# Part II ## A Comprehensive List of Resource Materials for Ongoing AND/OR Community Formation - OCDS Ongoing Formation Volume I ## Introduction Applying oneself to a regular habit of reading and reflection is essential to a vocation in Carmel. Frequent return to foundational materials such as the major writings of the Carmelite Doctors of the Church and Church documents is necessary for ongoing formation of the definitively professed. Equally important is reading and reflecting on the writings of other Carmelite saints and exploring recent articles on Carmelite topics. Additionally, reading books authored by Carmelite scholars and other writers can further enhance one’s understanding of Carmelite spirituality. “There is an academic aspect to the formation of a Teresian Carmelite. There is an intellectual basis to the spirituality and identity of one who is called to the Order.... A Carmelite who does not have the interest in studying or deepening the roots of his/her identity through prayer and study loses their identity and can no longer represent the Order. Nor does that person speak for the Order” (Welcome to the Secular Order, pg. 14, Aloysius Deeney, O.C.D.). We must remember that ongoing formation is not just about reading many books or attending various retreats and conferences. The goal of the Carmelite is to be a loyal witness for Christ, remaining subject to ongoing purification, transformation, and ultimate union with God. Carmelite spirituality is meant to be lived in the hustle and bustle of our daily lives. Our Carmelite saints often describe the abundant blessings experienced through spiritual readings. In The Book of Her Life, Teresa describes how she felt the “call” by reading St. Augustine’s Confessions and how she appropriates to herself Augustine’s conversion story: “As I began to read the Confessions, it seemed to me I saw myself in them. I began to commend myself very much to this glorious saint. When I came to the passage where he speaks about his conversion and read how he heard that voice in the garden, it only seemed to me, according to what I felt in my heart, that it was I the Lord called. I remained for a long time totally dissolved in tears and feeling within myself utter distress and weariness… It seemed to me my soul gained great strength from the Divine Majesty and that He must have heard my cries and taken pity on so many tears. The inclination to spend more time with Him began to grow” (Life, 9:89, emphasis added). Likewise, St. Thérèse wrote in her autobiography, Story of a Soul, that she was nourished for a long time on the “pure flour” contained in the Imitation of Christ. “All the great truth of religion, the mysteries of eternity, plunged my soul into a state of joy not of this earth” (Study Edition, pg. 158). Her spiritual readings, meditation and reflection raised her consciousness to the higher realms of heaven. It is easy to see where her readings influenced her daily life in Carmel. Thérèse describes an incident concerning a Sister in her community who had a habit of displeasing her in everything. Thérèse quickly realized, “…when I was tempted to answer her back in a disagreeable manner, I was content with giving her my most friendly smile … for the Imitation [Imitation of Christ, 44:1] says: ‘It is better to leave each one in his own opinion than to enter into arguments’” (Study Edition, pg. 346). As can be seen here, by incorporating in their daily lives what they read and reflected, the Carmelite saints are the shining stars for countless souls and guide the way to the Promised Land. As you begin to read and reflect on the suggested resource materials, sincerely ask yourself the following questions:  What can I take from these readings to incorporate into my daily life as a Christian and a Secular Carmelite?  What did I read that has personal meaning for me?  What, if anything, does the Holy Spirit want me to share with others? “Occupying a privileged place in nourishing the prayer life of Secular Carmelites will be the study and spiritual reading of Scripture and the writings of our Saints, particularly those who are Doctors of the Church: St. Teresa, St. John of the Cross, and St. Thérèse of the Child Jesus. The Church’s documents are also food and inspiration for a commitment to follow Jesus” (OCDS Const., Art. 19). ## Resource Materials The following list of resources is provided as an aid and is by no means exhaustive. Beyond print materials, there are also numerous resources such as CDs, DVDs, YouTube videos and podcasts dedicated to Carmelite spirituality. For example:  CarmelCast is a popular podcast produced by ICS Publications, available on YouTube in video format, along with various other popular audio podcast platforms. Internet search: CarmelCast Podcast or YouTube-ICS Publications.  Dr. Anthony Lilles’ YouTube is a popular audio podcast platform/episode on the writings of St. Teresa of Avila and St. Elizabeth of the Trinity.  YouTube videos on St. John of the Cross with Fr. Donald Haggerty and Matthew Leonard. An extensive list of books authored by Carmelite saints, religious, scholars and other writers is available at: www.icspublications.org. When selecting a book written by a Carmelite doctor of the Church (or any book), be sure to choose an appropriate theme/topic which will help participants to experience spiritual growth. Avoid the tendency to skip over the introduction or prologue of a book and move too quickly to the main text. In the brief prologues to their texts, Teresa and John provide valuable information about their intended purpose for writing and help prepare the reader for what is contained in their written work. The following resource materials are divided into eleven categories with additional sub-titles. Participants can choose one of the following topics for their ongoing discussion and reflection. 1. Writings on prayer in the tradition of Discalced Carmelites 2. Biographies, life and works of Carmelite saints, blesseds, and religious 3. History of the Order, reform of Carmel, and Discalced Carmelite foundations 4. History, Growth, and Contributions of the Secular Order 5. Legislative Documents of the OCDS 6. Church documents pertaining to the Universal Church 7. Church documents, letters, homilies, and general audiences specific to the Order of Discalced Carmelites 8. Catechism of the Catholic Church 9. Scripture Reading As Part of Carmelite Spirituality 10. Letters, notices, and messages addressed to the members of the OCDS 11. Other resource materials that complement Carmelite spirituality > [!NOTE] > *Seek in reading and you will find in meditation; knock in prayer and it will be opened to you in contemplation.* > *Sayings of Light and Love #158* > *St. John of the Cross* ## 1\. Writings on Prayer in the Tradition of the Discalced Carmelites ### St. Teresa of Jesus (Avila) #### Collected Works of St. Teresa of Avila, Vol. One. Ics Note: Volume One includes The Book of Her Life, Spiritual Testimonies, and Soliloquies, some of St. Teresa’s earliest writings on her life, prayer, and her first foundation. Her writings survived despite being denounced by the Inquisition within the Catholic Church. Note to the Council: Some of these chapters could also be used effectively for community formation. **The Book of Her Life** a) Chapters 1-10 and 23-31 consist of autobiographical descriptions of her family life and her Carmelite life in the monastery of the Incarnation. “I voyaged on this tempestuous sea for almost twenty years with these fallings and risings… I should say that it is one of the most painful lives, I think, that one can imagine; for neither did I enjoy God nor did I find happiness in the world. When I was experiencing the enjoyments of the world, I felt sorrow when I recalled what I owed to God. When I was with God, my attachments to the world disturbed me. This is a war so troublesome that I don’t know how I was able to suffer it even a month, much less for so many years” (Life, 8:2). b) Chapters 11-22 contain some of the important teachings on prayer; Teresa describes the four stages of prayer as “four ways to water a garden.” She conjures up an image of one’s soul as a “garden” wherein God has done the work of planting the seed (desire), and it is up to the gardener (the person) with the grace of God to diligently tend and water the plants in the garden of the soul. As the prayer progresses in one’s life, God becomes the gardener and takes over the watering of the garden. “The Lord so desires to help the gardener here that He Himself becomes practically the gardener and the one who does everything” (Life, 16:1). “... The water is given without measure because the gardener is who He is – in truth, the creator of the water” (Life, 17:2). “As a result, the prayer is not experienced as work but as glory” (Life, 18:1). Teresa beautifully described the joy of experiencing God in prayer, not an end in itself, but as one’s continuing prayer life having a growing, blossoming effect on the soul. She described this growth as a “garden in full bloom.” The fragrance of the flowers is beginning to spread (see Life, 17:2). “It [the soul] begins to perform great deeds by means of the fragrance [virtue] the flowers give, for the Lord desires that they bloom so that it may see that it possesses virtue although it is very clearly aware that it couldn’t have acquired them – nor was it able to – in many years, and also that in that moment, the heavenly gardener gave them. Here the humility that remains in the soul is much greater and more profound than in the past. The soul sees more clearly that it did neither little nor much other than consent to the Lord’s favors and embrace them with its will” (Life, 17:3). Teresa’s teaching on prayer comes alive, especially in some of the chapters in Volume One of her collected works, as she makes some valuable observations on the practice of prayer: “It seemed to me that in this life there could be no greater good than the practice of prayer” (Life, 7:10). “... bodily strength is not necessary [for prayer] but only love and a habit” (Life, 7:12). “Prayer is an exercise of love, and it would be incorrect to think that if there is no time for solitude there is no prayer at all” (Life, 7:12). “He looked not at my great sins but at the desires I often had to serve Him and at the sorrow I felt for not having the strength in me to put these desires into practice” (Life, 7:18). “For mental prayer in my opinion is nothing else than an intimate sharing between friends; it means taking time frequently to be alone with Him who we know loves