Ima Lurker Posted August 17, 2013 Share Posted August 17, 2013 Is there any real differences between the 1990 and the '91 Constitutions? Are they both in union with Rome? Why are there 2? Forgive me but I've only just heard of this and am blown away by it. The thing is, I thought we had Calced and Discalced. So what gives? So again, I am asking someone who KNOWS this to please clarify, are the 90s and 91s essentially the same and what is the purpose of having 2 sets of Constitutions? While I don't know anyone asking me about this Order right now, I would like to be able to speak intelligently when the teens I know ask me about Religious Orders and I do seem to get a lot of questions since I am a "grown up" that they seem to be comfortable talking to. (in my parish). Any input would be gratefully accepted! Link to comment Share on other sites More sharing options...
AccountDeleted Posted August 17, 2013 Share Posted August 17, 2013 There are many threads on phatmass about these topics already and I am sure others will respond with even more in this thread. But if you use the search feature with words like 'Carmelites' and 'constitutions' and 'discalced' etc I am sure you find those threads and have a lot to read! :) There is even an article called 'The Fractured Face of Carmel' that goes into the Constitutions issue in depth. http://www.theway.org.uk/Back/s089Kuenstler.pdf for the manuscript or http://www.baltimorecarmel.org/history/The%20Fractured%20Face%20of%20Carmel.htm for a web layout. There are different perspectives of the story depending on who is telling it. I have lived in a 1990 Carmel where I heard their version of how it happened, and I have also lived in 1991 Carmels and heard the same story from a different perspective. These comments came from an O Carm nun, who saw the whole thing from the 'outside' in a way because they went through the rewriting of their Constitutions after Vat 2 as well and watched what was happening to the Discalced nuns without being part of it. She started off with a short history of the Carmelites (seen from an O Carm perspective) and then went into the Constitutions issue. There were hermits living on the mountain near what is now Haifa around the year 1200. They asked the Patriarch of Jerusalem, Albert, who was living at nearby Acre, because the rest of the Holy Land was under control of the Saracen invaders, for a "way of life". It is a very simple and scripturally based document, but has a wealth of spirituality. By 1238 they began to migrate to their native Europe, and because of further violence in the Holy Land, by 1290 no Carmelites were left there. There were some difficulties in becoming adapted to the situation in Europe, so in 1247 they petitioned Innocent IV for some minor modifications to their Way of Life. Among those modifications was the permission to have houses wherever needed, rather than just in deserted areas, so now they could minister to the people and attend the universities. In time they became mendicant friars, rather than hermits, but always retained the eremitical charism. Early on, some women began to live the Carmelite Rule in their own homes. In 1452, the Prior General, Bl. John Soreth, obtained Vatican permission to welcome women and lay people to the Order. The first formal monastery was at Guelders, in the Netherlands. Monasteries tended to spring up locally, when women became affiliated with the various provinces of friars. There was a variety in the type of observance. Some were established as what we know as enclosed monasteries today. Others took the form of "beaterios" where they did not observe enclosure or pray the Divine Office. The monastery at Avila was one of the latter, so that when Teresa wanted to have a smaller and enclosed community, that was the context. At the same time, there were other monasteries in Spain that were enclosed. Among them are Piedrahita and Valencia, which still exist today. During Teresa's time, there was a great impetus for reform, encouraged by the Coucil of Trent. So Teresa received a warm welcome from the Prior General for her project. The problem stemmed from too many authorities involved: the General, the King, and the Vatican, and each had their own ideas. Teresa was caught in the middle. Communication was slow, at best, and there was a climate of mistrust. It was the era of the Inquisition. So after the death of Teresa and John, the Order split in two. When I entered Carmel before Vatican II, there were very few differences between our life and that of the Discalced Nuns. We rose at midnight for Matins and Lauds. They did not. We wore shoes and ate meat four days a week. They did not. Gradually, as the Council documents became implemented, and monasteries were permitted to adapt their life to local circumstances, a variety of observance became the norm. Just to take the habit, for example: both in the O.Carm.s and the OCDs you will find some monasteries where the sisters wear the full traditional habit all the time. Others have modified the habit, especially the veil. Some wear a modified habit on formal occasions and at other times wear ordinary clothing. And some, especially several monasteries of Discalced here in the States, do not wear a habit at all. When we [O Carms] wrote our Constitutions, both the interim text in 1973, and the definitive text in 1986, the nuns met at an international meeting, after preliminary work on the local level. We were ably assisted by the friars, who then gathered the results and had them approved by the Vatican. The Discalced Nuns had a much harder time. Most of them wanted to keep Teresa's constitutions as an inspirational document, but to write another text for adapting their life to current circumstances. Others wanted Teresa's constitutions with very few changes. From what I understand, it was the monasteries in Spain founded by Teresa herself, that were behind that endeavor. In 1990, at that gathering in Baltimore, it was coming to a head. The monasteries had been presented with a text which they could not accept. The sisters in Baltimore told us that they might have to transfer to our branch of the Order. I replied that we would certainly welcome them, but that it would be a tragic turn of events, for the OCD friars and the Vatican to be so restrictive. As it turned out, when most of the monasteries throughout the world rejected the 1990 text, the friars or the Vatican drew up an alternate text, similar to our Constitutions, which the monasteries did accept. That is known as the 1991 text. As you can see from this, everyone has a perspective on the topic of the Constitutions for the OCD nuns. The sad thing for me is not that the nuns have chosen to live their lives according to different Constitutions, but that there has to be any conflict about it at all because this then gets reflected in those who are discerning. I have seen a kind of snobbishness develop where one group of nuns is somehow perceived as 'better' or 'more faithful to St Teresa' than another - not only the 1990 vs the 1991 debate, but even the idea that the O Carm are somehow 'less' than the OCD because they were not founded by St Teresa. All of these nuns follow the Rule of St Albert and all are Carmelites. Carmel is a very full and rich spirituality, with room for many different expressions of the spirituality. There are cloistered O Carm nuns, cloistered OCD nuns, active Carmelites, secular Carmelites, friars who have active apostolates and friars who focus on things like writing, spiritual direction, etc. Rather than focusing on the differences that give the impression of a 'fractured face of Carmel', I prefer to simply appreciate the beautiful rich tapestry of Carmelite spirituality, with its foundation of prayer, deep love for the Virgin Mary, and a close, personal relationship with the humanity of Jesus - expressed throughout the world in a variety of ways, like flowers in a field. Link to comment Share on other sites More sharing options...
