister, who supervises her work, so although the professed nuns worked alone, when one first enters, this is not so. In addition to this, we prayed together, cleaned the kitchen together, did laundry together, had Recreation together- it was non-stop interaction with others. Silence was the rule, but solitude was not and even silence was broken for necessary conversation while working. I loved Sundays because there was no 'work' and I could spend a little time alone. It was only after living as a hermit that I realized the difference between being a hermit and being a hermit in community. 

 

Many Carmels now have 'hermit days' where a sister is excused from all duties (except certain Offices) and they can spend time alone with God, and a lot more communities now allow sisters to spend their prayer time alone, away from the choir, so they can go to a hermitage in the grounds or for a walk etc. And of course, the Carmelites are much less cenobitical than the Poor Clares where they share a common workroom, but they are certainly not 'hermits' in the truest sense of the word. I like to think of them as 'hermits at heart'.

 

 

I was referring to the what Sr. Emmanuel was telling us that they went back to the original inspiration of Carmel, hermit lifestyle.  We all know that the Primitive Rule of Carmel - The Rule of St. Albert were written for a group of hermits not cenobites.  It was only when the Carmelites migrated to West that they asked the Pope to mitigate the Rule so they can adapt to the religious culture of the west where hermit life is alien.  Unfortunately, after several decades of living in Europe, making the Carmelites in equal footing with mendicant orders, the religious fervour of Carmelites declined.  The original and primitive rule of Carmel were layered with migitations granted by the Pope.  I wrote the following to a friend:

 

The OCD Nuns and Friars are both Hermits and Cenobites.  The Primitive Rule St. Teresa has chosen is not actually the Hermit Rule of St. Albert but the Mitigated Rule of Innocent. 

 

The Rule of St. Albert is observed by the Hermits before their migration to Europe

 

The Rule of St. Albert mitigated by Pope Innocent was observed when the hermits resettled in Europe; transititioning from Hermit to Mendicant Friars. 

 

The Rule of St. Albert with additional mitigation granted by Pope Eugene.

 

St. Teresa professed first vows in Incarnation Monastery following the Mitigated Rule of Pope Eugene and later opted for the “Primitive” Rule of St. Albert by Pope Innocent.  The Rule of St. Albert without mitigation is in reality the Primitive Rule but during the time of St. Teresa, the Primitive Rule is the Innocentian Rule since this Rule is adapted for Carmelites living in Europe but retaining the eremitical inspiration example, staying in the cell to pray if not occupied by household and choir duties and hermit days within the monastery.  This is what St. Teresa had chosen and not the Hermit Rule.

 

Hence, if there are Carmelite Eremitical commuties who wanted to be accepted within the Discalced Carmelite Order, they are usually denied acceptance since this is spirituality of the Carmelites of the Ancient Observance.  If we literraly follow the precepts of Vatican II to return to the sources, the O. Carm. should return to hermit lifestyle.  This is the reason why there are many Carmelite Hermit Communities of Men and Women under the auspices of the O. Carm. and very few with the OCD.

 

The Carmels founded by St. Teresa and monasteries that were founded after her has always maintained the hermit and cenobite aspect of life.  Cenobites in a sense that they live within the community, they pray, eat and recreate together.  Hermit is a sense that if they do not have choir or office duties, they stay in their cell to pray and meditate.  They also have hermit days where each Nun are given time spent away from the community.  Even while working with others, they remain a hermit since Carmelites does not have a workroom, ideally.

 

Two Nuns from Schenectady Carmel submitted an alternative Rule for an increase hermitical lifestyle but the request was denied by the Father General of the Discalced Friars.

 

Port Tobacco Carmel has laura type of living but they are not hermits at all, they still eat, pray and recreate with the entire community. 

 

But if a Carmel whose members pray, work, and eat alone and meet with the community during mass and have a weekly recreation, then diffinitely they are Carmelite Hermits following the Ancient Rule of St. Albert.

 

 

For more than 10 years of monastic research work, I am fully and consciously aware the the Discalced Reform of St. Teresa was geared towards hermit life in a community.  I wrote the Anneline the following:

 

The Carmelites have a different story and this started with the migitations, upon mitigations of their Rule which eventually lead to laxity and decline; common among religious orders during that period.  Suffice it to say that the Rule has been layered with various mitigations granted by the Popes.

 

The there is a mystery of why the Carmelites started very late in incorporating women religious in the Order when the Augustinians, Dominicans (the cloistered nuns came in first) Servites, and Franciscans or even the Benedictines, have incorporated cloister for women after immediately their Order was founded.  The Carmelites started incorporating women in the 15^th century.

 

May I point out the among Carmelite Monasteries for women (when the group of women started adapting the Carmelite Rule), the development is uneven, the rules and constitutions are not very clear and their way of life is somewhat vague varying from one house to another, from one province to another or even one country to another.  The Discalced Reform of St. Teresa did not start like this. At least during her lifetime – since she already know when to begin and what needs to be done to avoid those issues.

 

As for Carmelite Nuns (O. Carm.), it seems a great way to start with the Bull “Cum Nulla” issued by Pope Nicholas V which was the formal institution of the Nuns into the Order.  Prior to this bull a lot of women were asking to be incorporated into the Order and the General John Soreth finally petitioned Rome for approval hence, the bull “Cum Nulla” was issued and has formally accepted “Nuns” into the Order.  But the bull had a loophole – see the underlined texts:

 

The papal bull Cum Nulla.

 

Nicholas, Bishop, Servant of the Servants of God. For perpetual memory.

