Priors’ Course, Rome 2003.

Input by Kees Waijmann, O.Carm.

The following notes were taken during the Priors’ Course which took place in Domus Carmelitane from January 29^th to February 14^th, 2003.

The Prior and the Brothers.

Our goal is to think about spiritual leadership within the Rule. In this atmosphere we can look at how it can become a reality for us. We want to grow towards discussion within the theory of the Rule of Albert. We need to move more towards the ideas of spiritual leadership within the Rule and community. The Rule provokes us to enquire into spiritual leadership. Practice of authority is informal within our roots.

Introduction to Letter.

It’s a thirteenth century text and has a historical background – a document meant to function within a group of lay hermits. It stems from a time of authority, with university and monastic overtones. In cities, the Dominicans influenced society with ideas of democratic morality. So it was acceptable at the time to discuss any one point. Even women experienced liberation at this time of history. This was the age of the Via Moderna and the Dominicans, Franciscans and proto-Carmelites had an influence. This gives some idea of the Rule background. The age was dark for some but liberating for others. The first Carmelites were students in these universities. It was a spring-time in the world. There is a big difference between the old idea of Abbot and that of Prior and the brothers. The Carmelites adopted the latter.

The Rule then is a letter and Albert speaks as anyone other author would at the time. It has its own structure but it spells out how we live out our lives in allegiance to Christ. It’s a first step.

Background.

Albert is not giving us a way to be Christian or a way in which to become Christian. He gives us a model for Prior and Brothers.

First, he says that one of you is to be chosen by the unanimous consent of all, to whom each of the brothers will promise obedience with poverty and chastity. The background is that the lay hermits were living in hermitages. They lived in mountainous country which become a space for them and they lived in that space with their own economy. They lived the lives of lay hermits. They also lived together. The best way to describe their lives is living something new in church.

The letter then establishes that one of them should be prior.        It seems envisaged for the community alone to make the decision as to who this should be. It should be possible for this to happen. So if he were to be selected from the outside then he would be washed and crucified by the community. So it should not be from the outside. The real challenge is for the community to make its own decision and not await an appointment from the outside. It’s easy for the community to reject what comes from outside. The selection requires the consent of all or at least the greater and wiser part. So while we don’t have to imitate this at least we should be prepared to contemplate the possibility. Someone has to be found and appointed as leader. There are quantitative and qualitative parts of this in the scrutinium. The idea is that all should be in agreement with the person brought before them – or at least the greater part, and if not all the members then at least half plus one. So the Prior then has the agreement of the community as a whole. Qualitatively, persons act to ensure that community has acted in a free manner. The question could be “why did you vote for this person?” In fact what happened was that all reasons were brought together and a choice was made. What’s of interest is the decision coming from the community and what motivates each member in his vote. The Dominicans set a standard then come from one form of authority to another. It shows how the community works out its own way of selecting its Prior.

Unanimity.

The reign of God is a direction and not a reality. Take for example a sermon. The preacher may intend one thing but the listener picks it up in a different manner. So even on that level it’s what happens in peoples’ minds that count. The mind reacts to being told something in a dictatorial way. People leave the church because of monologues. What the people pick up is what counts. When it comes to the community we are interested in the animus of the brothers. What then is my role as Prior? Do I think of others rather than myself? Look into the possibility of the community trying to work out the common animus. The kernal of the argument seems to be that while most renewal is based on other aspects of community it is suggested that it should be based on unanimity… let the brothers speak to each other in love. In this way each of the other brothers will promise obedience to their chosen Prior.

Following choice.

There should be a mutual acceptance of obedience made by brothers to the Prior and done openly. The Prior also should make his promise to the brothers. It too should be done openly. The friar should make known his intention of regular practice of his vow of obedience to the Prior who formerly accepts his role as Prior. The Prior has been chosen so the brothers have to accept the Prior’s role. He needs to make it known that he will practice his role or otherwise he is like a instrumentalist who has ability but does not practice. So all the community needs to make known to others that they will practice their roles. There has to be a working out of the role that we intend to play.