Ima Lurker Posted August 17, 2013 Author Share Posted August 17, 2013 Thank you SO MUCH! I will look at the links and read them prayerfully! Honestly, this was shocking, I feel so out of "the loop" for not knowing. It sounds like a sad story but perhaps that will not be the case. :) Again, thank you! Link to comment Share on other sites More sharing options...
Little Carmelite Posted August 17, 2013 Share Posted August 17, 2013 Here's an old thread on it- http://www.phatmass.com/phorum/topic/58540-the-discalced-carmelite-nuns-1990-1991-constitutions/ Link to comment Share on other sites More sharing options...
Ima Lurker Posted August 17, 2013 Author Share Posted August 17, 2013 Thank you! Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 I have read and examined the 1990 and 1991 Constitutions since I have both copies in my private library. They are very different. Please read through this: Here is the summary of events concerning the development and implementation of the Rule and Constitutions that is found in the thesis entitled “POST-CONCILIAR RENEWAL OF THE LEGISLATIVE TEXTS FOR THE ORDER OF THE DISCALCED CARMELITE NUNS OF THE BLESSED VIRGIN MARY OF MOUNT CARMEL†1995 by Sr. Mary Kathleen Kuentsler, P.H.J.C.: January 7, 1966 A questionnaire was sent by Carmelite Generalate to the Nuns all over the world to be used collect information for the Friars General chapter next year May 1967 The extraordinary General Chapter took place in Rome in two sessions. The Fathers passed the following proposals for Nuns on this first session: 1. That Fathers Provincial be delegated to set up their respective regions a committee of Friars to work with the Nuns in their renewal. 2. That permission be given to Nuns to meet as often as necessary to discuss and formulate the elements of their renewal. September 1968 In the second session, Father Michelangelo Batiz, Superior of the Order announced that the SCRIS has negated the right of the of the chapter fathers to help the nuns or deal with their problems of renewal and experimentation October 15, 1969 Another questionnaire was sent to the Nuns by Father Michelangelo concerning enclosure and divine office July 1971 Based on the 300,000 answers to said questionnaire, a document “Statutes on Enclosure of the Nuns of the Order of the Discalced Carmelites†written by the Generalate in Rome and approved by SCRIS on experimental basis for a period of then years 1971 Father Michelangelo developed “Basic Legislation†the first text, 114 pages long but majority of Nuns did not accept this legislation and as a result, it was dropped 1973 Father Finian Monahan became the Superior General and he began the process again. June 2, 1974 Father Finian issued a letter recommending the following schema for the new legislation of the Discalced Carmelite Nuns: 1. Rule (of St. Albert ) 2. Primitive Constitutions of O.H.M. St. Teresa with declarations containing theological principles, modifications and additions 3. Directory-Ceremonial 777 monasteries responded 655 voted YES 34 monasteries favored numbers 1 and 2 but expressed reservation on number 3 14 voted NO 74 monasteries asked that Primitive Constitutions be replaced with Alcala Constitutions, majority of these Carmels were from Spain 48 monasteries and 11 monasteries from Italy Father Monahan gave two reasons for his preference for Teresas 1657 Constitutions: 1. the 1567 Constitutions were written by Teresa personally while the Alcala was not 2. Only 13% of the monasteries world wide observed the Alcala text March 17, 1977 As a result, a document “Declaration for the Updating of the “Primitive†Constitutions of the Discalced Nuns of the Order of the Blessed Virgin Mary of Mount of Carmel in Accordance with the Directives of the Second Vatican Council†was written and a decree was issued on that date. An accompanying letter from Agostino Mayer, OSB approving said document “ad expirementum.†From the very beginning, the “Association of St. Teresa†mostly in Spain rejected the “Declarationâ€, in some cases before they saw it or before it was even published. Sr. Therese of Jesus, OCD Prioress of Carmel de la Theotokos in Harissa , Lebanon claimed to be the one to set the process of resistance in motion. She is still the Prioress of the same Carmel right now and we corresponded for sometime regarding books about St. Maravillas. January 16, 1981 A growing fear of schism within the Order is developing and Cardinal Pironio presented this worry to the Pope. 1981 extension time was given to the Statutes 1982 another extension was given February 1982 During the evaluation of the “Declarations,†Father General explained in his letter the procedure to be followed by the individual Nuns and each monastery: “…in conformity with the criterion set down by the Holy Father in his letter on 23rd February… Each and every one, communities and Nuns, have to assume responsibility, they may devolve it upon no-one, within or outside the community, and no one may assume it in the name of another.†February 11, 1982 An important meeting concerning the problem were attended by the Pope, Cardinal A. Ballestero, Cardinal E. Pironio, (now Cardinal) E. Martinez-Somalo, Archbishop A. Mayer and the Superior General of OCD. March 6, 1982 Even though each Nun was to give their own evaluation without outside influences this did not always happen. The United Carmels sent out a circular letter from La Aldehuela signed by Dolores of Jesus, President of the Association of St. Teresa, to all monasteries of the United Carmels which member monasteries are around 150. This letter told them what response they should give. I wish to tell you what we must do, since it is indispensable that we all do the same thing. Thus the genuine union we have will be shown. They tell us from Rome that this is very important. In the response to Father General… there is no need to analyze the Declarations but only to state briefly and clearly why we do not want them, saying instead that we want: “CONSTITUTIONS OF OUR HOLY MOTHER TERESA OF JESUS OF 1581, ADAPTED TO VATICAN II, WITH THE EXISTING STATUTE ON ENCLOSURE INCLUDED IN THE CONSTITUTIONS, ACCORDING TO THE TEXT WE HOPE YOU HAVE ALREADY RECEIVED.â€â€¦ it is desirable that this paragraph in capital letters be the same. July 7, 1982 As per direction of the Pope, at the end of the experimentation period, Father Philip Sainz de Baranda sent a questionnaire to the Nuns. The results of the questionnaire and personal letters of the Nuns were given to the commission of ten Discalced Carmelite Friars from various countries were set up with the approval of the Congregation for Religious. October 1982 A presentation of new Statutes for the Association of St. Teresa which led the formation of Carmelos Unidos (United Carmels). This group of Carmels, lead by Mother Maria Josefa of the Heart of Jesus, OCD, Prioress of Cerro de los Angeles Carmel, organized itself around the Association of St. Teresa. June 16, 1983 The commission finished their work (see July 7, 1982) July 11, 1983 A report was presented to Cardinal E. Pironio, Prefect of the Congregation for Religious. This document “Analysis and Synthesis of the Replies of the Communities of the Discalced Carmelite Nuns to the Consultation on their Legislation†gave a clear view of the Nuns’ attitude. 