← [[appendix-k-f1b|Message of John Paul II to the Carmelite Family]] | [[formation-I-b-handbook|Table of Contents]] | [[appendix-m-f1b|Letter to the OCDS from Fr. Saverio Cannistrà OCD]] → # Pastoral Care of the Secular Order CASA GENERALIZIA CARMELITANI SCALZI CORSO D’ITALIA, 38 00198 ROMA To my very dear Brothers and Sisters of the OCDS In Christ Jesus and his Holy Spirit, greetings of peace and communion! 1\. For some years I have been meeting with you through the letter to the OCDS. By this means, I want to exercise part of my service of “spiritual and pastoral care of the OCDS”, as well as “guaranteeing the fidelity of the OCDS to the charism of the Discalced Carmelite Order, unity... and communion with the Church” (Pastoral Care of the Secular Order: 1; 3:2; cfr. 6-7). In this regard, I would like to reflect with you on some issues related to the Councils of the Secular Order communities. I would like to help you in the service of guiding communities, of which you are “the immediate authority” (CC = OCDS Constitutions 46). At the same time, I think that these reflections can also shed light on the service provided by the Provincial Councils of the OCDS in promoting formation, apostolate and unity in the Provinces, even if they do not have a legal authority on par with that of the local councils (cf. CC 57-58). 2\. From documents concerning the Secular Order emerge the characteristics and duties of the local Council. This is composed of a President, three Councillors and the Director of formation who has made definitive promises (CC 52-53). Together with the General and the Provincial, the Council has the responsibility of guiding the Community “in discerning and accepting God’s ways” (CC 15), as legitimate Superiors of the Secular Order (CC 48). With regard to matters arising that are outside the “competence of the Council, it is the obligation of the President to bring it to the attention of the Provincial” (CC 47g). The “primary responsibility” of the local Council is taking care of the “formation and Christian and Carmelite maturing of the members of the community” (CC 46; cfr. Ratio Institutionis of the Secular Order n. 6, 10, 11, 28, 29, 30, 31, 34, 35). In order that this may come about, the Council must meet frequently “in reference to taking care of formation programs and the growth of their own community” (CC 47). Other duties in the formation field are: to exercise discernment in admitting candidates to formation (cfr. Ratio OCDS 59-93), to first promise and to definitive promise and to give its consent to admit those called to vows (CC 36b, c, d; 39; 47a). For just motives and with the consent of the Provincial, it may reduce the period of formation to the first promise (CC 47b); lastly, it can receive a member transferring from another community (CC 47f). Another fundamental aspect of the mission of the Council is involving the Community, remembering that it has a responsibility in formation (cfr. Ratio of the Secular Order: 28). What benefits this greatly is preserving fraternal communion within the Community according to the style of St Teresa. This, its crucial role, appears in article 24d of the Constitutions, to which I refer you. 81 Every three years the Council must convene the Community for the elections of the new Council (CC 47c), according to the electoral process established in the Provincial Statutes. Once the members of the new Council are elected, they appoint a Secretary and a Treasurer (CC 50, 54-55) from whom to receive the minutes of the meetings and the half-yearly report of the accounts. For a serious reason, the Council may replace a member of the Council itself (CC 47d). After consultation with the Council, the OCD Provincial appoints a Spiritual Assistant for the Community (CC 43); the Assistant, although not part of the Council, may be invited to participate in its meetings and consulted on the ability of a candidate to assume the responsibility of a vocation to the OCDS (CC 44). Here, in thanking every Assistant for his dedication, I mention that he is the guarantor of the fidelity of the community to the charism (cf. CC 44; Guide for Pastoral Care to the Secular Order, 14-18) and in charge of its liturgical celebrations (ritual 13, 31, 51, 66). In addition, the Assistant plays the most important role of being a bond of fraternal communion between the community and the friars and the nuns of the Order, in whose name he fulfils this ministry of assistance. Finally, it is up to the Council to take care of the processes of dismissal of members of the Community, as well as evaluating and discerning together with a member who, of his or her own accord, wants to leave the Community (CC 24e; 47e). 3\. From these duties, we see that the Council carries out a fundamental role of accompanying and leading the Community in its mission. For this reason, it ought to walk together towards it, encouraging the communal character of the Christian and Carmelite vocation and look upon each of the members with God’s eyes. The Church, being a mystery of communion (cf. LG 2-4), formed of people created in the “image of divine communion” (Evangelii Gaudium = EG 178; cfr. Gen 1:26,27), Christians must bear witness to a “captivating fraternity” (Final document of 2018 Synod: 1), the root of which is in the Most Holy Trinity. Communion in the Church leads to communion with Christ (cf 1Jn 1:3), which in turn builds communion between men and women. In fact, in this communion, all the baptized participate in the commonly held meaning (sensus commune) of the faith (cf LG 12; EG 119-120) and are called to become actively engaged in evangelization (EG 120). Thus, they “make real the human person’s call to live communion, which comes about through sincere self-giving, union with God and unity with our brothers and sisters in Christ.” Then, “the whole community, in the free and rich diversity of its members, is called together to pray, listen, analyse, dialogue, discern and offer advice on taking pastoral decisions which correspond as closely as possible to God’s will” (cf International Theological Commission, Synodality in the life and mission of the Church, March 2, 2018 (= ITC) 43, 68). 