SUMMARIESOFLECTURESofBLESSEDTITUSBRANDSMA,O.CARM.

1:AntiquityoftheCarmeliteschool
TheresaofAvilaandSt.JohnoftheCrosshadnoothergoalthantorestoretotheOrderof
Carmelitsancientspirit;theyarenotthefoundersoftheCarmeliteschoolofspiritualitybutare
neverthelessitsrestorersandmostbrilliantlights.Theirglorywillnotbediminishedifthe
radiancewhichthisschoolproducedbeforetheirreformisshown.Farfrombeingopposedto
thefirstcenturiesoftheOrder,theyoftenwenttheretoseekexamples.St.Theresa
recommendsthepovertyoftheearlyfatherstoherdaughters;thememoryofthehardships
theyenduredinsolitudeshouldencourageCarmelitestobeartheirspatiently"thelittle
illnessesofmischievouswomen."StillmoreexplicitlytheSaintwrites:"...Allofuswhowear
thisholyhabitofCarmelarecalledtoprayerandcontemplation;thiswasouroriginal
institution,webelongtotheraceofthoseholyFathersofMountCarmel,whoinsuchdeep
solitudeandcompleterenunciationoftheworld,soughtthetreasure,thepreciouspearlof
whichwespeak."
M.L.VandenBosschehaswrittencorrectlythatSt.Theresaaddedapsychologicalfinesseto
theprimitivefoundationofCarmel.

2:Primitiveandfundamentalelements
Fromitsbeginning,theOrderofCarmelhastheremarkableprivilegeofhavingdrawnits
spiritualityfromtwosourcestheimitationofElijahandthevenerationoftheBlessedVirgin.
ImitationofElijah
Asitsnameindicates,theOrderofCarmelitestookitsorigininPalestineonthemountain
famousfromtheOldTestamentforthesacrificeofElijahandforthegrottowheretheProphet
retiredwhenhehadaccomplishedhismissionsnearIsrael:"FromtherehewenttoMount
Carmel"(2Kgs2:25).
Ancientinscriptions,fromlongbeforetheCrusades,bearwitnessthatByzantineChristians
veneratedtheProphetintheveryplacewhere,accordingtolegend,theSchooloftheProphets
hadbeenlocatedElChader,atthefootofthemountainonthesidebythesea.
TherulestatesexplicitlythatthehermitswereassemblednearthefountainofElijahhigherup
onthemountain.
Anitineraryfromthebeginningofthe13thcenturymakesadistinctionbetween"theLatin
hermitswhoarecalledBrothersofCarmel"livingnearthe"wadiainesSiah,"thefountainof
Elijah;and"thehermitsofCarmel"wholivenearElChader,theSchooloftheProphets.Many
othersitinerariesconfirmthistestimonyandbearwitnesstothevenerationgiventheProphet
ElijahonCarmel.BenjamindeTudela,whovisitedtheHolyPlacesin1163,relatesthattwosons
ofEdom(thushedesignatesAymericandBerthold)builtachapelinhonoroftheProphetnear
theGrottoofElijah.
ThemonkJohnPhocas,whojourneyedtoPalestineabout1177,saysthatsomeyears
previouslyamonk,originallyfromCalabria,hadraisedthemonasteryofCarmelonitsruinsand
thathelivedtherewithtencompanions;asaresultofarevelation,heestablishedhimselfand
builtachapelthere.
FurtherconfirmationofthesefactsisgivenbyJacquesdeVitrywhorelatesthatseveral
Crusadersledasolitarylife"innarrowcellsaftertheexampleandinimitationofthesaintly
solitarywhowastheProphetElijah,likebeesoftheLordgatheringintotheirhivethehoneyof
spiritualsweetness."Theauthenticityofsomedocumentspertainingtotheearlyhistoryofthe
Carmelitescanbedebated,butfromclearlyauthenticworks,itappearseventothosewho
rejectmanyothertraditionsoftheOrder;thatthespirituallifeofCarmeliscompletely
impregnatedwiththespiritofElijahandthatimitationoftheProphethasgiventheCarmelite
schoolitsspecialstamp.TheAbbotTrithemius(1516)wascorrectthereforeinwriting:
"Althoughitwasnothewhogavethemaruleinwriting,Elijahwasneverthelesstheexample
andmodelfortheholylifeoftheCarmelites."Toprovethis,itisnotnecessarytodemonstrate
historicallyanuninterruptedsuccessionofhermitsonCarmelimitatingElijahuptothetimeof