 

No one can organize, without the permission of the Supreme Pontiff, any group of faithful, under whatever form of religion. Any group of female religious, virgins, widows, "beguines," "mantellati" or other similar groups, which exist under the title and protection of the Order of the Most Blessed Virgin Mary of Mount Carmel, or who in the future offer to commit themselves, may not continue without the approval of the apostolic authority. By means of these letters, we decree that with regard to the reception, mode of life, admission and protection of the aforementioned, we decree that the Order and the Master General and the Priors Provincial enjoy and may use the same identical privileges given to the Order of Preachers and to the Hermits of St. Augustine. With these privileges the aforementioned virgins, widows, "beatas" and "mantellati" live in chastity and honesty, keeping fast and fulfilling all other duties, as they already do, according to the statutes of the virgins, "beguines", and "mantellati" of the other Orders, who also live in chastity and honesty. Let no one dare to interfere and contravene our decree. However, if someone presumes to contravene it, let that person know that he will incur the wrath of God and of his holy apostles, Peter and Paul.

 

Given in Rome, in St. Peter’s, in the year 1452 of the Incarnation of Our Lord, the 7th day of October, in the sixth year of our pontificate

 

Those underlined texts did not really explain if the Nuns are to adapt cloister and regular life; many interpreted the bull as permission to continue the general spirit of Beguine lifestyle – no strict enclosure and fixed prayer schedule.  So the Nuns continued with their former lifestyle while following the Carmelite Rule.  Further, this gave the Nuns equal footing with the Dominicans and Augustinians of the Second Order where each monastery is autonomous.

 

Soreth, armed with this document, immediately elevated some communities into the Second Order and for the next 25 years, Europe had seen rapid growth of convents in France and in Lowlands.  He asked some of the communities to follow the Constitutions of the Friars and later, he himself wrote the constitutions with strict enclosure with emphasis on prayer, solitude, silence, and penance.  But this did not make any impact with the Italian and Spanish convents, who continue to live the lifestyle of a Mantellate or a Beata.

 

Bl. Frances d'Amboise indeed tried with the Franciscan community in Nantes but due to her frequent illness, she found that the lifestyle of the “Poor Clare” too austere.  Then, she met with Soreth and he explained the new Second Order to her and she found it appealing. She endowed a convent and she herself entered there and received the habit from hands of John Soreth.

 

Due to diverse interpretation of the Bull and the autonomy granted by each monastery, there was no uniformity of observances. Those who were under the influence of John Soreth followed the ideal Carmelite life – they were cloistered and followed the Rule.  The Italian and Spanish Carmel has different story – they continued the lifestyle of Mantellate and Beata where they are free to leave the convent and maintains contact with people in the city.  Many of these convents in Italy are essentially Carmelite in name but Mantellate in practice except those who came into contact with the `n Reform.  They may have not observed the strict enclosure but they are closer to the ideal of Soreth.

 

The monastery where St. Teresa entered was a Beaterio dedicated to St. Mary of the Incarnation founded by Dona Elvira Gonzales.  The community eventually petitioned the Provincial that Incarnation be admitted into the Second Order.  The “Beatas” adopted a form of life which contains the features of a convent but retaining the principal features of a Beaterio.  They have noviate and recitation of the Divine Office in common but the Beatas can easily ask permission to leave the convent.  Class distinction was evident – the rich ladies being waited upon by a servant and lived in a suite of rooms.  Their poorer sisters lived in dormitories and most of the time, has to go home or go out to find food for them.  This was the state of the convent when Teresa entered and they have close to 200 Nuns living inside!

 

The rest is history where we can refer to the Constitutions of St. Teresa, limiting the number of Nuns in each house to 21, no common work room, rough brown frieze (horse blanket) for the habit and course linen for the toque, no extra pleats on the articles of the habit, alpargates for the footwear and wearing of Grate Veils, etc.

 

The reform of St. Teresa was her “reaction” to the lifestyle she experienced in the Incarnation.

 

Well, eventually, the O.Carms. adapted the reforms initiated by St. Teresa and the Incarnation Convent petitioned to be transferred to authority of the Discalced Carmelite Order.  St. Maravillas of Jesus was ordered by her Superiors to help the Nuns restore their crumbling monasteries and saved it from falling apart.  The Incarnation monasteries still stands strong and Discalced Nuns are still living their life of prayer as initiated by St. Teresa.  They too are members of the Association of Carmels in Spain organized by Mother Maravillas of Jesus.

 

St. Teresa did not really envision reforming an Order but she has no choice when the Calced became aggressive towards the Discalced.  St. Maravillas did not see herself as a “reformer” but she wanted to be a faithful daughter of St. Teresa of Jesus and to the constitutions she wrote for her Nuns.

 

 

 

 

[AccountDeleted]

Gracian -  I wasn't doubting your "more than 10 years of monastic research work" but was simply trying to make things a little clearer perhaps to those who don't delve quite so deeply into theoretical research.I was simply relating my experiences in Carmel and stating that although Carmelites are at heart, hermits, today they mainly live as hermits in community, something that isn't always understood by those who haven't experienced it. No offence was intended.

 

[graciandelamadrededios]

Gracian -  I wasn't doubting your "more than 10 years of monastic research work" but was simply trying to make things a little clearer perhaps to those who don't delve quite so deeply into theoretical research.I was simply relating my experiences in Carmel and stating that although Carmelites are at heart, hermits, today they mainly live as hermits in community, something that isn't always understood by those who haven't experienced it. No offence was intended.

 

I am not offended, I need to clarify what your reply to what I said that Carmelites has always been and will always be eremitical.  Again, those comment was aligned to what Sr. Emmanuel mentioned about her community.

 

You have every right to share what you experience which is similar to what other nuns shared with me when I interviewed them, via email or face to face in a Carmelite Parlor with grilles separating us.  

 

I am merely stating what I learned in my more than 10 years of research work.  I am sure you have no intention to doubt my work, however, it is my right to clarify my point of view in the light of your recent comments.

[AccountDeleted]

I am not offended, I need to clarify what your reply to what I said that Carmelites has always been and will always be eremitical.  Again, those comment was aligned to what Sr. Emmanuel mentioned about her community.