4\. The authority of the Council is shared among its 5 members by different functions. Firstly, I think that the warning of our Holy Mother to the Discalced friars is also useful for the Council, that is, that “their leaders be in accord” (Spiritual Testimonies 64). It should be an authority lived “with a mother’s love” and with “discretion” (S. Teresa of Jesus, Constitutions 34, or cfr. Foundations 18:6-8). Its exercise requires active co-responsibility, both within the Council itself in the choices and decisions to be taken, and in arousing the active and responsible participation of each member of the community, in decisions concerning the good of the community and in 82 01.24 1-24-2024Appendix M the exercise of the discernment of truth. Today more than ever, in the face of social and ecclesial reality, a solid formation is necessary that leads to the practice of discernment in community. The community is then the fertile sphere of this; it should lead each member to be co-responsible for the community, its formation and its mission (GE 175; cf. Final Document 2018 Synod, 119-124). Lastly, its character as a temporary shared authority, renewed every three years, indicates that the Council receives an authority of mediation and delegation from the community that elects it. It must therefore lead it according to the spirit and charism of the Teresian Carmel, according to what is defined in the OCDS constitutions. By fulfilling this condition, it elicits and strengthens the identity and sense of belonging to the Order, and favours encounter with God and with the brethren, thus facilitating embodiment in each member. For this to happen, the members of the Council must know well the documents that govern the OCDS and let themselves be guided by them. 5\. As an immediate authority, the Council serves as a support for the community’s good; it must stand out by its great esteem for the charism of the Teresian Carmel and a fraternal relationship with the friars and nuns and the other members of the Teresian Carmel family. Its role, therefore, is to mediate between the Order and the members of the community, to which the Council lends a humble service (cf. CC 24d). To this end, they must cherish a love of the truths of Sacred Scripture, docility and submission to the teachings of the Magisterium of the Church and Order, avoiding radicalism and strange, fanatical or anachronistic conceptions about the Church or the Order (See Ratio 67). The community must not close in on itself, but feel itself in communion with other communities, since we are all branches of the one vine (cf. Jn 15:5-6). To carry out this service, the members of the Council must look to Jesus, who came to serve and give his life for others (cf. Mk 10:43-45). This leads authority to be respectful towards the community, understanding it as a gift from above that must be guarded (cf. Benedict XVI Caritas in Veritate, 34) and as a place where the Risen One is present (GE 142; cfr. VC 42). It must seek the community’s good and lead it to human, Christian and Carmelite growth, with the attitudes of the Good Shepherd (Jn 10:11-15), until all arrive at the final goal of Faith: eternal life (cf 2Cor 5:1). 6\. Another very important quality in the exercise of the Council’s service is the ability to live and promote confident dialogue at different levels: within the Council itself; between the Council and the other members of the community; it must also foster dialogue with other communities, with the Provincial Council and other realities of the Order. In the practical exercise of dialogue, on the one hand, all must have the patience of listening. It must be understood as “an encounter in freedom, which requires humility, patience, willingness to understand, and an effort to respond in new ways. Listening transforms the heart of those who do it especially when it takes place with an inner disposition of harmony and docility to the Spirit” (Final Document of the 2018 Synod: 6). On the other hand, it also implies having the courage to speak. This must be done with frankness and openly, and refer to what one has prayed about and weighed up, in the silence of a heart at peace and in the light of God, having therefore perceived that it is in conformity with the truths of Scripture and the Magisterium. So, it is not a 83 question here of tenaciously defending one’s ideas, but of seeking the truth together with others in humility. It is also a dialogue respectful of others and of the diversity of opinions and experiences in the community. Only so can we develop, through dialogue, the acceptance of what is different from me in a unity that generates life, making possible a “communion amid disagreement, but this can only be achieved by those great persons who are willing to go beyond the surface of the conflict and to see others in their deepest dignity” (EG 228; cf. 226-230). In this form of dialogue, possible and eventual conflicts in the community that could fragment it (cf. Way of Perfection 7:10), are harmonized by the unity of the spirit. 