theCrusades.Itissufficientthatthehermitsof1155chosetheProphetastheirmodelandthat
contemporaryevidencemakesthefactofthisimitationcertain.
VenerationoftheVirgin
WemustnoteasaveryremarkablecircumstanceofthefoundationoftheOrderthatthefirst
hermitsassembledaroundachapeldedicatedtotheVirgin,"SaintMaryofMt.Carmel."Thisis
theoriginoftheirname;atoncetheywerecalled"BrothersofOurLadyofMt.Carmel."Nomen
fuitomen.Fromtheverybeginning,byaparticulardesignofProvidence,thenewOrder
receiveditsothercharacter,averyspecialdevotiontotheBlessedVirgin.Thelegendinthe
breviaryrelatesthatSaintBrocard,secondPriorGeneral,whendyingsaidtohisbrethren:"We
arecalledtheBrothersofOurLady.Takecaretomakeyourselvesworthyofthisbeautiful
name."LesPelerinagesporalerenJherosalem(1220)andalsoLesCheminsetlesPelerinagesde
laTerreSaint(before1265)mentionthis"littlechurchofOurLady."TheDescriptioTerrae
SanctaebyacertainPhilippin(12631291),editedbyW.A.Neumann,expresslydesignatesit
"MonasteriumS.MariaeCarmeli.Itiswithgoodreasonalsothatin1282PeterEmilien,the
PriorGeneral,wrotetoEdwardIofEnglandthathewouldprayforhim"totheSaviorandto
theaforesaidgloriousVirginforwhosehonorandglorytheOrderwasspeciallyinstituted
beyondtheseas."TheGeneralChapterofMontpellier(1287)expressedthesamething.In1311
KingEdwardIIofEnglandwrotetoPopeClementVthathewasparticularlyattachedtothe
CarmelitesbecausetheywerefoundedinhonorofMary;ClementV'sopinionwasthesame.
OneofthemostcelebratedwritersoftheOrder,JohnBaconthorpe,wroteoftheVirginatthis
time,commentingon"YourheadislikeCarmel:""Andsincesheishonored,andappreciatedby
Carmel,itisfitting,thatonCarmelwhichwasgiventoher;sheshouldhaveCarmelitesto
venerateherinaspecialway.Thisishowitwasfromofold."ThesameauthorinhisExpositio
analogicaRegulaeCarmelitanaedescribestheCarmelitelifeasanimitationofMary.Itwould
beeasytomultiplytheevidence.ButitissufficienttoaddthattheCarmelites,calledbythe
people"BrothersofOurLady,"receivedastheirofficialdesignationthetitle"BrothersoftheBl.
V.MaryofMt.Carmel,"towhichPopesandBishopsattachedindulgences.TheDevotionofthe
Scapular,Mary'shabit,contributedpartiallytotheCarmelites'becomingknownastheBrothers
oftheVirgin.
Thisdoubleidealformsthefirstarticleoftheoldestconstitutionspreservedforus,thoseofthe
GeneralChapterofBarcelona(1324).HerewereadthatfromthetimesoftheholyProphets,
ElijahandElisha,devouthermitslivedcontinuouslyonMt.Carmel,soughtthisholymountain
andloveditssolitudeinordertogivetheirmindsovertothecontemplationofheavenlythings;
theybuiltachapelhereinhonoroftheVirginandthusdeservedtobecalledtheBrothersof
OurLadyofMountCarmel,anamerecognizedbyPopes.St.Albertgavethemarulewhichwas
approved.TheCarmelitesareimitatorsandsuccessorsofthesehermits.Thusfromitsorigin,
thetwospecificelementsofCarmel'sspiritualityhavebeenimitationofElijahandveneration
oftheBlessedVirgin.TheCarmeliteshavealwaysbeenmindfulthattheyshouldimitatethese
twomodels,ElijahandMary.TheyaretheSonsofElijahandtheBrothersofMary.Fromhere
alsoCarmel'smysticalorientationproceeds.

3:Specialvocationtothemysticallife
In1370theSpanishCarmelite,PhilipRiboti,assembledsomedocumentsontheoriginsofthe
Order,inwhichthemysticalvocationofitsmembersisparticularlyaffirmed.Theauthenticity
ofthesedocumentshasgivenplacetoveryseriousdebate,butalsotoimportantdefense.The
collectioncontainstheInstitutioprimorummonachorum,attributedtoJohnXLIV,Patriarchof
Jerusalem;aletterfromabout1235bySaintCyrilofConstantinople,thirdPriorGeneral;and
finally,theChronicleofWilliamofSanvico,theauthorofwhichwasoneofthelasttofleefrom
MountCarmelin1291atthetimeofthegeneralmassacrebytheTurksandwhoassistedatthe
GeneralChapterofMontpellier(1287)inthecapacityofdefinitoroftheHolyLand.
Shouldtheybeofthe14thcenturyonlywhichisbynomeansprovedthesedocuments
wouldstillfurnishuswithverypreciousinformationaboutCarmeliteSpiritualityandwhatwas
regardedinthemiddleofthe14thcenturyasthemysticaltraditionofCarmelanditsideal.
AccordingtothetestimonyoftheDominican,StephenofSalagnac,inthesecondhalfofthe
13thcentury,theInstitutio,evenasapocryphal,remainsatraditionalparaphraseoftheruleof
lifecreatedbythePatriarchAymericofMalafayin1156towhichallusionismadeinthe
prologueoftheRuleof1205.TheInstitutiodescribesthespirituallifeofthehermitsofCarmel
andindicatesclearlythedoublegoaloftheOrder,andaffirmsconsequentlyfromthebeginning
itsmembers'arrivalatmysticalgracesiftheyarefaithfultotheirruleandifGodjudgesit
opportune."Thislife,"saystheInstitutio(Ch.2),"hasadoublegoal;weacquirethefirstbyour
virtuouslaborandeffortwiththehelpofdivinegrace.ItconsistsinofferingtoGodaholy
heart,freeofallstainofsin.WeattainthisendwhenweareperfectandinCarith,whichisto
say,hiddenincharity...TheothergoalofthislifeiscommunicatedtousbyapuregiftofGod;I
meannotonlyafterdeath,buteveninthismortallife,totasteinsomewayinone'sheartand
toexperienceinone'sspiritthepowerofthedivinepresenceandthesweetnessofgloryfrom
onhigh.ThisiscalleddrinkingfromthetorrentofGod'spleasures."Notonlythepurgativeway
andtheilluminativeway,buteventheunitivewayandinfusedcontemplationareclearly
proposedastheendtobeattained,thegoaltobepursued,theidealtoberealized;butstillthis
unionandparticipationintheheavenlylifearedeclaredatthesametimetobea"puregiftof
God."NeverinanyOrder;tomyknowledge,hasabookfurnishinganormoflifeanddeclaring
theendtowardwhichitsmembersshouldstrive,enunciatedthevocationtothemysticallifein
soformalamanner.
Thisdoubleendisthe"doublespirit"askedbyElishaforhisdisciplesandtheimitatorsofElijah.
Occasionallythisdoublespiritisinterpretedasthedoubleportionofthefirstbornorasthe
unionoftheactiveandcontemplativelife.Butmoregenerallyitisadmittedthatitpertainsto
activecontemplationwhichthedivineGoodnesscrownswithpassivecontemplation.