 

You have every right to share what you experience which is similar to what other nuns shared with me when I interviewed them, via email or face to face in a Carmelite Parlor with grilles separating us.  

 

I am merely stating what I learned in my more than 10 years of research work.  I am sure you have no intention to doubt my work, however, it is my right to clarify my point of view in the light of your recent comments.

 

 

Of course, I understand. And perhaps my input can be that of a supplement to your studies and interviews with Carmelite nuns, as I have lived in four Carmelite convents and am a postulant in one now. Each community is different and although Carmelites do have an eremetical foundation, it was the Prioress at my first Carmel who told me, "We are not hermits in Carmel. We are 'hermits in community.' "

 

It's good to have the balance of views I think.

[graciandelamadrededios]

Of course, I understand. And perhaps my input can be that of a supplement to your studies and interviews with Carmelite nuns, as I have lived in four Carmelite convents and am a postulant in one now. Each community is different and although Carmelites do have an eremetical foundation, it was the Prioress at my first Carmel who told me, "We are not hermits in Carmel. We are 'hermits in community.' "

 

It's good to have the balance of views I think.

 

Duly considered.

[graciandelamadrededios]

PRE-VATICAN II HABIT OF MINIM NUNS - ITALIAN NUNS (The Veil is gathered or "shirred" similar to Polish and Spanish Day Veils of OCD Nuns)

 

 

 

 

 

 

[Antigonos]

Of course, I understand. And perhaps my input can be that of a supplement to your studies and interviews with Carmelite nuns, as I have lived in four Carmelite convents and am a postulant in one now. Each community is different and although Carmelites do have an eremetical foundation, it was the Prioress at my first Carmel who told me, "We are not hermits in Carmel. We are 'hermits in community.' "

 

It's good to have the balance of views I think.

 

Nunsense, you are a postulant, if it is possible to ask, where?  I think I left you on the road to Santiago de Compostela...did you return to the UK?  I'd love to be brought up to date, if you don't mind!

[AccountDeleted]

Nunsense, you are a postulant, if it is possible to ask, where?  I think I left you on the road to Santiago de Compostela...did you return to the UK?  I'd love to be brought up to date, if you don't mind!

 

 

Antigonos- I tried to PM you but obviously you can't use the PM function. All I was trying to say (without hijacking this thread) was that I prefer not to reveal any personal information about myself anymore online. Past experience has taught me that this isn't a good idea. And this thread might help explain it too  Privacy on VS

[Antigonos]

Antigonos- I tried to PM you but obviously you can't use the PM function. All I was trying to say (without hijacking this thread) was that I prefer not to reveal any personal information about myself anymore online. Past experience has taught me that this isn't a good idea. And this thread might help explain it too  Privacy on VS

 

No, I can't either receive or write PMs, dunno why not [because I'm not a Catholic?].  I certainly respect your reticence.  If you'd like to communicate with me, you can write to meir dot cnm at gmail dot com.  I would love to hear from you and would not repeat anything you wrote me.

 

Possibly because both of us aren't, ahem, in the first flush of youth, I have always felt rather close to you in your journeys.

 

At any rate, I wish you all the best, and hope that this time, your expectations are fulfilled.

[Hemma]

Dear Gracian,

Thanks for the list of recommendable Carmel monasteries in Germany and Austria :)

That was very interesting. I didn't answer yet because I was looking for information about the 1990/1991 thing. I thought somebody might have explained it above in the thread. But I just can't manage it by now to read through all 17 pages. Do you (or does anybody) have a clue for me regarding the 1990 resp. 1991 constitutions?

Thanks a lot :)

[Chiquitunga]

This is the very old thread on that topic, http://www.phatmass.com/phorum/topic/58540-the-discalced-carmelite-nuns-1990-1991-constitutions/ Note that I had requested that the first post be edited to not mention specific Carmels, so the rest of the conversation does not exactly flow right. 

 

a blog from Spain, http://carmelitasdescalzas1990.blogspot.com/

 

also the thread on Sr. Edita Marija in Avila, http://www.phatmass.com/phorum/topic/109813-croatian-actress-professes-solemn-vows-in-avila/

 

I don't like to debate too much on this topic though. Pray and discern where He wants you :heart: I will pray for you too :pray:

 

 

 

[Hemma]

Thanks a lot, Chiquitunga! I see. That explains many things. As you say, it's just good to know.

 

Actually I might not end up in Carmel at all (but in another order). It's not sure yet. I've always loved the Carmel, and I have some friends which are around in the same area.

[graciandelamadrededios]

Dear Gracian,

Thanks for the list of recommendable Carmel monasteries in Germany and Austria :)

That was very interesting. I didn't answer yet because I was looking for information about the 1990/1991 thing. I thought somebody might have explained it above in the thread. But I just can't manage it by now to read through all 17 pages. Do you (or does anybody) have a clue for me regarding the 1990 resp. 1991 constitutions?

Thanks a lot :)

 

 

 

I am so sorry for this very late reply.  I have no internet access from Monday to Friday so I am unable to read or reply to the questions you posted.  It may seem late but I want to forward the following information which you might find useful and those who follow this thread may deem useful.  Chiqui had started a discussion of 1990 and 1991 Text thread and thanks to hear, this has been discussed prior to my joining this Forum.  

 

First let me post here a document I found online, a book or booklet I am trying to get from British Discalced Carmelite Nuns:

 

Excerpts from The Teresian Carmelites: Nuns and Friars in One Family by Fr Finian Monahan, OCD (Darlington Carmel, 1994).

 

Introduction:

 

In 1593 the Discalced Carmelite Nuns and Friars were given the status of a religious order in its own right, with its own Superior General.

