STATUTES OF THE KRAKÓW PROVINCE OF THE SECULAR ORDER OF DISCALCED CARMELITES
TABLE OF CONTENTS
CHAPTER I – GENERAL RESOLUTIONS ……………………………3
CHAPTER II – GOAL …………………………………………………….3
CHAPTER III – SECULAR DISCALCED CARMELITES …………..4
CHAPTER IV – FORMATION …………………………………………..7
CHAPTER V – SPIRITUAL LIFE ………………………………………11
CHAPTER VI – COMMUNITY LIFE …………………………………..13
CHAPTER VII – APOSTOLIC LIFE ……………………………………17
CHAPTER VIII – LOCAL COMMUNITY ……………………………..17
CHAPTER IX – ELECTIONS IN THE COMMUNITY ………………20
CHAPTER X – COMMUNITY COUNCIL …………………………….23
CHAPTER XI – ADMINISTRATION OF GOODS …………………..26
CHAPTER XII – RECORDS AND BOOKKEEPING ………………..27
CHAPTER XIII – PROVINCIAL STRUCTURES …………………….27
CHAPTER XIV – NATIONWIDE COOPERATION ………………….32
CHAPTER XV – CONCLUDING RESOLUTIONS ………………….33
Chapter I
GENERAL RESOLUTIONS
1. The Secular Order of Discalced Carmelites, hereafter referred to as the Secular Order, is the successor and continuator of the Third Order of Carmel established in 1452 by Pope Nicholas V.
2. The Secular Order, also called the Secular Order of Our Lady of Mount Carmel, is an ecclesiastical association. It possesses juridical personality and acts on the basis of the provisions of the Code of Canon Law, the Constitutions of the Secular Order of Discalced Carmelites, the present statutes, and other provisions regarding the Secular Order.
3. The Secular Order is an integral part of the Order of Discalced Carmelites and is legally subject to the Provincial Superior of the Kraków province of the Order of Discalced Carmelites, who may act through his Delegate.
4. The domain of activity of the Secular Order is the area encompassing the Kraków Province of the Order of Discalced Carmelites.
5. The Secular Order may use the abbreviated form Secular Carmel or the abbreviation OCDS, derived from the Latin name of the Order – Ordo Carmelitarum Discalceatorum Saecularis.
6. The Secular Order uses its own seal and membership identification.
7. The basic unit in the Secular Order is the local community, which may acquire juridical personality on the basis of the provisions of civil law after obtaining the consent of the Provincial Superior. The statutes of the local community should be in accord with the statutes contained herein.
8. These statutes, as envisioned by the Constitutions of the OCDS of 2003 (C 58), along with the Constitutions themselves constitute the specific legislation of the secular Discalced Carmelites of the Kraków Province, who carry out their vocation both in canonically erected communities as well as those not canonically erected, which each member has the duty of observing in virtue of belonging to the Secular Order of Discalced Carmelites.
Chapter II
GOAL
9. The goal of the Secular Order is for its members to strive for complete union with God in love, based on the spirituality of the Teresian Carmel, under the care of Our Lady of Mount Carmel, for the sake of fulfilling the mission of the Catholic Church, the Carmelite Order, and the needs of the world.
10. The following means are to ensure that the Secular Discalced Carmelites achieve this goal:
a) the deep Christian and spiritual life of its members, faithful to the commitments they take up, and at the same time the appropriate fulfillment of their duties according to the state of life proper to laypeople.
b) involvement in the life of the community, the parish, and the Province
c) the undertaking of apostolic activities by the Secular Carmelites in the spirit of the Teresian Carmel – individually, as a community, and on the level of the Province.
CHAPTER III
SECULAR DISCALCED CARMELITES
11. A person who wishes to be a Secular Carmelite should be a practicing Catholic, fortified in the Christian life, who is convinced of his or her vocation from God, consciously accepts the spiritual program of the Order of Our Lady of Mount Carmel, and in addition, fulfills the following criteria:
a) belongs to the Catholic Church and is able to fully partake of the holy sacraments,
b) wishes to lead a deeper spiritual life and strive for contemplative prayer,
c) is committed to taking part in the life of the community on a continual, regular basis and is open to accepting tasks and functions within the community,
d) is between 18 and 55 years of age (cf. C 58 f),
e) possesses human maturity and is psychologically stable,
f) does not belong to an association in which promises, vows or other permanent commitments are undertaken,
g) his or her family duties and other commitments will not collide with the obligations of a Secular Carmelite,
h) does not belong to any group, whose activity and purposes are in contradiction with the teaching of the Catholic Church.
The director of formation is to supply the introductory explanations on the subject of the Secular Order and the above criteria during their first conversation.
12. The Council of the community decides on the admission of a candidate to the introductory stage after consideration of his or her resolution submitted at the hands of the formation director. The Council makes a decision regarding admission to initial formation after carrying out a conversation with the candidate on the subject of his or her religious life and civil status up to that moment. The Council may request from the candidate certificates attesting to the reception of the Holy Sacraments, the approval of the pastor of his or her parish, and the written consent of his or her spouse. The Council also has the right to request information about the state of health of the candidate, specifying his or her psycho-physical capacities, indispensable for entering into the life of the community and taking up the duties resulting from this fact.
13. The Council of the Community may accept into the Secular Order a person who is older than 55 years old, if after examination, it is established that such a person has a vocation. The Council of the Community, after consultation with the Provincial Delegate, may issue a dispensation for a candidate up to 60 years of age, and the Provincial or his Delegate for a candidate up to 65 years of age, upon the written request of the candidate and after evaluation by the Council of the community (cf. C 58 f).
14. Communal life is a characteristic trait of Carmel (cf. C 24 a – 24 e). The admission to the Secular Carmel of persons who will not participate on a regular basis in the life of the community because of traveling distance, is possible only conditionally. In such instances, it is necessary to direct the person in question to the nearest community (territorially, or by means of communication). These members are obliged to observe in their entirety the Constitutions and Statutes, with the exception of the acts of community life. They are subject to formation in their local community, in accord with the provisions of the Constitutions and these Statutes.
15. A person admitted into the OCDS community, through the profession of first promises, becomes a member of the Secular Order and attains an active right to vote, and after professing definitive promises, attains a passive right to vote as well.
16. Secular Discalced Carmelites have a right to:
a) make use of the spiritual goods of the Order of Discalced Carmelites and participate in the same vocation to holiness and to the same mission in the Church,
b) make use of spiritual direction by a priest of the Discalced Carmelite Order,
c) active and passive right to vote, in accord with the Constitutions and the Statutes,
d) participate in common meetings, assemblies, courses, and retreats,
e) submit resolutions in all matters regarding the Secular Order of Discalced Carmelites,
f) wear external signs of belonging to the Secular Order and use the abbreviation OCDS after their name,
g) to be buried in the “solemn” Scapular with a funeral Mass offered by a Discalced Carmelite priest.
Formula and use of external signs of belonging to the Secular Carmel (cf. C 58 i)
17. The external sign of belonging to the Secular Order of Discalced Carmelites is the “solemn” scapular consisting of two rectangular pieces of brown fabric, measuring 25 x 18 centimeters, draped over the front and back, and connected by ribbons. The blessed “solemn” scapular is imposed on the candidate by the priest during the ceremony of admission to the period of formation as a “sign of the Carmelite habit” (Ritual 24) with the summons to wear it worthily and imitate Mary in serving Christ.
18. It is suggested that the “solemn” scapular be worn by the Secular Discalced Carmelites during the canonical erection of the community, the profession of promises and vows as well as their renewal, and also at other celebrations and at such times as the community wishes to be externally acknowledged. The Council of the Community makes the decision in this matter.
19. Secular Carmelites are obliged to wear the small cloth scapular daily, for which the scapular medal may serve as a substitute.
20. Decisions in the matter of other externals signs of the community are made by the Council of the community after consulting with the Delegate.
Associate members
21. Supporting and honorary members may also belong to the Secular Order.
22. A supporting member may be a practicing Catholic who:
a) is enrolled in the Scapular and lives by the Carmelite spirituality,
b) is spiritually affiliated with a concrete community of the Secular Carmel, with whom he or she remains in contact and enjoys its confidence
c) wishes to support the community by prayer, material and financial assistance, and submits in writing such a declaration to the Council of the Community
23. An honorary member may be a practicing Catholic who has merited this place in the Secular Order in carrying out its goals.
24. Supporting and honorary members make use of the spiritual benefits of the Secular Order, taking part, among others, in the Holy Masses, in the personal and communal prayers as well as in other spiritual good works carried out in the local community of the Secular Order to which they are subject. They do not make promises or vows and do not have active or passive rights to vote in the community to which they belong. They receive the “solemn” scapular in the ordinary manner. They may take part in the retreats, meetings, and community life in the manner agreed upon by the Council, and by the offerings made to the community treasury, they take part in maintaining the community.
25. The Council of the Community bestows the status of supporting member while observing prudence and proper proportion, being guided by the good of the community. His or her membership ceases in case of:
a) voluntary withdrawal,
b) death,
c) dismissal by the Council of the Community for actions harmful to the Secular Order, failure to dedicate themselves to their declared support for the community, and for reasons defined in the Code of Canon Law (publicly leaving the Catholic faith, breaking ties with the community of the Church, or by reason of excommunication, imposed by the law itself latae sententiae or declared as such).
26. The Provincial Superior bestows the status of honorary member upon a motion submitted by the Council of the Community. His or her membership ceases as a result of:
a) voluntary resignation submitted in writing,
b) death,
c) a decree of the Provincial Superior upon a motion of the Community Council, based on a demonstrated action serving to the detriment of the Secular Order and for reasons designated in the Code of Canon Law (public rejection of the Catholic faith, breaking ties with the community of the Church, or by reason of excommunication imposed by the sentence itself latae sententiae or declared as such.
27. A supporting member who is dismissed is accorded the right to appeal the decision to the Provincial Superior or his Delegate.
28. An honorary member deprived of his status by decree of the Provincial Superior is accorded the right to appeal the decision to the appropriate church authorities.
Chapter IV
FORMATION
29. The main setting for initial and continued formation are the communities. Formation takes place in them in the context of community meetings, formational meetings, annual community retreats as well as prayer meetings and apostolic works carried out by the community. Accompanying and observing the progress of each of the candidates, recognizing problems and correcting errors by those in charge of formation is connected with carrying on regular and often personal conversations with each candidate in calmness and an atmosphere of mutual trust (cf. RI 34; VC 66).
30. The OCDS Provincial Council and those with authority in the Order, that is the Provincial or his Delegate, watch over the program of formation in the communities, and likewise organize courses, days of recollection, and formation meetings for members from different communities.
31. Formation takes place according to the norms contained in the document Principles and Program of Formation for the Secular Order of Discalced Carmelites, published and approved by the Definitor General, along with the Formation Materials drawn up by the Kraków Province.
32. Formation meetings should take place at least once a month, separately arranged for the individual groups in accord with their stages of formation. In the case of a small number of people, the meetings may be held together, according to the overall program of formation in harmony drawn up by the Council.
33. Three months before the conclusion of the preparatory stage and each stage of initial formation, the candidate should submit to the Community Council a written request, respectively, for admission into the community, admission to first promises, or admission to definitive promises. Not making such a request is equivalent to resigning from any further formation and brings about the expiration of any previously accepted commitments.
Preparatory stage (C 36 a)
34. The preparatory stage lasts from 6 to 12 months, but in special cases the Council may extend this period. In the preparatory period, the Council evaluates, among others, the capacity of the candidate for interpersonal relations in the community, and the candidate for his or her part, under the care of the formation director:
a) gets to know the community, becomes acquainted with the charism of the Teresian Carmel, with the specific traits of the vocation of the Secular Carmelites, their way of life, and service to the Church, taking into account in a particular way the meaning of the promises as well as the rights and duties flowing from the Constitutions and Statutes.
b) completes his or her human and Christian formation, strives for frequent participation at Holy Mass, meditates on the Word of God, and devotes himself or herself to interior prayer.
Initial formation (C 58 a)
35. The goal of initial formation is:
a) evaluating the vocations of candidates for Secular Order of Discalced Carmelites, their gifts, talents, and capacity for entering into community life,
b) the development of a life of prayer among the candidates and members,
c) preparation for life in the world animated by the charism and spirituality of Carmel,
d) integration with the community and the Order,
e) deepening of knowledge about the teaching of the Church and of the Carmelite saints,
f) the formation of apostolic involvement,
g) preparation for taking up and fulfilling the candidate’s commitments toward the community, the Order, and the Church, and especially at the place where the community meets.
36. The Community Council decides on admission to the period of initial formation and its components. The formation director, for whom the Community Council may place assistants at his or her disposal, guides the direct formation.
37. Admission into the period of formation is carried out in accord with the Ritual of the Secular Order through the imposition of the blessed, “solemn” cloth scapular (cf. point 17 of the Statutes).
38. Admission into the period of formation entitles the candidate to choose a “predicate” (invocation) to be added to his or her baptismal name.
39. The first promises are a formal incorporation into the Secular Order of Discalced Carmelites, with the acquisition of the rights and duties accruing to a member of the Secular order, and is carried out in a public manner in accord with the Ritual of the Secular Order.
40. A person who has been admitted to the community usually makes temporary promises after two years, and then definitive promises after three years. The Delegate or an assistant authorized by him receives the promises.
41. The Community Council has the right, for justifiable reasons and with the permission of the Provincial Superior or his Delegate, to shorten the period of formation before temporary promises for no more than 5 months or to extend the period of the different stages of formation for a year, provided that the total period of extended formation does not exceed three years. The Community Council is obliged to inform the person in question of its decision and the reasons for it.
42. Extending the period of formation does not cause a loss of membership in the Secular Order, as long as the candidate or member maintains contact with the Community Council. Before definitive promises, a renewal of promises for the time of extended formation is required.
