This is the memorial to Mother Mary of Jesus erected near the extern chapel entrance at Notting Hill Carmel. It speaks for itself.
29 Jun 2010
The Memorial to Mother Mary of Jesus
This is the memorial to Mother Mary of Jesus erected near the extern chapel entrance at Notting Hill Carmel. It speaks for itself.
16 Jun 2010
Way of Perfection for the Laity by Fr Kevin OCD
ON THE NATURE OF THE THIRD ORDER AND THE DUTIES 0F THE TERTIARIES
The Third Secular Order of the Blessed Virgin Mary of Mount Carmel and of the Holy Mother Saint Teresa of Jesus is an association of persons who, though living in the world, desire to aim at Christian perfection in the way most suitable to their state of life, according to the spirit and under the direction of the Order of Discalced Carmelites, under the protection of the august Queen of Carmel, and in imitation of the many saints whose virtues have adorned her venerable Order.
The Order is called the "Third Order," because there are three Orders, the First is that of the Friars, the Second the Nuns, both of which practice the Primitive Rule of Carmel. It is called the "Secular Order" because there is a Third Order of Carmel (or rather in any Third Orders) composed of those who embrace the religious state. They are spoken of as the Regular Third Order. The Third Orders, whether Regular or Secular, live according to a rule modeled on the Primitive Rule observed by the First and Second Orders. The title of the Third Order we are considering embraces the name of "The Holy Mother Saint Teresa of Jesus" to distinguish this Order as being "under the direction of the Order of Discalced Carmelites."
The whole Order of Carmel is under the title, patronage and "protection of the august Queen of Carmel." The Order of Carmel has a venerable tradition and cherished belief that St. Elias, its founder, dedicated the Order to the Virgin Mother of God whom he saw in prophetic vision prefigured in the little cloud rising from the sea (3 Kings, xviii. 4-4). There can be no doubt that the Order has ever been named after Mary, and ever claimed her special patronage. When we treat of the habit or scapular we shall show how Mary herself has recognised thIs claim. It is fitting that the Order should claim so high a patronage because as we shall repeat frequently in. the course of this explanation of the Rule, the Order of Carmel is in a special manner the guardian of the interior life, and Mary is the greatest model of the interior life. Besides, the interior life requires more helps and safeguards because of the dangers it involves by reason of the very greatness of its aims, and so it requires the most powerful Protectress.
From what has been said it will be understood why the Third Order is described as "an association of persons living in the world." Moreover, it is stated to be "an association of those who desire to aim at Christian perfection in a way most suitable to their state of life." All persons are given, not merely the counsel, but the command to be perfect by our loving Saviour Himself: "Be you perfect as also your heavenly Father is perfect" (Matt. v. 48). Amidst the distractions of the world many are inclined to overlook this precept, and so those desirous of fulfilling it are well advised in binding themselves down to a rule which requires in its practice more than is undertaken by Catholics generally and which at the same time does not interfere with the legitimate demands of their state of life.
It is added "according to the spirit of the Order of Discalced Carmelites." We have mentioned that the Carmelite Order is the special guardian of the interior life. The history of the Discalced Reform proves this claim very conclusively. The reform was initiated by St. Teresa of Jesus and helped forward by St. John of the Cross. These two saints animate the spirit of the Discalced Carmelites. St. Teresa of Jesus is usually acknowledged as the great saint and teacher of prayer. From her own experiences she has described the science and art of prayer in a manner which gives her the undisputed title of Mistress of Prayer and the Interior Life, as Saint Pius X assures us (Apostolic Letter, 7th March, 1914). St. John of the Cross teaches in the most masterly way everything that is required to attain the spirit of prayer and the most intimate union with God. The example and teaching of these two great saints leave nothing to be desired in giving all the help required for the most interior life. It is according to the spirit of these two great saints that Carmelite Tertiaries are to regulate their lives. We shall have occasion frequently to refer to them again.
It is stated that the Tertiaries are to be "under the direction of the Order of Discalced Carmelites." This is a consequence of what has been written in the preceding paragraph. Tertiaries who are joined in a congregation are at least under the direction of the Order to the extent that the Director, if not a Discalced Carmelite, must be appointed by a Superior of the Order (Rule n. 94). In the case of isolated Tertiaries, they must be received and admitted to the Profession by a member of the Order or by a priest delegated by a Superior of the Order. More¬over, where it is possible it is advisable that Tertiaries have as their confessors or directors those who are members of the Order or who understand its spirit, so that they themselves may more readily acquire the spirit of the rule they have embraced.
Lastly, the members of the association regulate their lives "in imitation of the many saints whose virtues have adorned her (the august Queen of Carmel's) venerable Order." The Order of Carmel has given very many great saints to the Church. In pre-Christian times the study of the lives of the two Prophets of Carmel, St. Elias and St. Eliseus, will edify and show us how the spirit of Carmel was even then put into practice. In Christian times we have the lives of St. Angelus, St. Albert, St. Peter¬ Thomas, St. Andrew Corsini and very many others to consider. In more recent times we have the very many holy persons who have followed in the footsteps of St. Teresa of Jesus and St. John of the Cross, and especially we have to consider the life and virtues of their most renowned daughter, St. Teresa of the Child Jesus.