616 monasteries answered that said “Declaration†were in accordance with what the Church were asking in terms of their renewal 147 monasteries opposed said document. 10 monasteries admitted that they never studied the document 60 monasteries admitted that they had not put them into practice even if the Superior General and SCRIS had directed them to do so during the experimental period of 1977-1982. January 22, 1984 Father General wrote to the Pope asking assistance where he sited he wanted to resolve the problem in a definitive way and he asked the Supreme Pontiff not permit two text of legislation for the Nuns in order to safeguard the unity of the Order. 1984 During the first months of the year, Father General consulted with different experts in the Order; they developed the following studies: Unity of the Order Consequences of a Separation The Charism of the Order March 3, 1984 These 3 studies and a letter were presented to Cardinal Pironio May 14, 1984 Father Superior General met with the new Prefect, Cardinal Jerome Hamer, OP, hoping to hasten the process of promulgating the “Declarations†as the definitive legislation. June 1984 The Generalate updated the Declarations to meet the requirement of the new Code of Canon Law and sent them to SCRIS for approval. September 15, 1984 SCRIS replied in a letter to the Father Superior General, that the congregation does not consider it opportune for the moment to grant what was solicited since the delicate question of the legislation is being studied. October 15, 1984 A letter from Cardinal Agostino Casaroli informed Father Baranda that the Supreme Pontiff had decided to intervened personally. The letter outlined the criteria to be used for future development of the legislation for the Discalced Carmlite Nuns. Said letter listed the following new normative elements that would make up the future legislation as directed by the Pope: a. The legislation of the Discalced Carmelite Nuns will comprise the following parts, all of which will be normative: the primitive Rule (also called the Rule of Saint Adalberto) (Albert), of 1247, observed by the Saint Teresa; the 1581 Constitutions of the Holy Foundress with appropriate adaptations; additional chapters to include those necessary norms not envisioned by the Saint and required by the present general legislation of the Church. b. The adaptation mentioned above, intended especially to clarify those secondary points which are no longer relevant to present conditions, could be inserted into the text itself for the constitutions or placed in footnotes. c. An “Introduction†should preface the legislative corpus, containing the evangelical and theological principles and the spiritual and ecclesial aims of the Carmelite charism. The Constitutions of 1581 will be, therefore, the framework for the legislative corpus. October 27, 1984 Father Baranda wrote a letter addressed to the Order to accompany Cardinal Casaroli’s letter. He wrote “Undoubtedly, for the big majority of the Order, Nuns and Friars, the directives of the Holy Father will come as an unexpected surprise.†United Carmels kept presenting their own preferred adapted text of the 1581 Constitutions over the years, while rejecting all other text prepared by others. Sister Theres of Jesus, Prioress of Harissa Carmel wrote: …. we drew up a sample text, with the help of other Carmels (“United Carmelsâ€), and presented it to the Holy Father, with the signatures of some 150 communities. We requested, solely for ourselves, the privilege of continuing to live within the Church, according to the Constitutions of our Holy Mother, appropriately adapted. Portion taken from the letter of Therese of Jesus to Marguerite Marie de Jesus dated February 18, 1991. October 9, 1985 The Congregation for Religious organized the plan approved by the Pope based on the framework the Pope himself provided. November 12, 1984 A commission of 6 Carmelite Friars chosen by Cardinal Hamer, Prefect of SCRIS, began their work on the new legislation. The commission was chosen according to three criteria: 1. special theological, historical and juridical competence on the Teresian Carmel 2. residence in Rome to facilitate the possibility of consulting and meeting with the experts 3. willingness to work on the text in total responsibility for the directives of the Holy Father and CRIS Fathers Jesus Castellano and Arnaldo Arnaldo Pignam were responsible for “The Preface†Fathers Valentino Mecca and Eugenio Gurratxoga Aramburi adapted the “Constitutions of 1581â€. Fathers Pietro Zubicta and Angel Batiz developed the “Added Chapters†The commission was to examine the materials collected, including the text of the Declaration, develop a first draft of the three points and send it to all the Discalced Carmelite Nuns for their comments and suggestions. They call it “Draft-Legislation.†October 15, 1986 The Congregation for Religious sent the documentation to all Carmels with accompanying letter asking the Nuns to examine as a community the “Plan of Legislation†and to answer four general questions: 1. Does it seem to you that the project responds to the directions of the Holy Father? 2. What is your judgment of the First Part? a. Does it express the mind of St. Teresa of Jesus and the Tradition of the Order? b. Are there lacunae in regard to the essential elements of the spiritual heritage of the Order? 3. How do you judge the work on the Constitutions of Alcala, keeping in mind the revised Code of Canon Law 4. Does the Third Part, with the Chapters added, seem to correspond to the Traditiona of the Order and the Code of Canon Law? March 30, 1987 The deadline for returning the response was extended beyond said date attributing it to the delay of receiving the documents. June 30, 1987 Having received the answers from the Nuns, Cardinal Hamer submitted them to the Pope. This was accompanied by a report of an examination for the fundamental reasons for the answers and a draft of general report. It was submitted to an expert in statistics, Father Silvano Sarti, SDB. The data was analyze by the Secretariat of the Faculty for Education of the Salesianum. April 16, 1988 The conclusion were handed over with two reports containing the explanation of the relevant date on the four proposed questions to the Nuns. It is called “Synthesis of the Answer†which showed that 798 monasteries that replied to said questionnaire voted negative toward the proposed “Draft-Legislation.