Notes on the Carmelite Rule (Part 2)

(According to P. Keese Waaijmana, O.Carm.)

Narratio (interpretation)

Narratio (or argumentatio; the main section of the document) is often likened to the four walls of a house, built on the foundation of exordium (which was discussed previously). The task of narratio is to capture the specific essence of the letter, the very content of the message; in the case of Albert's text, it expresses what is essentially Carmelite. Grammatically, the transition from exordium to narratio is marked by the words "Because however..." and within narratio, variants of the pronoun you are abundant.

"Rules for Life" (formula vitae) must always be grounded in experience and lead back to experience in the realm of spirituality. This holds true in this letter as well. Albert builds upon how the hermits on Carmel have already lived. They present their "intention" to him for approval: "... you request that we give you rules for life according to your intention..." The Latin word propositum (intention), found in the original text, was often used in the sense of the Greek askesis: it denoted a specific ascetic practice. Conversely, Albert's rules lead the brothers back to a life experience that is new for them. Therefore, the Carmelites are expected and required to adhere to them: "... which you should observe in the future." Life on Carmel thus represents a continuous process of transformation for each brother, pulling in more and more layers of his personality. We adhere to the external architecture of renunciation and customs; we maintain this purification; we keep watch for God's coming. Through all this, we become people who hold on to God.

If narratio is likened, as we said, to the four walls of a structure, this analogy fits Albert's rule excellently because Albert’s narratio consists of four parts, each of which relates to the others. The first pair focuses on the purity of heart (chap. 4–17): it describes how the essential equipment (4–9) must be developed through practice (10–17) on the journey to its goal (skopós). The second pair focuses on contemplation (chap. 18–21): it elaborates on how the properties of God, which are perceived only by an attuned heart (18–19), can continually and profoundly influence our lives (20–21). In this way, Albert elucidates in his narratio the dual goal of the Carmelite way of life. This dual goal he previously clarified in the introduction of his letter with regard to all forms of consecrated life.

Narratio of the Rule contains four basic elements:

1. Element: Essential Equipment (chapters 4–17)

Linguistically, we notice that here the verb to have (to have a place, prior, cell) is often repeated. The authority of the prior gives structure to the community, a place (for the community to settle) is a basic prerequisite for communal life, and a cell represents the living space for each individual brother. These are all essential components of life on Carmel.

The key word to have here does not mean "to own," but rather: to be able to use, to have at one's disposal. This equipment is intended for use: I have it in order to... (the training in the use of this equipment will be discussed in chap. 10–17).

Furthermore, it is striking that within this Carmelite community, a dual polarity, a dual tension, is applied. The first is concealed in the word you or your: this includes both the aspect of community (unanimous consent of all; the prior and the brothers; the prior with the consent of the other brothers, a common place for meals – the refectory; listening together to readings) and the aspect of the individual (here expressed as: each of the others; each of you; to no one among the brothers; to exchange with another). The second polar tension lies between the concepts of prior and brothers. This arises from the selection of the prior: "First, we therefore establish that you should have one of you as prior." The chosen prior is mentioned with the brothers three times in the following chapters:

• the prior and the brothers choose an appropriate place;
• the prior, with the consent of the brothers, assigns cells to individuals;
• brothers may not exchange cells among themselves without the permission of the prior.

Moreover, upon entering the place where the community lives, the prior's cell is to be situated (chap. 9).

Having a Prior (chap. 4)

Albert first speaks about the prior: about the necessity of having one within the community, about how the prior will come to hold office, and finally about the obedience of the other brothers towards him. To this Innocent IV added a mention of the vow of chastity and poverty.

A) Establishing to have a prior: The Latin word prior (which is still the basis for the Czech word prior) originally means "foremost; one who is in front" and should be understood as being among the brothers. The prior is not an abbot, does not receive his office for life, and is not a "pater familias," i.e., the head of the family. He is a brother among brothers. Hence, Albert addresses everyone with the title "brother," including the prior: "You, brother B., and whoever will be appointed prior after you..." By establishing the authority of the prior, that small group of brothers receives a structure of a religious community. The term prior signals cenobitism (religious life in community): the Carmelite model of life is now also a cenobitic model. The prior and the brothers form a collegium; the prior is one of them and is elected by the brothers, not appointed from outside (this establishment was adopted from the Dominicans).

B) Election of the prior: The process of electing a prior was proposed and approved by the Third and Fourth Lateran Councils (1179 and 1212) and consisted of three steps:

1. someone from the community was brought forward and invited to lead the community;
2. the one who had spiritual authority over the community supervised the proper conduct of the election and confirmed it (the local bishop or pastor, depending on the status of the community);
3. the bishop or pastor installed the elected prior into office (the so-called installation). The Rule naturally presupposes these three steps.

Albert explicitly regulates only the first step: the election.
Two principles are applied here: quantitative and qualitative.
From a quantitative perspective, the best is a unanimous election, in which one person is chosen by all. If that is not possible, then he should be elected by at least a "larger part" of the community, that is, an absolute majority (more than half) of the total number of brothers. In the Rule, it is not about a relative majority (a group larger than other groups considered individually).