The appointment of the Prior.

The appointment of the Prior made the whole thing into a recognised group. So what is required is to have a Prior, cells, etc. It comes into effect when the position is used. The role has to be interiorised as indeed spiritual life also has to be given time.

Rule 5-9 shows how the institutions work and it is governed as the Prior and the brothers deem fit. What you need is to have a place in a solitary area according to the Rule or the place can be where you are given the space. Where you are given, is a statement which describes the mendicant way of life. The 1235 decision gave permission to live in the traditional or the new way. It caused problems even then and some left the order for the Carthusians and others for the Dominicans.

Mystical Interpretation: if we are unsure about our lifestyle then we should view it in a mystical way. As Carmelites we are deeply rooted in the desert with regards to our work and prayer. We should look for sources to bring both together. Carmelites are not determined by their way of living. There is always a tension between work and prayer and it’s part of our history.

Obstacles.

If ministry controls what is happening then it is an obstacle. You cannot have an over-determination. Jesuits are, by nature, determined by work and we are not. We need to be able to maintain a connection between ministry and thinking so as not to be out of synchronisation. There has to be a tension between the ministry and observance. We can’t be overcome by ministry.

We have arrived at the ideal then of the Prior and brothers who take on the role of decision making body. What’s basic to it is communication. While the Prior has his role to play what is required is the understanding that the brothers also have a role in the government of the community.

Chapters 10-12 of the Rule flesh out the idea coming from the basic Jerusalem community. It was the embodiment of the church and so also the Prior and brothers have this target or living out of the kingdom in a real live situation. So no one should call anything his own but to share all in common. Augustine gives us some insights into what the brothers may share. He indicates that it is not only the material things but the spiritual also – time, talents, personality gifts. How do we manage to share such immaterial things? Even life’s energy some have in abundance and others not but he/she will have some other gift. The Prior has to give community aspect to the gifts.

The distribution of goods.

The age and the needs of each person has to be considered. Prior has to take into account the needs of the brothers. What a brother receives he has to return. No community has arrived at the ideal, i.e. the talents made common or distribution according to needs. Such would be a prophetic community. Mostly we are selfish and desire only what we want according to our likes and dislikes. So we ask for more of the same. We need to open up to what God wants and to be able to see the other as God wants us to see them with their special gifts. It’s difficult to see the richness within our brothers and sisters.

The Rule has to be seen as translated by the constitutions. It’s not possible to look on the Rule as law. The community has to translate it.

The Chapter is meant as the juridical chapter. The Lord gifts different people and so we should affirm them. Only a spiritual eye can see the talents of a brother. Cultus Justitiae should be known in the community to see and affirm the gifts of each member. They should be spoken of at community level.

Chapters 11-12. The Oratory and Cells.

The former should be in the midst of the cells. This is not law but Rule quote. The Rule is stressing the coming together and going out with the blessing of the community. This is a spiritual exercise – a gathering and dispersing. Living in the cells but coming together in the midst of the cells.

‘In as far as this can be done.’ This is typically Carmelite and a common way of approach for us. Remember observance which was considered the only criterion of holiness is now seen as not sufficient in themselves. Exercises are not in themselves virtuous as the Lord will ask if we were just, loving and hopeful. Remember that virtues (faith, hope, love, trust) are necessary but exercises can be contingent – I may not arrive at them. Of course, both exercises and virtues can and should complement each other.

The Chapter.

On Sunday or other days, according to suitability, the brothers should gather for Chapter. This was formerly the culpa meeting. This can be a vessel of spiritual direction for the community. There seems a twin approach – Eucharist and Chapter. What do we want on the agenda? Two areas required which are observance and well being of souls. Both these areas require attention at chapter.

The former has to do with order within the house and the latter the affairs of the soul. What needs sorting in the house or horarium and what stage of the journey are the members’ souls at. Observance is what produced much guilt over the last three centuries – what I need to do or not do – what we now need to do is to ask does it work if we do it. Did our selection of the Prior work or did it make us infantile? Does our cell work and does it open for us the riches of the Bible and help us to assimilate it so that our soul is freed to reach out for God?