us” (Life, 8:5). “In its progress [in prayer], it [the soul] advances a great deal because it advances in love” (Life, 9:5). “For love is the genuine fruit of prayer when prayer is rooted in humility” (Life, 10:5). c) In chapters 32-36 Teresa describes how her first monastery of the glorious St. Joseph was finally founded and of the strong opposition and persecution the nuns had to undergo after taking the habit. Additional chapters (37-40) describe the favors and effects of prayer. She concludes the last chapter with her envisioning of a happy death: “So now it seems to me there is no other reason for living… I am consoled to hear the clock strike, for at the passing away of that hour of life it seems to me I am drawing a little closer to the vision of God” (Life, 40:20). Note: By the grace of God, Teresa continued to live. She founded additional monasteries, collaborated with John of the Cross to establish the male branch of the Order, and carried on with her writings until the end of her life. **Spiritual Testimonies** d) The last pages of the volume consist of her Spiritual Testimonies and Soliloquies. In her Testimonies, she speaks of her spiritual state and manner of prayer, detachment and other virtues, the Holy Trinity, the prophecy of her death, and a long account of her spiritual life for the Inquisitor of Seville. Soliloquies e) These include her “spontaneous prayer to God that flows so easily and frequently from her pen” (Introduction, pg. 441). “May You through Your providence, Lord, provide the necessary means by which my soul may serve You at Your pleasure rather than on its own.... May this ‘I’ die, and may another live in me greater than I and better for me than I, so that I may serve Him. May He live and give me life. May He reign, and may I be captive, for my soul doesn’t want any other liberty” (Soliloquies, 17:3). #### The Collected Works of St. Teresa of Avila, Vol. Two ICS Volume Two contains two of Teresa’s most important works: The Way of Perfection and The Interior Castle. The study guide editions of these two classics were introduced to the candidates in Formation I and II as required reading. It is highly recommended that the participants in ongoing formation return to these classics using other resource materials, such as The Way of Transformation by Fr. Mark O’Keefe (see below), for a deeper understanding of Teresa’s major works. Note: Teresa’s meditations on the Our Father in chapters 26-42 of the Way of Perfection would serve beautifully for private prayer and reflection as well as for discussion. Along with the above two classics, Volume Two also contains Meditations on the Song of Songs. Teresa continues to write about her favorite subject, “prayer,” based on the Old Testament book of Solomon’s Song of Songs. “I shall write something about the understanding the Lord gives me of what is contained in the words that bring delight to my soul about this path of prayer” (Prologue, pg. 215). Her meditations on the Song of Songs contain some admirable passages on prayer. #### Read-along books/articles That Explain and Clarify the Teachings of St. Teresa of Avila The Way of Transformation: Saint Teresa of Avila on the Foundation and Fruit of Prayer. Mark O’Keefe, O.S.B. ICS Publications. The title of this book, The Way of Transformation, is a play on the title of Teresa’s The Way of Perfection. The author begins “the study of Teresa’s work by looking first at the journey of transformation as a whole, using the framework provided by The Interior Castle, which sees the Christian itinerary as a passage through seven dwelling places” (Introduction, pg. 9). The rest of the book focuses on the foundation of prayer – detachment, humility, and love of neighbor, using Teresa’s The Way of Perfection. The book concludes using the metaphor of the silkworm, cocoon, and butterfly to explain the Carmelite charism of prayer – transformation and union in God. Throughout the book, Father O’Keefe provides us with an insightful account of Teresa’s major writings. He observes: “In a wonderful interpretation of the well-known Gospel story of Martha and Mary welcoming Jesus into their home (Lk. 10:38-42), Teresa says that the two come to work together to show true hospitality to the Lord (IC 7, 4, 12-14; W 31.5; M 7.3). Traditionally, Martha, busy with details of hospitality, has been interpreted to represent the active life of service of others. Mary, on the other hand, who sat quietly listening at the feet of Jesus, represents the contemplative life. But here, at the very end of the Interior Castle’s description of the journey into divine union, Teresa masterfully brings the two together – not one or the other, not one over the other, but Martha and Mary working together as different sides of offering hospitality to Christ. The person in abiding union with God cannot but reach out to others” (The Way of Transformation, ch. 8, pg. 164, emphasis added). Note: The author here highlights the Discalced Carmelite charism of prayer. As previously noted, the Carmelite charism of prayer has an apostolic dimension and overflows with missionary fervor based on a fervent interior life. In the tradition of Carmel, the apostolate flows from the interior life; the two cannot be separated. It’s “not one or the other, not one over the other.” They are the two sides of the same coin. This book is highly recommended for an overall understanding of prayer and transformation in the tradition of Carmel based on the writings of St. Teresa of Avila. Entering Teresa of Avila’s Interior Castle: A Reader’s Companion. Gillian T.W. Ahlgren, Paulist Press. This book is recommended as additional reading in Formation II, Year B. It is a very insightful companion to Teresa’s Interior Castle. The final chapter, “Walking with Teresa Today,” provides a summary of some of the key theological themes of this work. The Way of Prayer: A Commentary on Saint Teresa’s Way of Perfection. Fr. Gabriel of St. Mary Magdalen, O.C.D. Ignatius Press. This highly acclaimed commentary on Saint Teresa of Avila’s classic work, The Way of Perfection, discusses the various forms of Christian prayer, with an emphasis on Teresa’s meditation on the Our Father. The author, a renowned expert on Carmelite spirituality, includes many quotations from Saint Teresa and Saint John of the Cross to explain Teresa’s prayer in the tradition of the Discalced Carmelites. The summary in the last pages of the conclusion pulls together the unified structure of the Way of Perfection taught by the Saint. ### St. John of the Cross #### The Collected Works of St. John of the Cross. Ics This book contains all major works of St. John of the Cross. Note: The participants could read, meditate, discuss/reflect on his poetry, maxims, or a particular topic/theme as part of their ongoing formation. The Poetry: Read the “Introduction to the Poetry” for a better understanding of its origin, style, and themes. John’s poems express the quality of beauty, intensity of emotion, and the hidden gems of his spiritual teachings. John’s commentaries on his three outstanding poems help us discern the theological and spiritual riches in the other poems that received no commentary. In some of his poetry, John contemplates the great Christian mysteries; in others, he speaks of his spiritual experiences, which also bear a doctrinal content (see Introduction to the Poetry). The Sayings of Light and Love: These maxims or sayings were among John’s first writings. Later, John incorporated them into the themes developed in his major works. They are not complete treatments of the subjects they address, but pithy reminders of important points (see Formation II, Year A, Understanding the “Maxims” or “Sayings”). “A soul enkindled with love is a gentle, meek, humble, and patient soul” (Sayings #29). “A tree that is cultivated and guarded through the care of its owner produces its fruit at the expected time” (Sayings #6). The Ascent of Mount Carmel: The Ascent contains three books: Book One focuses on the purification of sense desires – the inordinate, unmortified desires which are known to be a hindrance to God’s action in the soul. Book Two covers the purification process of the intellect by faith. Book Three, chapters 1-15 focus on the purification process of the memory by hope, and chapters 16-45 explain the purification of the will by charity. Note: Book One and Book Two of the Ascent were introduced to the candidates in Formation II, Year A as required reading. Definitives could re-visit these materials, going into greater depth, along with recommended books/articles listed under “additional resource materials” below. **The Dark Night, Books One and Two** The Carmelite journey requires an understanding of the broader path of purification and the goal of union with God. The Dark Night further addresses the work of passive purification and liberation that are more properly God’s action. **The Spiritual Canticle** A commentary on the stanzas that describes the exchange of love between a person and Christ as the journey unfolds through purification, transformation, and union. The Living Flame of Love John’s commentary on the stanzas relates a very intimate and elevated union and transformation of the soul in God, written at the request of Doña Ana de Penalosa, a lay woman who housed the Discalced Carmelite nuns while they were in the process of making a foundation in the city of Granada (see introduction to Prologue and footnote 1). Note: An in-depth study of all four major works of St. John of the Cross – The Ascent of Mount Carmel, The Dark Night, The Spiritual Canticle, and The Living Flame of Love – is addressed separately as Volume II of Ongoing Formation. **Special Counsels** This section of John’s writings includes insightful observations and comments addressed to the nuns of the Discalced Carmelite Order. His Special Counsels include “The Precautions,” “How to Reach Perfection,” and “Degrees of Perfection.” The Letters John’s correspondence served mostly for the purpose of spiritual direction and was addressed primarily to the nuns and friars of the Order. “One recipient of his letters, a Carmelite nun in Toledo, testified that a letter from him had the same effect as hearing him speak” (Introduction to the Letters). Note: John’s Special Counsels and Letters speak to all Carmelites of the Order. These are excellent study materials for ongoing formation or community formation/discussion. **The Living Flame of Love, Study Edition. Translated and prepared by Kieran Kavanaugh, O.C.D. ICS** This edition includes: Study guides throughout the book, which