†April 30, 1988 The problem of the Discalced Carmelite legislation was again discussed with the Pope. He entrusted to the “Pleanarium†of the Congregation for Religious the task of developing the process to bring this to a conclusion. Nov 29 – Dec 2, 1988 The plenary session of 23 cardinals was held and after detailed examination of the issue, The “Plenarium†agreed unanimously on five recommendations: 1. It is necessary to proceed with a certain urgency 2. The Legislation will be faithfully conformed to Can 587 (c.f. also the Motu Propio “Ecclesia Sanctaeâ€, II, 14), which distinguishes between fundamental code (Constitutions) and the complementary ones. 3. All Carmels will have the same fundamental code – a united and organic text – which will include everything essential for living a contemplative life according to the Teresian charism. This code will bear the name of “Constitutions.†4. For the redaction of these Constitutions, the point of departure will be the “Declaration†of 1977, which will be corrected and completed according to the results of the two consultations (1983 and 1986-1987), taking into account the indications of the Fathers of the “Plenarium†and of the competent authorities. 5. Within the limits of the complementary codes, the various legitimate traditions of Carmel can regulate their religious life according to the particular norms, on condition, however, that the provisions of the Constitutions are safeguarded. In order to guarantee a greater stability, these norms will be subject to the approval of the Holy See. December 3, 1988 The recommendation of the “Plenarium†were approved by the Supreme Pontiff. April 29, 1989 A letter from Cardinal Hamer gave assurances that entrusting the redaction of the Constitutions by the Supreme Pontiff to the Congregation for Religious was a sufficient guarantee for safeguarding the nature, purpose, spirit and task of the Order. October 1989 After several months of working to develop a text based on the new decision of the Pope. The commission finished the new legislative text. November 7, 1989 The Prioress of Cerro de los Angeles along with two other Nuns traveled to Rome and had met with the Pope, and also they passed through the Congregation for Religious. June of 1990 The decree was prepared and given to the Supreme Pontiff. Everything seemed in order to finally bring to conclusion the updating of the legislation for the Discalced Carmelite Nuns December 11, 1990 Father Baranda issued a letter informing the Order that the Supreme Pontiff had again made another decision concerning the minority of group of Nuns in the Order. He approved the text which Mother Dolores of Jesus, Prioress of the Monastery of St. Joseph, Avila and Mother Maria Josefa of the Heart of Jesus, Prioress of the Monastery of Cerro de lost Angeles, Getafe (Madrid) had presented to him directly in the name of 92 monasteries. This text, the Rule and Constitutions (1581), followed the guidelines of Cardinal Casaroli’s letter. The letter assured the rest of the Order that the text being prepared by the Congregation for Religious has not been rejected, but only that its decree of implementation would be postponed. Enclosed with the announcement of the Father General is the list of 92 Carmels (plus another 5) from 14 different countries who have asked for and received the 1990 Constitutions. Spain 58 monasteries Peru 6 monasteries France 5 monasteries USA 5 monasteries Poland 4 monasteries Brazil 4 monasteries Argentina 4 monasteries Venezuela 3 monasteries Belgium 2 monasteries England 2 monasteries Lebanon 1monastery Senegal 1 monastery Holland 1 monastery Portugal 1 monastery February 14, 1991 There were reports that some Carmels in Spain and Poland included on the original 92 monasteries had withdrawn due to the change of the Teresian position as regards the Superior General of the Order. September 17, 1991 The decree for the Constitutions prepared by CRIS was finally issued. There are now two approved text plus a “compromise legislationâ€, which is contrary to goal of the “Plenariumâ€; one unified text for all Nuns. This “compromise legislation†is a hybrid meaning this third type has the following as its heading: MONASTERIES THAT HAVE CHOSE THE 1990 CONSTUTIONS but have obtained from the Apostolic See the faculty to follow the 1991 Constitutions in all points that refer to the Superior General. These monasteries are: Italy – San Simone Di Sannicola Poland – Katowice , Lodz , Wloclawek-Michelin Other monasteries tried to get the same privilege but were refused since the Holy See did not want a third, compromise text for the Order. (My note: Taiwan Carmels got theirs, probably after few years of study, they allowed those Carmels who desired to remain faithful to the Superior General to be allowed follow the Hybrid Text) Along with the decree of the 1991 text, there was also another directive given to the Nuns in which they are to decide which two texts in vigor, 1990 or 1991 they intended to use. Those who are following the 1990 could simply reaffirm their previous decisions made by the Prioresses. October 3, 1991 A letter from Cardinal Hamer accompanied 1991 text. The differences between the two text were explained. He quoted from a letter from the Pope issued in October 1, 1991: …both texts, equally approved by the Church, seek to be a faithful interpretation of the Teresian charism. This remains unaltered, as well as the style of life proposed by the Holy Mother 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 contant return to the primitive inspiration. They correspond, rather, to the diverse modalities of interpreting adaptation to the changed conditions of the times, (cfr. Perfectae Caritatis n. 2) and the formulation of legislation for religious institutes, the approbation of which is the exclusive competence of the Holy See (canons 578 and 587). Said directive given to the Nuns was that they were to make their choice in the Chapter of the Monastery by an absolute majority of valid votes and their decision must be communicated to the Holy See by the December 25, 1992 December 25, 1992 At this date, all votes are now in. A final report brought the long struggle to an end. Out of 869 monasteries around the world, only 125 monasteries in 19 countries choose the 1990 text. Spain counted 59 Carmels almost half the entire number (125), the remaining are found in 18 other countries. In those same 19 countries there were also monasteries have chosen to follow the 1991 text. Overall 744 monasteries, out of 869. A little more than 14 % are using the 1990 Constitutions and 85 are using the 1991 Constitutions. This thesis is the basis for the article "The Fractured Face of Carmel" written by Sr. Kate Kuenstler. Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 Pope John Paull II wrote a letter to the Discalced Carmelite Nuns and he addressed the issue of having two Constitutions within the Discalced Carmelite Order. Please see below: 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 Link to comment Share on other sites More sharing options...