The qualitative principle aimed to ensure the quality of both the elected candidate and the quality of the voters' votes. To this end, a special method was proposed. Three so-called scrutators were appointed to ask all the brothers: Who do you vote for and why? This part of the election was secret. Simultaneously, based on performed functions, age, knowledge, merit, etc., a list of the "more reasonable part" was compiled. Both lists were placed next to each other, and a public discussion (collatio) of the number of votes each candidate received, the quality of the votes, and the motives given followed. The relationship between the quantity and quality of votes was also discussed. All this was reflected in the final election, after which the two previously mentioned steps followed.

Through such an election, the community not only acquired a new prior but also became more self-aware. Everyone had to step out of themselves to elect one from their midst. Each had to reveal their vote and justify it to another person. This stepping out of oneself is not limited to the external course of the election but touches the intellect, will, and heart. If the election was conducted correctly, then the community not only had a prior but also built itself around a certain center. By their unanimous decision for "one of you", the community united in brotherly solidarity.

Albert had in mind only the prior of the hermits on Mount Carmel while composing the Rule. However, when several houses were established, which formed provinces, the prior mentioned in the Rule was understood as the general prior, meaning the prior of all Carmelite provinces. This officially became the case from the year 1247. The tradition that this prior was elected by the brothers and not appointed by any external authority was confirmed by Pope Gregory IX in 1229.

C) Commitment to Obedience: The phrase "may he promise obedience to him" means: to promise loyalty. All the brothers promise to obey the prior; even those who did not elect him publicly commit to align their will with his will. It is difficult to accept from "within" what comes from the outside. In spiritual life, it is always about stepping out of oneself and at the same time opening up (inward, to ourselves). Reading Scripture and liturgy, the cell and silence are forms we must practice, so to speak, "from the outside." And at the same time, we must put ourselves into them in order to explore them and feel at home in them. Thus, obedience also requires us to acknowledge the will of another and simultaneously to step out of ourselves and immerse ourselves in the perspective of others.

D) Truly Listening: "and when he promises it, let him strive to truly keep it in action."
The commitment to obedience is expressed at a certain moment and in a specific situation with particular words. However, true obedience requires constant effort. Obedience is validated by actions. The will of the other (the prior) is "external to my will," and thus obedience to it breaks the tight confines of my own will outward. In this light, we must understand the harsh words of John Cassian for our ears: "The ultimate goal of cenobites is to kill and crucify their will."

E) Three Vows: The extension of the vow of obedience "together with chastity and renunciation of ownership" was added to the Rule during its amendment under Pope Innocent IV in 1247. Until the 12th century, the trio of poverty–chastity–obedience was virtually unheard of, certainly not as a designation of religious profession. Until then, vows were taken by someone actually joining a specific form of consecrated life. It did not involve any public declaration, let alone a promise of chastity, poverty, and obedience. The very entry was the profession. By wearing a habit, living in a certain monastery, and participating in all its operations, one expressed what one wanted and felt bound to. Until the 13th century, religious life could be summarized in the words "a life in solitude" (since, according to contemporary views, it was impossible to lead a spiritual life in the city). At the same time, it was clear who belonged to this state. From the beginning of the 13th century, the trio of chastity–poverty–obedience began to be increasingly used as a characteristic of religious life (and this holds true practically to this day). The question is not whether the Carmelites made perpetual vows, but whether they had official status as religious. The status of a way of life determined the type of profession. The amendment by Innocent (or rather the influence of his Dominican advisors) aimed to transform the way of life prescribed by Albert into a church-law form of truly religious life by adding the words on chastity and poverty. By introducing the trio of vows (not scattered in the text, but together in one place), the Carmelite way of life became an official rule. The connection of the vows with the chapter on the prior is not accidental. Just as the establishment of the authority of the prior gave the Carmelite community a clear structure, so the vow truly made the brothers members of this community.

* * *

The purification of the heart is primarily a cleansing from selfishness, which the Bible aptly names as: wilfulness.

A great aid on the journey to affirming God's order in our hearts is clearly defined relationships, clearly understood commitments (a firmly established structure). Who is the prior, who is a brother in the same position as I. Generally for spiritual life: whom do I truly want to obey, with whom will I always consult, from whom will I only occasionally hear his opinion...

It is worth considering for each of us whether it would be good to choose someone to whom we can present every serious decision we make. I promise myself twofold from this:

1) we will be more mindful of which of our decisions pertain to truly significant matters; I hope that we will not underestimate them so easily;
2) if I commit myself to always consult with that person, my decisions in each individual case will not be as influenced by my emotions, obstinacy, and bias.

Let us also not overlook that according to the Rule, authority is created through the responsible co-decision of those who commit to obey. Everyone should have a say!

The purification from wilfulness is not a matter of the moment of uttering the vow, but is realized over time – through obedience, seeking advice, and being vigilant towards further ways of God’s speaking.