43. In cases where the danger of death is imminent, the Council may admit to profession before the period of formation is complete, if the person in question expresses such a wish, even orally. In such a situation, he makes his or her promises at the hands of a priest, and if this is not possible at the hands of the president or member of the Council. If the danger of death were to pass, the promises have no legal force and the candidate should carry out the complete formation process in accord with the Program of Formation.
Circumstances and conditions for making vows (cf. C 58 e)
44. A member of the Secular Order of Discalced Carmelites who feels that he or she is called by God to greater involvement in fidelity to the evangelical life and a fuller bond with the Order, may make vows of chastity and obedience to God in the presence of the community, at least three years after making definitive promises.
45. The profession of vows should be preceded by a sufficient period of prayerful discernment and formation with the help of the assistant of the community or a spiritual director.
46. The Community Council looks over and evaluates the written request of the member, accepted by the assistant or spiritual director, and the provincial or his Delegate expresses his consent.
47. In making its decision, the Community Council should apply the following criteria:
a) the member must faithfully live by the promises,
b) the member should have an experience of God in his or her daily life,
which is manifested, among other, through love of neighbor.
The formation of members who live far away from the community (cf. C 58 b)
48. The formation of candidates and new members who are not able to participate regularly in the formation meetings because of long distance, extended illness or other life circumstances (e.g. family or work-related) may carry out their formation in a manner applicable to their particular life situation, in accord with the Formation Program as well as Formation Materials of the Secular Order of the Discalced Carmelites of the Kraków Province.
49. The president of the community, the formation director, or another person designated for this task maintains contact with such persons and watches over their program of formation. He or she does this at least once a month through personal contact or contemporary means of communication.
50. Those undergoing formation have the duty to maintain regular and frequent contact with the President of the community or the person designated by the Community Council and to inform them of how the formation is being carried out (the tasks already completed, progress as well as difficulties in formation). In addition, during the stage of initial formation they should:
a) once a year take part in community retreats or in retreats in which members of the Secular Carmel take part,
b) at least once a year take part in the community meeting,
c) meet with the Community Council or the formation director every three months,
d) once a month come in contact with the formation director.
Continual formation (cf. C 34)
51. Continual formation begins after the profession of definitive promises and lasts for the member’s entire life. It is carried out in the dimension of spiritual, community, apostolic, and social life. Its purpose is to form a new person, who in every situation of life experiences in his or her heart those same feelings as Christ did (cf. VC 69). The Community Council watches over the implementation of continual formation, which is carried out on the basis of the guidelines of the OCDS Provincial Council.
CHAPTER V
SPIRITUAL LIFE
52. Secular Discalced Carmelites devote themselves to the Order, and by this very fact take up a life imbued with the spirit of the Teresian Carmel as expressed in the Rule of St. Albert, in accord with the charism of St. Teresa of Jesus and St. John of the Cross, observing the provisions of the Constitutions and these very Statutes.
Ways of giving honor to the Blessed Virgin Mary, St. Joseph and the Carmelite saints (cf. C 58 j)
53. Secular Carmelites should give honor to the Blessed Virgin Mary and nurture an authentic Marian devotion by:
a) receiving and wearing the Holy Scapular and offering daily a prayer to Mary connected with this devotion (e.g. Holy Rosary, We fly to Your protection, the Angelus, the Salve Regina on Saturday together with the entire Order of Discalced Carmelites),
b) deepening their knowledge of the Marian tradition of Carmel and the Church’s teaching about Mary,
c) getting to know and imitate the virtues of the Mother of God and her pattern of life, which for the Teresian Carmel constitutes the model for becoming like Jesus,
d) to the degree possible, taking active part in the traditional Marian devotions of the Church (Marian days and feasts, devotions, Novena preceding the Solemnity of Our Lady of Mt. Carmel) and pilgrimages.
54. Giving honor to St. Joseph and the saints of Carmel consists of getting to know and imitate these saints, reciting prayers to them as a community and individually, as well as participating in devotions on the occasion of their feasts.
Prayer life
55. Since prayer is the foundation and elementary task of the Teresian Carmel (cf. C 17), the Secular Discalced Carmelites therefore:
a) on a daily basis, in the measure possible, participate in the Eucharist;
b) nurture a personal participation in the liturgy of the Church, which is the source and summit of her activity;
c) on a daily basis recite Morning Prayer and Vespers, and to the degree possible, Night Prayer, and in doing so, use the Carmelite calendar to foster greater union with the entire Order,
d) they strive to make prayer permeate their whole life, in order to live in the presence and mystery of the Living God,
e) they set apart a half hour daily (cf. C 21) for interior prayer in an atmosphere of silence and solitude, as a personal encounter with God, who is hidden,
f) they constantly reflect on God’s Word, so that they might better know the person of Jesus Christ, listening to Him and imitating Him with Mary as their model,
g) they set apart time for spiritual reading, during which they become acquainted, apart from Holy Scriptures, with the documents of the Church and the writings of our Saints, especially St. Teresa of Jesus and St. John of the Cross. They may also make use of the spiritual works of other authors,
h) they make visits and adore the Blessed Sacrament.
56. In case of obstacles in fulfilling the above commitments, a Secular Discalced Carmelite tries to remain in a living relationship with God during his or her occupations, reflects on a mystery of the Holy Rosary of his or her choosing, offers prayers to the holy Patrons of our Order, and in case of protracted incapacity may receive a dispensation from the assistant. Prayer recommendations do not bind under penalty of sin, but are an effective means of growing in God’s love.
57. The life of prayer of a secular Discalced Carmelite, a life of union with God, requires the practice of continual conversion and purification of the heart by:
a) a daily examination of conscience
b) frequent reception, at least once a month, of the Sacrament of Penance and Reconciliation.
Forms of mortification (cf. C 58 j)
58. Secular Discalced Carmelites understand that the goal of asceticism is interior purification and liberation, in order to open oneself completely to God. They faithfully observe the general law of the Church regarding fasting and abstinence from meat. In accord with the teaching of St. Teresa of Jesus and St. John of the Cross, they undertake out of love for Christ the practice of penance and evangelical self-denial according to the tradition of the Teresian Carmel, above all in the season of Advent and Lent.
59. Secular Discalced Carmelites reduce their own bodily nourishment so that in this way they may come to the aid of their needy brothers and sisters. They observe to the degree possible abstinence from meat on Wednesdays and Saturdays together with the whole Order, as well as on the days preceding the following feasts of the Teresian Carmel:
a) the Solemnity of St. Joseph, i.e. March 18,
b) the Solemnity of Our Lady of Mt. Carmel, i.e. July 15,
c) the Solemnity of St. Teresa of Jesus, i.e. October 14,
d) the Solemnity of the Immaculate Conception of the BVM, i.e. December 7,
e) the Solemnity of St. John of the Cross, i.e. December 13.
60. Besides this, they practice other forms of mortification:
a) they patiently endure misfortune and willingly undertake the toil of daily work,
b) they prudently deny themselves material comforts (e.g. television, internet),
c) they practice evangelical restraint in speaking
61. Secular Discalced Carmelites practice penance and evangelical forms of self-denial with moderation and in accord with their capacity regarding health, state of life, and age.
62. Secular Discalced Carmelites offer their whole live as a living sacrifice, pleasing to God, as an expression of their participation in the common priesthood of the faithful.
CHAPTER VI
COMMUNITY LIFE
63. The basic unit of the Secular Carmelite Order is the local community as a visible sign of the Church.
64. Once a month, on a date determined by the community, is designated as the day for the meeting of the entire local community. Attendance at this meeting is mandatory.
65. Persons interested in the spirituality of the Teresian Carmel but who are not members of the community may participate in a designated part of the meeting, at the invitation of the Council.
66. A Secular Discalced Carmelite places the good of the community and fraternal love above his or her own likings, and for this reason, when arranging his or her tasks, gives priority to community meetings. The desire to participate in the life of the community and the ability to reconcile this duty with other matters is the sign of an authentic vocation.
67. Those who for important and justifiable reasons are unable to participate in the monthly meeting explain the reason for their absence to the president.
68. The president promptly speaks with those persons with unexplained absences to clarify the reason for their absence.
69. Missing community meetings without justification or for frivolous motives may indicate, among others, a lack of vocation, to which the Community Council should draw attention already at the stage of initial formation, not admitting such a person to further formation.
70. A Secular Discalced Carmelite, who for understandable reasons cannot take part in the life of the community (e.g. a temporary business trip beyond the area encompassed by the community’s activities), may be exempted from taking part in community meetings for a period of up to two years by the Community Council. Granting leave for a longer period requires the consent of the Provincial Superior or his Delegate (cf. C 56).
71. A Secular Discalced Carmelite who lives outside the area encompassed by the community’s activity is obliged to maintain a spiritual bond with the community, to be in continuous contact with the president of the community, and to take part in the annual retreat.
72. A Secular Discalced Carmelite, who (for whatever reason) does not participate in the meetings and community life for a whole year is counted among inactive members, for whom active and passive vote are suspended. The Community Council decides on re-admission to active and passive vote, no earlier than a full year of renewed participation in the community meetings.
73. Unexplained absence at 5 meetings in a calendar year brings about a recognition of a person who has made definitive promises as inactive with a directive for removal from the community in the procedure defined in point 24-e, in connection with point 24 c of the Constitutions.
74. The unity of the community is built on prayer. For this reason, the Community Council is to organize the monthly meetings in such a way that members may participate at Holy Mass as a community, pray at least one of the Liturgical Hours of the breviary, and spend a period of mental prayer in common. The program for the meeting should also include a conference by the assistant or some other designated person, as well as time for a free exchange of ideas and sharing of the experience of prayer and daily life.
75. The bond with the community is likewise built up through the input of the individual members in its life. The Community Council should create for the members the possibility of becoming involved in decisions about important matters affecting the community.
76. In larger communities, the Council may create groups for special services (e.g. liturgical, helping the sick, apostolic works), prayer groups or groups comprising people at various stages of formation, which meet more frequently, for example, at a specific location or section of town, patterned after the circles which used to function in Poland during the period between the two world wars.
77. Fraternal communion is expressed though the common celebration of important events in the life of the community and its members, and community alive as well as brotherly-sisterly relations are strengthened by more frequent contact than merely once a month. Such occasions, organized by the Council at the initiative of the members, might be additional meetings of the whole community or some group of members or service ministries: prayer, recreation, days of recollection and retreats, especially involving excursions, as well as other spontaneous meetings “over tea.”
78. Effective functioning of the community requires the involvement of each of the members in its life and activities; for this reason, a secular Discalced Carmelite:
a) willingly accepts in a spirit of sacrifice the duties and tasks assigned him or her by the community;
b) according to his or her own capacity, takes part in the apostolate of the community,
c) does not shy away from accepting functions resulting from his or her election or nomination without sufficient reason,
d) willingly joins in the work of the groups and service ministries functioning in the community.
79.The work of the community is connected with taking up the expenses for the goals set out in the statutes (the organization of meetings, days of recollection, office and formational materials, help for sick and elderly members, the apostolate, participation in courses and congresses, collections for the Kraków Province of the Secular Order, etc.). Every secular Carmelite from the time of his or her admission into the community contributes to its upkeep by paying a monthly fee established by the Council, and if the good of the community so requires, also by its own work as well as financial and material offerings.
80. The spirit of familial charity in each community should be manifested by special spiritual care and material concern for the members of the community regarding every secular Discalced Carmelite who is sick or in need of help.
81. Persons who are seriously ill, advanced in years, by offering their prayers and sufferings play a special part in the mission of the Order. The Council and the entire community should take care of their sacramental life, and if possible, arrange for their participation in the life of the community.
82. Secular Discalced Carmelites should be sensitive to the needs of the poor, in the first place those of their own community. A particular expression of their care for the problems of the poor will be the organizing in communities or joining up with others in works of charity for the benefit of charitable institutions which draw their inspiration from the spirit of the Teresian Carmel. In a spirit of poverty, the community may likewise take up some specified acts of self-denial, for example, by organizing more modest agape meals, and allotting this money for helping the poor (with material help, medicine, and defraying the cost of retreats).
83. In order to maintain contact among local communities of the Secular Teresian Carmel in the Province, general provincial meetings are organized with the Provincial delegate or the assistant taking his place. Such meetings include, among others, a Carmelite day of recollection, courses for presidents and formation directors, and meetings of the provincial service ministries.
Prayers for deceased members of the community (cf. C 58 d)
84. One Holy Mass is to be offered for each deceased member of the Secular Order of Discalced Carmelites (with the mass intention offered by the local community). If any of the member cannot take part in this Holy Mass, he or she is to fully participate in another Holy Mass or recite 5 Mysteries of the Rosary. In addition, the members of the community pray the Liturgy of the Hours for the deceased. The Community Council prepares a death notice about the deceased for the provincial bulletin.
85. On the Carmelite All Souls’ Day (November 15), the members of the Secular Discalced Carmelite Order should remember in prayer all their deceased brothers and sisters. All members are encouraged, even if individually, to pray the Liturgy of the Hours for the deceased several times a year, and at least once a year offer a Mass intention for deceased members.
Chapter VII
APOSTOLIC LIFE (C 28)
86. The apostolate of the Secular Discalced Carmelites flows from prayer, meditation on God’ s Word, the imitation of Christ, and fidelity to their duties.
87. Friendship with God is such that the life of Secular Discalced Carmelites is not limited to acts of devotion, so that their prayer and the works they take up should be imbued with an apostolic spirit.
88. A secular Discalced Carmelite is joined to the evangelical mission of the Order in the Church by the apostolate on the level of the individual, the community, and the Province, as recognized in the community:
a) by involvement in the work of evangelization patterned after the life of Mary, in a manner corresponding to the secular state of life, that is, the witness of a life of friendship with God in the family and workplace,
b) by conversations with persons interested in the Teresian Carmel and prayer,
c) by spreading the devotion of the Holy Scapular,
d) by leading prayer groups and scapular fraternities in their home parishes,
e) by becoming involved in the work of the missions by organizing mission circles, sales for the benefit of the missions, and meetings with our missionaries,
f) by days of recollection and retreats in a Teresian spirit open to all interested persons.
g) by the organization of symposia, teaching conferences, courses, and presentations,
h) by publishing works whose purpose is to help communities in the formation of their members and disseminating reliable and authentic information about the Teresian Carmel.