Ima Lurker Posted August 18, 2013 Author Share Posted August 18, 2013 Pope John Paull II wrote a letter to the Discalced Carmelite Nuns and he addressed the issue of having two Constitutions within the Discalced Carmelite Order. Please see below: 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 Thank you so much! I really am grateful for the input. I don't understand the need for 2 constitutions since they are all discalced Carmelites, no? Splitting the family in 2 accomplishes what, exactly? I am trying to read through everyone's helpful posts but it's slow as some days are very very busy for me. Why are there distinctions? Is one set of Constitutions superior to the other? If so, why? If not, why are there 2 sets of Constitutions??? And are Carmelites the only Order with more than 1 set of Constitutions? Is this normal in the Church? Any input would be gratefully received, please and thank you! Peace! Link to comment Share on other sites More sharing options...
AccountDeleted Posted August 18, 2013 Share Posted August 18, 2013 (edited) Thank you so much! I really am grateful for the input. I don't understand the need for 2 constitutions since they are all discalced Carmelites, no? Splitting the family in 2 accomplishes what, exactly? I am trying to read through everyone's helpful posts but it's slow as some days are very very busy for me. Why are there distinctions? Is one set of Constitutions superior to the other? If so, why? If not, why are there 2 sets of Constitutions??? And are Carmelites the only Order with more than 1 set of Constitutions? Is this normal in the Church? Any input would be gratefully received, please and thank you! Peace! Well, this is only my personal opinion but the word 'superior' really irritates me these days! :) So I would have to say 'no' - one Carmelite Constitution is not superior to the other, any more than one system of democratic government is superior to another (although many would disagree with me as a matter of national pride in their own system :) ). Congress or Parliament - they both strive to be representative of the people. In the US they vote for the person, in the UK and Australia they vote for the party. But we are still talking elected democracy. After Vat 2 ALL religious communities were asked to update their Constitutions - the Disclaced Carmelites just had difficulty agreeing on how to do this. There were those communities who did not want many changes to how they lived their lives, so they didn't want many changes to St Teresa's Constitutions. Other communities felt that it was more important to keep to the spirit of St Teresa's Constitutions rather than to the letter of the law, so they made more changes. Both sides felt very strongly about what they were doing, so it was almost inevitable that a split occurred. But to judge one Constitutions as superior to another doesn't really make things better. Both Constitutions reflect the spirit of Teresa, just as they both reflect the foundation of Carmel that formed St Teresa herself. After all, she was an O Carm (Calced Carmelite) before she started the reform which meant that she herself was already well formed in Carmelite spirituality before the reform. I have lived in both 1990 and 1991 Discalced Carmelite communities and the main differences I experienced were in the day to day expression of the life. You know how some people prefer the Latin Mass and others prefer the Novus Ordo - but they are both the Holy Mass? Well, the 1990 communities continue many of the pre Vat 2 customs (like taking the discipline, mortifications in the refectory, kneeling on the floor to speak to the Prioress, kissing the floor in chapel when entering). On the whole I was quite comfortable with these customs. But the 1990 communities also have some oppressive pre Vat 2 attitudes as well which can seem to be a bit cult-like, stifle the workings of the Holy Spirit and demean human dignity. On the other hand, in the 1991 communities, although the up side might be more of an awareness of the individual and her needs and openness to the spirit, the down side is that there isn't real uniformity in the 1991 Carmels - no two communities do things quite the same way (for example, with regard to habit wearing, enclosure etc). They try to address this problem by having Association meetings of the communities where they can exchange ideas and offer support to each other which the 1990 communities don't do. And in the 1991 communities there are still some nuns who entered pre Vat 2 and who probably would have preferred if their community had chosen the 1990 Constitutions because they still have the 1990 attitudes about many things and seem to be bitter and resentful of some of the changes. Even in a 1991 Carmel I often heard things like 'In my day...' with the ending usually being something like '...postulants weren't allowed to speak up.' (meaning: so why should you be allowed to do it?) or '... we didn't get given an Office until after our Solemn Profession!' (meaning: so why were you given an Office?). It is sometimes hard to see others given what we weren't allowed - witness the prodigal son and his brother. One old nun even said to my face, 'In my day, we wouldn't have let someone like you enter!' I had to ponder what this meant since I wasn't quite sure what it was about me that she found so appalling. Was it because I was an American? A convert? A woman with an annulment hence a non-virgin? And why did she feel it necessary to point out to me just how unworthy I was to be there? And the funny thing is, that even though she seemed to find me unsuitable for a 1991 Carmel, I had previously been in a 1990 Carmel - so their standards must have been even lower to have accepted me! Sometimes you just gotta laugh at the absurdity of a situation. So there are still teething problems in some of the 1991 communities, because the changes are in place, and more changes are still happening, but not everyone wants this. It is much more comfortable to continue with what we know, than to accept change. And for some of the older nuns, they say the right words about wanting change but in their behavior they continue to express pre Vat 2 attitudes which can cause division even within a community. One of the most difficult pre-Vat 2 attitudes to change is the idea that by humiliating someone, they will somehow achieve humility. This actually gives permission for a bully to treat a vulnerable member of the community badly without repercussions. In one community where I was, we had a Visitation (a regular visit from Church authorities to check out conditions in the community) and the report came back that there were still a lot of pre Vat 2 attitudes about authority that needed to be changed because they were 'life-denying' to the community. But as soon as the Visitation was over, the behavior of some became even more