4:Properideasonthemixedlife.
Therule,whichplacesthesummitofthespirituallifeinactiveandpassivecontemplation,hasa
conceptofthemixedlifewhichdiffersfromthatoftheThomisticSchool.Thelattersumsupits
idealinthisformulacontemplataalustradere;tocrownthecontemplativelifewiththeactive
lifeisthehighestperfectionforSt.ThomasandtheDominicans.ForCarmel,itwouldberather
completededicationtocontemplation;itshouldbeinterruptedonlybecauseofnecessity
whenthereisneedtogotomenandspeaktothemofGod.Onlycharitytowardone'sneighbor
orobediencecanbereasonsforleavingGodforthesakeofGod."DeumpropterDeum
relinquere."Astheruleprescribes:"TomeditateonthelawoftheLorddayandnight,watching
inprayer,unlessoccupiedwithotherjustifiedtasks."ThewordsofOurLordaboutMary
Magdalen,whichtheChurchappliestotheBlessedVirginonthefeastoftheAssumption,have
beenappliedtoOrderofCarmel:"Maryhaschosenthebetterpartanditshallnotbetaken
fromher."FortheCarmelite,contemplationis"thebetterpart.Thisdifferenceinconceptisfelt
verylittleinpractice;theCarmelitestookintoaccountthenecessityofinterruptingtheir
contemplationforthecareofsouls,andthePopeshavecalleduponthemforpreaching,
missions,andnumerousapostolicworks.Loveofneighborandsubmissiontotheheadofthe
Churchhaveconstrainedthemtoundertakethemixedlife;alsotogivetoothersthefruitof
theircontemplation,butthisidealhasbeenimposeduponthembycircumstances.TheOrder
hasalwayssoughttopreserveitsproperidealforasmanyofitssonsaspossible;itasksthem
toreturnwiththegreatesthasteassoonastheirexteriordutiesareaccomplishedtowhatis
thedirectandprimaryobjectoftheircalling.NicholastheFrenchman,seventhPriorGeneral
(12651271),whorelinquishedhisofficeforsolitude,characterizesthisprimitiveorientation
well:"Consciousoftheirimperfection,thehermitsofCarmelperseveredinsolitudeforalong
time.Butsincetheyaspiredtobeofusetotheirneighborsoasnottobeculpableintheir
regard,theysometimes,althoughrarely,descendedfromtheirhermitage.Theywenttotread
onthethreshingfloorofpreachingandtosowwithgeneroushandwhattheyhadreapedwith
delightinthedesertwiththesickleofcontemplation."

5:Contemplationremains"thebetterpart."
Thisorientationhasnotchanged.Inthemiddleofthe13thcenturywhentheCarmelitespassed
overintoEuropeandtooktheirplaceamongtheMendicantOrders,theyreceivedfromthe
Popesamoremarkedtendencytowardtheactivelife.St.SimonStock,PriorGeneral,thendid
hisutmosttoprotectthecontemplativeidealaswellashecould.Onthispointtherule
underwentnomodification,whenattherequestoftheSaint,InnocentIVadaptedittothenew
livingconditionsoftheCarmelites.These,itmustberecognized,wereaseriousdangertothe
contemplativelife,andmanyreligiousnodoubtweregivenovertotheactivelifeverymuch.
TwosuccessorsofSt.SimonStockregrettedthattheFriarscouldnolongerenjoythedelightsof
contemplation.Thefirst,NicholastheFrenchman,inasevereletterrecallsthetraditionsand
vocationoftheOrderinemphaticterms;thisletter,destinedtokindleintheheartsof
Carmelitesthelivingflameoflovefortheheavenlythingspromisedandgivenin
contemplation,isentitledIgneaSagitta,theFlamingArrow.Addingexampletohiswords,the
PriorGeneralafterrulingforsixyearsresignedandretiredtoahermitage.RalphtheGerman,
hissuccessor;wasinofficenomorethanthreeyearswhenhetoowenttoseeksolitudeinthe
EnglishhermitageatHulne,nearAlnwick.Ifthissublimeidealwasnotfollowedinthewhole
Orderwiththesameardor;thisdoublewithdrawalclearlyshowthatthetraditionhadnotbeen
forgottenbythehighestauthority.ThattherewereotherstofollowtheexampleofthePriors
GeneralistestifiedtobytheActsoftheGeneralChapterofMontpellier(1287)wheredifferent
measuresweretakentomaintain"thecitadelofcontemplation"intheOrder.

6:Specialloveofsolitude.
AlthoughthenecessitiesoftheapostolatehadturnedtheOrdertoanevermoreactivelife,the
customofestablishingnewconventsinsolitudewasmaintainedduringthefirstcenturies
accordingtotherule,untilitwaspermittedtochooseothersiteswhentherewasneed.In1254
theFriarsrefusedthehousewhichSt.LouisofferedtheminthecenterofParisandpreferred
theonewhichtheKinggavethemoutsidethecity.AdecreeofJohnXXIIordainedthatten
conventsbetransferredtocitiessothattheCarmelitesmightoccupythemselveswiththecare
ofsoulsthemoreeasily.Inthebeginningofthe14thcentury,JohnBaconthorpe,thegreatest
scientificauthorityintheOrderatthattime,vindicatedfoundationsinsolitude;heexalted
meditationinthecellwiththeexampleoftheVirgin,whobyherprayersintheseclusionof
NazarethdeservedtoconceivetheSonofGod.Wehaveproofthatthesesolitaryconvents,
asylumsofcontemplation,continued;inthelifeofSt.AndrewCorsini,bishopofFiesole
(+1366),forexample,itwastoahouseofthiskindthatheretiredforhisFirstMassand
obtainedhisfirstmysticalgrace,avisionoftheBlessedVirgin.BlessedAngelusAugustine
Mazzinghi(+1438)foundedhermitagesinthefollowingcenturyandthereformwhichhe
inauguratedhadnootherpurposethantoremindtheOrderofitsmysticalglory.
Notonlytherule,butalltheconstitutionsrecommendsolitude;thecellisasanctuarywhere
eachoneliveswithGodandascendstohim.Noprovinceiscompleteorprosperouswithout
"deserts,"evenunderthemitigatedrule.ThatiswhysolitudefortheCarmeliteisthe
expressionofdetachmentfromtheworldandnearnesstoGod.Povertymoreoverhasa
significancewhichdiffersfromthemeaningthattheFranciscans,forexample,attachtoit;
whiletheFriarsMinorregarditespeciallyasanimitationofChristandoppositiontotheworld,
theCarmelitesviewitprincipallyasaconsequenceoftheiradherencetoGodincontemplation
ofheavenlythings.ToneglectitisasignthatoneislessunitedtoGodandprefersinferior
occupations.Inthepursuitofcontemplation,povertyisintimatelyjoinedtosolitude;"How
sordidtheworldbecomesformewhenIgazeattheheavens."