provide helpful guidance and explanation. A glossary of terms offering definitions as they pertain to John’s specific usage throughout the work. Comprehensive indexes of key themes and biblical references, which make this edition an indispensable reference resource. This edition affords readers the opportunity to gain a much deeper appreciation for the beauty and richness of St. John’s perennial teaching on the experience and science of love. Additional resource materials that explain and clarify the teachings of St. John of the Cross **Love Awakened by Love, Fr. Mark O’Keefe, O.S.B. ICS** It is highly recommended that the participants in ongoing formation return to John’s writings by using other resource materials for further understanding of John’s classic work – The Ascent of Mount Carmel. Fr. O’Keefe freely shares his remarkable insights and reflections for the benefit of many who are somewhat hesitant to read John’s writings. “I am simply another reader who has benefited from John of the Cross, someone who is anxious to share the wonderful insights that I have found in his writings” (Introduction, pg. 3). This book is more of a companion to – rather than a commentary on – The Ascent of Mount Carmel. In addition, the open-ended questions for each chapter are a wonderful springboard for reflection and discussion. **The Contemporary Challenge of John of the Cross: An Introduction to His Life and Teaching, Leonard Doohan. ICS** The chapters include Stages in the Journey and The Person in the System of John of the Cross. A chronology of major dates in the life of St. John of the Cross is also added to this book. “This book provides a clear and comprehensive framework for the serious student of St. John of the Cross. It is a doctrinal introduction; it maps out the territory, setting down the goal, the stages and the way one advances in the journey to God. The book is a contemporary challenge, because John’s doctrine is addressed with an eye on today’s humanistic and social viewpoints” (Preface). **The Impact of God: Sounding from John of the Cross, Iain Matthew, O.C.D. Hodder & Stoughton.** This book is highly recommended for its precise explanation of John’s thoughts on prayer. The book makes the writings of John easily accessible to all readers. ### St. Thérèse of Lisieux #### Story of a Soul, St. Thérèse of Lisieux. Ics The study guide version of this classic work was introduced to the candidates in Formation II, Year C as required reading. Definitively professed members may wish to re-visit these materials along with the recommended books/articles listed under “Other resource materials” on Thérèse below. Saint Thérèse of Lisieux: Her Last Conversations. ICS This is the revised edition of Thérèse’s last conversations. She spent the final months of her short life in the infirmary of the Carmel of Lisieux. Those who attended to her needs included her three older sisters by birth. Her Last Conversations serves as a sequel to St. Thérèse’s autobiography, Story of a Soul. It contains the intimate words of her final conversations with her three sisters during the last months of her life. Fortunately for us, her words were written down without the awareness that eventually a great multitude of friends of St. Thérèse would hunger for her spiritual teaching. In addition to her conversations, this edition contains letters concerning Thérèse’s illness and a guide to the people who were associated with her. **The Letters of St. Thérèse of Lisieux, Vol. 1, 1877-1890. ICS** Volume 1 contains letters written to and from her blood sisters, her other immediate family members, and Fr. P. Pichon, S.J. (a family friend of the Martin family). This volume includes a few letters written by Thérèse to her father, Louis Martin, expressing her appreciation and gratitude. “How I must love a Father who wanted to obtain such a great happiness for me, and how I do love him!... It is not true, dear little Father, that you could not do more for your little queen. If she is not a Saint, it will really be her own fault, for with a father like you she really has the means for this!” (letter #72, pg. 493). **The Letters of St. Thérèse of Lisieux, Vol. 2, 1890-1897. ICS** Saint Thérèse reveals to us through these letters her mature thoughts and message as a religious and spiritual writer. This volume includes Thérèse’s famous letter to her sister Marie of the Sacred Heart. This letter forms the first part of Manuscript B of Story of a Soul. “I find you are right in keeping silence, and it is only in order to please you that I write these lines, for I feel my powerlessness in repeating in earthly words the secrets of heaven. And then, after having written out pages and pages, I would find that I had still not begun...” (letter #196, pg. 993). “Let us work together for the salvation of souls; we have only the one day of this life to save them and thus to give the Lord proofs of our love” (letter #213, pg. 1042). **The Poetry of Saint Thérèse of Lisieux, translated by Donald Kinney, O.C.D. ICS** The poems of Thérèse are among the least known of her writings. Her poems are simple and fresh, expressing the Christian message of love, brevity of life, and eternity. “My life is but an instant, a passing hour/My life is but a day that escapes and flies away/O my God! You know that to love you on earth/I only have today!” (PN 5, My Song for Today). The Prayers of Saint Thérèse of Lisieux, translated by Aletheia Kane, O.C.D. ICS Besides the countless spontaneous prayers found throughout her autobiography, letters, poetry, and plays, Thérèse left behind 21 additional prayers. This book contains all her prayers including her famous Act of Oblation to Merciful Love. “In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is stained in your eyes. I wish, then, to be clothed in your own Justice and to receive from your Love the eternal possession of Yourself” (Prayer 6). The Plays of St. Thérèse of Lisieux, translated by Susan Conroy and David J. Dwyer. ICS “Even those familiar with the other writings of St. Thérèse are often surprised to learn that, over a period of about three years toward the end of her life, she somehow managed to compose eight ‘theatrical pieces’ for special occasions in her convent… Thérèse invested herself wholeheartedly in the writing and performance of these little dramas, which offered a welcome opportunity to articulate her growing spiritual insights and share them with her religious community” (Preface). These plays were written within the framework of her favorite biblical themes and personalities, such as Christmas, Jesus at Bethany, and Joan of Arc. Other resource materials that explain and clarify the teachings of St. Thérèse The Context of Holiness: Psychological and Spiritual Reflections on the Life of St. Thérèse of Lisieux, Marc Foley, O.C.D. ICS Fr. Marc unfolds the real life of Thérèse based on her autobiography, Story of a Soul. “In this book, I have tried to show through the life of one woman that the trials and tragedies of life, the fears and conflicts of the human heart are not obstacles to growth in holiness but the stage upon which the drama of holiness unfolds. The same is true for us. The gray mundaneness of daily life, our wounded psyches with all their fears and neurotic conflicts, our families, friends, and peers who never live up to our expectations and who often disappoint us, the impersonal and insecure world that we live in, is the context in which we choose to do God’s will... “The only glory that survives the grave is a life well lived. In a hundred years it will not have made any difference how much money we have in the bank, how many cars we have in the garage, how much power we wielded in our jobs, how many books we have written, or how esteemed we were by colleagues and friends. The only thing that ultimately matters is whether or not we have done the will of God” (pg. 146). **The Love That Keeps Us Sane: Living the Little Way of St. Thérèse of Lisieux, Marc Foley, O.C.D.** **Paulist Press (sold by ICS)** This little book is an excellent portrayal of St. Thérèse and her teachings. “Many books have been written on the ‘little way’ as a means to holiness. This is not one of them. This is about Thérèse’s spirituality as a means of preserving sanity in an often-insane world. St. Thérèse’s sanity lay in her ability to be deeply involved in life without becoming absorbed by it. She had the genius of knowing how to love others without becoming entangled or enmeshed in their problems. She could deal with the absurdities of daily life without losing her perspective” (Introduction). Note: The above two books of Fr. Foley are excellent and highly readable accounts of Thérèse’s day to day life from the perspective of human behavior. A very practical and contemporary outlook on the life of “the greatest saint of modern times.” Saint Thérèse of Lisieux: Doctor of the Universal Church, Steven Payne, O.C.D. St. Paul’s Publishing Co. This short work is a study of the doctorate of St. Thérèse. “One of the more remarkable ecclesiastical developments of 1997 occurred on World Mission Sunday, October 19, in St. Peter’s Square, when Pope John Paul II declared St. Thérèse of Lisieux a ‘doctor of the universal church.’ This event marked not only the culmination of an unprecedented series of honors bestowed on Thérèse Martin since her death a century earlier, but it also represented a watershed in the evolution of the understanding of this ecclesiastical title. The author explores the history of the title ‘doctor of the church’… and some potential implications of her doctorate for the church in general and theology in particular” (Preface). ### Other Recommended Books on Prayer **Temptation and Discernment, Segundo Galilea. ICS** This book is recommended for formators in Formation I. It contains brief reflections showing how to avoid activism, messianism, and other common pitfalls in ministry and prayer, based on the discernment principles of Ignatius of Loyola, John of the Cross, and Teresa of Avila. This book is an excellent study guide for ongoing formation as well as community formation. **Carmelite Spirituality in the Teresian Tradition, Paul-Marie of the Cross, O.C.D. ICS** Various chapters of this book are required reading throughout Formation I and II. Studying and reflecting on the entire book will help the participants to understand the charism of prayer in the Teresian tradition. This book could be used for community formation as well. **Carmelite Studies 11: Carmelite Wisdom and Prophetic Hope: Treasures Both New and Old. Edited by Mary Frohlich, R.S.C.J. ICS** “This volume, tracing the contribution of Carmel’s richness from the hermit life at the prophet Elijah’s wadi to the challenges and invitations of the contemporary world, is an excellent resource for personal study as well as an invaluable tool for Carmelite formation, study groups, and anyone wanting to explore the intersection of Carmelite spirituality, biblical Wisdom, contemplation and prophetic action. Includes a helpful introduction outlining each essay’s focus, notes for each essay, biographical sketches of the contributors, and a comprehensive index.” ## 2. Biographies, Life and Works of Carmelite Saints and Blesseds 1. Writings on Prayer In The Tradition of the Discalced Carmelites Reading biographies and works of our Carmelite saints and blesseds gives us a priceless glimpse of their lives and spiritual development. By reading about their family life, their struggles, and virtues, we are inspired and encouraged to live our vocation faithfully. Biographies are a powerful tool for one’s growth in prayer and developing a closer relationship with God. The following books are a few suggestions for spiritual enrichment, discussion, and building communities in Carmel. ### St. Teresa of Jesus (Avila) Saint Teresa of Avila: 100 Themes on Her Life and Work, Tomás Alvarez, O.C.D. Translated by Kieran Kavanaugh, O.C.D. Ics This book contains a collection of 100 themes on Teresa’s life and work. These themes offer the reader a number of other facets of Teresa’s image: The cultural and family context in which she lived, her biographical profile, her leadership qualities as a founder, and her work as a writer. In addition, this book includes a comprehensive introduction to The Book of Her Life (and its two redactions); The Book of Her Foundations; The Way of Perfection; The Interior Castle; Spiritual Testimonies; Meditation on the Song of Songs; Soliloquies; her poetry and letters. Note: This book could be an excellent study guide for ongoing formation. Various selected themes could be used for community formation as well. ### In Context: Teresa of Avila, John of the Cross and Their World, Mark O’Keefe, O.S.B. Ics “The word ‘context’ in the title of this book signals the author’s intention: to explore the various situations that influenced the life and times of Teresa and John, two Carmelites who have been recognized as two of the best known and most influential Christian mystics. Fr. O’Keefe has produced a wide-ranging exploration of the back stories of these two Carmelites who have made large imprints on the tapestry that is Carmelite spirituality and mysticism. The horizons of these two mystics seem endless as one gets to know their writings, their backgrounds, and their significance for contemporary Christianity” (Foreword). ### St. John of the Cross John of the Cross: Man and Mystic, Richard P. Hardy. Pauline Books and Media. (Sold by ICS) This engaging contemporary biography is the perfect introduction—or an enjoyable reacquaintance—to a man whose life, writings, and spirituality have illuminated the Christian world. This book eloquently portrays the real and compassionate saint named John of the Cross. The author writes: “The more I read and reread his work, the more I found that they spoke of a man so different from the one I had read about in biographies. So, I set out to do something about it. I determined to research his life once more…Slowly a new figure emerged: a man, human being who had fallen in love with God IN the world. I discovered a man who is indeed a saint, but not because he fled the world. I found a man who had discovered that sanctity meant searching for and finding God in THIS world of ours and in the vicissitudes of his own life and times. Here was a man for whom the incarnation of the Word of God in Jesus meant the consecration of the world and its history. For Fray Juan, God was one who speaks in time, in life, in the world” (Introduction). ### St. Thérèse of Lisieux with Empty Hands: The Message of St. Thérèse of Lisieux, Conrad de Meester O.C.D. Ics This book contains a “brilliant and moving presentation of the life, thought and spirituality of St. Thérèse of Lisieux. Fr. de Meester asks why and how this young girl, who asked to be admitted to the Carmel of Lisieux and persevered in her vocation to a hidden life in an obscure corner of France, is not only loved and invoked by millions of people but has become a profound influence on theology, spirituality, and the missionary apostolate, culminating in her being declared a Doctor of the Church.” ### Saint Thérèse of Lisieux: Story of a Life, Guy Gaucher, O.C.D. Ignatius Press This book is the answer to a widespread demand for the finest biography of this greatest saint of modern times. “This book is based entirely, and scrupulously, on authentic documents. It contains no fiction. These pages try to be faithful to Thérèse, who said on her deathbed: ‘I only love simplicity. I have a horror of pretense’” (Prologue). ## 3. History of the Order, Reform of Carmel and Foundations Reading and reflecting on the history and reform of Carmel should be part of ongoing formation. Our focus should not be on chronological dates and numbers; rather, our study should unravel the transformation of consciousness/awareness throughout the history of the Order, within the context of the Carmelite charism of prayer. Specifically, one should recognize in the history of Carmel the saving hand of God and His presence in all events, trials, and struggles. Teresa’s letters to her brother Lorenzo at the time of her first foundation is a clear indication of her awareness of God’s providence. “I have already written you a long letter about a matter that for many reasons I could not escape doing since God’s inspirations are the source... (letter 2:2).... What is important is that Teresa has a clear awareness of doing it ‘inspired by God’” (St. Teresa of Avila: 100 Themes on Her Life and Work, pg. 133). God is intimately involved in history that contains the meaning of time and space. He frequently and progressively reveals Himself through the circumstances and events of our daily lives, as well as by means of our growing awareness through our participation in history. The history of Carmel gives a crucial perspective for understanding its spirituality and the charism of prayer in historical events. Reading the history of the Order encourages participants to deepen their knowledge of Carmel and, more importantly, it awakens in them the desire to live in depth the charism of the Discalced Carmelite Order. “The fire of our origins is not longing for the past. It is faith in God’s fruitful present. The charism is not exhausted in the founders but becomes richly incarnated in every era, in every historical and geographical context, in different languages, in every Carmelite called to be a faithful and original expression of that living experience that animated Teresa of Jesus, John of the Cross, Elizabeth of the Trinity, Thérèse of the Child Jesus, Edith Stein, Father Gracian, Brother Lawrence... and so many anonymous sons and daughters of St. Teresa” (Declaration on the Carmelite-Teresian Charism, General Chapter 2021, https://www.carmelitaniscalzi.com/en/documents/declaration-on-the-carmelite-teresiancharism). We read and reflect on the history of Carmel to live in the present moment in time. God is continuously active in the events and encounters of our own time and place. It is our responsibility to discern the presence of God in all happenings with the eyes of faith and be a part of the history of the Order and beyond. The following are a few suggestions of books on the history, spirituality, and important historical figures in the Order of Discalced Carmelites. The Book of Her Foundations, Study Edition, St. Teresa of Avila. ICS The Book of Her Foundations is one of Teresa’s major works. It is not an exaggeration to state that Teresa was the only religious to fully document the founding of her first monastery, St. Joseph in Avila, and subsequent foundations as described in this volume. (The founding of St. Joseph is described in detail in her Life.) Each chapter of the study edition includes a background summary and questions for reflection. Some of the historically important chapters include her meeting of St. John of the Cross (F ch. 3); the first foundation of friars (F ch. 13 and 14) and information on the Discalced forming their own province (F ch. 29). “While I was in Palencia, God willed that the discalced Carmelites be separated from the calced. This was done by letting the discalced form their own province, which was all that we were desiring for the sake of our peace and tranquility. At the request of our Catholic king, Don Philip, a very long brief was obtained from Rome for this purpose. And thus his majesty by obtaining this brief favored us as much as he did in the beginning... And this for me was one of the great joys and satisfactions of my life… Now we are all at peace, calced and discalced; no one can hinder us from serving our Lord” (F ch. 29: 30-32). It is important to note here that “the charism of Teresa the founder was not confined to her person, nor was it reduced to the founding of a series of Carmels and her consequent leadership at their head. Much more important and decisive is the spirit that she transmitted to them...” (St. Teresa of Avila, 100 Themes on Her Life and Work: The Charism of the Teresian Carmel, pg. 135). Teresa never failed to recognize God’s presence and guidance in all her work. “I do not seek my own benefit in anything, nor do I have any reason to do so, but only His glory and praise, for many things will be seen for which glory and praise should be given Him. Thus may it please our Lord that anyone who reads this will not think of attributing praise to me, since to do so would be against the truth… Let us, my daughters, give all our thanks to the divine goodness for the many favors He has granted us” (Prologue to The Book of Her Foundations, pg. 13). Hence it is crucial for our Order, Secular Carmelites in particular, to keep the Teresian spirit of Carmel and the true charism of prayer alive through all generations. The Collected Letters of St. Teresa of Avila, Volumes One (2001) and Two (2007). ICS These two volumes contain Teresa’s invaluable contribution to the history of Carmel and its growth. “A keen observer of the reality around her as well as within, Teresa focuses light on many of the struggles in both the Carmelite order and the church of sixteenth-century Spain. She introduces us to major personalities who have left their