oppressive, almost as a retaliation for being rebuked. It wasn't pretty. At least with the 1990 communities, you know where you stand in terms of hierarchy and attitude - it is pre Vat 2 - no doubt about that. But some people prefer that - and that's fine, just as long as a person knows what they're getting into before they enter. The O Carms didn't have the same problems after Vat 2 because they weren't working with St Teresa's Constitutions and so didn't split into two camps - those for change and those against. To me, there is one large extended Carmelite family tree that started with the Hermits of Mt Carmel (following the tradition of Elijah the prophet) but there are several branches to that tree. None of them is superior to the other - and they are all blessed by God. I do sometimes think that Carmel is like the different ages of man. For example, the O Carms are like the grandparent, they've been through a lot and are now relaxed and able to enjoy life. The 1990 Discalced are the parents, still rigid, worrying about enforcing the rules. The 1991 are the rebellious teenagers, experimenting and trying to figure out how far they can stretch the envelope without getting into too much trouble. The analogy doesn't bear the weight of a lot of examination, but it gives me an impression of different states of mind. It doesn't mean to me that one way is any better than another, simply that they are all different but all valuable. As for your question about whether other Orders have more than one set of Constitutions, perhaps not. I think what usually happens when there is a major difference of opinion is that there are 'reforms' of the Order. The Carmelites aren't the only Order to have a reform. There are many different kinds of Franciscans (Conventual, Capuchin, Friars Minor etc) and Benedictines (Cistercians, Trappists etc). They probably all follow the same Rule (of St Francis or St Benedict) but have different Constitutions. I don't know because I haven't lived in any of these Orders, but I would imagine that this would be so - perhaps someone else can answer this. When St Teresa wanted to live under a different set of customs, she founded the Discalced Carmelites, still Carmelites, but a different branch so they had their own Constitutions. When this split happened with the Discalced Carmelites, they all wanted to use St Teresa's original Constitutions, but to interpret it in different ways, so they didn't split into a new Order, but into two Constitutions within the same Order. I hope some of this helped. I have read and lived under both Constitutions, and I have heard the story of the split from both sides - very different perspective depending on which side of the fence you are standing. :) Edited August 18, 2013 by nunsense Link to comment Share on other sites More sharing options...
Ima Lurker Posted August 18, 2013 Author Share Posted August 18, 2013 Well I am very fortunate to not be on any side of a fence. I read through your post rapidly but will give it a better reading soon. Thank you and everyone for your input. I do not intend to step on toes here but it seemed a good place to ask the question as this is the only Catholic forum I'm active on. Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 The reason why there are two sets of constitutions is simple. The Discalced Carmelite Nuns cannot compromise with just one text. Suffice it to say that there are Conservative, Liberal and those in between. However, Pope John Paul II made it clear by saying: 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. After the death of St. Teresa, Mother Anne of Jesus fought so hard against those who tried to alter the Nun’s constitutions. There were minor variations of the constitutions as time goes by but it’s just minor. When Mother Anne of Jesus established the reform in France, she brought along the constitutions approved by Pope as per her request, so the French foundations and their daughter houses followed Mother Anne’s texts. It was only in 1926 that uniform Constitutions were imposed to all Discalced Carmelite Nuns. I have interviewed Nuns and Prioresses following the 1990 and 1991 Constitutions throughout my research and each gave their reasons why they prefer the 1990 or 1991 texts. The 1990 text is basically the Alcala Text with some articles suppressed since it no longer has juridical value and are now obsolete. The 1990 text also added several chapters to cover the provisions of the New Code of Canon Law. On the other hand, the 1991 text is flexible and is similar to the majority of constitutions I have read from other cloistered order. Therefore, the 1990 text is a conservative. There are Orders that have different Constitutions. Please take note that the Order of Poor Clares has several constitutions in vigor; for example, when the General Constitutions of the Poor Clare Nuns was promulgated, a group of Poor Clare Colettine Nuns asked the the Minister General for the approval of their own alternate texts. Mother Mary Francis, PCC wrote the constitutions in the name of the Federation of Mary Immaculate in the USA. This text is open to all Poor Clare Nuns who prefers to follow this alternate constitution if they desire. I have read the constitutions of the Poor Clare Colettines, Capuchin Poor Clares, Franciscan Nuns of Perpetual Adoration now PCPA before and after Vatican II. The Benedictine Order, grouped into various independent congregations has many sets of Constituions. I suggest that you read what I posted slowly and thoroughly so you will understand the situation better. May I ask why you are interested about the 1990 and 1991 text? Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 Well, this is only my personal opinion but the word 'superior' really irritates me these days! :) So I would have to say 'no' - one Carmelite Constitution is not superior to the other, any more than one system of democratic government is superior to another (although many would disagree with me as a matter of national pride in their own system :) ). Congress or Parliament - they both strive to be representative of the people. In the US they vote for the person, in the UK and Australia they vote for the party. But we are still talking elected democracy. After Vat 2 ALL religious communities were asked to update their Constitutions - the Disclaced Carmelites just had difficulty agreeing on how to do this. There were those communities who did not want many changes to how they lived their lives, so they didn't want many changes to St Teresa's Constitutions. Other communities felt that it was more important to keep to the spirit of St Teresa's Constitutions rather than to the letter of the law, so they made more changes. Both sides felt very strongly about what they were doing, so it was almost inevitable that a split occurred. But to judge one Constitutions as superior to