← [[specifics-of-formation-fh|Some Specifics of Formation]] | [[formation-handbook-toc|Table of Contents]] | [[council-and-responsibilities-fh|The Council and its Responsibilities]] → # The Criteria for Evaluating Candidates — Discernment: The periods of formation give the community the opportunity to make an adequate discernment of candidates in formation (see Ratio 56). “To discern is to ascertain God’s will for the person, ‘it is to be led by God’” (Ratio 59). “There are three active parties in this discernment: God, the candidate, and those responsible for formation” (Ratio 60). “Discernment is not limited to one particular moment and does not happen all at once. Special moments are those of transition from one stage of formation to the next” (Ratio 61). “For discernment to be valid it is important that those involved in the process of formation know the candidate. When the Lord calls people, we are confident that He will give them sufficient ability to respond to the living of that call” (Ratio 62, emphasis added). It is crucial that the Council makes a serious discernment for each individual candidate. Because formators are in a privileged position to know the candidates well, they have the responsibility to assess each candidate and speak frankly with the Council regarding any concerns as they arise. Councils are expected to address issues as soon as they are noticed. When evaluating a candidate, the important questions are these: Are they getting along well with the other community members? How do they contribute to the wellbeing of the community? Paraphrasing Fr. Deeney: Candidates ought to have a certain human capacity for conversion. Human capacity, not spiritual conversion. Not aversion from sin. Not practicing virtues heroically, but a human capacity. There must be an ability to be part of other people. That is your responsibility as Council members when it comes to your decision on whether a candidate should continue in Carmel. A candidate can be an expert on Carmelite spirituality, on the Catechism of the Catholic Church, on all the documents that have ever been written, and still not be someone who belongs in Carmel. What are you looking at? Not their intelligence, not their wisdom, not their knowledge, but their ability to relate to the people in the community. This is not a private school of spirituality. This is an organization of Christ’s faithful people, part of the Discalced Carmelite Order. It is a community of people. You are looking at the capacity of this person to be part of the Community. There is a purpose for the formation. It’s to get the person in a position, mentally, emotionally, psychologically, intellectually and spiritually to commit himself or herself to the Community. (Welcome to the Secular Order of Discalced Carmelites, see pg. 101-103, emphasis added). Hence, the ultimate criteria for evaluating candidates does not depend on their intelligence or love of Carmelite saints and the Blessed 18 Mother. Neither wearing the scapular nor holding a university degree should be the focus. Also, “there are no tests, gold stars or blue ribbons” when it comes to voting for a candidate. The questions are: “Can this person form community with us? How does this person help the community to live its commitments?” In the initial stages of formation, our focus should be on nurturing the soul — that is the body of being a member of the Order. It is that body that receives its energy, its power, its light, its guide from the spirituality of St. Teresa and St. John of the Cross, St. Therese, St. Teresa Benedicta, St. Teresa of the Andes, and St. Elizabeth of the Trinity. That’s the energy, that’s the light, that’s how we know what we are doing correctly, and that’s how we do it as members of our Order (see Welcome, pg. 103). The following paragraphs from the Ratio describe the basic signs of a vocation to Carmel and should be reviewed and discussed before every discernment, from Aspirancy up to Definitive Promise: The essential qualities of a person suited to the vocation in the Secular Order of Discalced Carmelites: “A divine call is always a mysterious grace that cannot be reduced to a list of qualities. But there are certain qualities that indicate that a person is essentially suited to the vocation of a Secular Carmelite” (Ratio 63). Ratio 64. At the human level: • a stable personality • common sense • emotional maturity • ability to trust and be open • readiness to cooperate • realism, tolerance and flexibility • a certain self-knowledge • fidelity to principles; Ratio 65. At the level of Christian life: • a willingness to cooperate with God, in a spirit of faith • dedication to prayer • love of the Scriptures • commitment to the Church and involvement in the local parish community • a compassionate and active love; Ratio 66. At the Level of the Teresian Charism • a taste for prayer and • a desire to establish a personal and friendly relationship with God • a contemplative and active spirit 19 • a love for the Church • a desire to familiarize oneself with Carmelite spirituality. Ratio 68. It would be unrealistic to expect any candidate to possess all these qualities before they enter the Secular Order, or indeed at any of the stages of their formation. Nevertheless, there should be a predisposition for those qualities and a gradual maturation in them. This maturation in living the Teresian charism is the most genuine sign of a vocation (emphasis added). Ratio 67. Some counter indications are: [These indicate that a person is not suited for a vocation in Carmel. Councils must overcome any reluctance to say “no” when necessary. Reviewing the following will help Councils to discern objectively.] • symptoms of a lack of psychological equilibrium; • the presence of family situations which make the living of the Constitutions impossible; • an incapacity for personal integration into the life of the community; • overwhelming emotions of anger, anxiety, fear, depression or guilt; • preconceived ideas of Carmel which impede learning and personal growth; [Are they coming to be formed or to inform?] • fundamentalist or apocalyptic notions of the Church; • membership in organizations with a distinct spiritual path; • membership in groups based on private revelations. [Referring to the two last bullets, the person would need to resign from any such group if desiring to pursue a vocation in Carmel.] --- **Source:** [[maps/bibliography#^biblio-ocds-fh|OCDS Formation Handbook]]