There are various major sources of Carmelite spirituality such as the Rule of St. Albert, the writings of the doctors and founders of Discalced Carmel Saints Teresa of Avila and John of the Cross, and the writings of some of our Carmelite saints like Saint Thérèse of Lisieux (Thérèse of the Child Jesus), St. Teresa Benedicta of the Cross (Edith Stein), St. Elizabeth of the Trinity and few others.
St. Teresa’s greatest contribution to Carmelite spirituality is her writing of THE INTERIOR CASTLE. In this book she explains the way to union with God through interior recollection in God's beautiful dwelling place, which is one’s own soul. This is one of her greatest works and she describes a soul, "as resembling a castle, formed of a single diamond or a very transparent crystal, and containing many rooms, just as in heaven there are many mansions." She says that God has created the human soul so exalted that, "Nothing can be compared to the great beauty and capabilities of a soul" that is in the state of grace. She says, "The soul of the just man is but a paradise, in which, God tells us, He takes His delight."
For St. Teresa of Avila, Carmelite spirituality was all about love of Christ, and consoling Him who is so offended by sin. She says in THE WAY OF PERFECTION, "Indeed all I cared for then, as I do now, was that, as the enemies of God are so many and His friends so few, these latter might at least be good ones." This was the central theme and the reason for her prayer life, "that I might be able to bring some comfort to our Lord."
St. John of the Cross is known especially for his four main writings THE ASCENT OF MOUNT CARMEL, THE DARK NIGHT OF THE SOUL, THE SPIRITUAL CANTICLE and THE LIVING FLAME OF LOVE. THE ASCENT OF MOUNT CARMEL deals primarily with the early stages of spiritual life. In this book he says, “My principle is not to address all, but certain persons of our sacred order of Mount Carmel to whom God is granting the favour of setting them on the road to this Mount.” Both he and St Teresa of Avila stress on the centrality of the concept of nada, nothing – by wishing and asking for nothing, the soul is enabled to “ascend the Mount of Carmel”.
The other books also provide St. John's perceptions of Carmelite spirituality, and deep thinking, for building a closer relationship with Christ. In St. John's eyes, Carmel was all about union of the soul with God. These two Spanish mystics have left us many books of practical advice on spiritual growth and prayer.
St. Therese of Child Jesus, also known as St. Thérèse of Lisieux, is another great saint and doctor of the church. St John of the Cross was her spiritual teacher and through his writings she entered more deeply into her journey of love. As a Carmelite nun, she was well grounded in Carmelite spirituality. St. Therese, “The Little Flower’s”, writings had a profound effect on the spirituality of the twentieth century. Her poems and the book STORY OF A SOUL became some of the most widely read spiritual books of the time because of the fundamental elements of Carmelite Spirituality. St. Therese had great devotion to the Infant Jesus and her spirituality, found in her writings, THE LIFE AND LEGACY OF ST. TERESA BENEDICTA OF THE CROSS and THE SCIENCE OF THE CROSS had a childlike simplicity and trust in God's love.
When writing about God, other Carmelite saints like St. Elizabeth of the Trinity’s language was simple and affectionate. She wrote a lot but she is best known for her prayer “O My God, Trinity Whom I Adore.” Also particularly notable are her HEAVEN IN FAITH, a retreat she wrote three months before her death for her sister Guite; and the LAST RETREAT, her spiritual insights from the last annual retreat she was able to make.
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