CHAPTER VIII
THE LOCAL COMMUNITY
89. The basic structure of the Secular Order of Discalced Carmelite is the local community as a visible sign of the Church.
90. In the Kraków Province, there are three types of functioning communities: canonically established (erected) communities, non-erected communities, and groups being formed.
91. Groups being formed meet with the consent of the Delegate, who appoints a director of initial formation, supervises the formation program, and decides on other matters.
92. Non-erected communities act from the time of admission of members to the first stage of formation with consent of the Delegate, who appoints an assistant for the community as well as a president, formation director, and councilors. In case of necessity, he may at any moment carry out changes in the makeup of the Community Council. The Delegate likewise discerns when a community reaches a sufficient level of development as to carry out elections to the Council and the election of a delegate to the Congress.
93. The canonical establishment of a community is carried out by the Superior General of the Teresian Carmel (cf. C 49) through the mediation of the Provincial Superior or his Delegate. Necessary conditions for erecting a community are the following:
a) for communities formed outside of monasteries of the Discalced Carmelites, the written consent of the diocesan bishop is required,
b) the meetings of the non-erected community should take place for at least five years (before canonical erection),
c) at least one full term of the Council elected by the community must be completed,
d) at least 10 members should have made promises, among which two have made definitive promises,
e) the non-erected community must be distinguished by progress in formation, a growth in number of its members, and demonstrate determination and unity in striving for its goal.
A community which fulfills the above conditions is obliged to take up the steps aimed at erecting it canonically.
Dividing a community for the purpose of forming a new one (cf. C 58 g)
94. In a community that is too large, it is not possible to build true and deep bonds of human and spiritual friendship, as well as mutual support in fraternal love and humility (cf. C 24 c).
95. The Council of a Community which consists of 30 members who have made promises, in seeking to preserve the Teresian charism, is obliged to consider dividing the group for the purpose of forming a new one. The initiative for a new community branching off may emerge likewise from at least two members who have made definitive promises and who possess the proper predisposition. The reason for a split cannot be internal conflicts within a community, attesting to a lack of maturity, but rather fidelity to the Teresian charism of life in communion with God as well our brothers and sisters, as well as the desire to establish new “foundations.”
96. The Community Council, with the support of the Provincial Council, prepares the design for the division with prudence, so as not to weaken the vitality of the existing community and at the same time to give a good, healthy start to the new community. Transferring to the new community should be matter of one’s free discretion.
97. The plan for dividing a community should be submitted by the Council to the Delegate for approval.
98. The decision to divide a community is made by the Provincial Superior or his Delegate and the OCDS Provincial Council, upon a motion of the Community. The new community should come into being within the course of two years.
99. At the justified motion of the Community Council, the Provincial Superior or his Delegate may allow for extending this period and for admitting new members to the community already existing.
100. The admission of candidates to a community which has reached the maximum number of members and has not undertaken any action connected with the branching off of a new community requires the consent of the Provincial Superior or his Delegate.
101. The newly formed community is not a canonically erected community. Its members are no longer members of their “old” community and their functions up to that point expire.
102. The canonical erection of a community that arises by breaking off from another community may take place within the prescribed period of 5 years, provided that the remaining conditions delineated in Point 93 of the Statutes are fulfilled, in keeping with Can. 122 of the Code of Canon Law.
Dissolving a community
103. The dissolving of a local community may result in virtue of a decree issued by the Provincial Superior.
104. The reason for dissolving a local community may be in particular the incapacity to elect an actively functioning Community Council or too small a number of active members, which would make a normal community life impossible.
105. Members of a community that has been dissolved who have made definitive promises may transfer to another OCDS community as members actively participating in its life or as members exempt from the duty of attending meetings because of travel distance, but observing all the commitments resulting from their definitive promises. Persons at the stage of initial formation continue their formation in the new community.
106. In the case of the dissolution of a local community, all material goods and records are handed over to the Provincial Council of the Secular Order, in keeping with the Code of Canon Law § 121 and § 123
107. In case the community is revived, in accord with canon law, the community eventually takes over once again administration of its remaining material goods and records.
Chapter IX
ELECTIONS IN THE COMMUNITY (C 58 c)
108. The election of the president and remaining members of the Council in the local community take place in accord with the norms of canon law, of the Constitutions of the Secular Order, and the following provisions.
109. The date for the meeting for reports and elections should be set up at least one month earlier by the departing Council and with the consent of the Provincial Delegate.
110. Preceding the election meeting, the members should be informed of the meeting in a manner acceptable to all in the given community.
111. The Provincial Delegate presides over the election meeting, establishes the order of the proceedings, and confirms the election results, or, at his recommendation, a member of the OCDS Provincial Council, and in special cases the assistant of the community, authorized by the Provincial Delegate.
112. The order for the proceedings of the election meeting should contain at least the following:
a) the election of a secretary and two election judges
b) the submission of a report of the activities and financial report of the Secular Order
c) verifying the report of the outgoing Council
d) the election of the new Council
e) the undertaking of new resolutions
113. The right to actively vote is accorded to Secular Discalced Carmelites who have made their simple and solemn profession. The right to be elected as the president of the Secular Order is accorded to active members of the Community who have made their solemn profession. The remaining members of the Council are elected among those active members of the community who have made their solemn profession. In special circumstances a Secular Discalced Carmelite who has only made temporary promises may be elected to the Council, with the consent of the Delegate or the member of the OCDS Provincial Council present for the elections.
114. For the validity of the elections on the first date there is required the presence of at least half of those entitled to vote. A second time for the voting, in case a quorum is initially lacking, may take place a half hour later, for the purpose of filling up the quorum.
115. The elections should proceed according to the following principles:
a) one vote is allotted to each elector, which he or she should submit personally.
b) the two election judges and the election secretary should ensure that the election proceedings are carried out properly.
c) the act of voting is carried out on slips of paper, which after they are filled out, are collected by the election judges and counted in the presence of the secretary of the election meeting.
d) the one presiding at the election meeting presents to the members the principles for voting and the manner for carrying out the voting on slips of paper, along with the procedure for counting the votes.
e) the election of a person must be accepted by the person elected in the course of the election meeting.
f) three councilors are elected in three separate votings.
g) in a situation where among the three elected councilors, one of them is already the director of formation, then a further round of voting must be drawn up to elect a third councilor, in accord with the above procedure.
116. For the election of the president and the councilors, an absolute majority of votes is required. The ballot is secret. If, as a result of the first voting, a choice has not been reached, the two candidates who had the greater number of votes proceed to a run-off election. On this ballot, these two candidates, however, do not have an active vote.
117. In this second ballot, a simple majority of votes is sufficient to be elected.
In the case of an equal number of votes, the candidate who has been in the Secular Order of Discalced Carmelites for a longer period of time is elected.
118. The president and the councilors of the community may be elected for two terms in succession. In exceptional cases, they may be elected for a third term with a two-thirds majority of the votes, but with the consent of the Provincial Delegate. A change in the offices enables a greater sense of mutual responsibility and involvement in the community life of the individual members.
119. The one presiding at the election meeting confirms the results of the voting, if the persons chosen have accepted their election, and the newly elected Council makes an oath of fidelity.
120. The secretary of the election meeting sends to the OCDS Provincial Secretary the minutes from the meeting for reports and elections within the course of a month.
121. The departing members of the Community Council are required to pass on without delay to their successors an official record of all documents, information, and material goods of the Secular Order of Discalced Carmelites, which they have administered with confirmation in writing.
122. In case of a vacancy in the office of the President of the Community before 18 months of his or her term have passed, the Delegate is to arrange for special elections. After such time has elapsed, the first Councilor carries out the function of President until the end of the term, and the Council is to fill the vacancy left by that Councilor in accord with point 47, letter d) of the Constitutions. In case of a vacancy in the office of the Director of Formation, the provisions of Point 50 of the Constitutions are applied accordingly.
The election of delegates to the Congress
123. So that the communities might function better, a Provincial Council is convoked, which serves to assist the communities in the task of formation and in their apostolate.
124. Three months before the Congress opens, each canonically erected local community is obliged to carry out the election of delegates and their substitutes for the Congress, during which the Provincial Council is elected.
125. The delegates to the Congress are elected in a way comparable to the election of the President, in accord with the procedure described in Points 115-117 of the Statutes. The President of the community presides over the election meeting, to whom only one active vote is accorded in the election of the delegates.
126. In communities which are not canonically erected, the Delegate makes the decision in this matter (cf. Point 92 of the Statutes).
Chapter X
THE COMMUNITY COUNCIL
127. Authority in the Community is exercised by a Council consisting of a President, a formation director, and three Councilors. The sphere of competence exercised by the Council is defined in the Constitutions (cf. C 46-47).
128. The term of the Council lasts three years, counted from the day of the last valid elections. In special circumstances, the term of the Council may be shortened or lengthened by decision of the Provincial Council or his Delegate.
129. At the conclusion of the Council’s term, all remaining functions in the community (treasurer, secretary, chronicler, etc.) also cease.
130. The Community Council is responsible for the general format of the life of the community, its apostolate and the administration of its goods. A basic duty of the Council is the formation (initial and continued) as well as the shaping of the Christian and Carmelite development of the members of the Community. (cf. C 46).
131. The Constitutions (51) define the duties of the president. The president speaks in the name of the Council and communicates its decisions to the community.’
132. The Constitutions (53) likewise define the duties of the formation director. The Community Council may assign him to help directly in the formation of one or several assistants, thereby establishing a formation team (cf. RI 29, 33, 34).
133. The Community Council elects a secretary and a treasurer (cf. C 50, 54, 55). It also appoints a vocation director, a chronicler, a correspondent for Żyć Karmelem w Świecie, a librarian, a person in charge of service ministries and other tasks in the community.
134. Among the duties of three Councilors are (cf. C 58 c):
a) involvement in the work of the Council and participation in its meetings,
b) cooperation with the President in carrying out his tasks,
c) supporting the director of formation, (cf. C 52)
d) the fulfillment of tasks assigned by the Council, for example, being in charge or supervising service ministries of the community.
135. The president convokes the Council as often as the good of the Community and its growth so require (cf. C 47), but no less frequently than four times a year. He should also convoke the Council upon request by at least two members of the Council. In case of the President’s absence, the formation director convokes the Council.
136. The decisions of the Council are handed down by a simple majority of votes in the presence of the president and at least two members. In matters concerning members (acceptance, admission to promises and vows, release from promises, dismissal from the community), the voting is secret, and absolute majority is required, as well as the presence of all the members of the Council. If a matter concerns a member of the Council, he or she does not take part in the voting. The minutes of Council meetings are officially recorded, but discretion is binding on all who take part in the Council meeting.
137. Any one of the members of the Council for serious and justified reasons may submit his or her resignation from the office he or she has fulfilled. A member of the Council who is not able to take part in the work of the Council should submit his or her resignation from office in writing.
138. Acceptance or rejection of the resignation of the President belongs to the competence of the Provincial Superior or his Delegate, while acceptance or rejection of the resignation of a councilor or the formation director belongs to the competence of the Council. Filling the resulting vacancy follows in accord with Number 122 of the Statutes.
139. The Council takes up the attempt to resolve possible conflicts which in every community are unavoidable and provide for its growth. This should take place in an evangelical and Carmelite spirit, in fraternal dialogue, seeking what will unite and not divide. In more difficult matters, the Council may turn for help to the assistant of the Community, the Provincial Councilor, the Delegate, or the Provincial Superior, and also request a fraternal or pastoral visitation.
140. Any documents to be delivered outside the Community should be signed by the President and one of the Council members, and in financial matters, by the President and the Community treasurer.
141. The President and formation director are obliged to take part in annual courses or formational retreats organized by the Provincial Council.
Transferring
142. The transferring of members among communities of the Kraków Province of the OCDS, as well as from other Provinces to the Kraków Province is possible for reasons of transferring residence or some other serious reason, while observing the following principles:
a) the person wishing to transfer directs his or her request to the new community. The request should contain: the first name, last name, the invocation, phone number and e-mail address, the explanation for the request as well as status in the present community, including the date of admission, promises, vows and other functions in that community,
b) the new community sends, in accord with the above, a request to the present community, for the purpose of verification,
c) the Council of the present community confirms the accuracy of the information contained in the request,
d) the present community expresses its consent for the transferring of the member to the other community and submits the date for crossing his or her name off the list of members,
e) the original of the document along with the personal request of the person wishing to transfer is sent to the new community, while a copy remains in the records of the old one,
f) the Council of the new community confirms the transfer and date of admission as a member of the new community, while a copy of this document is sent to the Secretariat.
143. The above procedure is applied to the transfer of members to another Province, after consulting the Council of the new community with the previous one. In disputed cases, the Delegate is the one who decides.
Ceasing of membership
144. Membership in the Secular Order of Discalced Carmelites ceases as the result of departure, dismissal, or expiration of membership.
145. A Secular Discalced Carmelite may leave the Order by submitting a written request to be released from his or promises or vows. Release from promises after serious reflection and discernment is granted by the Community Council, which informs the Provincial Superior or his Delegate of this. Release from vows is granted by the provincial Superior or his delegate, after considering the written request of the member and the opinion of the Community Council.
146. The Community Council may dismiss a member from the community for the following reasons:
a) the reasons defined in the Code of Canon Law (cf. Code of Canon Law 24 e), that is, public departure from the Catholic faith, breaking formal ties with the community of the Church, or excommunication incurred by a deed in itself late sententiae or declared.
b) behavior in contradiction with the principles of the evangelical life, the Constitutions of the Secular Order, and these Statutes,
c) serious neglect of the duties of a Secular Discalced Carmelite.