7:PracticeofthePresenceofGod.
InspiredbythewordsoftheProphetElijah,"TheLordlives,inwhosesightIstand,"the
InstitutioattachesspecialimportancetothepracticeofthepresenceofGod.
Thispracticeisaveryefficaciousmeansof1ivingwithGodandmeditatingonhislaw"dayand
night,'astheruleprescribes.DevotiontotheHolyFaceofOurLordisoneoftheoriginalforms
oftheprayersanddailyoccupationsofthemonksbeingperformedinhissight.Amongother
evidenceofthispractice,letuspointouttheimagesoftheHolyFaceinthechurchesof
MayenceandFrankfortontheMainpaintedonthearchesofthepresbyteryandsurrounded
bytextswhichrecallthepresenceofGod.
BrotherLaurenceoftheResurrection(+1691)wasthereforewellwithintheframeworkof
CarmelitetraditionwhenhewroteLePractiquedelaPresencedeDieu,translatedintoseveral
languagesandfamousthroughoutthewholeworld.St.ThereseoftheChildJesusrevivedthis
devotion.PaintingsoftheHolyFacearefoundinmanyCarmels.

8:AdorationanddevotiontotheBlessedSacrament
InspeakingoftheCarmelites'tenderdevotiontotheSacramentoftheAltar;itgoeswithout
sayingthatwedonotwishtoimplythatitispeculiartothem,butonlytopointoutsomeofthe
remarkableaspectsofit.TheyhavealwaysseenasymboloftheSacredHostinthewonderful
foodwhichtheangelpointedouttoElijahandwhichstrengthenedtheProphetinsuchaway
thathewasabletocrossthedesertandreachMountHoreb.TheEucharististhepowerwhich
permitsthemtoarriveatcontemplation.TherulealreadyprescribeddailyassistanceatMass
andtheconstructionofanOratoryinthemiddleofthecells.ThehistoryoftheOrderfurnishes
admirablemodelsofthisdevotion.St.PeterThomas(d.1365)ProcuratorGeneralatthetime
oftheAvignonPopes,PatriarchofConstantinople,ApostolicDelegateofPopeClementVIfor
theEastatthetimeofthecrusadeagainstAlexandriawasnothinderedbythemany
occupationsofabusylifefromspendingseveralhourseachnightbeforetheBlessed
Sacrament;oftentimeshewasfoundtherelostinadoration.BlessedJohnSoreth,PriorGeneral
(d.1471)andgreatreformeroftheCarmelitesofthe15thcentury,hislifeimperiled,grasped
theBlessedSacramentfromthehandsofsacrilegiousmenandrescueditfromaburning
church.Attheendofthesamecentury,BlessedBartholomewFanti,theMasterofNovicesat
MantuawhocountedBlessedBaptistSpagnoliamonghisdisciples,taughthisnovicesthatone
cannotbeagoodCarmelitewithoutspecialdevotiontotheBlessedSacrament:hecuredthe
sickwiththeoilfromthesanctuarylamp.WhatdeterminedSt.MaryMagdalendePazzito
entertheCarmelofFlorencewasthepracticeofdailycommunionobservedinthisconventa
thingrareforthetimes.TheCarmelitesarerightlynumberedamongthemendicantorders,for
theirconstitutionsdemandthegreatestsimplicityintheirmonasteries;butfortheirchurches
andthecultoftheEucharistgrandeurwasalwayspermitted.Thedocumentsestablishing
severalhousesgiveasthereasonforfoundationthedesireofassuringsplendorforthe
liturgicalceremonies.InCarmeliteChurches,thesceneofElijahinthedesertrepresentedin
paintingorsculptureistraditional.

9:Chivalricidealechoed
Bytheformulasinwhichitisexpressedintherule,Carmelitespiritualitypreservestheechoof
thechivalricidealofthecrusaderswhoestablishedit,almostinthesamewayinwhichthe
ExercisesofSt.IgnatiusretainintheirwordingsomethingofthemilitaryidealoftheKnightsof
Pamplona.ElijahwasveneratedasthedaringchampionofGodscause:"Iamburntupwithzeal
fortheLordGodofHosts."Sixpiecesofspiritualarmoraredescribedthere;thecinctureisthe
symbolofpurity,indispensableforonewhodesirestoreachtheholymountainofthevisionof
God:"Blessedarethepureofheart,fortheyshallseeGod."Thecorseletwhichprotectsthe
vitalpartsofthebodyrepresentsgoodthoughts:"Holythoughtswillprotectyou.The
breastplatewhichcoversthewholebodyrepresentsjustice,awellregulatedlife,the
observanceofthecommandmentsanddutiesofdailylife.Theshieldisfaith;foralivingfaithis
thebestsafeguardforthespirituallife.Thehelmetsymbolizeshope,confidenceinGod,which
givesustherighttowalkwithfreedomandconfidence.Finally,theswordindicates
conversationwithGodwhichasadoubleedgebladecomestoouraidanddefendsusinallour
difficulties.