      There can be no doubt that this unity of the Discalced Carmelite Nuns and Friars in the same religious family was very much in keeping with the mind of St Teresa.  It was enshrined in the Constitutions of 1581 and has survived almost intact through four centuries of sometimes turbulent history.  The following statement, taken from the Constitutions of 1991, confirms that "the Discalced Carmelite Nuns of the Blessed Virgin Mary of Mount Carmel and the Discalced Carmelite Friars together constitute a single religious family in the Church. . . . The Superior General of the Order is the head of this family."

 

The Rule adopted by Carmelite Nuns

 

From 1209 until the middle of the fifteenth century, the Carmelites were an exclusively male club.  This came to an end in 1452 when the Superior General of the Orde, Blessed John Soreth, was empowered by Pope Nicholas V to give canonical status to monasteries of Carmelite Nuns.  These would follow the mitigated Rule according to their own special constitutions. . . . The Friars and Nuns constituted one religious order under the jurisdiction of the Prior General and the Provincials. . . .

      It was in one of these monasteries, the monastery of the Incarnation in Avila, that Teresa de Ahumada began her religious life in 1536.

 

Refounding the Carmelite Nuns

 

Whatever we may think about the feasibility of re-founding an existing religious family, something St Teresa never tried to do, there can be little doubt that the word "refound" is a pretty accurate description of what Teresa actually achieved both for the Discalced Carmelite Nuns and Friars.

 

Teresian Constitutions

 

For Teresa the whole purpose of the Rule is to foster a life of continual prayer at the service of the Church.  Everything else is subservient to this.  The community is to be small.  The norms on the practice of poverty, detachment and enclosure are at times quite detailed.  On the other hand she had no scruple about introducing two hours of recreation, one of thwich she put after Compline in spite of the fact that the Rule imposed strict silence from Compline until after Prime of the following day.  For Teresa a genuine life of prayer is fostered not only by poverty, solitude and enclosure, but also by humility, charity and mutual service in the community, the supreme law of which is to love as Christ loves us.  Essential to the teresian way of life is this balance between the eremitical and cenobitical elements in a blend that provides the ideal setting for a life of prayer at the service of the Church.

 

Refounding the Friars

 

Teresa came to see that in order to provide for the spiritual assistance and guidance of her nuns it would be necessary to found some communities of friars who would follow the primitive Rule and whose way of life would have a closer affinity with that of the nuns. . . .

 

Teresa's main concern was to ensure that her charism would be fully shared by the founding friars and that they in turn would be well qualified to understand the life of the nuns and be able to give the kind of guidance the nuns would need in their life of prayer. . .

 

At this stage neither Teresa nor John had any intention of founding a new religious order.  But with this first foundation of Discalced Friars added to the existing foundations of Discalced Nuns, there can be no doubt that they had "as it were, laid anew the foundations of the Order."  Both the nuns and friars took the Primitive Rule as their rule of life, committing themselves to a life of continual prayer, with the one difference that while the nuns would live a purely contemplative life, the friars would live a life of prayer overflowing into appropriate apostolic activity.

 

Tensions and Conflict

 

Much ink has been spilt in the study of the complex legal problems connected with the contrasting decisions of Nuncios, Apostolic Visitators and Visitators appointed by the Order during this turbulent period of Carmelite history. . . . It gradually became more and more evident that the only way to restore peace and to ensure the survival of the Discalced Friars and Nuns was some form of autonomy.  So a process began which would eventually lead to the establishment of a separate religious Order, made up of Discalced Carmelite Nuns and Friars with their own Superior General.

 

A Separate Province

 

By a Brief of Pope Gregory XIII dated 22 June 1580 a separate province of the Discalced Friars and Nuns was established.  The first provincial chapter was held in Alcala in March 1581.  At this chapter Fr Gracian was elected Provincial and new Constitutions both for the friars and nuns were drafted.  Both the friars and nuns remained under the jurisdiction of the Superior General while following the primitive Rule and their respective Constitutions under the immediate jurisdiction of the Provincial.

 

The Alcala Constitutions

 

The Brief . . . which established the separate province of Discalced Friars and Nuns also gave the Chapter the faculty to draw up new Constitutions both for the friars and the nuns of the new province. . . .

      Teresa was very concerned as to what the outcome might be. . . . She had little confidence in the competence of the Fathers regarding the legislation of the Nuns. . . . She wanted to avoid being seen as interfering in the Chapter.  "I should like your Reverence," she writes to Gracian on 27 February, "to note on a piece of paper the main things I have written to you about, and then to burn my letters; for in the midst of all this turmoil, someone might come across one of them, and that would be serious."  A comparative study of the Alcala Constitutions and the Constitutions written by Teresa herself show that many of her suggestions to Gracian were accepted, but that some were not. . . . The Alcala Constitutions met with her approval with some reservations.

      Once the Apostolic Commissary had promulgated the Alcala Constitutions, Teresa had no choice but to accept them.  This she did in her characteristic spirit of obedience to the authority of the Church. . . . What she was more than happy with was that peace had been restored, with the identity and unity of the Discalced Nuns and Friars preserved intact.

 

A Separate Congregation

 

By 1587 the number of foundations of the Discalced Friars had grown so much that with the approval of Pope Sixtus V they were formed into a "Congregation" subdivided into provinces.  The Congregation was governed by a Vicar General; but he remained subject to the Superior General of the Order. . . . Fr. Nicholas Doria was elected Vicar General. . . .

      Doria informed the nuns of his intention to make a number of changes to the Alcala Constituions. . . . Fearing that Doria would introduce changes contrary to the mind of Teresa, a group of nuns led by Anne of Jesus appealed first to the Nuncio and then to the Pope, requesting papal approval for the Alcala constitutions.  This came in the form of a Brief of Sixtus V, Salvatoris, dated 5 June 1590. . . . [Doria] wrote a circular letter to the friars and nuns condemning the action of Anne of Jesus and her followers and declaring the Brief of Sixtus V invalid because it had been obtained surreptitiously. . . . The following year Doria published his revised edition of the Nuns' Constitutions. . . . In 1926 the Italian text of Doria's edition of the Alcala Constitutions was adapted to the Code of Canon Law and ten years later Pope Pius XI imposed it on all Carmels throughout the world.