147. Before making a decision to remove a member of the community, the Community Council, in accord with Point 24 e of the Constitutions, should:
a) verify the existence of the facts,
b) admonish the member in writing or in the presence of two witnesses,
c) allow an appropriate period of time for correction.
If after all this no change of conduct follows, the procedure for removal may be initiated, after previous consultation with the Provincial Delegate.
148. The member has the right to appeal the decision to remove him or her to the Provincial Superior.
149. Membership in the Secular Order of Discalced Carmelites expires as a result of the death of the member and also, when by the date as defined in the Constitutions and in these Statutes, the member does not make his temporary promises or definitive promises.
Chapter XI
ADMINISTRATION OF GOODS
150. Means for the fulfillment of the goals set out in these Statutes of the Secular Order are drawn from:
a) regular contributions of the members,
b) bequests from wills and grants,
c) monetary donations,
d) return on short or long term investments,
e) economic activity.
151. The Secular Order of the Discalced Carmelites may carry out economic activity exclusively in such areas that serve to fulfill the goals set out in these Statutes, if the Provincial Superior expresses his consent.
152. The Community Council determines the amount of member contributions and the purpose for which they are to be allotted. In establishing the amount of the monthly fee, the Community Council should be guided by the financial capacities of the community members.
153. In special justified cases, the Community Council may lower the amount of the contribution or exempt a member from the member contributions for a specified time.
154. The Community Council as a whole is in charge of the purse and all material goods of the community, regardless of the various offices.
155. Spending of financial resources requires the signature of the president of the Community.
Chapter XII
RECORDS AND BOOKKEEPING
156. The local community is obliged to keep the following records:
a) a register of the members of the community
b) a register of the minutes at Community Council meetings
c) a record of community meetings
d) a record of formational meetings
e) a record of finances
f) a chronicle.
The principles for keeping these records are set out separately in the Instructions for keeping records in the community.
157. The local community should draw up each year a report of its activity as well as a financial report with its current status as of December 31 of the given year. The Provincial Council each year draws up the printed forms for the reports. These reports should be handed on to the Provincial Council by the end of February of the year following the period covered in the report.
Chapter XIII
PROVINCIAL STRUCTURES
158. The auxiliary structures of the Secular Order of Discalced Carmelites in the Kraków Province are: the Provincial Congress, the Provincial Council of the Secular Order and the Provincial Secretariat of the OCDS.
Provincial Council of the Secular Order
159. The Secular Discalced Carmelites of the Kraków Province elect the Provincial Council, which cooperates with the Provincial Superior and his Delegate. Its main task is to assist the communities in spiritual formation and the apostolate.
160. In particular, the tasks of the Provincial Council include:
a) representing the Province of the Secular Order of Discalced Carmelites,
b) showing concern for its unique identity and fidelity to the charism of the Teresian Carmel,
c) caring for the unity of the local communities with the Order and among themselves,
d) coordinating and animating the activity of the communities of the Kraków province,
e) working together with the Provincial Delegate in carrying out his tasks,
f) calling upon individuals and advisory organs, entrusting concrete tasks to them along with the corresponding authority to implement them,
g) organizing the Provincial Congress,
h) submitting to the Congress a report from the past term,
i) organizing courses, retreats and workshops to enhance the spiritual formation of the Secular Order of Discalced Carmelites,
j) watching over the functioning and spiritual life of individual communities, as well as initial and continued formation,
k) helping and working together with the structures of the Kraków Province of Secular Discalced Carmelites as well as cooperation with lay assemblies of the Teresian Carmel,
l) designating the amount of the contribution for the needs of the provincial structures of the Secular Order of Discalced Carmelites.
161. The OCDS Provincial Council is composed of five people: a president and four councilors.
162. After completing an assessment of the situation in the Kraków Province of the Secular Order of Discalced Carmelites, if the good of the communities so requires, at the initiative or with the consent of the Provincial Superior or his Delegate, the Congress may, by a secret ballot, and with a two-thirds majority vote, enact a resolution to increase the number of councilors, in such a way, however, as to ensure that the entire Council together with the President forms an uneven number of persons.
163. The President of the Provincial Council, as a sign of unity for all the communities, represents the Kraków Province of the OCDS, cooperates with the Provincial Delegate, and shows concern for the development of the communities. In particular, he determines the dates for meetings of the Council, coordinates the work of its members, participates in visitations of the communities, and presents his resolutions and observations.
164. The members of the Council in particular are responsible for: continued formation, initial formation, as well as community life and apostolate (cf. C 58 h). The function of secretary is entrusted to one of the councilors, while the function of treasurer may be carried out by a member from the Council itself or outside it. These and other tasks flowing from the needs of the Province of the Secular Teresian Carmel are determined by the Delegate in dialogue with the OCDS Council. To ensure better communication with the communities located outside Poland, the Council may call upon cooperators from particular language groups, who at the invitation of the Council may take part in its proceedings and activities.
165. The Delegate or the President of the Council presides over the proceedings.
166. The secretary is responsible for the documentation of the Provincial Council in its entirety, and in particular records the minutes of the meeting of the Provincial Council, is in charge of the Council’s documentation, and cooperates with the secretariat.
167. The treasurer takes care of the financial matters of the Province and in particular keeps the accounting records of the Province and cooperates with the treasurers of the local communities.
168. The Provincial Council of the OCDS carries out its duties for three years, up until the election of a new Council. The president and the councilors cannot hold their offices any longer than two consecutive terms. They may be elected to a third term by a two-thirds majority vote and with the consent of the Provincial Superior or his delegate.
169. The president of the Provincial Council cannot at the same time fulfill the function of President of the local community. On the other hand, a provincial councilor may willingly submit his or her resignation from the office of president or formation director of the local community held up to that point.
170. Each of the members of the Provincial Council may resign from fulfilling his or her function for serious and justified reasons. Accepting or rejecting the resignation is in the competence of the Provincial Council. Should a vacancy in the office of President arise, the First Councilor takes over his office, while the vacancy among the councilors is filled by the Provincial Council with the consent of the Provincial Superior or his Delegate, taking into account the results of the voting at the Congress.
171. The Provincial Superior or his Delegate takes part in the meetings of the Council, with the right to intervene in the decisions of the Council in case any impropriety is established.
172. The provincial Council meets at least four times a year.
173. The resolutions of the Provincial Council of the OCDS are ratified by a simple majority of votes. For the validity of the Council resolutions, at the very least, the presence of the President and two members of the Council is required. By way of exception, resolutions may be taken up by way of correspondence, including by means of the internet. In this case as well, they should be noted down in the records.
174. The Provincial Superior or his Delegate along with the President of the Provincial Council confirms the will of the Provincial Council, and in financial matters, the Provincial Superior or his Delegate along with the Treasurer.
175. The Provincial Council carries out its statutory tasks with the help of the Provincial Secretariat.
176. The financial resources of the Provincial Council come from the contributions of the local communities, endowments, grants, donations, etc.
The Provincial Congress
177. Every three years, in the year following the Provincial Chapter of the Discalced Carmelites and the appointment of a Provincial Delegate, the Provincial Superior or his Delegate convokes the Provincial Congress. This is to be carried out in writing at least five months before the beginning of the Congress.
178. The Provincial Council, in consultation with the provincial Superior or his Delegate, designates the number of delegates to the Congress from the individual communities.
179. The delegate of the community should be a person who has made definitive promises, is readily available and is well acquainted with the spirituality of the Secular Order of the Teresian Carmel. It is recommended that he or she possess experience in some service either as president, formation director, or councilor of the community.
180. In cases where it is not possible to delegate a person who has made definitive promises, the person who has made simple promises representing the community has neither active nor passive vote at the Congress.
181. Participants in the Provincial Congress include:
a) the Provincial Superior and his Delegate,
b) the presidents of all the communities,
c) the delegates elected by the communities in accord with Points 123-125 of these Statutes,
d) the office-holding members of both the departing and the newly elected Provincial Council.
182. Active vote at the Congress is accorded to the Secular Carmelites mentioned in Point 181, letters b, c, d and of the Statutes. Assistants and members of communities who are neither presidents or delegates but have made at least temporary promises may take part in the Congress with neither active nor passive vote.
183. The tasks of the Provincial Congress include:
a) receiving the report of the departing Provincial Council of the OCDS and voting to accept it,
b) electing the new Provincial Council of the OCDS,
c) evaluating the current state of the Secular Order of Discalced Carmelites in the Province,
d) discussion of essential matters concerning the Kraków Province of the OCDS
e) enacting resolutions regarding the life, formation, and activity of the Secular Order of Discalced Carmelites in the Province.
184. The Provincial Superior, his Delegate, or the President of the Provincial Council of the Secular Order presides over the Provincial Congress.
185. The electors choose from among themselves by open voting those who will serve as recorders of minutes, election judges as well as a committee for drawing up resolutions.
186. Candidates for the Provincial Council include Secular Discalced Carmelites of the Kraków Province who fulfill the criteria set out in Point 179 of these Statutes and who express at least verbal assent to their candidacy. The right to announce their candidacy, for the term of office designated by the Provincial Delegate, is accorded to individual communities among their own members, the Delegate, and the Provincial Council. During the Congress, participants who have an active vote can also propose candidates.
187. In particular situations – especially in the case where formation of the Provincial Council is not possible – the initial consent of the proposed candidates is not required, and in such a case Secular Discalced Carmelites not present at the Congress may also be candidates for the Provincial Council.
188. The participants in the Congress who possess an active vote elect the president of the Provincial Council from among the persons on the list of candidates by an absolute majority of votes. The voting is secret. If no one is elected as a result of the ballot, a second ballot takes place between the two candidates who received the highest number of votes. However, in this voting, the two candidates themselves do not possess an active vote. On this second ballot, a simple majority is sufficient. In case each receives an equal number of votes, the candidate who has been in the Secular Order of Discalced Carmelites for the longer period is elected.
189. Four councilors are chosen by secret ballot, in separate elections, in a manner analogous to the procedure for electing the president.
190. Resolutions of the Congress are enacted by an absolute majority of votes in an open ballot, unless the Congress determines otherwise.
191. From the proceedings of the Congress, a record of the minutes is drawn up, which after being read and approved by the Congress, is signed by those presiding over the proceedings, the president of the Provincial Council, and the record keeper.
192. Directly after the Congress, within the period not to exceed one month, the Council which served in the previous term is to formally hand over all pertinent documentation to the newly elected Provincial Council, with a detailed statement of matters demanding continued attention as well as other commitments still pending in the management of that same Council.
The Provincial Secretariat of the Secular Order of Discalced Carmelites
193. The Secretariat is a team of people assisting in the work of the Provincial Delegate and the Provincial Council of the Secular order in serving the local communities of the entire Province. Members of the Secular Order carry out this service in the Secretariat.
194. The basic task of the Secretariat is that of handing on to the communities correspondence from the Delegate and Provincial Council, picking up current information and reports from the communities, as well as collating and bringing up to date the documentation of the Kraków province of the OCDS.
195. The particular area of competence and activity of the Secretariat is drawn up jointly by the Provincial Delegate and the Provincial Council of the OCDS.
196. The central location for the Secretariat is in Kraków. The Provincial Superior may bring about a change in the central location, after consultation with the Provincial Council of the Secular Order.
Chapter XIV
NATIONWIDE COOPERATION
197. The Provincial Council of the Kraków Province of the OCDS, after consulting with the Provincial Council of the Warsaw Province of the OCDS, may convoke a general Polish forum of cooperation with the goal of coordinating activities, cooperation, and unity of purpose at a level that embraces Poland as a whole, in accord with Point 60 of the Constitutions of the Secular Order.
198. The sphere of activity and manner for electing representatives to the forum is established by the Provincial Council of the Secular Order of the Kraków province in consultation with the Provincial Council of the Secular Order of the Warsaw Province. The details of mutual settlements are set out in a separate agreement between the Provinces, approved by the Definitor General of the OCD. It will ensure mutual cooperation and representation of the Secular Order of the Teresian Carmel in relation to the structures of the Church in Poland.
Chapter XV
CONCLUDING RESOLUTIONS
199. These Statutes, on the basis of the decree issued by the Definitor General of Order of Discalced Carmelites, is a supplement to the Constitutions of the Secular Order of Discalced Carmelites and is binding upon all members of the Kraków province of the OCDS.
200. Preparing amendments to the Statutes of the Secular order of Discalced Carmelites falls within the competence of the Provincial Council. Drawing up amendments should be carried out with the consent of the Provincial Delegate.
201. Approving amendments to the Statutes is reserved to the Definitor General of the Order of Discalced Carmelites in Rome.
202. Matters not regulated by these Statutes are subject to settlement by the Definitor General.
203. The provisions of the Statutes of the Secular Order of Discalced Carmelites of May 5, 2006 lose their binding authority from the moment the present Statutes are approved by the Definitor General in Rome.
Table of abbreviations:
C – Constitutions of the Secular Order of Discalced Carmelites
RI – Ratio Institutionis
VC – Vita Consecrata
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RULE OF SAINT ALBERT AND THE CONSTITUTIONS OF THE SECULAR ORDER OF THE TERESIAN CARMEL
General House of Discalced Carmelites
Rome 2003 and 2014
Prot. n. C. 228 - 1/2003
DECREE: The General Superior of the Discalced Carmelites, with the prior approval of the General Definitory, given in the 11th session of June 9, 2003, presented the text of the Constitutions of the Secular order to the Apostolic Center, requesting its approval. The Congregation for the Institutes of consecrate life and the Societies of apostolic life, having considered attentively every thing in its respect, by the present Decree approves and confirms the aforesaid text, according to the example presented in Spanish language, preserved in its file.
May the new text of the Constitutions of the Secular Order of the Discalced Carmelites be a really effective means, so that its members can reinvigorate more and more their baptismal consecration in the concrete situations of family, social, civilian and ecclesial life. Not withstanding anything to the contrary.