The exercises: Do these work for me and am I growing? Many young people now are leaving the Church because they feel they can’t ask questions. The chapter could present to these the possibility of asking questions. Thus, they may well elect to join in order to grow. Youth does not find the spiritual master in the West but turns to the East for that. So the role of Prior is to find the ways that work and those that don’t. Remember that community meditation broke down within a month of the changes after Vatican II.

The approach to chapter can be the same as approach to lectio divina. In the former you can come to know where you are at on the journey. The chapter presents the possibility of seeing the needs of the brothers and within the atmosphere of community come to terms with them spiritually. You don’t have to make any real decisions but to allow the needs to surface.

The Rule tells us that excesses and faults, if found, should be corrected in the midst of love. Discernment helps find the balance required – not too lenient and not to strict. Community should be able to find the middle ground. Discernment is the mother of virtues. All the faculties of mind, intellect and understanding need to be used.

Dynamics of life.

Albert speaks to the Prior and says that as a result of his request we are told that it’s necessary to follow Christ. ‘You brother B and your other brothers,’ etc. So the question is how to become a Christian by becoming a Carmelite. We can extend that to all the other activities we engage in, e.g. chapter, poverty, and obedience. The target is to become a Christian (by being a Carmelite. This is the priority and not just part of it. This is part of the prophetic role of the Rule. We need to look to the future. We are not condemned to the past as we look beyond our times. The survivors of the holocaust help us to focus. The petitio is an open space for us to discover new ways to become a Christian. Looking at the future is the real role of the lover which is real poverty. We may discover new ways of being Christian. No eye has seen what God may have in store for us. This is an invitation for Brother B to make the journey and to those who will succeed him. Keep in mind Jesus as slave and minister and perhaps great things will happen. We don’t have to repeat the past but open ourselves to new possibilities. Edith Stein said that going into the past is one way of finding new ways forward. Note how the Rule says to B ‘you and anyone after you.’ We are irreplaceable. There is no other eye, ear, hand or brain but you brother B and anyone coming after you. The old idea of obedience was that it should be done without question or a second thought but a more enlightened approach would be that you should think about it.

The 17^th century brought about a great change in theology in the sense that what became important was the law which said it must be done. It was also a change in the old way of thinking – should it be done at all? The Fathers insist that there should be a reason to do it and the reason is why do it? If you do it out of habit then you will loose out on the first challenge to the virtue. The example given was of meditation ceasing because people had just obeyed the rule. So when problems arise there is always a chapter at which the problem can be given time and attention and the Prior and Brothers try to come to terms with it

Authority.

By nature we know what authority is in a ‘do it’ sort of way. We certainly know how to make authority felt. We have to remember that we oppress others by authority at times. People are not born to brotherly authority. We need to find what it means for the future. In the gospel we are told the Son of Man came to serve and give his life for many. He learned obedience through suffering. So if the Lord had to learn through experience so also must we. Don’t presume you are kind, welcoming and meek – someone else may not see you that way. The message is that if you try to be like Jesus you will suffer and be crucified by the brothers.

Community and Authority.

A Prior will meet with others in community like the mother of James and John who have an authority of themselves and wish to use it. He is there in each community and will be negative to the role of the already chosen leader. Each of us should ask then ‘do I use my ministry as service or is it just my ideas that I am presenting?’ We need to have courage to face up to the informed leader. It will show how strong he is when he speaks to have his ideas followed. He will argue to the advantage that he sees important for his own aims. He treats the community as dependent on what he has to suggest.

Attachment.

Some will be very attached to their Prior. It’s essential that the brothers are brought to the point of detachment from him. He must help the brothers to be freed from dependency. It’s easy to make the brothers into infants. You have to free people from this form of dependency.

To input by Carlo Cicconetti, O.Carm.