 

An Independent Religious Order

 

At the General Chapter of the Order held at Cremona in Italy in June 1593 a petition was presented by the Discalced Friars requesting that they be allowed to seek recognition from the Holy See as a distinct and independent religious order.  The Chapter agreed to this, and that same year on 20 December Pope Clement VIII, by the brief Pastoralis officii, established the new Order. . . .

      The Nuns and Friars all formed part of the new religious family, with the Nuns subject to the Provincials of their respective provinces and all subject to the Superior General.

 

Monasteries of Nuns under jurisdiction of Bishops

 

In the nineteenth century religious orders of men found themselves the target of much hostile legislation in a number of European countries, culminating in the suppression of religious orders in France, Belgium and Spain.  The Discalced Carmelite Nuns thus lost their immediate superiors, the Provincials.  The Holy See filled this vacuum by putting the monasteries temporarily under the jurisdiction of the Bishops. . . . Initially this was intended as a temporary solution.  But with the passing of time it became permanent, thereby considerably weakening the institutional unity of Nuns and Friars.

 

The Constitutions of 1926

 

It had always been the opinion of the Superior General that even though many Carmels had been placed under the jurisdiction of the Bishops, they were still subject to the Superior General.  So when the Constitutions were adapted to the Code of Canon Law in 1926, an attempt was made to reaffirm the unity of the whole Order of Friars and Nuns under the jurisdiction of the Superior General.  The very first article of these Constitutions affirms:

 

"We ordain and declare that the Nuns of the Primitive Rule, that is the Discalced Nuns of the Order of our Blessed Lady of Mount Carmel shall be subject to the Father General of the Discalced Carmelite Friars and that the said General may make the visitation of these Nuns and of their Convents either in person or by a Visitor appointed by him."

 

. . . . However, in approving the 1926 Constitutions the Sacred Congregation added a note to the first article to the effect that "Those convents which, as a result of special regulations of the Holy See, are subject only to the local Ordinaries, are to remain in that condition ad nutum Sanctae Sedis."

 

The phrase ad nutum Sanctae Sedis meant two things:  first that this arrangement was of its nature temporary; second that only the Holy See could change it.  But where did all this leave the authority of the Superior General over monasteries subject to the local Ordinaries?  And his right to make a visitation?  The 1926 Constitutions seem to have been kept deliberately vague!  And that is how things remained until after Vatican II.

 

New People of God

 

Since the primary concern of Vatican II was the life and holiness of the Church, it was only to be expected that it would pay special attention to the renewal of religious life.  This it did in the decree Perfectae Caritatis.  What we are interested in here are the guidelines given in the decree concerning the revision of the particular legislation of religious families.  It states categorically that "the Constitutions, 'directories,' books of customs, prayers and ceremonies and other similar codes should be appropriately revised by excluding norms which had become obsolete and updating the text according to the decisions of the Council."

 

On 6 August 1966 Pope Paul VI published the Motu proprio Ecclesiae Sanctae with instructions for the application of some of the decrees of Vatican II. . . . The relevant norm for the revision of the Nuns' legislation entrusted the work to the Supreme Authority of the Order in consultation with the monasteries. . . .

 

[Here follow two pages summarizing work on the Nuns' legislation from 1966 to 1974.]

 

In 1974 all the monasteries were asked would they accept the following as an outline of legislation:

a) The primitive Rule

b) The Primitive Constituions of St Teresa

c) Declarations updating the Primitive Constitutions according to Vatican II.

      The vast majority of Carmels agreed to this formula, with a small minority of monasteries insisting that the Alcala Constitutions be kept instead of the Primitive.

 

The Declarations

 

At first an attempt was made to insert "declarations" into the text of the Primitive Constitutions.  But this idea was soon abandoned. . . . It was decided to leave the Teresian Constitutions intact, as an extension, as it were, of the Rule, so that the Declarations could be complete in themselves as the interpretation of the Rule and the Teresian Constitutions in accordance with the decisions of Vatican II. . . .

 

On 12 March 1977 the Congregation promulgated the new legislation ad experimentum for five years for all the Monasteries of Discalced Carmelite Nuns.

 

Unity of the Order in the Declarations

 

The unity of the Order of Friars and Nuns was strongly reaffirmed in the Declarations even with regard to monasteries under the jurisdiction of the local Ordinary:

 

"The Superior General has the duty to foster unity in fidelity to St Teresa's contemplative and ecclesial ideal, and to strengthen the bonds of fraternal union between monasteries and with the Order.  For this reason, in matters relating to the life and internal government of the community the Superior General, personally or by delegate, may make a pastoral visitation of all the monasteries, giving advance notice to the local Ordinary, if the monastery is subject to him, and with due regard for his rights."

 

Furthermore:

 

"It is the right of the Superior General with his Definitory to grant dispensations from disciplinary prescriptions in particular cases."

 

The Superior General could also grant the postulation of a Prioress for a third term of office.  All this greatly reinforced the institutional unity of the Order, something which met with the approval of a large majority of monasteries.

 

Voices of dissent

 

While the Declarations were being drafted, a group of monasteries in Spain were busy preparing an alternative text of Constitutions.  Even before the Declarations were promulgated a number of letters reached the Congregation for Religious rejecting the new legislation in advance.  Despite these protests, the Declarations were promulgated for the whole Order in March 1977.  The dissident group seems to have simply ignored the Declarations and continued their campaign to obtain approval for their own text and to win over other Carmels to their side.

 

In 1982, at the end of the five years ad experimentum, all the monasteries were sent a questionnaire so that they could express their satisfaction or dissatisfaction with the Declarations and present their proposals for definitive Constitutions. . . . The dissident group did not reply directly to the questions but simply repeated the request that their alternative text be approved.