Vatican, June 16, 2003
Eduardo Card. Martínez Somalo Prefect
Silvano Nesti, CP Secretary
To the Provincials,
Provincial Delegates for the Secular Order and the members of the Secular Order.
Dear Carmelites,
The General Delegate for the Secular Order presented the Constitutions for the Discalced Carmelite Secular Order to the General Chapter and to the new Father General and Definitory. The new Definitory also studied the Constitutions and made a few recommendations and reworded some items in the Spanish text, which is the official text. The Definitory then approved the revised text on June 9, 2003 and sent them to the Holy See on June 10 with the request that they be approved for five years “ad experimentum”. The Holy See surprised us on June 16, 2003 with the decree of approval, not for five years “ad experimentum” but with the definitive approval. We, the Order, will still make us of the five year period for making concrete observations on this text, eventually asking the Holy See to approve certain changes as practical application indicates. In order to proceed in an orderly way with these new Constitutions, that now replace the Rule of Life, it will be necessary that the Provincial Council of the OCDS in each Province review the Provincial Statutes and submit them to the General Definitory for approval. There are only a few Provinces that do not have a Provincial Council of the OCDS formed, but most of them are in the process of forming a Council now. The Provincial Statutes take on an added responsibility in these new Constitutions. They are the place where many things of importance to the life and functioning of the OCDS in each Province may be stipulated. After each Province has elaborated its own Provincial Statutes, those places that have a national organism may compose National Statutes according to Article 60 of the Constitutions. This is an exciting time in the history of the Secular Order, a time for strengthening the bonds that exist within the Order. May all of our efforts be for the glory of God and the good of the Church.
Fr. Luis Aróstegui, OCD General Superior
Prot. no. C. 228- 1/2003
DECREE
The Superior General of the Discalced Carmelites, at the request of the General Secretariat for the Secular Order, after consulting with the Provinces and the Communities of same Order and with the consent of the General Definitory, presented to the Apostolic See, for approval, the text of the new chapter on “Fraternal Communion” and on “Saint Joseph”, to be inserted into the Constitutions of the Secular Order which were approved by Decree, (the same number as above), on 16 June 2003. This Congregation for the Institutes of consecrated life and Societies of apostolic life, having carefully considered everything, approves by this present Decree the text presented; the approval is given in accordance with the original Spanish text kept on file in the Congregation’s archives. Under the watchful guidance and with the paternal intercession of Saint Joseph, may the members of the Secular Order, rooted in Christ through their baptismal consecration and united by the bonds of fraternal charity, be enabled to respond generously to their common vocation to holiness in the concrete situations of family, ecclesial, social and civil life. Notwithstanding any provision to the contrary.
From the Vatican, 7 January, 2014
Joao Braz Card. De Aviz Prefect
+ José Rodríguez Carballo, O.F.M.
Archbishop Secretary 7
Very dear Brothers and Sisters of the OCDS,
It is with joy that I send you the text of the new numbers of the Constitutions on Fraternal
Communion and Saint Joseph, approved by the Congregation for the Institutes of Consecrated Life
and Societies of apostolic life on 7 January 2014 (Prot. n. C 228-1
/2003). The OCD General
Definitory, at its September meeting, had revised the text in the light of the suggestions received and
sent it to the Congregation for approval. As with for the Constitutions of 2003, the text approved is in Spanish. The new numbers
form an integral part of the Constitutions, and are inserted in their respective places, while however maintaining the same numbering. The Provincial Councils now need to review the provincial Statutes, in accordance with the new guidelines. My wish is for every Community to grow in fraternal communion after the image of the perfect communion of the Most Holy Trinity. In fact the Trinitarian mystery “reminds us that we have been created in the image of that divine communion, and so we cannot achieve fulfilment or salvation purely by our own efforts” (Francis Evangelii gaudium 178). Only by “a radiant and attractive witness of fraternal communion, a communion which heals, promotes and reinforces interpersonal bonds” (id. 99. 67), in accordance with the charism of the teresian Carmel, will you have the strength to live your lay vocation and transform earthly realities in accordance with the spirit of the Gospel. May the Lord bless you and may the Virgin Mary and St. Joseph guard you together with your families and Community.
Fraternally,
Fr. Saverio Cannistrà OCD
Superior General
Fr. Alzinir F. Debastiani OCD
General Delegate for the OCDS
Rome, 25 January 2014 – Feast of the Conversion of St. Paul
RULE OF SAINT ALBERT AND THE CONSTITUTIONS OF THE SECULAR ORDER OF THE TERESIAN CARMEL
(2003 and 2014)
THE RULE OF SAINT ALBERT
[1] Albert, called by God's favour to be patriarch of the church of Jerusalem, bids health in the Lord
and the blessing of the Holy Spirit to his beloved sons in Christ, B. and the other hermits under
obedience to him, who live near the spring on Mount Carmel.
[2] Many and varied are the ways in which our saintly forefathers laid down how everyone, whatever
his station or the kind of religious observance he has chosen, should live a life of allegiance to Jesus
Christ -- how, pure in heart and stout in conscience, he must be unswerving in the service of his
Master.
[3] It is to me, however, that you have come for a rule of life in keeping with your avowed purpose, a
rule you may hold fast to henceforward; and therefore:
[4] The first thing I require is for you to have a prior, one of yourselves, who is to be chosen for the
office by common consent, or that of the greater and maturer part of you; each of the others must
promise him obedience -- of which, once promised, he must try to make his deeds the true reflection
-- and also chastity and the renunciation of ownership.
[5] If the prior and brothers see fit, you may have foundations in solitary places, or where you are
given a site that is suitable and convenient for the observance proper to your Order.
[6] Next, each one of you is to have a separate cell, situated as the lie of the land you propose to
occupy may dictate, and allotted by disposition of the prior with the agreement of the other brothers,
or the more mature among them.
[7] However, you are to eat whatever may have been given you in a common refectory, listening
together meanwhile to a reading from Holy Scripture where that can be done without difficulty.
[8] None of the brothers is to occupy a cell other than that allotted to him or to exchange cells with
another, without leave or whoever is prior at the time.
[9] The prior's cell should stand near the entrance to your property, so that he may be the first to meet
those who approach, and whatever has to be done in consequence may all be carried out as he may
decide and order.
[10] Each one of you is to stay in his own cell or nearby, pondering the Lord's law day and night and
keeping watch at his prayers unless attending to some other duty. 10
[11] Those who know how to say the canonical hours with those in orders should do so, in the way
those holy forefathers of ours laid down, and according to the Church's approved custom. Those who
do not know the hours must say twenty-five Our Fathers for the night office, except on Sundays and
solemnities when that number is to be doubled so that the Our Father is said fifty times; the same
prayer must be said seven times in the morning in place of Lauds, and seven times too for each of the
other hours, except for Vespers when it must be said fifteen times.
[12] None of the brothers must lay claim to anything as his own, but you are to possess everything in
common; and each is to receive from the prior -- that is from the brother he appoints for the purpose - whatever befits his age and needs.
[13] You may have as many asses and mules as you need, however, and may keep a certain amount of livestock or poultry.
[14] An oratory should be built as conveniently as possible among the cells, where, if it can be done
without difficulty, you are to gather each morning to hear Mass.
[15] On Sundays too, or other days if necessary, you should discuss matters of discipline and your spiritual welfare; and on this occasion the indiscretions and failings of the brothers, if any be found at fault, should be lovingly corrected.
[16] You are to fast every day, except Sundays, from the feast of the Exaltation of the Holy Cross until Easter Day, unless bodily sickness or feebleness, or some other good reason, demand a dispensation from the fast; for necessity overrides every law.
[17] You are to abstain from meat, except as a remedy for sickness or feebleness. But as, when you are on a journey, you more often than not have to beg your way; outside your own houses you may eat foodstuffs that have been cooked with meat, so as to avoid giving trouble to your hosts. At sea, however, meat may be eaten.
[18] Since man's life on earth is a time of trial, and all who would live devotedly in Christ must undergo persecution, and the devil your foe is on the prowl like a roaring lion looking for prey to devour, you must use every care to clothe yourselves in God's armour so that you may be ready to withstand the enemy's ambush.
[19] Your loins are to be girt with chastity, your breast fortified by holy meditations, for, as Scripture has it, holy meditation will save you. Put on holiness as your breastplate, and it will enable you to love the Lord your God with all your heart and soul and strength, and your neighbour as yourself. Faith must be your shield on all occasions, and with it you will be able to quench all the flaming missiles of the wicked one: there can be no pleasing God without faith; [and the victory lies in this -- your faith]. On your head set the helmet of salvation, and so be sure of deliverance by our only Saviour, who sets his own free from their sins. The sword of the spirit, the word of God, must abound in your mouths and hearts. Let all you do have the Lord's word for accompaniment.
[20] You must give yourselves to work of some kind, so that the devil may always find you busy; no idleness on your part must give him a chance to pierce the defences of your souls. In this respect you have both the teaching and the example of Saint Paul the Apostle, into whose mouth Christ put his own words. God made him preacher and teacher of faith and truth to the nations: with him as your leader you cannot go astray. We lived among you, he said, labouring and wary, toiling night and day so as not to be a burden to any of you; not because we had no power to do otherwise but so as to give you, in your own selves, an example you might imitate. For the charge we gave you when we were with you was this: that whoever is not willing to work should not be allowed to eat either. For we have heard that there are certain restless idlers among you. We charge people of this kind, and implore them in the name of our Lord Jesus Christ, that they earn their own bread by silent toil. This is the way of holiness and goodness: see that you follow it.
[21] The Apostle would have us keep silence, for in silence he tells us to work. As the Prophet also makes known to us: Silence is the way to foster holiness. Elsewhere he says: Your strength will lie in silence and hope. For this reason I lay down that you are to keep silence from after Compline until after Prime the next day. At other times, although you need not keep silence so strictly, be careful not to indulge in a great deal of talk, for, as Scripture has it -- and experience teaches us no less -- sin will not be wanting where there is much talk, and he who is careless in speech will come to harm; and elsewhere: The use of many words brings harm to the speaker's soul. And our Lord says in the Gospel: Every rash word uttered will have to be accounted for on judgment day. Make a balance then, each of you, to weigh his words in; keep a tight rein on your mouths, lest you should stumble and fall in speech, and your fall be irreparable and prove mortal. Like the Prophet, watch your step lest your tongue give offence, and employ every care in keeping silent, which is the way to foster holiness.
[22] You, brother B., and whoever may succeed you as prior, must always keep in mind and put into practice what our Lord said in the Gospel: Whoever has a mind to become a leader among you must make himself servant to the rest, and whichever of you would be first must become your bondsman.
[23] You, other brothers too, hold your prior in humble reverence, your minds not on him but on Christ who has placed him over you, and who, to those who rule the Churches, addressed the words: Whoever pays you heed pays heed to me, and whoever treats you with dishonour dishonours me; if you remain so minded you will not be found guilty of contempt, but will merit life eternal as fit reward for your obedience.
[24] Here then are the few points I have written down to provide you with a standard of conduct to live up to; but our Lord, at his second coming will reward anyone who does more than he is obliged to do. See that the bounds of common sense are not exceeded, however, for common sense is the guide of the virtues.
THE CONSTITUTIONS OF THE SECULAR ORDER OF THE TERESIAN CARMEL
PREFACE
All are called to share, in charity, the holiness which belongs to God alone: “You must therefore be perfect, just as your heavenly Father is perfect” (Mt 5:48). Following Christ is the way to attain perfection, open to all by baptism. Through Baptism, we take part in the triple mission of Jesus: kingly, priestly and prophetic. The first is a commitment to transforming the world according to God’s design. By the priestly mission, the baptized person offers self and the whole of creation to the Father with Christ, guided by the Holy Spirit. And as prophet, the baptized person announces God’s plan for human kind and denounces all that is contrary to it. The great Teresian Carmelite family is present in the world in many forms. The nucleus of this family is the Order of Discalced Carmelites: the friars, the enclosed nuns, the seculars. It is the one Order with the same charism. The Order is nourished by the long tradition of Carmel, expressed in the Rule of Saint Albert and the doctrine of the Carmelite Doctors of the Church and the Order’s other saints. The present OCDS Constitutions are the fundamental law for its members, present in different regions of the world. For this reason they are characterized by simplicity of structures and moderation in rules concerning the way of life. In this way, within a fundamental unity established by this legislation, there is preserved openness to pluralism in expression demanded by the various social, cultural and ecclesial contexts. To achieve this, particular Statutes may be drawn up to complete and adapt the general laws where permitted in these Constitutions.
I. OUR IDENTITY, VALUES AND COMMITMENT
1. Carmelite Seculars, together with the Friars and Nuns, are sons and daughters of the Order of Our Lady of Mount Carmel and St Teresa of Jesus. As a result, they share the same charism with the religious, each according to their particular state of life. It is one family with the same spiritual possessions, the same call to holiness (cf. Ep 1:4; 1 P 1:15) and the same apostolic mission. Secular members contribute to the Order the benefits proper to their secular state of life1
2. Our membership of the Order goes back to the relationship established between laity and members of religious Orders born in the Middle Ages. Gradually these relationships took on an 1. LG 31; CL 9. 13 official character, forming part of the religious Institute and taking part in its charism and spirituality. In light of the Church’s new theology of the laity, Seculars live this membership with a clear secular identity.
3. The members of the Secular Order of Discalced Carmelites are faithful members of the Church2, , called to live “in allegiance to Jesus Christ” 3 through “friendship with the One we know loves us” 4 and in service to the Church. Under the protection of Our Lady of Mount Carmel, in the biblical tradition of the prophet Elijah and inspired by the teachings of St Teresa of Jesus and St John of the Cross, they seek to deepen their Christian commitment received in baptism. 4. The Virgin Mary is present in a special way, most of all as a model of faithfulness in listening to the Lord and in service to Him and to others. Mary is the one who preserved in her heart the life and actions of her Son and meditated on them 5 , providing for us an example of contemplation. At Cana she counselled to do what the Lord commanded 6 . Mary is an example of apostolic service. On another occasion, she waited, persevering in prayer with the apostles 7 , for the coming of the Holy Spirit, thus giving witness to intercessory prayer. She is Mother of the Order. Secular Carmel enjoys her special protection and cultivates a sincere Marian devotion.