10

10:Harmoniousmiddlecoursebetweeninfusedandacquiredcontemplation
AccordingtotheancienttraditionexpressedintheInstitutio,theCarmelitesadmittedthatman
canstriveformysticalgracesandarriveatthepresenceofGod;thereligiousoftheOrderare
calledtothisheightbyspecialvocation.Elijah,strengthenedbyheavenlyfood,arrivedatthe
visionofGodduringthislife.StrengthenedbytheEucharist,theCarmelitecrossingthedesert
ofthislifedoeshisutmosttoattaintheHorebofcontemplation.Althoughthetaskisarduous,
theirambitionistofollowtheirfather.Torealizethisidealisimpossiblewithoutafreegiftof
God.Butthatisnothingelsethanareasonforesteemingtheirvocationandthatoftheentire
Order;anexhortationtoturneveryobstacleasidewhichwouldmakethemunworthyofGod's
designsforthem.
Theancientconstitutions,asalsothemostesteemedwritersoftheOrder;suchasJohn
BaconthorpeandJohnofHildesheim,areinperfectagreementwiththeInstitutioonthispoint.
ThegreatdiffusionoftheInstitutio,whichwasregardedasthemanualofCarmelitespiritual
life,provesthatattheoutsetofthe14thcenturyatleast,theCarmelitesconsideredtheir
religiouslifeasaconstantpracticeofvirtueandapreparationforthemysticalgraceswhichare
itscrown.Butfarfrombecomingproudbecauseofthissublimevocation,theybuilttheir
spiritualedificeasolidfoundationofhumility,beingfilledwithadmirationfortheoverflowing
DivineGoodnesswhichrewardsitschosenonesduringlife.

11

11:Intimaterelationshipbetweenthesensible,intellectual,andaffective
elementsofcontemplation.
TheDominicanshaveconsideredtheintellectualasthemostimportantelementin
contemplationwhiletheFranciscansgenerallyhaveplacedgreaterimportanceontheaffective
andsensibleelements.Thefirstinsistonvision;thesecond,especiallyonseraphicloveof
whichtheirfatherwassoeloquentasinger.Carmeltakesthemiddlecoursebetweenthetwo
schools:thisincludesseveraldisciplesandadmirersofSt.Bernard,butforthemtheaffections
oftheheartandthesensiblerepresentationofGod'smysteriesareperfectlyunitedtothe
considerationofthemindandareintimatelyjoinedwithintellectualcontemplation.Herealso
arefounddisciplesandadmirersofEckhart,butmoreponderousthantheirmasterandvery
readytocombinethemostelevatedintellectualabstractionswithsensibleimagesandvery
tenderlove.WehaveanexampleofthisinthesermonsofHenryHane,whoisnoneotherthan
theHenrydeHanna(d.1299),whowasthefaithfulhelperofSt.SimonStockinspreadingthe
OrderinEngland,theNetherlands,GermanyandFrance.TheyarepreservedinanOxford
manuscriptwhichbearsthetitleParadisusanimaeintelligentis,thetextofwhichP.Strauch
edited.TheycontainmorethanoneimagefoundintheworksofSt.Teresa;theSaintcertainly
didnotknowthesermonsofHenryHane,butbothofthemdrewfromthesametradition.
HanewasinfluencedbyEckhartbuthewasonhisguardagainstthetoodaringexpressionsof
thegreatDominicanmystic.SometimestheCarmeliteschooliscalledtheeclecticschool;it
wouldbemorecorrecttosaythatittakesthemiddlecoursebetweentheintellectualand
affectiveschools;thisisthereasonwhyitexercisedsoimportantaninfluenceonpopular
devotion,especiallyinthe15thcentury.GreatSt.TeresaandSt.JohnoftheCrosswerefaithful
tothistraditionofavoidingextremesandharmonizingspirituallife,althoughSt.Teresaleans
towardtheaffectiveschoolandSt.JohnofCrosstowardtheintellectual;thesynthesisoftheir
mysticism,whichwillremainthegloryofCarmel,isaharmoniousconnectingofthedifferent
elementsofcontemplationwefindsketchedinthemedievalCarmeliteschool.
Anotherauthoritativewitnessoftheschoolatthebeginningofthe14thcenturyisSibertde
Beka,founderoftheconventatGelderen,laterprovincialofGermanyanddoctorofParis,who
isfamousforhisOrdinaleOrdinisandforacommentaryontherule.Heseestheconsummation
ofthecontemplativelifeinperfectloveaslongasitisjoinedtoasweetandsavorousofthe
GoodnessofGod,aknowledge,moreover;whichcanonlybehabitualorimplicit.Heis
thereforealsoawitnesstotheharmoniouscombinationoftheintellect'sactionandthewill's.

12

12:DeclineandReforms
TheexpansionoftheOrder,theincreasingnecessitiesoftheapostolateandconsequentlythe
prolongedstayofmanyreligiousoutsidetheconventcontributedtothemultiplicationof
foundationsinthecenterofcities,andcausedworldlyprinciplestopenetrateintothemonastic
life.Solitudewaspracticedless,povertywasweakened;studiesthemselveswereacauseof
decadenceunfortunatelybycreatingprivilegesfromtheregularobservanceandbyexempting
themostdistinguishedmembersoftheOrderfromthecommonlife.TheWesternSchism
openedthedoorformitigations.Yetthereremainedthosewhoobservedtherule,faithfuleven
tosanctity:St.PeterThomas,ofwhomwehavealreadyspoken,andwhowasoneofthe
foundersofthefacultyoftheologyatBologna,wasaFrenchmanfromPerigard;St.Andrew
CorsiniinItaly;inGermany,JohnofHildesheim(d.1375),whoinhisHistoriatriumRegum
retainsthetraditionsoftheOrderinsuchremarkablefashion,andwithhim,representingthe
CarmelitesoftheschoolofEckhart,HenryofHanna;inEngland,theCarmelitetranslatorsofthe
worksofRichardRolle,thehermitofHampole.Hermitageswereestablishedatthistimein
EnglandaswellasinItaly,whichprovesthattheancienttraditionwasnotcompletely
forgotten.
WhatisremarkableisthattheOrderhadsomuchvitalitytorestoretheprimitiveidealaftera
periodofdecline.Decadence,moreover;isneversuchthattherearenotsomeconventswhere
theprimitiveruleiskeptintact.Thereformswhichoperatedforthegreatbenefitofsoulshere
andthereinoneoranotherprovincepreventedtheOrderfromlosingitsinitialorientation.At
thebeginningofthe15thcenturywhenthePopesmitigatedtherule,agroupofItalian
conventsintheregionofMantuaremainedfaithfultotheprimitivespirit,andapproved
moreoverbyPapalauthority,wereorganizedintoacongregationwhichwouldflourishgreatly.
AlongwithBl.AngelusAugustineMazzinghi,averyrenownedpreacherwhodevotedallhisfree
timetosolitudeandcontemplation,weciteamongitsmostillustriousmembersBl.Baptist
Spagno(d.1517),thegreathumanist,sixtimesVicarGeneraloftheMantuanCongregation
whobecamePriorGeneraloftheentireOrder;hisneoclassicalpoemssingthepraisesofthe
VirginandofthesaintsoftheOrder,andalsoofthecontemplativelifewhichhetriedto
maintainwithallhisstrength.
OtherreformsofthesametypewereestablishedatAlbi(1499)andatMt.Olivet(1516).But
themostimportantreformerofallwasBl.JohnSorethwhowasPriorGeneralfortwentyyears
(14511471).

