← [[preparation-f1b|Preparation for Making the First Promise]] | [[formation-I-b-handbook|Table of Contents]] | [[essential-themes-f1b|The Essential Themes for Formation I, Year B]] → # Introduction to Formation I, Year B Taking into account the origins of Carmel and the Teresian charism, the fundamental elements of the vocation of Secular Carmelites is to seek “mysterious union with God” by way of contemplation and apostolic activity, indissolubly joined together for service to the Church (see OCDS Constitutions 9.b). In her later writings, Teresa vividly recalls the origin of Carmel and its purpose: “So I say now that all of us who wear this holy habit of Carmel are called to prayer and contemplation. This call explains our origin, we are descendants of men who felt this call, of those holy fathers on Mount Carmel who in such great solitude…sought this treasure, this precious pearl of contemplation” (Interior Castle 5:1.2). As we can see, we are the descendants of men who gave up everything to search for “this precious pearl of contemplation.” In order to more easily understand the origin, traditions and the reform of Carmel, this year of formation is divided into two parts: Part I) History and Traditions: A deeper understanding of the Carmelite charism. Part II) OCDS Constitutions and Statutes: A deeper understanding of our formation, community and the Promise. PART I This part includes the early history of Carmelite spirituality and the representatives of the pure and prophetic spirit of the early Carmelites. Equally important are the historical events and personal struggles that led to St Teresa’s reform movement in 16th century Spain. It is not an exaggeration to state that St Teresa was the only religious to fully document the founding of her first monastery, St. Joseph in Avila, and subsequent foundations. Certainly, she describes honestly and openly the joys and roadblocks of such an endeavor: “My Lord, how is it You command things that seem impossible? For if I were at least free, even though I am a woman! But bound on so many sides, without money or the means to raise it or to obtain the brief or anything, what can I do, Lord?” (The Book of Her Life ch. 33:11). Teresa didn’t have to wait long. It seems that some mysterious hand was at work throughout her project and the initial objections and barriers from a variety of sources for the foundation were removed. The papal brief was obtained. Her confessor gave her permission to go ahead with the project. A house was given to set up her first foundation and much needed financial help came from her brother: “Your honor should know that some very good persons who are aware of our secret – our new undertaking – have considered it a miracle that you sent so much money at such a time. I hope that when there is need for more, God will put it into your heart to help me, even though you may not want to” (The Collected Letters of St. Teresa of Avila, Vol. 1 Letter 2). Most importantly, the Bishop of Avila, Don Álvaro de Mendoza, gave his whole-hearted support to the project. “When everything was ready the Lord was pleased that on St. Bartholomew’s day the habit was received by some and the Blessed Sacrament was reserved, and with all due authority and power 5 our monastery of our most glorious father St. Joseph was founded, in 1562” (The Book of Her Life ch. 36:5). Amazing Grace indeed that the well-intended initiatives of Our Holy Mother St Teresa paved the way for a new and separate order – the Discalced Carmelite Order. When the City of Avila objected to the newly founded monastery, the Bishop of Avila had this much to say: “This newly founded monastery of Carmelites is a reform of the ancient community. It picks up what has fallen. It renews a weakened Rule. It strives for the formation of people for the glory of the holy faith. For these reasons it must not only be tolerated by the powers of the state and of the city, but favored and protected” (The Collected Works of Edith Stein: The Hidden Life, II.2 Love for Love: Life and Works of St Teresa of Jesus, page 56). PART II The second half of the year covers the study of the OCDS legislative documents in order to understand and experience the vocation to Carmel within the context of a community. The Secular Order is governed by its own Constitutions and Local Statutes. It is “basically structured on the local community as a visible sign of the Church.” (Const. art. 40) Faithful attendance and participation in the monthly meetings are integral to the vocation to Carmel. Carmelite Seculars are privileged to live an authentic spirituality in a community setting, learning from each other and sharing the responsibilities and benefits of community life. “A community that devoutly seeks God will find the balance between individual rights and the good of the community as a whole. Thus, the rights and needs of each of the members must be respected and safeguarded according to the laws of the Church, but likewise members must faithfully fulfill their duties in relation to the community, as laid down in the Constitutions” (Art. 24e). Toward the end of this year of formation, the primary focus is on the Beatitudes in the context of the Promise. “Following Jesus as members of the Secular Order is expressed by the promise to strive for evangelical perfection in the spirit of the evangelical counsels of chastity, poverty and obedience and through the beatitudes.” (Const. art. 11) In conclusion, let us remember the words of St. Paul: “May the God of our Lord Jesus Christ, the Father of Glory, grant you a spirit of Wisdom and insight to know him clearly. May he enlighten your innermost vision that you may know the great hope to which he has called you, the wealth of his glorious heritage to be distributed among the members of the church, and the immeasurable scope of His power in us who believe.” (Eph 1:17-19) --- **Source:** Secular Order of Discalced Carmelites, *Formation I Year B: I am the Way, the Truth, and the Life* (US National Formation Program, 2024).