5. Elijah represents the prophetical tradition of Carmel and is an inspiration to live in the presence of God, seeking Him in solitude and silence with zeal for God’s glory. The Secular Carmelites live the prophetic dimension of Christian life and Carmelite spirituality by promoting God’s law of charity and truth in the world, above all by making themselves the voice for those who cannot, on their own, express this love and this truth 8 6. The Rule of Saint Albert is the original expression of the spirituality of Carmel. It was written for the laypeople who gathered on Mount Carmel to live a life dedicated to meditation on the Word of God, under the protection of Our Lady. The following principles of that Rule guide Carmelite life:
a) Living in allegiance to Jesus Christ; b) Being diligent in meditating on the law of the Lord; c) Giving time to spiritual reading; d) Participating in the Church’s Liturgy, both the Eucharist and the Liturgy of the Hours; e) Being concerned for the needs and the good of others in the community; f) Arming ourselves with the practice of the virtues, as we live an intense life of faith, hope and charity; g) Seeking interior silence and solitude in our life of prayer; h) Using prudent discretion in all that we do. 7. The origin of the Discalced Carmel is to be found in St Teresa of Jesus. She lived with profound faith in God’s mercy9 which strengthened her to persevere10 in prayer, humility, love for her brothers and sisters, and love for the Church, leading her to the grace of spiritual matrimony. Her
2. CIC 204-205. 3. Rule 2. 4. L 8:5. 5. Cf Lk 2:51. 6. Cf Jn 2:5. 7. Cf Ac 1:14 8. Cf 1 K chapters 17-19. 9. L 7:18, 38:16. 10. WP 21:2.
II. OUR IDENTITY, VALUES AND COMMITMENT
1. Carmelite Seculars, together with the Friars and Nuns, are sons and daughters of the Order of Our Lady of Mount Carmel and St Teresa of Jesus. As a result, they share the same charism with the religious, each according to their particular state of life. It is one family with the same spiritual possessions, the same call to holiness (cf. Ep 1:4; 1 P 1:15) and the same apostolic mission. Secular members contribute to the Order the benefits proper to their secular state of life1
2. Our membership of the Order goes back to the relationship established between laity and members of religious Orders born in the Middle Ages. Gradually these relationships took on an 1. LG 31; CL 9. 13 official character, forming part of the religious Institute and taking part in its charism and spirituality. In light of the Church’s new theology of the laity, Seculars live this membership with a clear secular identity.
3. The members of the Secular Order of Discalced Carmelites are faithful members of the Church 2, called to live “in allegiance to Jesus Christ” 3 through “friendship with the One we know loves us”4 and in service to the Church. Under the protection of Our Lady of Mount Carmel, in the biblical tradition of the prophet Elijah and inspired by the teachings of St Teresa of Jesus and St John of the Cross, they seek to deepen their Christian commitment received in baptism.
4. The Virgin Mary is present in a special way, most of all as a model of faithfulness in listening to the Lord and in service to Him and to others. Mary is the one who preserved in her heart the life and actions of her Son and meditated on them 5, providing for us an example of contemplation. At Cana she counselled to do what the Lord commanded 6 . Mary is an example of apostolic service. On another occasion, she waited, persevering in prayer with the apostles7 , for the coming of the Holy Spirit, thus giving witness to intercessory prayer. She is Mother of the Order. Secular Carmel enjoys her special protection and cultivates a sincere Marian devotion.
5. Elijah represents the prophetical tradition of Carmel and is an inspiration to live in the presence of God, seeking Him in solitude and silence with zeal for God’s glory. The Secular Carmelites live the prophetic dimension of Christian life and Carmelite spirituality by promoting God’s law of charity and truth in the world, above all by making themselves the voice for those who cannot, on their own, express this love and this truth 8
6. The Rule of Saint Albert is the original expression of the spirituality of Carmel. It was written for the laypeople who gathered on Mount Carmel to live a life dedicated to meditation on the Word of God, under the protection of Our Lady. The following principles of that Rule guide Carmelite life:
a) Living in allegiance to Jesus Christ;
b) Being diligent in meditating on the law of the Lord;
c) Giving time to spiritual reading;
d) Participating in the Church’s Liturgy, both the Eucharist and the Liturgy of the Hours;
e) Being concerned for the needs and the good of others in the community;
f) Arming ourselves with the practice of the virtues, as we live an intense life of faith,
hope and charity;
g) Seeking interior silence and solitude in our life of prayer;
h) Using prudent discretion in all that we do.
7. The origin of the Discalced Carmel is to be found in St Teresa of Jesus. She lived with profound faith in God’s mercy 9 which strengthened her to persevere10 in prayer, humility, love for her brothers and sisters, and love for the Church, leading her to the grace of spiritual matrimony. Her evangelical self-denial, disposition to service and perseverance in the practice of the virtues are a
2. CIC 204-205. 3. Rule 2. 4. L 8:5. 5. Cf Lk 2:51. 6. Cf Jn 2:5. 7. Cf Ac 1:14 8. Cf 1 K chapters 17-19. 9. L 7:18, 38:16. 10. WP 21:2.
daily guide to living the spiritual life11. Her teachings on prayer and the spiritual life are essential to the formation and life of the Secular Order.
8. Saint John of the Cross was the companion of Saint Teresa in the formation of the Discalced Carmelite Order. He inspires the Secular Carmelite to be vigilant in the practice of faith, hope and charity. He guides the Secular Carmelite through the dark night to union with God. In this union with God, the Secular Carmelite finds the true freedom of the children of God 12 .
9. Taking into account the origins of Carmel and the Teresian charism, the fundamental elements of the vocation of Teresian Secular Carmelites can be summarized as follows: a) to live in allegiance to Jesus Christ, supported by the imitation and patronage of the most Blessed Virgin Mary, whose way of life is, for Carmel, a model of being conformed to Christ. b) to seek “mysterious union with God” by way of contemplation and apostolic activity, indissolubly joined together, for service to the Church; c) to give particular importance to prayer which, nourished by listening to the Word of God and by the liturgy, is conducive to relating with God as a friend, not just in prayer but in daily living. To be committed to this life of prayer demands being nourished by faith, hope and, above all, charity in order to live in the presence and the mystery of the living God13; d) to infuse prayer and life with apostolic zeal in a climate of human and Christian community; e) to live evangelical self-denial from a theological perspective; f) to give importance to the commitment to evangelization: in the ministry of spirituality as the particular collaboration of the Secular Order, faithful to its Teresian Carmelite identity.
II FOLLOWING JESUS IN THE TERESIAN SECULAR CARMEL
10. Christ is the centre of our lives and of Christian experience. Members of the Secular Order are called to live the demands of following Christ in union with Him, by accepting His teachings and devoting themselves to Him. To follow Jesus is to take part in His saving mission of proclaiming the Good News and the establishment of God’s Kingdom (Mt 4:18-19). There are various ways of following Jesus: all Christians must follow Him, must make Him the law for their lives and be disposed to fulfil three fundamental demands: to place family ties beneath the interests of the Kingdom and Jesus himself (Mt 10:37-39; Lk 14: 25-26); to live in detachment from wealth in order
11. IC V:3:11, VII:4:6.
12. Cf. Sayings 46; LF 3:78; II A chapter 6, 29:6; Collect of the votive Mass of St John of the Cross. 13. Sayings: 123; Letter 12/X/1589: 19. to show that the arrival of the Kingdom does not depend on human means but rather on God’s strength and the willingness of the human person before Him (Lk 14:33; to carry the cross of accepting God’s will revealed in the mission that He has confided to each person (Lk 14:33; 9:23).
11. Following Jesus as members of the Secular Order is expressed by the promise to strive for evangelical perfection in the spirit of the evangelical counsels of chastity, poverty and obedience and through the beatitudes. By means of this promise the member’s baptismal commitment is strengthened for the service of God’s plan in the world. This promise is a pledge to pursue personal holiness, which necessarily carries with it a commitment to serving the Church in faithfulness to the Teresian Carmelite charism. The promise is taken before the members of the community, representing the whole Church and in the presence of the Delegate of the Superior of the Order.
12. By the promise made to the community in the presence of the Superior of the Order or his Delegate, the person becomes a full member of the Secular Order. By this commitment members strive to acquire the necessary training to know the reasons, the content and purpose of the evangelical lifestyle they are undertaking. The promise heightens and enriches the baptismal commitment in Secular Carmelites. This includes those called to married life, both as spouses and as parents. This promise in renewed once a year at Easter time. The commitment to the promise to live the spirit of the evangelical counsel of chastity.
13. The promise of chastity reinforces the commitment to love God above all else, and to love others with the love God has for them
14. In this promise the Secular Carmelite seeks the freedom to love God and neighbour unselfishly15 giving witness to the divine intimacy promised by the beatitude “blessed are the pure of heart for they shall see God” (Mt 5:8). The promise of chastity is a commitment to Christian love in its personal and social dimensions in order to create authentic community in the world. By this promise the Secular Carmelite also expresses the conscious desire to respect each person as required by God’s law and one’s state of life, as a single person or married or widowed. This promise does not prevent a change in state of life. The commitment to the promise of living the spirit of the evangelical counsel of poverty 14. By the promise of poverty the Secular Carmelite expresses the desire to live in accordance with the Gospel and its values. In evangelical poverty there is a wealth of generosity, self-denial, and interior liberty and a dependence on Him who “Though rich, yet for our sake, became poor” (2 Co 8:9), and who “emptied Himself” (Ph 2:7), to be at the service of His brothers and sisters. The promise of poverty seeks an evangelical use of the goods of this world and of personal talents, as well as the exercise of personal responsibilities in society, in family, and work, confidently placing all in the hands of God. It also implies a commitment to the cause of justice so that the world itself responds to God’s plan. In combination with these, evangelical poverty recognizes personal limitations and surrenders them to God with confidence in His goodness and fidelity. The commitment to the promise to live the spirit of the evangelical counsel of obedience. 15. The promise of obedience is a pledge to live open to the will of God, “in whom we live and move and have our being” (Ac 17:28) imitating Christ who accepted the Father’s will and was (14. Cf. III A 23:1.
15. Prec 1 and 6 16 “obedient unto death, death on a cross” (Ph 2:8). The promise of obedience is an exercise of faith leading to the search for God’s will in the events and challenges in society and our own personal life. For this reason the Secular Carmelite freely cooperates with those who have responsibility for guiding the community and the Order in discerning and accepting God’s ways: the Community’s Council, the Provincial and the General. The commitment to the promise to live the spirit of the beatitudes
16. The beatitudes are a plan of action for life and a way to enter into relationship with the world, neighbours and co-workers, families and friends. By promising to live the beatitudes in daily life, Secular Carmelites seek to give evangelical witness as members of the Church and the Order, and by this witness invite the world to follow Christ: “the Way, the Truth and the Life” (Jn 14:6).
III. WITNESSES TO THE EXPERIENCE OF GOD
17. The vocation to the Teresian Carmel is a commitment to “live a life of allegiance to Jesus Christ”, “pondering the Lord’s law day and night and keeping watch in prayer” 16. Faithful to this principle of the Rule, St Teresa placed prayer as the foundation and basic exercise of her religious family. For this reason, Secular Carmelites are called to strive to make prayer penetrate their whole existence, in order to walk in the presence of the living God (cf. 1 K 18:14), through the constant exercise of faith, hope and love, in such a way that the whole of their life is a prayer, a search for union with God. The goal will be to achieve the integration of experience of God with the experience of life: to be contemplatives in prayer and the fulfilment of their own mission.
18. Prayer, a dialogue of friendship with God, ought to be nourished by His Word so that this dialogue becomes that, “we speak to him when we pray; we hear him when we read the divine word.”
17. God’s Word will nourish the contemplative experience of Carmelite Seculars and their mission in the world. Besides personal contemplation, listening to the Word ought to encourage a contemplation that leads to sharing the experience of God in the Secular Order community. By this means, the Community together seeks to discern God’s ways, maintain a permanent energy of conversion, and live with a renewed hope. The Carmelite Secular will be able to see through events and discover God in everything.
19. Occupying a privileged place in nourishing the prayer life of Carmelite Seculars 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 Therese of the Child Jesus. The Church’s documents are also food and inspiration for a commitment to follow Jesus.
20. The Carmelite Secular will make sure to have special times set apart for prayer, as times of greater awareness of the Lord’s presence and an interior space for a personal and intimate meeting with Him. This will lead to prayer as an attitude of life, that will “always and everywhere recognize 16. Rule 2 and 10 17. DV 25; WP 21:4; M 1: 6, 11. 17 God ...... seek his will in every event, see Christ in all people whether they be a relative or a stranger, and make correct judgments about the true meaning and value of temporal things both in themselves and in their relation to humankind's final goal” 18. Thus they will achieve a union of contemplation and action in history, integrating faith and life, prayer and action, contemplation and Christian commitment.
21. Carmelite Seculars will commit themselves daily to spending a time in the practice of mental prayer. This is the time to be with God and to strengthen their relationship with Him so that they can be true witnesses to His presence in the world.
22. The way of Christian prayer demands a life of evangelical self-denial (Lk 9:23) in fulfilling one’s own vocation and mission, since “prayer and comfortable living are incompatible” 19. Carmelite Seculars accept from the viewpoint of faith, hope and love, the work and suffering of each day, family worries, the ncertainty and limitations of human life, sickness, lack of understanding and all that makes up the fabric of our earthly existence. They will strive to make all this, material for their dialogue with God, in order to grow in an attitude of praise and gratitude to the Lord. In order to live truly, simply, freely, humbly and completely confident in the Lord, the Secular Carmelite observes the practices of evangelical self-denial recommended by the Church. Of particular importance are those days and periods in the liturgical calendar that have a penitential character.