13

13:Mitigationoftherule.Appealformethodicalprayer.
BlessedJohnSoreth.
Themitigationoftherulepertainedtotwopointsespecially.Thefirstwastherestrictionof
solitude.AlesshermiticallifewasgrantedtotheCarmelites,alifewhichbroughtthemmore
intothelifeofthepeople.Butdespitethis,theprimitiveendoftheOrderwasnotabandoned;
onthecontrary,asthoughthedangerswhichthreatenedthespiritofprayerhadrendered
morelivelytheconsciousnessoftheOrder'sdestinyandinspiredittotakethenecessary
measurestoassureitsrealization,thenewconstitutionsexplicitlyrecommended
contemplationandinsistedthataplacebemadeforprayerandcontemplation.
Itisperpetuallyrepeated,"PrayeristhebestpartforCarmelites;"theCarmeliteshouldguard
thecontemplativelifeasatreasure,andtheactivelifeshouldnotbeanobstacletoit.Thereis
adirectrelationshipbetweenthereformofBl.JohnSorethwholivedordinarilyatLiegeand
whowasanintimatefriendoftheDukeofBurgundy,andofthepropagatorsoftheDevotio
ModernaintheLowlands.Thislatterdidmuchtopopularizemethodicalprayer,regular
meditation,andamentalprayermoreaccessibletothegreatestnumberbecauseitutilizedthe
imaginationandthesensiblememorymore.ThegreatCarmelitedevotiontoMarywasin
perfectharmonywiththechiefspiritualthemesoftheDevotioModerna,namely,theImitation
ofChrist,andmeditationonthelifeandpassionofourSavior.TheCarmeliteswereapostlesof
thedevotiontoSt.Joseph,St.Anne,St.Joachim,andtheInfancyofJesusandtheHolyFace.To
facilitatemeditationonthemysteriesofChrist,severalofthemwroteitinerariesoftheHoly
Land,inwhichimaginationplaysagreaterpartthanreality,butwhichexercisedaconsiderable
influenceonpiety.ItisinoneoftheseitinerariesthatofJohnPascha(d.1530),Priorof
Malines,EendevotemaniereomeengheestelijkePeigrimagetetreckentotdenheylighen
Lande,Louvain,1563thatwefindthemostancientformulasofourpresentdayWayofthe
Crosswithitsfourteenstations.Carmelitepoetsrelatepiouslegendsaboutthesojournofthe
VirginandtheInfantJesusonCarmelontheirreturnfromEgypt.SeveralsaintsoftheOrderare
representedwiththeInfantJesusintheirarmsSt.AlbertofSicily(d.1306),BlessedJoan
Scopelli(d.1491).TheHistoriatriumregum,sowidelycirculatedinthe15thcentury,
contributedtothepropagationofdevotiontotheInfantJesus.JohnSorethwasaprovidential
man.HisExpositioparaneticainReguamarmejitarum,writtenin1455andentirelyanimated
withtheancientspirit,adaptsthelifeoftheOrdertothenewcircumstances.AFrenchman,he
underwenttheinfluenceoftheVictorinesandSt.Bernard;but,fromallevidence,hewaswon
overtotheDevotioModernaandtosystematicmeditation.Forhimmeditationhasathreefold
object:1)thebookofnatureinwhichGodteachesussomanymysteriesandwhichweshould
admirebecauseitrevealsGod'slawtous,theordinarysubjectoftheCarmelite'sconsideration
accordingtotherule;2)thebookofHolyScripturewhichmustbeconstantlyreadbecauseit
waswrittenforusandcontainsthelawofGod;3)thebookoflifewhichGodwritesforeachof
usandwhichwillteachushowweshouldobserveGod'slaw.Thustherearethreedistinct
formsofmeditationwhichcan,however;becombined.Intheexpositionoftherule,the
insistenceonthepracticeofvirtueandtheexerciseofmeditationisremarkable.Butwhatis
perhapsmoreastonishingisthefactthatthisfolloweroftheDevotioModernaspokeso
14

remarkablyofthevisionofGodandofmysticalgracesaboutwhichtheauthorsofthisschool
areingeneralveryreserved.ParticularlythereadingofHolyScripture,whichisthelawofGod,
shouldfilluswithgreatjoyfromthefactthatGodlivesinusbyhisgrace,andweareableto
progresslikegiants,carriedawaybeyondourstrictobligationsbythepureloveandjoywhichis
thecauseofourelection.Prayerisnotanoasisinthedesertoflife:itisourlife.Duringthe
hoursofmeditationwepreparethefoodwhichmaintainsitthroughouttheday'sworkand
rendersourprayercontinuous.Itistobenotedthatthesedevelopmentsofmethodical
meditationservetoexplainthefollowingpassagesoftherule:"Tomeditatedayandnighton
thelawoftheLordandtowatchinprayer;"forthusapostolicactivityissubordinatedtothe
primaryendoftheOrderwhichisconversationwithGod.Andsoprovidentiallyexterioractivity
proceedsfromunionwithGodbutshouldnotinterruptit.