another doesn't really make things better. Both Constitutions reflect the spirit of Teresa, just as they both reflect the foundation of Carmel that formed St Teresa herself. After all, she was an O Carm (Calced Carmelite) before she started the reform which meant that she herself was already well formed in Carmelite spirituality before the reform. I have lived in both 1990 and 1991 Discalced Carmelite communities and the main differences I experienced were in the day to day expression of the life. You know how some people prefer the Latin Mass and others prefer the Novus Ordo - but they are both the Holy Mass? Well, the 1990 communities continue many of the pre Vat 2 customs (like taking the discipline, mortifications in the refectory, kneeling on the floor to speak to the Prioress, kissing the floor in chapel when entering). On the whole I was quite comfortable with these customs. But the 1990 communities also have some oppressive pre Vat 2 attitudes as well which can seem to be a bit cult-like, stifle the workings of the Holy Spirit and demean human dignity. On the other hand, in the 1991 communities, although the up side might be more of an awareness of the individual and her needs and openness to the spirit, the down side is that there isn't real uniformity in the 1991 Carmels - no two communities do things quite the same way (for example, with regard to habit wearing, enclosure etc). They try to address this problem by having Association meetings of the communities where they can exchange ideas and offer support to each other which the 1990 communities don't do. And in the 1991 communities there are still some nuns who entered pre Vat 2 and who probably would have preferred if their community had chosen the 1990 Constitutions because they still have the 1990 attitudes about many things and seem to be bitter and resentful of some of the changes. Even in a 1991 Carmel I often heard things like 'In my day...' with the ending usually being something like '...postulants weren't allowed to speak up.' (meaning: so why should you be allowed to do it?) or '... we didn't get given an Office until after our Solemn Profession!' (meaning: so why were you given an Office?). It is sometimes hard to see others given what we weren't allowed - witness the prodigal son and his brother. One old nun even said to my face, 'In my day, we wouldn't have let someone like you enter!' I had to ponder what this meant since I wasn't quite sure what it was about me that she found so appalling. Was it because I was an American? A convert? A woman with an annulment hence a non-virgin? And why did she feel it necessary to point out to me just how unworthy I was to be there? And the funny thing is, that even though she seemed to find me unsuitable for a 1991 Carmel, I had previously been in a 1990 Carmel - so their standards must have been even lower to have accepted me! Sometimes you just gotta laugh at the absurdity of a situation. So there are still teething problems in some of the 1991 communities, because the changes are in place, and more changes are still happening, but not everyone wants this. It is much more comfortable to continue with what we know, than to accept change. And for some of the older nuns, they say the right words about wanting change but in their behavior they continue to express pre Vat 2 attitudes which can cause division even within a community. One of the most difficult pre-Vat 2 attitudes to change is the idea that by humiliating someone, they will somehow achieve humility. This actually gives permission for a bully to treat a vulnerable member of the community badly without repercussions. In one community where I was, we had a Visitation (a regular visit from Church authorities to check out conditions in the community) and the report came back that there were still a lot of pre Vat 2 attitudes about authority that needed to be changed because they were 'life-denying' to the community. But as soon as the Visitation was over, the behavior of some became even more oppressive, almost as a retaliation for being rebuked. It wasn't pretty. At least with the 1990 communities, you know where you stand in terms of hierarchy and attitude - it is pre Vat 2 - no doubt about that. But some people prefer that - and that's fine, just as long as a person knows what they're getting into before they enter. The O Carms didn't have the same problems after Vat 2 because they weren't working with St Teresa's Constitutions and so didn't split into two camps - those for change and those against. To me, there is one large extended Carmelite family tree that started with the Hermits of Mt Carmel (following the tradition of Elijah the prophet) but there are several branches to that tree. None of them is superior to the other - and they are all blessed by God. I do sometimes think that Carmel is like the different ages of man. For example, the O Carms are like the grandparent, they've been through a lot and are now relaxed and able to enjoy life. The 1990 Discalced are the parents, still rigid, worrying about enforcing the rules. The 1991 are the rebellious teenagers, experimenting and trying to figure out how far they can stretch the envelope without getting into too much trouble. The analogy doesn't bear the weight of a lot of examination, but it gives me an impression of different states of mind. It doesn't mean to me that one way is any better than another, simply that they are all different but all valuable. As for your question about whether other Orders have more than one set of Constitutions, perhaps not. I think what usually happens when there is a major difference of opinion is that there are 'reforms' of the Order. The Carmelites aren't the only Order to have a reform. There are many different kinds of Franciscans (Conventual, Capuchin, Friars Minor etc) and Benedictines (Cistercians, Trappists etc). They probably all follow the same Rule (of St Francis or St Benedict) but have different Constitutions. I don't know because I haven't lived in any of these Orders, but I would imagine that this would be so - perhaps someone else can answer this. When St Teresa wanted to live under a different set of customs, she founded the Discalced Carmelites, still Carmelites, but a different branch so they had their own Constitutions. When this split happened with the Discalced Carmelites, they all wanted to use St Teresa's original Constitutions, but to interpret it in different ways, so they didn't split into a new Order, but into two Constitutions within the same Order. I hope some of this helped. I have read and lived under both Constitutions, and I have heard the story of the split from both sides - very different perspective depending on which side of the fence you are standing. :) Thanks for sharing this Nunsense! I love what you wrote. Link to comment Share on other sites More sharing options...