7\. In order that what has been said so far can come about, humility is essential. The Apostle Paul proposes in the letter to the Philippians (Phil 2:2-11) the example of the self-emptying (kenosis) of Christ. It implies first of all an attitude of service and considering others superior to oneself. All are called to be of the same mind, having the same love, being in full accord and of one mind. Humility also requires having our eyes fixed on God, the true centre of each and every one, not considering oneself the centre of the world and of oneself. Thanks to this, the humble person recognizes that he or she needs others, to which our Holy Father John of the Cross has already drawn our attention: “[Humble people] do not dare deal with God independently, nor can they be completely satisfied without human counsel and direction. God wants this (....) he draws near those who come together in an endeavour to know it [truth]” (St. John of the Cross, 2 Ascent 22:11). Only with humility and detachment from self can we overcome the temptations of factions, rivalries and vainglory in the community (cf. Way of Perfection 10:3-4). 8\. Finally, so that there may be a co-responsible exercise of authority by the Council and all the members, there is a need for training in communion which helps to move from the selfish “I” of the old person to the “we” of the new person (cf. NMI 43; ITC 107-109). In the first place comes the common good, sought by all. Everyone must feel in search of the fulfillment of God’s will, following in the footsteps of Jesus under the guidance of the Holy Spirit, at the service of the mission. Since for each community attention is required to be given to the new generations, who appreciate a readiness and a capacity for working collaboratively, it should be remembered that “the skill required for working collaboratively involves cultivating specific relational virtues: the discipline of listening and the capacity to give the other person space, readiness to forgive and willingness to ‘put oneself on the line’, according to a genuine spirituality of communion” (Final Document of 2018 Synod: 103). In this formation, the celebration of the Eucharist plays a primordial role. In fact, in the Eucharist that “source and paradigm of the spirituality of communion”, there are the principles of communion among all, in the equal dignity received in Baptism. Constituted into a Eucharistic assembly, with the invocation of the Most Holy Trinity and participating in the sacred action in a full, conscious, pious and active form (cf. SC 4& 14), the members of the community, through their various gifts and charisms received from the Father of all, express and renew the commitment of each one to unity, promoted by the Holy Spirit. Thus, recognizing their own fragility and personal sins (penitential act), they are called to live and to 84 01.24 1-24-2024Appendix M choose again the path of communion, by implementing reconciliation with God and with their brothers and sisters. Then, the common listening to the word of God recalls that learning to listen to God takes first place and leads to listening to others. The offering of gifts reminds us of the union with Christ in our daily activities and works which, lived in the faith and spirit of Christ in the liturgy, are now united to His unique offering (cf. SC 61). Communion with the body and blood of Christ, received by those present, in turn realizes the unity of the members in the one bread, creating and favouring communion with God and with the brothers and sisters. Finally, nourished by the Eucharist, they are led to mission, to be a community of faith “outgoing” towards all (cf. ITC 109). Thus, in the Eucharist “source and apex of the whole Christian Life” (LG 11), is formed and nourished in the members of the community a reciprocal affection that leads to walking together, which is a “constitutive dimension of the Church (ITC 1.5.42.57, 94, 120). 9\. My dear Secular Order members, what I have told you may seem an ideal difficult to achieve, in the face of the countless challenges you encounter in carrying out this task. Nevertheless, the important thing is to take steps in this direction, to start and to follow the processes of growth (cf. EG 222-225). I am sure that we are in an authentic time of grace. It is now and here that we are called to be prophetic, sensing in faith the way to go together, thus corresponding to God’s will. “God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness” (LG 9; cfr. GS 32; GE 6). For this reason, we have the guarantee of the grace received in the consecration of Baptism and Confirmation. More concretely, with the call to the Teresian Carmel we have the guarantee of divine support in continuing to walk the path of holiness in community, with the virtues of “endurance, patience and meekness, joy and sense of humour, daring and fervour” (cf. GE 110-157). St. John of the Cross confirms this to us: “The Lord has always revealed to mortals the treasures of his wisdom and his spirit, but now that the face of evil bares itself more and more, so does the Lord bare his treasures more” (Sayings 1). Dear brothers and sisters: May the Holy Spirit continue to shed light on your path. Following the example of Jesus and in fidelity to the Teresian charism, promote always the witness of the kingdom in the midst of the world and thus collaborate in the mission of the Church and the Order. In thanking you for your fraternal affection so often shown, I offer dear and brotherly greeting to you, your families and communities. I wish you a fruitful Lenten time and a holy Easter of the Resurrection: Let it be the inexhaustible source of hope and joy for each one of you. Imploring upon you the Lord’s blessing, I beg Our Lady of Mt Carmel to guard you and gather you around her Son. Fraternally, Fr Saverio Cannistrà OCD Superior General Rome, 6th March 2019 Ash Wednesday --- **Source:** Secular Order of Discalced Carmelites, *Formation I Year B: I am the Way, the Truth, and the Life* (US National Formation Program, 2024).