23. The personal prayer life of the Carmelite Secular, understood as friendship with God, is also nourished and expressed in the liturgy, an inexhaustible font for the spiritual life. Liturgical prayer enriches personal prayer and this, in its turn, gives a lively expression to liturgical participation. In the Secular Order a special place is given to the liturgy, understood as God’s Word celebrated in active hope, after having received it by faith and the commitment to live it in effective love. The Sacraments, especially the Eucharist and Reconciliation, need to be lived as signs and instruments of the freeing action of God and as an encounter with the Paschal Christ, present in the ecclesial community. They are grace-giving structures in opposition to the structures for sin in society. Carmelite Seculars strives to discover in liturgical prayer the presence of Christ and the Holy Spirit, living and demanding something of us in everyday life. In the liturgical year, they will experience the mysteries of redemption which inspire collaboration in bringing about God’s plan. The Liturgy of the Hours, for its part, brings the Secular Carmelite into communion with the prayer of Jesus and the Church.
24. The value of the sacramental and liturgical life in the Secular Order leads its members to take part in the celebration of the Eucharist, in as far as possible. They will try to recite Morning Prayer and Evening Prayer of the Hours in union with the Church spread throughout the world. When it is possible they will also recite Night Prayer. Their participation in the sacrament of Reconciliation and the other sacraments of the Church will assist the process of their conversion. 18. AA 4. 19. WP 4:2.
III B FRATERNAL COMMUNION
24 - a) The Church, the family of God who is Father, Son and Holy Spirit, is a mystery of communion20. In fact, Jesus came among us to reveal to us this Trinitarian love and the vocation to participate in a communion of love with the Most Holy Trinity; this is something to which every human person created in God’s image and likeness (cf. Gen1:26-27) is called . In the light of this mystery, the true identity and dignity of every human being, and specifically of every member of the Church, is revealed21 . Being spiritual in nature, the human person grows and matures by being in an authentic relationship with God and with others22. Therefore, the local community of the Secular Order of the Teresian Carmel, a visible sign of the Church and of the Order23, is a place to live and promote personal and communal fellowship with God in Christ and in the Spirit and with other brothers and sisters (cf. Rom 8:29) in accordance with the teresian charism . The person of Christ is at the center of the Community. Members meet regularly in his name (cf. Mt 18:20), drawing inspiration from the group formed by Jesus and the twelve Apostles (cf. Mc 3,14-16.34-35)24 as well as the early Christian communities ( cf. Acts 2:42, 4, 32-35). They seek to live in accordance with the unity requested by Jesus (Jn 17:20-23) and his commandment to love as He loves them (Jn 13:34). They promise to strive for evangelical perfection25 in the spirit of the evangelical counsels, of the Beatitudes (Mt 5:1-12 ) and of the Christian virtues (cf. Col 3:12-17,Phil 2:15), and in the awareness that this reality of communion is an integral part of Carmelite spirituality.
24 - b ) St. Teresa of Jesus initiated a new model of community life. Her ideal of community life is based on the certainty of faith that the Risen Jesus is in the midst of the community and that it lives under the protection of the Virgin Mary26 . She is aware that she and her nuns are gathered together to help the Church and to collaborate in its mission. Relations are marked by the virtues of a love that is genuine, gratuitous, free and unselfish, as well as by detachment and humility. These are fundamental virtues for the spiritual life and they bring peace both internally and externally27. Teresa is aware of the importance of mutual support on the road of prayer and the importance of friendship with others in the common search for God 28 . She also considers as fundamental to such friendship, culture, the human virtues, gentleness, empathy, prudence, discretion, simplicity, kindness, joy and availability, as we seek to "walk in truth before God and people” 29. The doctrine of St. John of the Cross points to union with God by means of the theological virtues. 30 Based on this principle, the Saint also sees the purifying and unifying effect of the theological virtues in sisterly and brotherly relations. This is particularly so in the exercise of love for others: "Where there is no love, put love, and you will draw out love”, because that is what the Lord does: by loving us, He makes us capable of loving. 31
(20 Cf. Vatican Council II, Lumen Gentium, 4; Gaudium et spes, 24; cf. John Paul II, Christifideles Laici, 19. Ratio Institutionis OCDS, 25. Congregation for the Institutes of Consecrated Life and Societies of Apostolic Life, Congregavit in uno Christi amor, 8-9. 21 John Paul II, Christifideles Laici, 8. 22 Vatican Council II, Gaudium et spes, 23; Pontifical Council for Justice and Peace, Compendium of the Social Doctrine of the Church, 34. Cf. Benedict XVI, Caritas in veritate, 54. Cf. n. 34. 23 Cf. OCDS Constitutions,)
24 - c ) A person, loyal to their Christian faith, begins to be part of the Secular Order through the promise made to the Community before the Superior of the Order 32 . With the promise a person is committed to live in communion with the Church, with the Order, with the Province and especially with those who are part of the Community, loving them and encouraging them in the practice of the virtues. 33 In smaller communities 34 it is possible to establish a true and deep relationship of human and spiritual friendship, as well as mutual support in charity and humility. St. Teresa appreciates the assistance of another in the spiritual life: love grows where there is respectful dialogue, the purpose of which is to know oneself better so as to be pleasing to God. 35 Community meetings take place in a congenial atmosphere of dialogue and sharing 36 . Prayer, formation and a joyful atmosphere are essential for deepening friendly relationships and ensuring for everyone mutual support in the daily living-out of the Teresian Carmelite lay vocation in the family, at work and in other social situations. This requires regular and active participation in the life and meetings of the Community. Absences are only allowed for serious and just reasons, evaluated and agreed to with those in charge. The Provincial Statutes are to establish a limit on unjustifiable absences, beyond which, an individual will be considered inactive and liable for dismissal from the Community.
24 - d ) The collective and individual responsibility of the Community for formation37 requires that each individual member commit to fraternal communion, in the belief that a spirituality of communion 38 plays an essential role in the deepening of the spiritual life and formation process of the members. The Eucharistic, life lived in faith39, and attentiveness to the Word of God40 help create and sustain communion. (29 Cf. St. Teresa of Jesus, Mansions, VI, 10,6; cf. Way 40,3; 41,7. 30 Cf. St. John of the Cross, Ascent of Mount Carmel, II, 6, 1:1; Precautions, 5. 31 St. John of the Cross, Letter 26 to M. Maria of the Incarnation, 6 July 1591; cf. Letter 30, to a religious of Segovia; Ascent, III, 23,1; Dark Night, I, 2,1; 5,2; 7,1; 12,7-8. Cf. Sayings, 27. 32 Cf. OCDS Constitutions, 12. 33 Cf. Mansions, VII, 4, 14-15. 34 Cf. OCDS Constitutions, 58g and the Provincial Statutes on the maximum number of members in a Community. 35 Cf. St. Teresa, Life, 7,22; 16,7. 36 Cf. OCDS Constitutions, 18. 37 OCDS Raatio, 28. 38 John Paul II, Novo millennio ineunte, 43. 39 Francis, Lumen fidei, 40. 40 Benedict XVI, Verbum Domini, 84-85. Cf. Id., Sacramentum Caritatis, 76. 82. 89. ) 20 The local authority of the Community fulfills its service in faith, love and humility (cf. Mt 20:28, Mk 10:43-45, Jn 13:14). It encourages a familial atmosphere as well as the human and spiritual growth of all the members. It promotes dialogue, personal sacrifice, forgiveness and reconciliation. It avoids all attachment to power and favoritism in the exercise of office. Prayer for one another, mutual concern that includes instances where there is material need, contact with members who are far away, visiting the sick, the suffering, the elderly, and prayer for the deceased members, are also signs of communion. The Secular Carmelite also realizes and expresses communion through meeting and solidarity with other communities, especially within the same Province or Circumscription, as well as through communication and collaboration with the entire Order and family of the Teresian Carmel. So, with this witness to communion in accordance with the Teresian charism, the Community of Secular Carmel cooperates with the evangelizing mission of the Church in the midst of the world. 41 24 -e ) A community that devoutly seeks God, will find the balance between individual rights and the good of the community as a whole. Thus the rights and needs of each of the members must be respected and safeguarded according to the laws of the Church 42, but likewise members must faithfully fulfill their duties in relation to the community, as laid down in the Constitutions. In order to dismiss 43 a member for the reasons set out in the Code of Canon Law (public rejection of the Catholic faith, abandonment of ecclesiastical communion, or being under imposed or declared excommunication44) or other provisions in the Provincial Statutes, the Community Council should observe the following procedure: 1) verify the certainty of the facts; 2) warn the member in writing, or, before two witnesses; 3) allow a reasonable time for repentance. If after all this there is no change, it is permitted, after consulting the Provincial, to proceed with the dismissal. In all cases, the member retains the right to appeal to the competent ecclesiastical authority45
In the case where a member, after a serious evaluation and discernment with the Community Council, comes to the decision to oluntarily leave the Community, the request is to be made in writing to the competent authority of the Community, to whom they are committed by reason of their promises. 46 The Provincial is to be informed of all of this. 41 (Vatican Council II, Apostolicam actuositatem, 13. 19. John Paul II, Christifideles laici, 31-32; Cf. Benedict XVI, Deus caritas est, 20. 42 Cf. Code of Canon Law, can. 208-223; 224-231. 43 Cf. Code of Canon Law, can. 308; Cf. OCDS Constitutions, 47-e. 44 Code of Canon Law, can. 316§1. 45 Id., can. 316§2. Cf. can. 312§2 46 Cf. OCDS Constitutions, 12.
IV. SERVING GOD’S PLAN
25. “The lay faithful, precisely because they are members of the Church, have the vocation and mission of proclaiming the Gospel: they are prepared for this work by the sacraments of Christian Initiation and by the gifts of the Holy Spirit.” 47. The spirituality of Carmel will awaken in Secular Carmelites a desire for greater apostolic commitment, in becoming aware of all that their call to Carmel implies. Aware of the need the world has of witnesses to God’s presence48, they will respond to the invitation the Church directs to all Associations of the faithful followers of Christ, committing them to human society by means of active participation in the apostolic goal of the Church’s mission, within the framework of their own charism. As a fruit of this participation in evangelization, Carmelite Seculars will share a renewed taste for prayer, contemplation and the liturgical and sacramental life.
26. The vocation to the Secular Order is truly ecclesial. Prayer and apostolate, when they are true, are inseparable. The observation of St Teresa that the purpose of prayer is “the birth of good works” 49 reminds the Secular Order that graces received ought to have an effect on those who receive them50. Individually or as a community and, above all as members of the Church, apostolic activity is the fruit of prayer. Where possible, in collaboration with religious superiors and with the necessary permissions of those in charge, the communities of the Secular Order participate in the apostolate of the Orderactivity is the fruit of prayer. Where possible, in collaboration with religious superiors and with the necessary permissions of those in charge, the communities of the Secular Order participate in the apostolate of the Order.
27. The Carmelite Secular is called to live and witness the charism of the Teresian Carmel in the local Church, that portion of the People of God in which the Church of Christ is truly present and acts51. All will try to be living witnesses of God’s presence and accept responsibility for the need the Church has of concrete help within the pastoral concerns in its evangelising mission under the direction of the bishop. For this reason, each one will have an apostolate either collaborating with others in the community or individually.
28. To their apostolic commitment they will bring the wealth of their spirituality in the various forms it takes in evangelization: missions, parishes, houses of prayer, Spirituality Institutes, prayer groups, the ministry of spirituality. With their particular contribution as Secular Carmelites they can offer the Teresian Carmel fresh inspiration for “a renewed spiritual and apostolic dynamism” 52, with creative fidelity to their mission in the Church. The different apostolic activities of the Secular Order will be specified and evaluated in the Particular Statutes for the various geographical areas.53 (47. CL 33. 48. See AA 4 and 10; CL 16-17, 25, 28-29. 49. IC V:3:11; cf. VII:3. 50. Cf. AA 2-3. 51 (cf Christus Dominus, 11; Apostolicam Actuositatem, 86; Chirstifideles Laici, 25) 52. VC 55. 53. OCDS Rule of Life (1979) art. 8 .
V. WITH MARY, THE MOTHER OF JESUS
29. In the interior dynamism of following Jesus, Carmel contemplates Mary as Mother and Sister, as “the perfect model of the disciple of the Lord” 54 and, as such, a model for the life of the members of the Order. The Virgin of the Magnificat proclaims the break with the old order and announces the beginning of a new order in which God casts the mighty down from their thrones and exalts the poor. Mary places herself on the side of the poor and proclaims how God acts in history. For Secular Carmelites, Mary is a model of total commitment to God’s Kingdom. She teaches us to listen to God’s Word in Scripture and in life, to believe in it in every circumstance in order to live its demands. All this she did, without understanding many things, pondering all in her heart (Lk 2:19, 50-51) until light dawned through contemplative prayer.
30. Mary is also an ideal and inspiration for the Secular Carmelite. She lived close to people and their needs, being concerned about them (Lk 1:39-45; Jn 2:1-12; Ac 1:14). She, the “most perfect image of freedom and of the liberation of humanity and of the universe” 55 helps us understand the meaning of mission. She, Mother and Sister, who goes before us in a pilgrimage of faith and in following the Lord Jesus, keeps us company so that we may imitate her life hidden in Christ and committed to the service of others.
31. While giving life to Teresian Carmelite spirituality, Mary’s presence also shapes its apostolate. As a result, the Secular Carmelite is committed to knowing Mary better, daily, through the Gospel to communicate to others an authentic Marian devotion leading to imitating her virtues. Guided by the outlook of faith, members of the Secular Order will celebrate and promote the liturgical devotion to the Mother of God in light of the mystery of Christ and the Church. They will practice, in faith and love, the devotional exercises in her honour. 31 - a) In the Teresian Carmel love of Mary, Mother and Queen, is united with love of her spouse Saint Joseph. The Father also gave him, "a just man" (Mt 1:19), guardianship of his Son Jesus Christ in the mystery of the Incarnation.