15

14:Abstinenceandthemitigationoftherule
Thesecondpointwhichthemitigationaffectedwasabstinence.Themitigatedrulepermitsthe
useofmeatthreeorfourtimesaweek.Thiswasnotsuchanimportantdeviationfromthe
primitiveruleasissometimesstated.Oneofthemostauthoritativecommentariesontherule
thatofSibertdeBeka(d.1333)relatesthatwhentheCarmelitesweretransplantedtoEurope
andsoughttoadapttheruletotheirnewneeds,beforepresentingitfortheapprobationof
PopeInnocentIV(1247),andinfluencedperhapsbytheRuleofSt.Benedictwhichpromises
blessingsforthosewhoabstainfromwine,theyaskediftheymightno'ratherabstainfrom
wine.Onthistheywereinagreementwiththewritersoftheprimitiverulewho,accordingto
Sibert,alwaysfollowedtheexampleoftheRechabitesandtheEssenes,whomtheyvenerated
aspredecessorsandmodels.Thelatterdidnotabstainfrommeatbecausetheyhadtopartake
ofthesacrificesinthetemple.ByvirtueofananalogousprincipleSt.Albert,theauthorofthe
ruleof1205,prescribedabstinencefrommeatandnotfromwine,matterofsacrificesinthe
NewTestament.In1247twoDominicanswereappointedbyInnocentIVtorevisetherule,
CardinalHughofSt.CherandWilliam,BishopofTortose,whodecidedonabstinencefrom
meat.Theylikewiseadmittedthepossibilityofdispensation.Asignificantepisode!Carmelite
spiritualitywillalwaysinsistratheronabstinenceingeneralasafundamentalofthespiritual
lifethanontheparticularformofpracticingit.

16

15:EstablishmentoftheCarmelitenunsunderthemitigatedrule
Althoughinprecedingcenturiesdevoutwomenhadsoughttoenterintointimatecontactwith
thisorthathouseoftheOrderasrecluseswhosituatedtheircellsneartheCarmelitechurches,
suchasBl.JoanofToulouse(13thcentury),itisonlyin1453thattheCarmelitenunswere
officiallyfoundedbyBl.JohnSorethwithNicholasV'sapprobation.ThePriorGeneraldidnot
intendtocreateanewOrder;buttoconfirmtheOrder'svocationbyjoiningtoitagroupof
memberswhowouldbeentirelydedicatedtoitsprimaryend,thecontemplativelife.The
mitigatedruleunderwhichheestablishedthemwasnotanobstacletoregularobservance,toa
poor;solitarylifeofcontinuousprayerandunionwithGod.TheconventofCouetsnearNantes
wasparticularlyfamousforitsgoodexample.DirectedinitsbeginningsbyBl.Francesof
Amboise,DuchessofBrittany,whomJohnSorethhimselfadmittedtoCarmel,itwaslivedinso
ferventlyafteronehundredyearsofexistencethatitsreputationhadreachedasfarasSpain.
NodoubtSt.TeresawasthinkingofCouetswhensheproposedtoleaveforaconventinthe
northinordertolivemorefaithfullyaccordingtothetraditionsoftheOrder.
ThenewinstitutionsoonspreadfromtheLowlandsandtheRhinelandtoFrance,Spainand
Italy;atFlorence,St.MaryMagdalenofPazziobtainedpermissiontoobservetheprimitive
rigor.ThefoundationsofBl.Soretharedistinguishedbyaveryspecialloveofsimplicity,
poverty,solitudeandprayer.ThecloisterwaslessseverethanitwouldbeaftertheCouncilof
Trent;intheLowlandsandintheRhinelanditwasstricter;butinSpain,muchmorerelaxed.

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16:AffinityoftheCarmeliteSchooltoRuysbroeckandtheDevotioModerna
AcircumstancewhichfavoredtheestablishmentoftheCarmelitenunswasthelegationand
canonicalvisitationofCardinalNicholasofCusainGermanyandtheLowlands(1451)inwhich
hedecreedthatthedevoutwomenlivingincommoninseveralcitiesbutwithoutadefinite
rule,e.g.,theSistersoftheCommonLife,shouldchooseanapprovedruleandunitethemselves
toanexistingOrder.AgroupofwomenwhowereunderthedirectionoftheCarmelitesof
Gelderenandlivingneartheirchurch,askedforaffiliationtotheOrderofOurLadyofMt.
Carmel.ThiswastheoccasionforthePriorGeneraltoaskNicholasVforpermissiontoestablish
asecondorderofwomenwiththefirstorderofFriars.Itisknownthatthecompanionof
CardinalCusa,DenistheCarthusianofRuremonde,CapitularofGelderen,wastheauthorof
severaltreatisesonthelifeofthesistersandonthereformoftheirconvents.Thesedetails
explainalittlethecloserelationshipoftheInstituteofCarmeliteNunswiththeDevotio
Moderna.TheCharterhousewasaspiritualmasterforCarmelalso.Historytellsushowmuch
theCarthusiansfavoredRuysbroeck'smysticismandthespiritualityoftheDevotioModernain
general;becauseoftheirloveforsolitudeandthecontemplativelife,theyservedasan
exampleandastimulusfortheCarmeliteswhoaspiredtoamorestrictobservance.Thecontact
betweentheCarmelitenuns,theirspiritualFathersandthemastersoftheDevotioModerna
wasnotmerelyoccasional;itwasamattermoreofacommonspirit.Inaverystrikingway
FatherMartin,S.J.,hasdemonstratedthattheterminologyandimagesofRuysbroeckandSt.
Teresaarecloselyrelatedandsometimesevenidentified.Aboveweestablishedsome
analogousrelationshipsbetweenBl.JohnSorethandthewritersoftheDevotioModerna.This
is,itseems,anadditionalandverysignificantindicationofthemiddleandconciliatoryposition
whichtheCarmeliteschoolhastakenbetweenthedifferentschools.