The Third Secular Order of the Blessed Virgin Mary of Mount Carmel and of the Holy Mother Saint Teresa of Jesus is an association of persons who, though living in the world, desire to aim at Christian perfection in the way most suitable to their state of life, according to the spirit and under the direction of the Order of Discalced Carmelites, under the protection of the august Queen of Carmel, and in imitation of the many saints whose virtues have adorned her venerable Order.
The Order is called the "Third Order," because there are three Orders, the First is that of the Friars, the Second the Nuns, both of which practice the Primitive Rule of Carmel. It is called the "Secular Order" because there is a Third Order of Carmel (or rather in any Third Orders) composed of those who embrace the religious state. They are spoken of as the Regular Third Order. The Third Orders, whether Regular or Secular, live according to a rule modeled on the Primitive Rule observed by the First and Second Orders. The title of the Third Order we are considering embraces the name of "The Holy Mother Saint Teresa of Jesus" to distinguish this Order as being "under the direction of the Order of Discalced Carmelites."
The whole Order of Carmel is under the title, patronage and "protection of the august Queen of Carmel." The Order of Carmel has a venerable tradition and cherished belief that St. Elias, its founder, dedicated the Order to the Virgin Mother of God whom he saw in prophetic vision prefigured in the little cloud rising from the sea (3 Kings, xviii. 4-4). There can be no doubt that the Order has ever been named after Mary, and ever claimed her special patronage. When we treat of the habit or scapular we shall show how Mary herself has recognised thIs claim. It is fitting that the Order should claim so high a patronage because as we shall repeat frequently in. the course of this explanation of the Rule, the Order of Carmel is in a special manner the guardian of the interior life, and Mary is the greatest model of the interior life. Besides, the interior life requires more helps and safeguards because of the dangers it involves by reason of the very greatness of its aims, and so it requires the most powerful Protectress.
From what has been said it will be understood why the Third Order is described as "an association of persons living in the world." Moreover, it is stated to be "an association of those who desire to aim at Christian perfection in a way most suitable to their state of life." All persons are given, not merely the counsel, but the command to be perfect by our loving Saviour Himself: "Be you perfect as also your heavenly Father is perfect" (Matt. v. 48). Amidst the distractions of the world many are inclined to overlook this precept, and so those desirous of fulfilling it are well advised in binding themselves down to a rule which requires in its practice more than is undertaken by Catholics generally and which at the same time does not interfere with the legitimate demands of their state of life.
It is added "according to the spirit of the Order of Discalced Carmelites." We have mentioned that the Carmelite Order is the special guardian of the interior life. The history of the Discalced Reform proves this claim very conclusively. The reform was initiated by St. Teresa of Jesus and helped forward by St. John of the Cross. These two saints animate the spirit of the Discalced Carmelites. St. Teresa of Jesus is usually acknowledged as the great saint and teacher of prayer. From her own experiences she has described the science and art of prayer in a manner which gives her the undisputed title of Mistress of Prayer and the Interior Life, as Saint Pius X assures us (Apostolic Letter, 7th March, 1914). St. John of the Cross teaches in the most masterly way everything that is required to attain the spirit of prayer and the most intimate union with God. The example and teaching of these two great saints leave nothing to be desired in giving all the help required for the most interior life. It is according to the spirit of these two great saints that Carmelite Tertiaries are to regulate their lives. We shall have occasion frequently to refer to them again.
It is stated that the Tertiaries are to be "under the direction of the Order of Discalced Carmelites." This is a consequence of what has been written in the preceding paragraph. Tertiaries who are joined in a congregation are at least under the direction of the Order to the extent that the Director, if not a Discalced Carmelite, must be appointed by a Superior of the Order (Rule n. 94). In the case of isolated Tertiaries, they must be received and admitted to the Profession by a member of the Order or by a priest delegated by a Superior of the Order. More¬over, where it is possible it is advisable that Tertiaries have as their confessors or directors those who are members of the Order or who understand its spirit, so that they themselves may more readily acquire the spirit of the rule they have embraced.
Lastly, the members of the association regulate their lives "in imitation of the many saints whose virtues have adorned her (the august Queen of Carmel's) venerable Order." The Order of Carmel has given very many great saints to the Church. In pre-Christian times the study of the lives of the two Prophets of Carmel, St. Elias and St. Eliseus, will edify and show us how the spirit of Carmel was even then put into practice. In Christian times we have the lives of St. Angelus, St. Albert, St. Peter¬ Thomas, St. Andrew Corsini and very many others to consider. In more recent times we have the very many holy persons who have followed in the footsteps of St. Teresa of Jesus and St. John of the Cross, and especially we have to consider the life and virtues of their most renowned daughter, St. Teresa of the Child Jesus.