Following the example of St. Teresa, members can find in St. Joseph a role model for a life of humble adoration and prayerful ommunion with Jesus, as well as a master of prayer56 and silence. Patron of the interior life, he is an example of faith and of being "constantly attentive to God, open to the signs of God’s presence and receptive to God’s plans”57 . Being a chaste and faithful spouse, he is the model of a father solicitous in care of the family, and of a responsible laborer who considers his work as an "expression of love”58 . In communion with the Church and the Order, who venerate him as their "provident Protector”59 , (54. MC 37. 55. RM 37. 56 Cf. St. Teresa of Jesus, Life, 6,6-8; 33,12. Cf. John Paul II, Redemptor Custos, 25. 27. 57 Francis, Homily for the inauguration of his Pontificate, 19 March 2013. 58 John Paul II, Redemptoris Custos, 22-23. 59 Constitutions of the OCD Friars, 52; cf. Constitutions of the Discalced Carmelites, 59. 23 members of the Secular Order find in Saint Joseph an incomparable protector to whom they can entrust the hopes, the struggles and the work of every day. 60
VI FORMATION IN THE SCHOOL OF CARMEL
32. The central object of the process of formation in the Secular Order is to prepare the person to live the charism and spirituality of Carmel in its following of Christ, and in service to its mission.
33. With sincere interest in the teachings of the Church and the spirituality of our Carmelite Saints, Carmelite Seculars seek to be men and women who are mature in the practice of faith, hope and love, and in their devotion to the Virgin Mary. They commit themselves to deepening their Christian, ecclesial and Carmelite life. Christian formation is the solid basis of Carmelite and spiritual formation. Through the Catechism of the Catholic Church and Church documents, Secular Carmelites receive the necessary theological foundation.
34. Both initial and ongoing formation in the teachings of Teresa and John of the Cross, help to develop in the Carmelite Secular a human, Christian and spiritual maturity for service to the Church. Human formation develops the ability for interpersonal dialogue, mutual respect and tolerance, the possibility of being corrected and correcting with serenity, and the capacity to persevere commitments.
35. Carmelite identity is confirmed by formation in the Scriptures and lectio divina, in the importance of the liturgy of Church, especially the Eucharist and the Liturgy of the Hours, and in the spirituality of Carmel, its history, the works of the Order’s saints, and formation in prayer and meditation. Formation for the apostolate is based on the theology of the Church concerning the responsibility of the laity61 and on understanding the role of Seculars in the apostolate of the Order. These help to know the place of the Secular Order in the Church and in Carmel and give a practical way to share the graces received through the vocation to Carmel.
36. The gradual introduction to the life of the Secular Order is structured in the following manner:
a) A sufficient period of contact with the community for no less than 6 months. The purpose of this stage is that the applicant might become more familiar with the community, the style of life and service to the Church proper to the Secular Order of the Teresian Carmel. This period also give the community the opportunity to make an adequate discernment. The Provincial Statutes will specify this period. 60 “St. Joseph is the model of those humble ones that Christianity raises up to great destinies;… he is the proof that in order to be a good and genuine follower of Christ, there is no need for great things – it is enough to have the common, simple and human virtues, but they need to be true and authentic.” (Paul VI Insegnamenti VII, 1969, cited in John Paul II, Redemptoris Custos, 24). 61. AA 28-29.
b) After the initial period of contact, the council of the community may admit the applicant 29. In the interior dynamism of following Jesus, Carmel contemplates Mary as Mother and Sister, as “the perfect model of the disciple of the Lord” 54 and, as such, a model for the life of the members of the Order, , and the sign that Mary is both Mother and Model on this journey..
c) At the end of this stage, with the approval of the Council of the Community, the applicant may be invited to make the first promises to follow the evangelical counsels and to live in the spirit of the beatitudes for a period of three years. d) In the last three years of initial formation there is a deeper study of prayer, the Scriptures, the Documents of the Church, the Saints of the Order and formation in the apostolate of the Order. At the end of these three years the applicant may be invited by the Council to make the Definitive Promises to live the evangelical counsels and the spirit of the Beatitudes for life.
VII
ORGANIZATION AND GOVERNMENT
37. The Secular Order of Our Lady of Mount Carmel and Saint Teresa of Jesus is an association of the faithful and an integral part of the Discalced Carmelite Order. It is essentially lay in character, with the welcome participation of diocesan clergy. 62
38. The friars and nuns of the Teresian Carmel consider the lay community of Secular Carmel an
enrichment to their consecrated life. Through mutual interaction the friars and nuns wish to learn
from the Secular Carmelites to recognize the signs of the times together with them. For this reason, it
will be arranged that representatives of the Secular Order are present when the apostolic service of
the Order is planned in a geographical area, at a local or provincial level, or when serious study is
made on the situation in the Church or in society.
39. All of Christ’s faithful have the right to make vows63. With the consent of the Council of the community and the permission of the Provincial, a member of the Secular Order may make vows of obedience and chastity in the presence of the community. These vows are strictly personal and do not create a separate category of membership. They suppose a greater commitment of fidelity to the evangelical life but do not transform those who make them into juridically recognized consecrated people as in Institutes of consecrated life. Those who make vows in the Secular Order continue to be lay persons in all juridical effects.
40. The Secular Order is basically structured on the local community as a visible sign of the Church. At the Provincial level and in the local communities, the Secular Order enjoys juridical personality64 . CIC 298, 301. 63. Ritual, Instruction: 9; 30-49. 64. CIC 301, 303-306, 313. 25
41. The Secular Order is juridically dependent on the Discalced Carmelite Friars65. The Superior General establishes the local communities and makes pastoral visitations. He may dispense, in particular cases from the Constitutions and local statutes and can grant juridical exceptions. He has the authority to resolve cases which are not foreseen by this legislation and which cannot be resolved by local authorities. A general Delegate assists the Superior General. His responsibility is to further relations between the Religious and the Seculars and to maintain contact with the Provincial Delegates and Assistants to each community to insure the purpose and well-being of the Secular Order.
42. The General Definitory of the Order approves the regional66 and provincial statutes of the Secular Order67
43. The Provincial Superior, usually aided by the Provincial Delegate, is the Superior of the Secular Order within his territory68. He is responsible for the well-being of the Secular Order within the territory of his jurisdiction. He is to make visitations of the communities in his jurisdiction and, after consultation with the Council, appoint a Spiritual Assistant for communities69. In case of disputes, appeal will be made in the first instance to the Provincial.
44. The Spiritual Assistant to each community is usually a friar of the Order. His duty is to give spiritual aid to the community so that its members may be guided in their vocation and may correspond with it as perfectly as possible. He will also endeavour to promote solidarity between the secular community and the friars and nuns of the Order. At the invitation of the Council he may attend meetings of the Council, without a right to vote. At the different stages of formation of the candidates, he will be available to interview them. The Council may consult him about the suitability of the candidate to assume the responsibility of the vocation to the Secular Order. He will support the formation of the community by his availability to the director of formation. However, he may not be the director of formation. The Spiritual Assistant must be well-versed in Carmelite spirituality and well-informed in the Church’s teaching concerning the role of lay people in the Church.
45. Only the General of the Order for those territories where there are no friars, or the Provincial within his territory, may appoint as Assistant one who is not a friar of the Order, always with the consent of the candidate’s own superior. The General Delegate or the Provincial Delegate will assist in this appointment by interviewing the candidate. They will look for the same qualities as mentioned in number 44 of these norms.
46. The Council, composed of the President and three Councilors and the Director of Formation, constitutes the immediate authority of the community. The primary responsibility of the Council is the formation and Christian and Carmelite maturing of the members of the community.
47. The Council has the authority: a) to admit candidates to formation, the Promises, and the Vows;
b) to reduce, for adequate reasons, the period of formation before temporary Promises, with the permission of the Provincial; (65. CIC 305, 311-315. 66. ARegional@ refers to nations or a geographical territory of more than one province of the friars. 67. CIC 307 '1; 314. 68. CIC 328-329. Constitutions of the Discalced Carmelite Friars 103, Norms 56. 69. CIC 17.
c) to convene the community for the triennial elections;
d) to replace, for a serious reason, a member of the Council itself70;
e) to dismiss a member of the community, should this be necessary, after consulting the Provincial71;
f) to receive a member transferring from another community;
g) if a matter should arise that is outside the competence of the Council, it is the obligation of the President to bring it to the attention of the Provincial. The Council meets frequently and always when necessary in reference to taking care of formation programs and the growth of their own community.
48. The General Superior, the Provincial Superior and the Council of the community are the legitimate superiors of the Secular Order.
49. For the establishment of a new community it is necessary to present to the General Secretary of the Secular Order the following documents:
a) a list of the current members, at least 10 members are required to form a community, two
of whom must have made definitive promises;
b) a letter from the Provincial Delegate requesting the establishment of the community;
c) the permission of the Ordinary of the Diocese in writing72;
d) the title of the community;
e) the place of the community meeting.
50. Every three years, each local community of the Secular Order elects its President and three Councilors73. These four officers, after consulting the Assistant, elect the Director of Formation from among those who have made definitive promises. The Council then names a Secretary and a Treasurer. The procedure for the elections is to be determined by the Provincial Statutes, respecting the complete liberty of the electors, the preferences of the majority of the members. For the President to be re-elected to a third term as President, the permission of the Provincial Superior is required.
51. The President, elected from among those who have made final promises, has the duty to convoke and preside over the meetings of the community. He should show fraternal service to all the members of the community; foster a spirit of Christian and Carmelite affability, being careful to avoid any demonstration of preference for some members over others; coordinate contacts with those members of the community who because of age, illness, distance or other reasons, are not able to attend meetings; aid the Director of Formation and Spiritual Assistant in carrying out their responsibilities; in their absence, but only temporarily, he may take their place or designate another to do so from among those who have made definitive promises.
52. The responsibility of the three Councilors is to form, with the President, the government of the community and to support the director of formation. Generally they are community members with definitive promises. In particular circumstances, members with first promises can serve as councilors.
70. CIC 318. 71. CIC 308 and 316. 72. CIC 312 '2. 73. CIC 309. 27
53. The Director of Formation, elected by the Council from among those who have made definitive promises, has the responsibility of preparing the candidates for first and definitive promises. The Director works in collaboration with the Assistant and with the support of the President. In the absence of the President, the Director of Formation is his substitute for any function.
54. The Secretary of the Council has the responsibility of keeping up-to-date the register of the community, recording the elections, admissions, Promises and dismissals. The Secretary is to present the register to the Council when it meets and to the community at the time of the elections. The Secretary attends the Council meetings and records the minutes of the meeting, without the right to vote.
55. The duty of the Treasurer is to take charge of the administration of the funds of the community. The Treasurer is to present a report of the funds to the Council every six months, to the community and the Provincial, or Superior of the Circumscription, once a year74. The local statutes are to determine how the community attends to the needs of the poor.
56. Members of the Secular Order, who for reasons of distance, age, or illness cannot participate in the regular meetings of a community, remain members of the Secular Order and, under the authority of the Provincial Delegate, are to be associated to a particular community. It is the responsibility of the President of the community to establish contact with those members and the responsibility of these members to maintain contact with the community.
57. Where there is an organized circumscription of the friars of the Order, the Secular Order is to form a Provincial Council to assist one another better in formation and the apostolate, but not for intervening in the government of the local communities. The President of the Provincial Council ought to be a member of the Secular Order with definitive promises. The Provincial Council must submit its statutes to the General Definitory for approval.
58. The Provincial statutes are to determine the following:
a) the development of an adequate program of formation;
b) the acceptance and formation of those new members who do not live near an established
community; in every case these new candidates must be identified with and formed by an
established community. They are considered members of that community;
c) the procedure for elections and the responsibilities of the three councilors;
d) the remembrances for the deceased members of the community;
e) the circumstances and the conditions for taking vows;
f) the minimum and maximum age to accept new members;
g) the maximum number of members of a community before dividing the community to form another;
h) the coordination of apostolic endeavours within the community or Province;
i) the form and use of the external signs of membership in the Secular Order;
j ) the practices of mortification and expressions of devotion to the Blessed Mother, St. Joseph and our Carmelite Saints. 74. CIC 319.
59. If a Secular Order community does not belong to any particular Province, the community is to establish its own statutes to determine the above matters. This community submits its statutes to the General Definitory for approval.
60. Other structures may be introduced at national levels where there is more than one Province, or at an international level, should they be thought useful or necessary for formation, coordination of apostolates of the Order, and for organizing Congresses. They do not, however, have any jurisdictional authority. These regional councils are to submit their statutes to the General Definitory for approval.
EPILOGUE
The Constitutions of the Secular Order were drawn up to strengthen the life purpose of its members, who form part of the Order of the Teresian Carmel. They are called to “to testify how the Christian faith constitutes the only fully valid response... to the problems and hopes that life poses to every person and society” 75. This they fulfill as Carmelite Seculars if, beginning with a commitment to contemplation, they succeed in giving daily witness in their family and social life to “an integrated approach to life that is fully brought about by the inspiration and strength of the Gospel”76. As Carmelite Seculars, sons and daughters of Teresa of Jesus and John of the Cross, they are called to “stand before the world as a witness to the resurrection and life of the Lord Jesus and a symbol of the living God” 77, by means of a life of prayer, of service to evangelization and by means of the witness of a Christian and Carmelite community. “All the laity as a community and each one according to his ability must nourish the world with spiritual fruits (cf. Gal 5:22). They must diffuse in the world that spirit which animates the poor, the meek, the peace makers whom the Lord in the Gospel proclaimed as blessed (cf. Mt 5:3-9). In a word, Christians (and Carmelites) must be to the world what the soul is to the body.”78
OCDS Constitutions: https://www.ocds.info/LegislativeDocuments/ocdsconstitutions.htm (2003 Constitutions)