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17:StrictobservanceunderthemitigatedRule.ReformofTouraineandJohnof
St.Samson.Aspiration.
ThereformofSt.Teresa,undertakenwiththepermissionofthePriorGeneralandofthe
ProvincialoftheOrder;afterdiversandsuddenchanges,resultedintheseparationofthe
reformedbranch.Butthisresultmustbeattributedtofortuitouscircumstancesandnottoany
formalOpposition.WhatprovesthattheOldandNewObservancesdidnotliveinaspiritof
OppositionisthefactthatshortlyaftertheTeresianreformaveryausterereformwas
introducedinFranceunderthejurisdictionoftheGeneral.Intheearlyyearsofthe17th
centuryFathersJohnBehourtandPhilippeThibault(d.1638)starteda"stricterobservanceat
RennesintheCarmeliteProvinceofTouraine,ofwhichablindlaybrother;JohnofSt.Samson
(d.1636)wasthesoulandgreatestmysticalwriter;H.BremondrightlycallshimtheSt.Johnof
theCrossoftheCalcedCarmelites.Itisremarkablethatthisreform,inspiredbythatofSt.
Teresanodoubt,reclaimedtheancienttraditions.Inthetreatiseswhichtheblindmystic
dictated,anappealfortheprimitivecustomsoftheOrderismade,andinamuchmoreexplicit
waythanintheworksofthetwoSpanishmystics.Besidesthegreathistoricalandspiritual
workspublishedduringthesamecenturybytheCarmelitesoftheAncientObservance
especiallyinBelgiumtheSpeculumCarmelitanumandtheVineaCarmeliofFr.Danielofthe
VirginMary,veritablearsenalsofancientdocuments,andtheIntroductiointerramCarmeliby
Fr.MichaelofSt.Augustine(d.1684)wecouldconsultthespiritualworksofthemysticsof
TourainetoinstructourselvesinthespiritandtraditionsoftheCarmeliteschool.
JohnofSt.SamsoninsistsverystronglyonthemysticalvocationofCarmelites.Theactivelife
shouldnothavefirstplace.Recallingthattheruledemandsalifeofprayer;hechoosesthis
prayer"tobelostintheobjectofcontemplation,GodandthethingsofGod."Nodoubtitis
necessarytopreach,studyandwork,butbecauseofthedangerswhichexterioractivitybrings,
itisnecessaryforyoungscholasticstoexercisethemselvesintenselyintheprincipalobjectof
theirvocationandestablishthemselvessolidlyinthepracticeofmeditationandcontemplation.
ContemplationisstillapuregiftofGod;butitisimportantthatweforourpartremoveallthe
obstaclesandpracticethevirtuessothatwemaybefounddisposedinthewaywhichGod
demandsbeforegivinghismysticalfavors.Inthisdoctrine,humanactivityenjoysa
considerablepart;initshigherdegrees,contemplationremainsanabsolutelygratuitousgift.
Thusequilibriumismaintainedbetweentheschoolofacquiredcontemplationandthatof
infusedcontemplation.Johniscarefultonotethatperfectiondoesnotconsistinecstatic
phenomenabutinunionwithGodwholivesinus.Thisfire,whichburnsinus,setsusaflame,
andtheflameofourloveisunitedtoDivineLovewhichenflamesourheart.
ItisnecessarythatCarmelitesunderstandthisvocationandprepareforit.Asameansof
arrivingatthedispositionsrequiredbyGod,JohncounselsaformofprayerwhichtheFrancis
canHenryHerpespeciallyhonored,namely,aspiration.Ithasfourdegrees:inhalingGod,
exhalingGod,livinginGod,livingbyGod.EntirelyfilledwithGod,wemusthungerandthirstfor
GodwithoutceasingandopenourmouthtobreatheGod.Weshouldstartbyoffering
ourselvesandeverycreaturetoGod.AsBl.JohnSorethalreadyshowed,contemplationbyits
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natureshouldelevateustoGod.Butwemustnotdelayintheadmirationofthemarvelsof
nature;thisisonlyastepbywhichwemustmount.InviewofGod'sriches,letusaskhimto
enrichus,forinthemeasurethathegiveshimselftous,herendersusunceasinglymoreliketo
himself.Weshouldcollaborateinhisactionbyunitingourselvesevermoreintimatelytohim;
andweshouldforeverrejoiceoverthisunionwithGod.ThekingdomofGodwhichiswithinus
theoldcomparisonofthe"thesoul'sspark"mustbeextendedwithoutinterruptionorend
byoccupyinguscompletely.

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18:Twobranchesofthesametrunk
LookingatCarmelfromabove,itstwobranchesareunitedattheirsummits.Despitethe
separationwhichexistsonthetrunk,thetwobranchesintermingletheirfoliageandblossoms
withoutourbeingabletodistinguishthosewhichbelongtotheonefromthosewhichbelongto
theother.TheblindsingerofRennes,Ven.JohnofSt.Samson,doesnothaveadifferent
melodyfromthatoftheinspiredsingerimprisonedintheCarmelofToledo,becauseboth
repeatwhattheInstitutioprimorummonachorumhadinculcatedintheCarmelitesofthefirst
centuries,namely,thatallCarmelites,BrothersandSistersoftheOrderofOurLadyofMt.
Carmel,inordertobefaithfultotheirvocationshoulddotheirveryutmosttogo,underthe
guidanceofthesaintlyhermitandprophetElijah,acrossthedesertofthislifeuptotheMt.
HorebofthevisionofGod,strengthenedbytheheavenlynourishmentwhichisshownonthe
altar.

21