mark on history. In addition, historians benefit from the letters because many of the gaps in the outline of events that are presented in her Foundations are filled in through her letters. Through them we also gain better knowledge of the chronology of events in her life and of how she related to diverse people she dealt with” (Letters, Vol. One, Introduction). Some of the historically important letters in Volume One include: #2 (a detailed letter to her brother, Lorenzo about her first foundation); #3 (letter to the Town Council, Avila); #81 (Teresa writes enthusiastically to Isabel, prioress in Pastrana, about her first meeting with Jeronimo Gracian. He was eventually elected as the first provincial of the Discalced Carmelite Order); #218 (letter to King Philip II concerning the imprisonment of St. John of the Cross); #221 (This letter includes a description of the disturbing treatment of St. John of the Cross and his companion: “It is said that on the day they were captured, they were flogged twice. They are receiving the worst treatment possible... They said that blood was coming from his mouth as he was taken away”). Volume One also contains biographical sketches of important historical figures who contributed to the growth of the reformed Carmel. Volume Two contains historically valuable information on the formation of the reformed Carmel as a separate province and the election of Jeronimo Gracian as the first provincial of the Discalced Carmelite Order (#371, #372, #374, #377, #378, #380). This volume also contains biographical sketches of important historical figures of the Order in the years 1578-1582. The Heirs of St. Teresa of Avila, Carmelite Studies, Vol. 9. ICS This issue of Carmelite Studies presents new insights into the lives and writings of individuals who knew Teresa of Avila in life and who, after her death in 1582, worked hard to propagate and defend her legacy, including Anne of St. Bartholomew (Teresa’s personal assistant), Ana de Jesus (St. John of the Cross dedicated the Spiritual Canticle to Ana). These two nuns made significant contributions to the spreading of the Teresian charism in France and other European cities. Pilgrimage of Anastasius: The Autobiography of the First Provincial of the Discalced Carmelites, Jerome Gracian. ICS Jerome Gracián (1545–1614) was the first provincial of the Discalced Carmelite Order and a close collaborator of St. Teresa of Ávila. He brought stability and growth to St. Teresa’s reform when it was still in its infancy, particularly among the friars. Praising Gracián in The Book of Her Foundations, Teresa writes: “Had I very much desired to ask His Majesty for a person to organize all things pertaining to the order in these initial stages, I would not have succeeded in asking for all that He gave me in Father Gracián. Our Lady has chosen him to help her order.” (see back cover) Pilgrimage of Anastasius serves as a first-hand chronicle of the beginning of the Discalced Carmelite Order and sheds light on St. Teresa’s vision and charism. In addition, Gracián fills his memoirs with captivating anecdotes involving influential historical figures and harrowing adventures. Above all, Pilgrimage of Anastasius offers readers a demonstration of Gracián’s character, purity, and innocence. Observing how he maintained his faith amid his many trials, it is clear why St. Teresa loved him and had such confidence in him to carry out her vision for a religious renewal. Journey to Carith: The Source and Story of the Discalced Carmelites, Peter-Thomas Rohrbach. ICS An excellent book about the history of the Discalced Carmelites. The chapters include the early history of the Order, Carmel in the West, the mitigation of the Rule, the reform, and the struggle for existence. The last two chapters cover Carmel in America and the Order’s influence in the twentieth century. The Collected Works of Edith Stein: The Hidden Life, Vol. 4. ICS This book contains several essays on the history of the Discalced Carmelites: Before the Face of God: On the History and Spirit of Carmel. “We who live in Carmel and who daily call on our Holy Father Elijah in prayer know that for us he is not a shadowy figure out of the dim past. His spirit is active among us in a vital tradition and determines how we live… To stand before the face of the living God – that is our vocation” (pg. 1). Love for Love: The Life and Works of St. Teresa of Jesus. “A small group of nuns and visitors present for worship on the feast of the Blessed Virgin of Mount Carmel on July 16, 1560, were discussing the obstacles to a life of prayer presented by the large number of nuns living in the monastery and the many visitors. Maria de Ocampo, a young relative of the saint [Teresa]…suggested that someone should establish a monastery in which the life of the ancient hermits could be revived…According to the will of the Lord, the new house was to be consecrated to St. Joseph” (pg. 53). Here was born the Order of the Discalced Carmelites. ## 4. History, Growth, and Contributions of the Secular Order Carmelite Seculars together with the friars and nuns are part of the Discalced Carmelite Order. They share the same charism with the religious, each according to their particular state of life. “The Secular Order is not conventual nor monastic, but definitely secular; that is, it does not exercise its responsibility in the convent or in the monastery, but in the world – (saeculum). The Secular Order is definitely an Order, because of the essential relationship that exists between the friars and the seculars. The relationship between the friars and the seculars is not incidental. It is essential.” (Welcome to the Secular Order, pg. 60). The following are a few suggestions of articles/books for further understanding of the history, growth, and contributions of the Secular Order. The Promise & Vows in the Secular Order of the Discalced Carmelites. Fr. Alzinir Debastiani, O.C.D. (Appendix O of Formation I, Year B) In the first few pages of his article, Fr. Alzinir gives a brief description of the history and development of various lay movements within the Church including the history specific to the Secular Order of Discalced Carmelites. The Manual of 1921 was the first official document of the Third Order of Discalced Carmelites. This Manual refers to the vows as the original expression of the present Promise. These vows always followed a year of “novitiate” and were renewed devotionally during the Feast of the Holy Cross and at Epiphany. With the introduction of the Rule of Life of 1979, the name was changed from the “Third Order” to the “Secular Order of Discalced Carmelites.” Another important change had to do with the commitment of the Secular Carmelites. The original expression of “vow” was replaced by the “Promise.” The first Promise is temporary (three years) and is then followed by the life-long commitment of the definitive Promise (see Const. Art. 36.d). In response to the Second Vatican Council and church documents, such as Christifideles Laici, that recognize the vocation of the lay faithful within the Order, it was considered necessary to revise and modernize the Rule of Life of 1979. The new Constitutions of the Secular Order were approved by the Vatican on June 16, 2003. Under the new Constitutions, the Secular Order joined the rest of the Order in reserving the word “Rule” for the Rule of Saint Albert. This was an important moment in the history of the Secular Order. ## Welcome to the Secular Order. Origin and Basic Identity of the Secular Order, by Fr. Aloysius Deeney, O.C.D. ICS Certain chapters of this book have already been introduced to the Aspirants as required reading, and to the candidates in Formation I, Year B. The chapter on Origin and Basic Identity of the Secular Order provides valuable information on the brief history and the identity of the Secular Carmelites. The mendicant life, beginning with orders such as the Franciscans, Dominicans, Carmelites, etc. had a different structure and purpose (compared to other orders in the Church). Mendicant orders sought to live a spirituality and exercise an apostolate that grew out of the spirituality that they lived. Mendicant orders do not base their identity on an apostolate, but on a spirituality, and that spirituality guides and directs the apostolates to which they dedicate themselves. The dedication of the Dominicans to higher education is a fruit of Dominican spirituality of the preacher who spreads the word. Much of the Franciscan apostolate is a dedication to working with the poor. This is the fruit of the Franciscan desire to follow Jesus in the purity and simplicity of the Gospel. Teresian Carmel’s charism is based on the place of relationship between God and the person found in prayer. From that connective base flows the work to which Carmelites dedicate themselves. Note: While most orders are founded for an apostolic mission, the Carmelite Order is not restricted to one such apostolate. Instead, our apostolic activities result from our intimate relationship with God, and love permeates all our activities and services: “Now that my every act is love. This is like saying that now all this [my] work is directed to the practice of love of God, that is: All the ability of my soul and body (memory, intellect, and will, interior and exterior senses, appetites of the sensory and spiritual parts) move in love and because of love. Everything I do I do with love, and everything I suffer I suffer with the delight of love” (The Spiritual Canticle, stanza 28:8). Within the bounds of the relationship between the friars and the seculars, the seculars have certain autonomy. In the Discalced Carmelite Order, that autonomy has always been expressed in the various rules that existed before the Manual, in the Manual of 1922, in the Rule of Life of 1979, and in the current legislation of the Constitutions. Autonomy touches upon matters of formation, leadership, and governance. With the introduction of the new Constitutions in 2003, the Secular Order gained a new identity and status within the Order of Discalced Carmelites. Members were no longer viewed as auxiliary members with a different Rule. Instead, the secular members became recognized as an integral part of the entire Carmelite family. Prayerful reflection: It is important to recognize the immense contribution that Fr. Aloysius Deeney (1948-2024) made to the Secular Order of Discalced Carmelites. The Secular Order is very much indebted to Fr. Deeney for his many years of dedication and service as the General Delegate to the Secular Order (1998-2012), most