The Carmelites have received from the councils the authority to be called the "Order of the Virgin Mary," as they consider her their model and their Mother.
This title undoubtedly expresses one of the nuances of love that various religious families and souls dedicate to Mary, the Mother of all.
Carmel is entirely Marian, as evidenced by its history and the deep reason for this historical reality.
A Bit of History
The history of our order shows a certain mutual dependence between Mary and Carmel. From its inception, the order turns to Mary, and she bends to it in every significant moment of its history, giving or preserving saints for it.
The first bond between Mary and Carmel manifested itself in ancient times. The prophet Elijah discovers a small cloud rising from the sea from the top of Mount Carmel, after which a great cloud comes. These signs indicate the end of drought, God's punishment for the idolatry of the Jewish nation. This small cloud is a prefiguration of Mary, who goes before and carries within herself the gift of water, abundantly poured out by the great cloud, a symbol of Christ.
Elisha, the "sons of the prophets," and John the Baptist draw inspiration from two aspects of Elijah's life: they strive to remain in the presence of the living God and to blaze with zeal for the Lord, just as Mary will continually live in intimacy with God and willingly serve Him.
Since the 4th century, pilgrims returning from the Holy Land have spoken of the existence of churches at places once inhabited by Elijah. These sanctuaries also testify that the spirit of the prophet still lives on Mount Carmel and in its surroundings.
At the end of the 12th century, Latin hermits who came to the Holy Land during the Crusades settled on Mount Carmel and remained faithful to Elijah's spirituality. They consecrate themselves to the Virgin Mary and dedicate their first church to her. Around 1209, the "hermits of Our Lady of Carmel" receive a rule from the Jerusalem patriarch Albert. In 1247, Pope Innocent IV determines that the "brothers of the holy Virgin" should lead a monastic life dedicated to contemplation and preaching. These religious established many monasteries in Palestine.
However, threatened by Saracens, the Carmelites retreat to Europe. Saint Louis returns to France in 1254 with six brothers of the holy Virgin. At the end of the 13th century, Saracens massacre the monks on Mount Carmel. The order does not return to the Holy Land until the beginning of the 17th century.
In the middle of the 13th century, the scapular supports the difficult establishment and spread of the order in Europe. Wearing this "habit of the holy Virgin" becomes a sign of consecration to Mary and her protection.
In the Middle Ages, two facts demonstrate that the order belongs to the Virgin Mary: Marian literature in prose and verse; the devout reverence of Carmelites toward Mary's relatives (to Saint Anne and Saint Joseph); three saints that the holy Virgin granted to the order: Saint Peter Thomas, Saint Andrew Corsini, and Saint Angelus.
In the 16th century, Saint Teresa of Avila and Saint John of the Cross reform the order. They revive the sense of consecration to the Virgin Mary concerning the original rule.
Around the age of fourteen, Saint Teresa chooses Mary as her mother after her own mother's death. As a Carmelite, she lives in deep connection with the Holy Family. She places Saint Joseph at one of the monastery gates as the guardian of Jesus' incarnation in Mary. At another gate, she places Mary, who allows Christ access.
The Virgin Mary intervenes three times in the life of Saint John of the Cross. In his childhood, she saves him from drowning; later, she frees him from prison, and finally, she appears to him at the time of his death.
Since the reform of Carmel, Mary has not ceased to watch over her order. Today, the lives of two Carmelites attest to her constant presence. Saint Teresa of Lisieux lives continuously with Mary, whom she loves childishly since her mother’s death. And Blessed Elisabeth of the Trinity calls Mary her "Heavenly Gate."
The Divinized Heart of Mary and Carmel...
This historical reality is not given from the outside. It is the result of a happy encounter. The Lord has established a fundamental bond between Mary and Carmel. This bond is a theological, divine way of seeing (faith), willing (loving), and feeling, responding at every moment. Such is the life of the divinized Heart of Mary. The devotion to the Virgin Mary in Carmel is thus based on the very essence of the Carmel's calling in the Church. It is not limited to actions, such as singing "Salve Regina" every evening or to Marian Saturdays. This devotion is expressed in the entire life of Carmel, which is formed according to the life of the divinized Heart of Mary. To capture the Marian structure of the Carmelite life, it is necessary to consider the soul of the order, while keeping priesthood in mind. Carmel is Marian not for the veneration of this or that mystery (Annunciation, Immaculate Conception, etc.) or for this or that virtue (love, compassion, etc.). Carmel should be fundamentally at the heart of the present Church in the same way that Mary was in the early Church.
Carmelites were not tasked with liturgical praise like Benedictines, nor with spreading light like Dominicans, nor with an aggressive apostolate like Jesuits and others, nor with poverty extending to physical following of Jesus like Franciscans, nor with charitable work, male or female. The calling of Carmel appropriates the whole soul of Mary. This role does not suppress others; on the contrary, it presupposes them. However, it is indispensable in the Church. Without it, the apostles, martyrs, confessors, etc., would not have had the strength to fulfill their role.
The role of Carmel is fundamentally feminine. It places grace and nature side by side, the supernatural and the natural abilities. Carmel should play in the Church the role that Mary played through her love. This Marian love is characterized by supernatural qualities that correspond to the natural abilities of the virgin Mother.
The Life of the Divinized Heart of Mary
Hidden love ... Sacred Scripture is silent about the role of the Virgin Mary, which can be expressed through hints and inferences. The essential role of this love can be observed in the emerging Church. Carmel should experience Mary's intimacy with God and teach it. Mary's love does not impose itself and does not disturb by attracting. It is a love that gives itself so far as to be sheer availability in God's hands. The submissiveness of Mary's soul is absolute. (Ascension to Mount Carmel, III.,10). Mary is the model of Carmel in its hidden love.
Painful love ... Mary's painful love – not sickly! – transforms suffering into love, instead of chasing it away, as humans do. Suffering in Mary's love – co-redemptrix brings forth love, causing love to grow and spread. In Mary, the role of self-denial, mortification, is therefore positive, as it urges us to love more. That is why the old authors of our order attributed great importance to the purity of heart. According to Mary's example, the contemplative soul suffers for herself – the contemplative suffers more than others – and for the salvation of the world. God need not hesitate; He can count on them. The Lord treated Mary this way throughout her earthly life. Similarly, He deals with souls that live the life of their Mother.
Internally fruitful love... Often only visible in outer action. But how many times would it not exist or be inexplicable without the hidden support of the loving understanding of the spouse! This dual action is essential for the life in God. In the early Church, Mary played this hidden role as a source, an invisible revitalizer, a comforter. What would the apostles have been without her?
Carmel should live in the Church in the same way, like a hidden source, like a garden closed off from the noise of the world, yet open to the call of souls, especially priestly ones!
Following Mary's soul often leads to a happy, completely hidden, intimate relationship with Mary herself. The old authors of our order referred to Mary as a sister. That is why Carmelites call themselves “brothers of the Virgin Mary.” Later, Mary was referred to more as “mother” on Carmel. The words designating Mary on Carmel are of little importance. This order should live like the virgin Mother in a way that is fundamentally virgin and maternal. It should be an image of Mary's soul in her hidden, painful, and fruitful love for the Lord and for the salvation of all people.
Viktor Sion O.C.D.