 

It was at this point that the Superior General, Fr. Felipe Sainz de Baranda, wrote to the Holy Father expressing his concern about the possibility of a split in the Order and asking the Pope to intervene.

 

The Pope's reply came in the form of a letter to Fr General from the Secretary of State, Cardinal Agostino Casaroli,  on 15 September 1984, ordering a new text to be drafted by the Congregation for Religious according to the following outline:

a) The Primitive Rule

b) A "proemium" containing evangelical and theological principles;

c) The text of the Alcala Constituions corrected according to the decisions of Vatican II and the new Code of Canon Law.

 

It should be noted that this outline was substantially the same as that of the text prepared by the dissident group.  It can scarcely have been a pure coincidence.  Historians in years to come will surely find this an intriguing time in our history.

 

The "draft" of 1986

 

Immediately work began on the drafting of Constitutions following the guidelines contained in Cardinal Casaroli's letter.  In 1986 the draft was sent to all the Carmels. . . . The reaction of the nuns was extremely negative and the draft was rejected by a substantial majority.

 

Faced with this impasse, the Congregation for Religious called a Plenary session to discuss the matter. . . . The outcome was a decision by a big majority to recommend a return to the Declarations according to the following outline:

a) The Declarations as basis for the definitive text;

b) The text should be adapted to the new Code of Canon Law and amended where judged appropriate, taking account of valid proposals from the Nuns;

c) Room should be left for subsidiary norms which would satisfy the need for pluralism where this was desirable.

 

This decision was approved by the Pope in an audience given to the Prefect of the Congregation some days later.

 

A surprise decision

 

The work was still in progress when on 8 December 1990 the Prefect of the Congregation for Religious issued a decree approving the Constitutions presented by the dissident group, which by now numbered 92 Carmels. . . . It seems that the Prefect of the Congregation had no choice in the matter.  He simply acted on orders from the Secretariat of State.  The text had not been examined or approved by the competent commission of the Congregation for Religious.  Among other things the 92 Carmels declared in their Constitutions:

 

a) "The profound changes introduced into the legislation of the Discalced Carmelite Friars have removed the very raison d'etre of any juridical dependence of the Nuns on the Superiors of the Order;

 

b) "Consequently the Superior General has no authority whatever over the monasteries of the Discalced Carmelite Nuns."

 

This was not the first time in history that the Nuns had differences about Constitutions.  But it was the first time that a group of monasteries positively repudiated all juridical links with the Superior General of the Order.

 

The Constitutions of 1991

 

On 17 September 1991 this text was approved by decree of the Congregation for Religious.  At the same time in a letter addressed to all the Discalced Carmelite Nuns the Holy Father declared that both the 1990 and the 1991 Constitutions were authentic and that the monasteries were free to choose one or the other. . . . The result was a division of the monasteries into two groups, with 125 opting for the 1990 text and 745 choosing the text of 1991.

 

On one side we have more than 80% of Carmels declaring that "the Discalced Carmelite Nuns of the Blessed Virgin Mary of Mount Carmel and the Discalced Carmelite Friars together constitute a single religious family in the Church. . . . The Superior General is the head of this family."

 

On the other a minority group stating that "with regard to their juridical condition our monasteries, while preserving a spiritual union with the whole Order, have no major superior above the Prioress except the Holy See.  Accordingly the Superior General has no authority whatever over them."

 

It is truly a serious rift in the unity envisaged by St Teresa.

 

Unity under the 1991 Constitutions

 

The quotations from #199 and #200 of the 1991 Constitutions given above seem to reaffirm the unity of the Order of Nuns and Friars under the authority of one Superior General.  However, on closer examination, one soon discovers that in the 1991 Constitutions the foundation for the Superior General's faculties is simply positive law and not the will of the founder nor the fact that both Friars and Nuns share the same charism.    By way of principle, #201 states:

 

"Since they [the monasteries] are of pontifical right, every monastery depends on the Apostolic See in what pertains to internal government and discipline.  For the exercise of immediate responsibility over the monasteries, the same Apostolic See entrusts them to the regular superior of the Order according to the constitutions, or to the diocesan bishop according to the norm of canon law."

 

The assumption here is that each monastery is an institute of pontifical right and not simply that it belongs to an institute of pontifical right.  Are the Discalced Carmelite Nuns divided into 870 institutes of pontifical right?  Surely that is pushing autonomy a little too far.  I doubt if Teresa ever envisaged her monasteries as so many separate entities of pontifical right.  She saw them rather as all belonging to the same religious familyu.  And when the Discalced Carmelites became a separate Order, the Holy See recognized the Superior General as effectively the head of the whole Order.  Special circumstances in the middle of the 19th century led to the placing of many monasteries under the jurisdiction of the local Ordinaries, but this was considered a temporary arrangement ad nutum Sanctae Sedis.  No one will deny that the faculties of the Superior General derive from the approval of the Holy See, but one must assume that spiritual, pastoral as well as canonical principles are taken into account in each case.  So one wonders why the faculties of the Superior General in matters concerning the internal life and government of all monasteries even those subject to the local Ordinaries clearly stated in the Declarations were not so clearly reaffirmed in the 1991 Constitutions.

 

Communication between the Carmels

 

During St Teresa's lifetime she did everything to foster union and cooperation between her foundations; but as the Order spread to other countries, differences of language and culture made communication and cooperation between the Carmels more difficult.

 

Furthermore autonomy and a strict interpretation of papal enclosure gradually led to a certain isolation of individual Carmels.  This was true not only of Carmelite Nuns but of contemplative monasteries of other Orders as well.  That was one of the reasons why in 1950 Pius XII promulgated the Apostolic Constitutions Sponsa Christi.  Among other things this constitution encouraged the establishment of unions and federations to promote better communication and cooperation between autonomous monasteries of contemplative nuns.