importantly for raising awareness of the identity of the Secular Carmelites and their responsibilities: You are not additions to the Order of Discalced Carmelites or auxiliary members of the Order. You are an integral part of the Order. Being a Carmelite is not a privilege, it is a responsibility, both personal and ecclesial. Your Promise is an ecclesial act. And you are more part of the Church because you are a member of the Order. Fr. Deeney’s name will always remain synonymous with the history of the Secular Order and its mission. May his soul rest in peace. As part of the ongoing formation in the area of OCDS history, it is important that participants include in their study and reflection the following additional topics:  The OCDS in the USA and around the world  The history of the local group, community, and the province  Modern contributions in the area of formation. (For example, the creation of a Formation Task Force by the OCD Generalate in 2017 resulting in one cohesive formation program for all OCDS communities in the United States.) ## 5. Legislative Documents of the Ocds The OCDS legislative documents include:  The Rule of St. Albert  OCDS Constitutions  Provincial Statutes  Ratio Institutionis of the Secular Order  OCDS Ritual For the proper function and understanding of community life, it is all-important for candidates and professed to continue reading and reflecting on the legislative documents. These legislative documents give us the necessary guidance in terms of our community life, study, service, and prayer. It is helpful to recall the words of Fr. Saverio Cannistra, O.C.D., Superior General, 20092021: Letter to the OCDS, March 20, 2020: “… I urge you to know your [legislative] documents more and more, especially the Constitutions, both in initial and ongoing formation. Always remember that a charism in the Church is a gift of the Holy Spirit; it is a living and dynamic reality which must be constantly cultivated and made to bear fruit, otherwise it rots. It is there, in the documents of the OCDS, that you find the essential elements of the charism of the Teresian Carmel adapted to your lay life. Faced with the many commitments and rapid changes in our post-modern world, many times we risk losing our roots and we forget who we are. Returning from time to time to the Constitutions and the writings of our Saints will confirm you in a solid doctrine that allows you to walk with firmness and enthusiasm on the streets of the world.” ## 7. Church Documents, Letters, Homilies, and General Audiences Specific to the Discalced Carmelites ### Documents on the Call to Holiness **Gaudete et exsultate – On the Call to Holiness in Today’s World, Pope Francis, March 19, 2018** Gaudete et exsultate – Rejoice and Be Glad – is an Apostolic Exhortation of the Holy Father Pope Francis on the call to holiness in today’s world. The key question is how we can practice holiness in the midst of a changing world. “To be holy does not require being a bishop, a priest or a religious. We are frequently tempted to think that holiness is only for those who can withdraw from ordinary affairs to spend much time in prayer. That is not the case. We are all called to be holy by living our lives with love and by bearing witness in everything we do, wherever we find ourselves” (#14). “I like to contemplate the holiness present in the patience of God’s people: in those parents who raise their children with immense love, in those men and women who work hard to support their families, in the sick, in elderly religious who never lose their smile. In their daily perseverance I see the holiness of the Church militant. Very often it is a holiness found in our next-door neighbors, those who, living in our midst, reflect God’s presence” (#7). Lumen gentium – Light of the Nations, Pope Paul VI, November 21, 1964 One of the most important documents produced by Vatican II is the Dogmatic Constitution on the Church, Lumen gentium – Light of the Nations. The document’s central theme is that Christ is the light of the nations, and that the Church is called to bring that light to all people. It discusses topics such as the growth of the Church, the universal call to holiness, and how God manifests Himself in the world. It presents the Church as a mystery and a communion of baptized believers (the people of God) who are called to holiness, and all have specific roles and responsibilities. “The classes and duties of life are many, but holiness is one—that sanctity which is cultivated by all who are moved by the Spirit of God, and who obey the voice of the Father and worship God the Father in spirit and in truth. These people follow the poor Christ, the humble and cross-bearing Christ in order to be worthy of being sharers in His glory. Every person must walk unhesitatingly according to his own personal gifts and duties in the path of living faith, which arouses hope and works through charity” (#41). Note: There are four main documents of Vatican II: Lumen gentium (Dogmatic Constitution on the Church); Dei verbum (Dogmatic Constitution of Divine Revelation); Sacrosanctum concilium (Constitution on the Sacred Liturgy); Gaudium et spes (Pastoral Constitution on the Church in the Modern World) Documents on Scripture Dei verbum – Word of God, Pope Paul VI, November 18, 1964 This is another important Dogmatic Constitution on Divine Revelation produced by Vatican II. While largely focused on Scripture, Dei verbum is a teaching about divine revelation as a whole, not just the Bible. Its six chapters cover the topics of (1) revelation, (2) Tradition, (3) inspiration, (4) the Old Testament, (5) the New Testament and (6) the use of Scripture in the Church. “… through the reading and study of the sacred books ‘the word of God may spread rapidly and be glorified’ (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similarly we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which ‘lasts forever’ (Is. 40:8; see 1 Peter 1:23-25)” (# 26). Evangelii gaudium – On the Proclamation of the Gospel in Today’s World, Pope Francis, November 24, 2013 Evangelii gaudium calls us to be joyous in proclaiming our faith. The texts include the idolatry of money; a financial system that rules rather than serves. It reminds us that salvation is not a purely private, individual matter. Evangelization is a collective activity and engages the social nature of human beings based on the Gospel message. The Role of the Laity and Apostolic Commitment Christifideles laici – On the Vocation and the Mission of the Lay Faithful, Pope John Paul II, December 30, 1988 This document expresses a deeper understanding of the vocation of the laity and their important role in carrying out the mission given in the Gospel. All the members of the Church must cooperate actively, each in his/her own manner, in the mission of the Church, which is to continue the work of Christ on earth. The term “apostolate” indicates the action of announcing the Gospel and impregnating the life of the people of God with its spirit. The laity fulfill this mission of the Church in the world especially by conforming their lives to their faith so that they become the light of the world as well as by practicing honesty in all their dealings so that they attract all to the love of the true and the good and finally to the Church and to Christ. Apostolicam actuositatem – Decree on the Apostolate of Laity, Pope Paul VI, November 18, 1965 Vatican II’s Decree on the Apostolate of the Laity, Apostolicam actuositatem, calls for a deeper involvement of the apostolate of lay people in light of widespread worldliness. It is the repeated call on the laity to exercise their common priesthood as a witness to Christ. Emphasis is placed on the laity’s task of transforming culture, given the contemporary loss of transcendence, and particularly the world as part of a created order. Note: The common priesthood in the Catholic Church includes all baptized members, not just the ministerial priesthood of the consecrated clergy. “The whole Church is a priestly people. Through Baptism all the faithful share in the priesthood of Christ. This participation is called the ‘common priesthood of the faithful’” (CCC 1591). Documents on the Blessed Virgin Mary Marialis cultus: For the Right Ordering and Development of Devotion to the Blessed Virgin Mary, Pope Paul VI, February 2, 1974 The document clarifies the way in which the Catholic Church celebrates and commemorates Mary, the mother of Jesus. “Mary is the attentive Virgin, who receives the word of God with faith, that faith which in her case was the gateway and path to divine motherhood...” (#17). “Mary is also the Virgin in prayer. She appears as such in the visit to the mother of the precursor, when she pours out her soul in expressions glorifying God, and expressions of humility, faith, and hope. This prayer is the Magnificat... (cf. Lk. 1:46-55)” (#18). “Mary is not only an example for the whole Church in the exercise of divine worship but is also, clearly, a teacher of the spiritual life for individual Christians. The faithful at a very early date began to look to Mary and to imitate her in making their lives an act of worship of God and making their worship a commitment of their lives” (#21). Redemptoris mater – Mother of the Redeemer: On the Blessed Virgin Mary in the life of the Pilgrim Church, Pope John Paul II, March 25, 1987 Redemptoris mater, which the Pope called his “reflection on the role of Mary in the mystery of Christ and on her active and exemplary presence in the life of the Church” (#1) was promulgated by John Paul II in connection with the Marian year declared for 1987/88. The texts strictly follow the Bible narratives of the Virgin Mary from the Annunciation to the Crucifixion and Resurrection. “The Mother of that Son, therefore, mindful of what has been told her at the Annunciation and in subsequent events, bears within herself the radical ‘newness’ of faith: the beginning of the New Covenant. This is the beginning of the Gospel, the joyful Good News. However, it is not difficult to see in that beginning a particular heaviness of heart, linked with a sort of ‘night of faith’ – to use the words of St. John of the Cross – a kind of ‘veil’ through which one has to draw near to the Invisible One and to live in intimacy with the mystery” (#17, footnote, The Ascent of Mount Carmel, Book 2, ch. 3:4-6). Document on St. Joseph Redemptoris custos – Guardian of the Redeemer: On the Person and Mission of Saint Joseph in the Life of Christ and of the Church, Pope John Paul II, August 15, 1989 It discusses the importance