5 Jun 2010
'God is Love' by Fr. Marie-Eugene of the Child Jesus OCD
The teaching of St. Thérèse of the Child Jesus was based on this central experience. The greatest grace of her life was her understanding of Mercy. The theology she elaborated flowed from a personal insight, something which came naturally to her. At times she experienced suffering so intense that she said, "When I am in heaven, if I have been mistaken about this, I will come and let you know. But in the depths of her being she was certain. Her entire teaching flowed from this light in the next talk I shall try to enlarge on this, but now I should like to show how this doctrine has changed our spirituality, so to say. She was not the only one, there had been other messages of Love through the ages, but I believe that Thérèse's is still the most important one from a theological and spiritual point of view.
In the years following her death Pius X recommended frequent Communion, which points us toward positive holiness. The holiness and asceticism of the 19th century were negative: people sought above all to purify themselves and make reparation to God. The characteristic note of spirituality in our times is the positive aspect of love which has become a part of our way of life. This is why it succeeds. In each era we follow the grace and light God gives us. Formerly the stress was more on sacrifice; today it is on presence and contact. There was a grandeur about former times, but people did not have the same understanding of Love and Mercy. Their spirituality did not appeal to the majority, since few were strong enough to live by it. Now, on the other hand, as the concept of divine Mercy has been brought to the fore, it has been
a powerful influence in opening up the mystical life to the many.
Two periods can be distinguished here. I believe St. Thérèse of the Child Jesus is the herald of the new one. She has exemplified and modernized, in a certain sense, the spirituality of St. Paul, who said, "Through the grace of God I am what I am, and the grace he gave me has not been without result"
Thérèse's greatness lay in her discovery of Mercy. On one occasion she said to her infirmarian, "You know well that you are taking care of a little saint." They cut her finger nails. 'Keep them,' she said, "some day someone will treasure them." She also remarked: 'They say I have virtue but that isn't true; they are mistaken. I do not have virtue. God gives me what I need at each instant. I have only what I need for the present moment. These paradoxes are extraordinary and disconcerting. There is a certain quality of greatness in St. Thérèse. I assure you that I have studied her in depth for forty years and her greatness has often overwhelmed me. She has renewed our understanding of the gifts of the Holy Spirit, as we see them operating in her contemplation. It harmonises with the teaching of St. Thomas. It is not a matter of sentimentality or of novelties. It is a rediscovery, an illustration of the traditional doctrine. I believe this is one of the great graces granted to our times.
In her surroundings, Thérèse was unique. I have known Mother Agnes since 1927. I loved and revered her deeply. She was a very holy soul, and the same was true of Sister Genevieve. But St. Thérèse of the Child Jesus was a giant in comparison and far surpassed them. She is the only one, we could say, to have read and perfectly understood St. John of the Cross. In spite of her superior intelligence and spiritual knowledge, however, she showed perfect submission - a sure proof that her understanding was indeed supernatural.
To be practical, we should exploit this theological knowledge of God, of Mercy. St. Thérèse of the Child Jesus has left her mark on our times. She has, so to say, popularized contemplation and sanctity itself.
In the years following her death Pius X recommended frequent Communion, which points us toward positive holiness. The holiness and asceticism of the 19th century were negative: people sought above all to purify themselves and make reparation to God. The characteristic note of spirituality in our times is the positive aspect of love which has become a part of our way of life. This is why it succeeds. In each era we follow the grace and light God gives us. Formerly the stress was more on sacrifice; today it is on presence and contact. There was a grandeur about former times, but people did not have the same understanding of Love and Mercy. Their spirituality did not appeal to the majority, since few were strong enough to live by it. Now, on the other hand, as the concept of divine Mercy has been brought to the fore, it has been
a powerful influence in opening up the mystical life to the many.
Two periods can be distinguished here. I believe St. Thérèse of the Child Jesus is the herald of the new one. She has exemplified and modernized, in a certain sense, the spirituality of St. Paul, who said, "Through the grace of God I am what I am, and the grace he gave me has not been without result"
Thérèse's greatness lay in her discovery of Mercy. On one occasion she said to her infirmarian, "You know well that you are taking care of a little saint." They cut her finger nails. 'Keep them,' she said, "some day someone will treasure them." She also remarked: 'They say I have virtue but that isn't true; they are mistaken. I do not have virtue. God gives me what I need at each instant. I have only what I need for the present moment. These paradoxes are extraordinary and disconcerting. There is a certain quality of greatness in St. Thérèse. I assure you that I have studied her in depth for forty years and her greatness has often overwhelmed me. She has renewed our understanding of the gifts of the Holy Spirit, as we see them operating in her contemplation. It harmonises with the teaching of St. Thomas. It is not a matter of sentimentality or of novelties. It is a rediscovery, an illustration of the traditional doctrine. I believe this is one of the great graces granted to our times.
In her surroundings, Thérèse was unique. I have known Mother Agnes since 1927. I loved and revered her deeply. She was a very holy soul, and the same was true of Sister Genevieve. But St. Thérèse of the Child Jesus was a giant in comparison and far surpassed them. She is the only one, we could say, to have read and perfectly understood St. John of the Cross. In spite of her superior intelligence and spiritual knowledge, however, she showed perfect submission - a sure proof that her understanding was indeed supernatural.
To be practical, we should exploit this theological knowledge of God, of Mercy. St. Thérèse of the Child Jesus has left her mark on our times. She has, so to say, popularized contemplation and sanctity itself.
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