 

Associations are somewhat simpler and less structured than Federations.  Both, however, have the same purpose:  better communication and cooperation between the member monasteries.  There are now some 24 such organizations in the Order, with about half of the monasteries belonging to some form of Association.  [The numbers are as of 1994; they would be higher today.]

 

While these forms of association improve communication and cooperation between the member monasteries, there is no effective form of communication and cooperation between the Associations themselves. . . . There are some who would like to see some form of international organization of monasteries in such a manner that the nuns would have a corporate voice in matters concerning legislation and government. . . . Whatever that solution may be, it should respect the unity of Friars and Nuns in one family.  This has proved mutually beneficial in the past and must remain equally so for the future.

 

 

 

[graciandelamadrededios]

For comparison purposes, please read the table of contents of the 1990 and 1991 Texts of the Rule and Constitutions of the Discalced Carmelite Nuns

 

 

 

The following table of contents is found at the back of the 1991 Constitutions:

 

 

 

 

TABLE OF CONTENTS

 

Initials and abbreviations

The “Primitive” Rule

Constitutions

 

PART I – THE DISCALCED CARMELITE

NUNS’ VOCATION IN THE CHURCH

 

Chapter 1

THE SPIRIT OF THE ORDER

            The Origins of Carmel

            The Teresian Charism

            Spirit and Laws

 

Chapter 2

CHRISTIAN DISCIPLESHIP AND RELIGIOUS CONSECRATION

            Consecrated Chastity

            Poverty

            Obedience

            Evangelical Self-denial

           

Chapter 3

THE MARIAN LIFE OF CARMEL

 

Chapter 4

COMMUNION WITH GOD

            The Celebration of the Liturgy

            The Life of Continual Prayer

 

Chapter 5

COMMUNITY LIFE

 

Chapter 6

THE ENCLOSURE OF THE MONASTERIES

 

Chapter 7

THE ECCLESIAL AND APOSTOLIC IDEAL OF CARMEL

 

 

PART II – ADMISSION

AND FORMATION

 

 

Chapter 1

DISCERNMENT OF VOCATION AND GENERAL PRINCIPLES OF FORMATION

 

Chapter 2

POSTULANCY AND NOVITIATE

            Postulancy

            Noviciate

 

Chapter 3

RELIGIOUS PROFESSION

           

Chapter 4

INCORPORATION AND TRANSFERS

 

Chapter 5

CORRECTION OF SISTERS

 

Chapter 6

TRANSFERRING FROM ONE INSTITUTE TO ANOTHER AND LEAVING THE ORDER

 

PART III – THE ORGANIZATION

AND GOVERNMENT OF THE MONASTERIES

 

Chapter 1

THE CANONICAL STATUS OF THE MONASTERIES AND THEIR ERECTION AND SUPPRESSION

 

Chapter 2

THE INTERNAL GOVERNMENT OF THE MONASTERIES

            The Prioress and her Councilors

            The Chapter and Elections

 

Chapter 3

RELATIONS WITH THE SUPERIORS OF THE ORDER AND WITH THE DIOCESAN BISHOP

\

Chapter 4

THE ADMINISTRATION OF TEMPORAL GOODS

 

Epilogue

FORMULAS FOR RELIGIOUS PROFESSION

APPENDIX

NORMS FROM “VENITE SEORSIUM” ON ENTERRING AND LEAVING THE ENCLOSURE

ANALYTICAL INDEX

TABLE OF CONTENTS

 

 

======================================================

 

 

For comparison purposes please see the following Table of Contents for the 1990 Constitutions:

 

TABLE OF CONTENTS

 

Decree

 

Letter of his Eminence Cardinal Agostino Casaroli

 

Prologue

 

Introduction

 

I.                   The Order of the Blessed Virgin Mary of Mount Carmel and the restoration by Saint Teresa of Jesus

II.                Jesus Christ, center if the life consecrated to God in Carmel

III.             The Most Holy Virgin Mary, Queen and Mother of Carmel

IV.            Saint Teresa of Jesus, daughter of the Church

V.               The Carmels, contemplative monasteries

 

Primitive Rule

 

Constitutions

 

Chapter I               On Obedience and the election of Superiors

 

Chapter II              On the reception of novices, their profession, and the number of Religious there should be in each Convent

 

Chapter III            On Enclosure

 

Chapter IV            On Dinner and Recreation

 

Chapter V             On the Canonical Hours and other spiritual things

 

Chapter VI            On Communion and Confession

 

Chapter VII           On poverty and temporal things

 

Chapter VIII          On the fast and clothing

 

Chapter  IX           On manual labor

 

Chapter X             On silence and recollection in the cells

 

Chapter XI            On humility and penance

 

Chapter XII           On the sick

 

Chapter XIII                   On the dead

 

Chapter XIV          Exhortations to the Mother Prioress and to other Religious on their respective offices

 

Chapter XV           On the Conventual Chapter

 

Chapter XVI                   On faults and penalties

 

Chapter XVII        (addendum) Nature and purpose of the consecrated life of the Discalced Carmelite Nuns

 

Chapter XVIII       (addendum) The evangelical counsels and the common life

1.     Chastity

2.     Poverty

3.     Obedience

4.     Union in charity

5.     Formulas of Profession

 

Chapter XIX          (addendum) Juridical status of the monasteries, erection and suppression of the same

 

Chapter XX           (addendum) Government of the monastery

1.     The Prioress and her Councillors

2.     The Chapter and the elections

3.     Postulation

4.     Visitation of the monasteries

5.     Administration of goods

 

Chapter XXI                   (addendum) Admission and formation

1.     Admission of aspirants

2.     Noviciate

3.     Profession

 

Chapter XXII        (addendum) Obligation and rights of the Discalced Carmelite Nuns

 

Chapter XXIII       (addendum) Papal enclosure in the monasteries of the Discalced Carmelite Nuns

 

Chapter XXIV       (addendum) Transfers and departure from the Order

1.     Transfer of a Religious of another Institute to one of our monasteries

2.     Transfers within the Order

3.     Exclaustration

4.     Departure from the Order

 

Chapter XXV        (addendum) Obligation of the Constitutions

 

Analytical Index

 

Table of Contents

[graciandelamadrededios]

I found this from the website of the Discalced Carmelite Nuns in Carmel, CA: 

 

 

The following is the Decree approving the 1991 Rule and Constitutions of the Discalced Nuns of the Order of the Most Blessed Mary of Mount Carmel.  Issued in Rome, 17 September 1991, on the Feast of Saint Albert of Jerusalem.