AccountDeleted Posted August 18, 2013 Share Posted August 18, 2013 Gracian -- don't be surprised if not everyone reads the really long posts - sometimes it is hard for a person to read through a lot of text that as is often the case in official documents and writings. I already know the history and have spent time reading about it, studying both Constitutions (and living under them) and talking with Prioresses from both sides and yet sometimes I still find it hard to wade through all that is written. The Internet shorthand for this is tl:dr which just means, too long, didn't read. Even though I tried to explain it in a way that was a little simpler- I still tend to go on too long and I am quite sure that some people felt tl:dr :) As for why anyone wants to know - well, let's face it - this is fascinating stuff - almost as fascinating as the original reform when Teresa left her Carmel to found the Discalced Carmelites. It's the stuff that makes for good reading! Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 Gracian -- don't be surprised if not everyone reads the really long posts - sometimes it is hard for a person to read through a lot of text that as is often the case in official documents and writings. I already know the history and have spent time reading about it, studying both Constitutions (and living under them) and talking with Prioresses from both sides and yet sometimes I still find it hard to wade through all that is written. The Internet shorthand for this is tl:dr which just means, too long, didn't read. Even though I tried to explain it in a way that was a little simpler- I still tend to go on too long and I am quite sure that some people felt tl:dr :) As for why anyone wants to know - well, let's face it - this is fascinating stuff - almost as fascinating as the original reform when Teresa left her Carmel to found the Discalced Carmelites. It's the stuff that makes for good reading! What I usually do is copy and paste the article/s I like to read in MS Word and make the font bigger! Hahaha! I have saved a lot of articles about this topic in my laptop. I love reading the posts about Carmel and the Discalced Carmelite Nuns and in particular the Constitutions. I miss Chiqui. She has a lot to say about this topic. Link to comment Share on other sites More sharing options...
graciandelamadrededios Posted August 18, 2013 Share Posted August 18, 2013 For differences between the 1990 and 1991 texts, please read my reply to an English woman I corresponded with several years ago. Her questions are all about the contents of the 1990 Constitutions and how some words were “taken outâ€: In the redacted Alcala Constitutions (1990) the words that were taken out as you mentioned were not technically taken out. They are (the words that were taken out) still part of it however, the size of the printed letters were minimized and they are enclosed by ( ). It looks like this: 76. 2.- The Prioress is to appoint to the offices of Portress and Sacristan reliable persons whom she may remove at pleasure, lest they should become attached to their offices. She is to appoint nuns to all the other offices as well, except those of the Subprioress and the Council Sisters (Clavaries), who will be elected. (These must know to write, and at least two must know how to keep accounts.) The very large font means they article is retained and still in use while the smaller font with parenthesis are no longer to be followed since most of those who will apply for admission can read and write and can add if not manually at least with the aid of calculator numbers for simple accounting. I believe, personally that accounting degree is not needed to be appointed as Portress or Sacristan since they do not operate a large company but a small group of sisters with the maximum member of 21 nuns on each monastery as desired by Teresa herself. As regards the 1991 Constitutions these were the final draft accepted by majorities of Carmels all over the world but it is not the Declaration. I have never seen this interim and Sr. Kate have never referred the approved and final 1991 text as Declaration. During its trial period in observing said text, each nun per community can send their thoughts and suggestions on how to better improved their constitutions as they try to follow and experiment its contents. Further, the Alcala Constitutions appended in the 1991 text has never been redacted or altered in anyway. It was on its “pure form.†The redaction is only applied to the 1990 text. To be more specific I will try (my very best) to describe how the 1991 book looks like. There are two books binded into one single book; First Book is the entirely new text, a product of many years of consultation between the Nuns and the Generalate as the nuns tried to live their lives during the interim period of observing the Declaration. (please see the table of contents found at the latter part of this explanation) Second Book contains two parts: The Primitive Constitutions (1567-1568) and the 1581Constitutions approved by the separation Chapter in Alcala (not altered, no single word were taken out). 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 ========================================================= I have been looking for my copy of the book Heirs of St. Teresa which also gave details on the tensions between Jerome Gracian and Nicolas Doria and the fact whey Anne of Jesus (Lobera) has to assert the right of the Discalced Nuns against Doria’s intention to alter the approved text in Alcala Chapter. Teresa referred the mitigated Rule of Innocent as the “Primitive Rule†since her intention is to follow the first revised Rule of Carmel intended to be followed in West. According to a book that I read, she never really intended to follow the first “Primitive Rule†which is specifically intended before the Hermits migrated to the Western countries. The letter of the Pope upon the approval of the 1991 text is very lengthy and I just do not have the time to type them right now. Also, the letter issued by Cardinal Casaroli is also lengthy. The heading of the 1928 Constitutions: =========================================================================================================================================== J.M. + J.T. CONSTITUTIONS OF THE DISCALCED NUNS OF THE ORDER OF OUR BLESSED LADY OF MOUNT CARMEL, COMPOSED BY OUR HOLY MOTHER, ST. TERESA OF JESUS. Accepted and given by the Provincial and Definitors of the said Order of the Discalced Carmelites, in the Chapter held at Alcala di Henares in the year 1581, corrected and approved, augmented and altered by Sixtus V., and again in some points by Gregory XIV., and finally by Urban VIII., Sovereign Pontiffs of happy memory. Brought into conformity with the new Code of Canon Law and reconfirmed by His Holiness Pius XI., happily reigning. =========================================================== This is what the by Pope John Paul II means when he said to the Nuns; "Ah, no, the Council asks to go back to the sources." since it has been altered by several Popes. Vatican II promulgated to “seek their origins for inspiration†as basis for the renewal of their constitutions not just for Carmel but for all other orders or congregation for active or cloistered religious men and women. In Christ, Gracian n.b. Yes, the Maravillas Group founded (which consist of the Carmels founded by herself and Spanish Carmels that are conservative) and once headed by St. Maravillas resisted the declaration. The Pope did not wrote the 1990 Constitutions, it was presented to him the the Maravillas group in the name of other Carmels who supports to maintain the 1581 text. He just approved them but these Nuns may have consulted directly with congregation in charge for the religious. Link to comment Share on other sites More sharing options...
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