of Saint Joseph in the Holy Family and presents Saint Joseph’s role in the plan of redemption. “Together with Mary, Joseph is the first guardian of this divine mystery. Together with Mary, and in relation to Mary, he shares in this final phase of God’s self-revelation in Christ and he does so from the very beginning” (#5). “The Gospels clearly describe the fatherly responsibility of Joseph toward Jesus. For salvation – which comes through the humanity of Jesus – is realized in actions which are an everyday part of family life... All of the so-called ‘private’ or ‘hidden’ life of Jesus is entrusted to Joseph’s guardianship” (#8). ## Document on the Universal Church ### Gaudium et spes: Pastoral Constitution on the Church in the Modern World, Pope Paul VI, December 7, 1965 The Church in the Modern World is seen by many to be the most important document in the Church’s social tradition. The encyclical emphasizes the dignity of each human being as created in the image of God which comes from their call to communion with God. God did not create people to live in isolation, but to develop society and community. We are to treat one another in the spirit of brotherhood. The Church’s duty in the world is to work for the enhancement of human dignity and the common good. “Modern man is on the road to a more thorough development [transformation] of his own personality, and to a growing discovery and vindication of his own rights. Since it has been entrusted to the Church to reveal the mystery of God, Who is the ultimate goal of man, she opens up to man at the same time the meaning of his own existence, that is, the innermost truth about himself. The Church truly knows that only God, Whom she serves, meets the deepest longings of the human heart, which is never fully satisfied by what this world has to offer” (#41). ## Document on Care for our Common Home Laudato si’ – Praised be: On Care for Our Common Home, Pope Francis, May 24, 2015 In the encyclical Laudato si’, Pope Francis urges the Catholic Church, the Christian communities around the world, followers of other religious traditions, and all people of good will, to earnestly begin to care for our common home that is beginning to crumble and fall into decay. Laudato si’ discusses the damage being inflicted on the earth by humans and calls on every person living on this planet to make urgent changes to their lifestyles. It deals with many environmental issues. Primarily, it is the cry of the earth to adapt to a simple lifestyle based on spirituality, community involvement, and participation. In addition, the document highlights the condition of the poor and how they are disproportionately affected by environmental damage. Catholic social teaching now includes teaching on care for the earth. “Christian spirituality proposes an alternative understanding of the quality of life, and encourages a prophetic and contemplative lifestyle, one capable of deep enjoyment free of the obsession with consumption. We need to take up an ancient lesson, found in different religious traditions and also in the Bible. It is the conviction that ‘less is more.’ A constant flood of new consumer goods can baffle the heart and prevent us from cherishing each thing and each moment. To be serenely present to each reality, however small it may be, opens us to much greater horizons of understanding and personal fulfilment. Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little. It is a return to that simplicity which allows us to stop and appreciate the small things, to be grateful for the opportunities which life affords us, to be spiritually detached from what we possess, and not to succumb to sadness for what we lack. This implies avoiding the dynamic of dominion and the mere accumulation of pleasures. Such sobriety, when lived freely and consciously, is liberating. It is not a lesser life or one lived with less intensity. On the contrary, it is a way of living life to the full” (#222-223). If we continue using our resources carelessly without consideration for the care of our planet, mankind would soon be deprived of hearing the resounding sound of flowing rivers and the soaring voices of the lofty mountains. We will lose altogether “the supper that refreshes and deepens love.” The spiritual perspective of our environment should now be part of our meditation and contemplation. If we take heed to Laudato si’, generation after generation, all species of the planet earth could sing joyfully with our beloved Saint John of the Cross: My Beloved is the mountains, the lonely, wooded valleys, strange islands, and resounding rivers, the whistling of love-stirring breezes, the tranquil night at the time of the rising dawn, silent music, sounding solitude, the supper that refreshes and deepens love. The Spiritual Canticle, stanzas 14 and 15 ## 6. Church Documents Pertaining to the Universal Church ### Discalced Carmelites Following are a few suggestions of the letters, messages, and General Audience: **Message of Pope John Paul II to Fr. Camilo Maccise, Superior General of the Discalced Carmelites, on the occasion of the Ordinary General Chapter of the Order of Discalced Carmelites in Avila, April 21, 2003** “The Discalced Carmelite Family, made up of friars, nuns and lay people, was born from a single charism and is called to follow a common vocation but respecting the autonomy and specific character of each group. The theme chosen for the Chapter – Journeying with Teresa of Jesus and John of the Cross: setting out from the essentials – emphasizes the firm determination of the Order to remain faithful to the charism inspired by the Holy Spirit in a specific historical and ecclesial context, developed down the centuries, that, today too, is destined to produce fruits of holiness in the Church ‘for the common good’ (1 Cor. 12:7), in response to the challenges of the third millennium” (For the full text, visit: https://www.vatican.va/content/john-paulii/en/speeches/2003/april/documents/hf_jp-ii_spe_20030429_carmelitani-scalzi.html **General Audience on St. Teresa of Avila, Pope Benedict XVI, February 2, 2011** “Dear brothers and sisters, St. Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St. Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends. This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: ‘I am not alive, I am not truly alive because I do not live the essence of my life’. Therefore time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters. Many thanks.” (For the full text, visit: General Audience of 2 February 2011: Saint Teresa of Avila | BENEDICT XVI (vatican.va) **General Audience on St. John of the Cross, Pope Benedict XVI, February 16, 2011** “Dear brothers and sisters, in the end the question is: does this Saint with his lofty mysticism, with this demanding journey towards the peak of perfection have anything to say to us, to the ordinary Christian who lives in the circumstances of our life today, or is he an example, a model for only a few elect souls who are truly able to undertake this journey of purification, of mystical ascesis? To find the answer we must first of all bear in mind that the life of St. John of the Cross did not ‘float on mystical clouds’; rather he had a very hard life, practical and concrete, both as a reformer of the Order, in which he came up against much opposition, and from the Provincial Superior as well as in his confreres’ prison where he was exposed to unbelievable insults and physical abuse. His life was hard, yet it was precisely during the months he spent in prison that he wrote one of his most beautiful works. And so we can understand that the journey with Christ, travelling with Christ, ‘the Way,’ is not an additional burden in our life, it is not something that would make our burden even heavier but something quite different. It is a light, a power that helps us to bear it. If a person bears great love in himself, this love gives him wings, as it were, and he can face all life’s troubles more easily because he carries in himself this great light; this is faith: being loved by God and letting oneself be loved by God in Jesus Christ. Letting oneself be loved in this way is the light that helps us to bear our daily burden. And holiness is not a very difficult action of ours but means exactly this ‘openness’: opening the windows of our soul to let in God’s light, without forgetting God because it is precisely in opening oneself to his light that one finds strength, one finds the joy of the redeemed. Let us pray the Lord to help us discover this holiness, to let ourselves be loved by God who is our common vocation and the true redemption. Many thanks.” https://www.vatican.va/content/benedict-xvi/en/audiences/2011/documents/hf_benxvi_aud_20110216.html **General Audience on Thérèse of Lisieux, Pope Benedict XVI, April 6, 2011** “I would like to invite you to rediscover this small-great treasure, this luminous comment on the Gospel lived to the full! Story of a Soul, in fact, is a marvelous story of Love, told with such authenticity, simplicity and freshness that the reader cannot but be fascinated by it! But what was this Love that filled Thérèse’s whole life, from childhood to death? Dear friends, this Love has a Face, it has a Name, it is Jesus! The Saint speaks continuously of Jesus.... Dear friends, we too, with St. Thérèse of the Child Jesus must be able to repeat to the Lord every day that we want to live of love for him and for others, to learn at the school of the saints to love authentically and totally. Thérèse is one of the ‘little’ ones of the Gospel who let themselves be led by God to the depths of his Mystery. A guide for all, especially those who, in the People of God, carry out their ministry as theologians. With humility and charity, faith and hope, Thérèse continually entered the heart of Sacred Scripture which contains the Mystery of Christ. And this interpretation of the Bible, nourished by the science of love, is not in opposition to academic knowledge. The science of the saints, in fact, of which she herself speaks on the last page of her Story of a Soul, is the loftiest science. https://www.vatican.va/content/benedict-xvi/en/audiences/2011/documents/hf_benxvi_aud_20110406.html Note: A search on the Vatican website will show many documents related to the Carmelite Order, our saints, our role in the Church, and our mission in the world. www.vatican.va. ## 8. Catechism of the Catholic Church The Catechism of the Catholic Church originated with a recommendation made at the Extraordinary Synod of Bishops in 1985. In 1986 Pope John Paul II appointed a Commission