 

Congregation for the Institutes

of Consecrated Life and Societies of Apostolic Life

Decree

 

“The Apostolic See, aware of the importance of the vocation of the Discalced Nuns of the Order of the Blessed Virgin Mary of Mount Carmel, has the duty to see to it that the spiritual riches of the teaching and the norms handed down by Holy Mother St. Teresa of Jesus be safeguarded, in conformity with the changed conditions of the times and the stipulations of current canonical legislation.

For this reason, His Holiness John Paul II entrusted to this congregation for Institutes of Consecrated Life and Societies of Apostolic Life the task of overseeing the revision of the text of the Constitutions of the Discalced Carmelite Nuns, observing faithfully the principles of the Second Vatican Council and the Norms of the Code of Canon Law.

 

At the conclusion of the revision work the text of the Rule and Constitutions was presented to the Holy Father on 3 August 1991.

 

The Holy Father himself, after close examination of this same text and in virtue of decree no. 91.536 of the Secretariate of State (dated 14 September 1991) has provided for its approval and publication.  He has asked for a suitable period of time during which the monasteries should declare which of the two texts in vigor (that of 2 December 1990 or that of 17 September 1991) they intend to choose…”

 

Issued in Rome, 17 September 1991, on the Feast of Saint Albert of Jerusalem.

Signed: Jerome Card. Hamer, Prefect

+Francisco-Javier Errazuriz, Secretary

 

 

The following document signed by Pope John Paul II is included in the publication of the

1991 Constitutions of the Discalced Carmelite Nuns which our monastery follows.

Excerpt:

 

“To the Discalced Carmelite Nuns Upon the Approval of Their Fundamental Legislation.

 

Beloved daughters of Saint Teresa of Jesus: …

 

Now I address with affection, all the Discalced Carmelite Nuns on the occasion of the approval of a new text of Constitutions.  Conscious of the great importance of your specific vocation, both for the family of Carmel and for the whole Church, the Holy See has submitted your legislation to a special discernment, in order to safeguard the spiritual heritage of Saint Teresa.  Thus is brought to conclusion a long process by the Holy See.

 

As is known, the Holy See, in replying to a petition of a group of monasteries, approved on 8 December 1990, a text of the Constitutions for the Discalced Carmelite Nuns.  These were prepared according to the guidelines indicated in the Letter written in my name by the Cardinal Secretary of State, Agostino Casaroli, on 15 October 1984.  These gave liberty to other monasteries of the Order who wanted to adopt them as a way of life.

 

Taking into account the desires of the remaining monasteries, the same Holy See, has approved as well, another text of Constitutions for the Discalced Carmelite Nuns.  The Congregation for the Institute of Consecrated Life and the Societies of Apostolic Life has prepared this text, taking into account the opinions of the monasteries, united under the Superior General of the Order.

 

Both texts, equally approved by the Church, seek to be faithful interpretations of the Teresian charism.  This remains unaltered, as well as the style of life proposed by the Holy Mother (St. Teresa) in her Constitutions and other writings.  The differences do not refer therefore, either to the substance of the Teresian Carmelite contemplative charism, or to the necessary and constant return to the primitive inspiration.  They correspond rather to the diverse modalities of interpreting adaptation to the changed conditions of the times, (cf.Perfectae caritatis no.2), and formulation of legislation for religious institutes, the approbation of which is the exclusive competence of the Holy See.  We are dealing with different appreciations that are born from the same wish to be faithful to the Lord, which the Holy See has sought to respect.  In the same way it respects the liberty of each monastery to opt for one or the other of the approved constitutional texts.

 

In this particular moment of your history and legislation, permit me to manifest to you a desire that lies in the heart of the Father and Pastor of the universal Church.  I desire that the approbation of the two texts of the Constitutions, by which I have tried to respond to the express desires of the different monasteries, keep alive the spiritual unity of all the Teresian Carmel, in the midst of its legitimate historical traditions, and the new circumstances, places and cultures, in which it embodies its charism.

 

All of the Discalced Carmelite Nuns joined with the Discalced Carmelite Friars, form in the Church the one and same Order of the Discalced Brothers and Sisters of the Blessed Virgin Mary of Mount Carmel.  All hold common the same Rule, the same Teresian Carmelite charism, and the same spiritual patrimony, transmitted by the Holy Parents Teresa of Jesus and John of the Cross…

Moreover, you all participate, each following their own and legitimate forms of life approved by the Church, in the same spirituality and mission of the Teresian Carmel, which today enjoys such appreciation in the Church…

 

Today the Church celebrates the feast of Saint Therese of the Child Jesus.  I ask her intercession, while entrusting to the Virgin Mary, Mother of Carmel, the spiritual unity of the Order, and your fidelity to your vocation.  With all my heart I impart to all the Discalced Carmelite Nuns a special Apostolic Blessing.”

 

The Vatican, 1 October 1991, the feast of Saint Therese of the Child Jesus, the thirteenth year of my pontificate.    Signed: Pope John Paul II

 

http://test.carmelitesistersbythesea.org/wp/?page_id=75