of Cardinals and Bishops (chaired by Cardinal Joseph Ratzinger) to develop a compendium of Catholic doctrine. In 1989 the Commission sent the text to all the bishops of the world for consultation. In 1990 the Commission examined and evaluated over 24,000 amendments suggested by the world’s bishops. The final draft is quite different from the one circulated in 1989. In 1991 the Commission prepared the text for the Holy Father’s official approval. On June 25, 1992, Pope John Paul II officially approved the definitive version of the Catechism of the Catholic Church. On December 8, 1992, Pope John Paul II promulgated the Catechism with an apostolic constitution. (Courtesy: United States Conference of Catholic Bishops). The Catechism contains the essential and fundamental content of the Catholic faith. It presents what Catholics throughout the world believe in common. The Catechism contains Catholic doctrine within the context of the Church’s history and tradition. It makes frequent references to Sacred Scripture, the writings of the Church Fathers, the lives and writings of the saints, papal documents, and liturgical texts. There are over three thousand footnotes in the Catechism. Pope John Paul II ordered the publication of the Catechism by the Apostolic Constitution, Fidei Depositum, on October 11, 1992. The Catechism of the Catholic Church should be part of the ongoing formation for an overall understanding of Church teaching. The prologue of the text states: “The life of man – to know and love God: God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life” (#1). ## 9. Scripture Reading as Part of Carmelite Spirituality ## Holy Bible Reading the Holy Bible on a regular basis should be part of our ongoing formation. We find scriptural quotations throughout the writings of our Carmelite saints that awaken us to God at work in our lives and the lives of those around us. In her writings, our Holy Mother Saint Teresa constantly uses biblical images to explain her mystical experiences. She says, Jesus himself revealed to her that “for all the harm that comes to the world comes from its not knowing the truths of Scripture in clarity and truth” (The Collected Works of St. Teresa of Avila, Volume One, Life 40:1). Likewise, by reading chapters 12 and 13 of the First Letter to the Corinthians, Saint Thérèse discovered that “love” was her personal vocation. In Story of a Soul, she describes her attraction to the reading of Scripture: “Since Jesus has reascended into heaven, I can follow Him only in the traces He has left; but how luminous these traces are! how perfumed! I have only to cast a glance in the Gospels and immediately I breathe in the perfumes of Jesus’ life, and I know on which side to run” (Story of a Soul, Study Edition, MS. C, pg. 404). One of the most important lessons Elizabeth of the Trinity learned in her formative years was how to pray with Scripture. For Elizabeth, every line of Scripture is there for a purpose. Her biblical spirituality, based on the epistles of her “dear Saint Paul” and the mystery of the divine indwelling, has inspired countless Christians. Additionally, for our Holy Father Saint John of the Cross, the Bible served as a living and unfailing wellspring. The Bible was his hymnal, his meditation book, a book for travel, for contemplation, and for writing. The Bible offered him an excellent expression of his own spiritual experience. In special ways, he identified with persons of the Bible: with Moses, David, Job, the psalmists, Jeremiah, Paul, and John. He recounted and sang of his own joys, sufferings, and experiences of God’s mercies and favors by echoing the words of the prophets, the psalmists, and St. Paul (see Sources under General Introduction, The Collected Works of St. John of the Cross). In his prologue, John describes the importance of the Bible: “In discussing this dark night, therefore, I will not rely on experience or science, for these can fail and deceive us. Although I will not neglect whatever possible use I can make of them, my help in all that, with God’s favor, I shall say, will be Sacred Scripture, at least in the most important matters, or those that are difficult to understand. Taking Scripture as our guide we do not err, since the Holy Spirit speaks to us through it” (The Ascent of Mount Carmel, Prologue, 2). Hence, reading and meditating on Holy Scripture and how the Carmelite saints refer to the Scriptures should be part of ongoing formation. For Carmelites, the use of Holy Scripture is foundational to meditation, adoration, and opening oneself to contemplation. Some recommended materials for further meditation and reflection in the context of the Word of God: **Lectio Divina and the Practice of Teresian Prayer, Sam Morello O.C.D.** This helpful booklet shows how to incorporate St. Teresa’s way of prayer, the prayer of recollection, into the centuries-old spiritual practice of Lectio Divina, and how to draw spiritual nourishment from both. A closing series of reflection questions make this an ideal introduction to Teresian prayer for both group discussion and individual study. **The Imitation of Christ, Thomas à Kempis** The Imitation of Christ is a devotional work with a profound, yet simple, message. It calls us to look away from our self-sufficiency to God who is all-sufficient, then to look back with transformed vision to a world in need where service replaces self-seeking. Thomas put the message in biblical form. Scholars have found anywhere from 850 to 1,200 biblical quotations or allusions. Every page in some way embodies a fundamental biblical idea. The power of Scripture surges through the work and gives it its spiritual depth. (Courtesy, C. S. Lewis Institute, Walter A. Elwell, June 6, 2005) https://www.cslewisinstitute.org/resources/the-imitation-of-christ. **Divine Intimacy, Fr. Gabriel of St. Mary Magdalene, O.C.D.** This book of meditations is a classic and is steeped in Carmelite spirituality. For day-to-day reflection, it offers two meditations, arranged according to the liturgical season (1962 Missal), that enables one to enter the conscious presence of God and to reflect on the theme of the day. There are many quotes from the bible and writings from the Saints. ## 10. Letters, Notices, and Messages Given by the Superior General of the Order, the General Delegate to the Secular Order, Provincial Superiors, Delegates, and Provincial Councils given by the Superior General of the Order, the General Delegate to the Secular Order, provincial superiors, delegates, and provincial councils These documents should be part of both community and ongoing formation and reflection. They help to foster the sense of belonging to the whole body of the Discalced Carmelite Order and its structure. Related to this topic, we might also discuss the Organizational Chart of the Order for better understanding of the positions, duties, and responsibilities of the designated person/persons, and how each level of the Order relates to one another with information in different levels of cooperation. We are part of a harmonious whole. Formal communication conveys information that is important either to the whole Order or specific to the Secular Carmelites. These communications deliver the Order’s thoughts and ideas and leave less room for misunderstandings or errors in interpretation. Following are a few recommended websites and documents for further information on the Order’s regular activities and communications: The home page for the Order of Discalced Carmelites: https://www.carmelitaniscalzi.com/en/ There is a link to the documents which includes various levels of communications (letters, messages) addressed to the OCDS. https://www.carmelitaniscalzi.com/en/categoria_documenti/secular-order/ All three US provincial websites:  California-Arizona Province: https://www.ocds.info/  Province of Oklahoma https://www.thereseocds.org/  Washington Province: https://www.ocdswashprov.org/ ## 11. Other Resource Materials That Complement Carmelite Spirituality The local Council, with the help of its professed members, may choose other appropriate reading materials for study and reflection. These should be specific to Carmelite spirituality. ## Conclusion We have come to the end of our comprehensive list of resource materials for ongoing formation, Volume I. It is broad in scope, covering themes and topics that are essential to our growth in prayer. What is important now is to put what we read into practice instead of looking for new materials. The human heart is always wanting more without realizing the underlying value and purpose of reading. As we continue our journey in Carmel, it is helpful to recall the words of Saint John of the Cross: Letter to the Discalced Carmelite nuns of Beas, Granada, November 22, 1587, letter #8: Note: In this letter John is replying to the nuns who are continuously asking for guidance and new spiritual resources from John. *… enough has already been said and written for doing what is important; and that what is wanting, if anything is wanting, is not writing or speaking – rather these usually superabound – but silence and work. Furthermore, speaking distracts one, while silence and work recollect and strengthen the spirit. Once individuals know what has been told them for their benefit, they no longer need to hear or speak, but put into practice, silently and carefully and in humility and charity… They must not go in search of new things that serve only to satisfy the appetite [desire for wanting more] outwardly – although they are not able to satisfy it – and leave the spirit weak and empty without interior virtue… We can compare this situation to one who eats before digesting what was previously eaten; for since the natural heart is divided between the two portions, it has not the strength to convert everything into substance, and one becomes sick… Keep this in mind, daughters [and sons]: the soul that is quick to turn to speaking and conversing [or constant reading] is slow to turn to God. For when it is turned toward God, it is then strongly and inwardly drawn toward silence and flight from all conversation. For God desires a soul to rejoice with him more than with any other person, however advanced and helpful the person may be. Our greatest need is to be silent before this great God with the appetites and with the tongue, for the only language he hears is the silent language of love.* St. John of the Cross --- **Source:** Secular Order of Discalced Carmelites, *Ongoing Formation Volume I: The Path of Mount Carmel, The Perfect Spirit* (US National Formation Program, 2025).