TANGAZA UNIVERSITY COLLEGE
INSTITUTE OF SPIRITUALITY AND RELIGIOUS FORMATION
THE CATHOLIC UNIVERSITY OF EASTERN AFRICA
GLORIA NAKIMERA MWEBE, CM
THE VIRGIN MARY AS A MODEL OF CONSECRATION FOR
THE CARMELITE MISSIONARIES IN KENYA
Supervisor:
REV. FR. REMIGIUS IKPE, O.C.D
An Integration Paper Submitted in Partial Fulfillment of Requirement for
Certificate in Spirituality
NAIROBI 2018 ii
DEDICATION
This work is dedicated to all Carmelite missionaries who heed the voice of Christ to behold his mother (Jn. 19:27) may they walk in the footsteps of Mary Queen and Beauty of
Carmel as they follow her every day in faith, hope and love.
iii
EPIGRAPH
Draw us after you, Virgin Mary; and we shall follow in your footsteps.1
“Behold, I am the handmaid of the Lord; let it be to me according to your word” (Luke 1:38).
1 Cf. Carmelite Sacramentary; the miracles of Mary, 230. iv
ACKNOWLEDGEMENTS It is my pleasure to express my heartfelt and sincere gratitude: to God the Father, through the Son and in the Holy Spirit for accompanying me in my vocation and especially in these two years of study. I equally give thanks for the inspiration given to me to write about the Virgin
Mary as perfect model of consecration for the Carmelite missionaries in Kenya. To all my
Family members for the most precious gift they are in my life. To all Carmelite missionaries with whom I have been living and who have transformed me, by their lives.
My special thanks to Sr. Theresa Adanna Ani, Cm my delegate superior and her council
for giving me the opportunity to study spirituality, and for their love and support to my journey
in Missionary Carmel. To my formators Sr. Felly Covacha, Cm, Sr. Colette Banza, Cm and Sr.
Blessing Ezugwu, Cm for their support, encouragements and for journeying with me during
these two years of my intensive Juniorate. All my sisters in the international intensive Juniorate
community, may the good Lord bless you all. My sincere gratitude goes also to Fr. Remigius
Ikpe OCD, for his encouragement and guidance and direction while researching and writing this
paper and Sr. Felly Covacha, Cm for providing for me with some Carmelite documents which
were very instrumental in the research. I also thank Fr. Nicholas Obiero CP, for sacrificing to
proof read this work irrespective of his many commitments and tight schedule.
All the lecturers who have imparted their knowledge on me, and to my fellow classmates
and all who in one way or other have been instrumental and support to me, thank you very much and may God continue to bless you even more.
v
STUDENT’S DECLARATION I, the undersigned, declare that this Integration paper is my original work achieved
through my personal reading, scientific research method and critical reflection. It is submitted in
fulfillment of the requirements for the Certificate in Spirituality. It has never been submitted to
any other college or university for academic credit. All the sources have been cited in full and acknowledged.
Signed: ………………………………………………………………………………………
Name of Student: Gloria Nakimera Mwebe, CM.
Date: ………………………………………………………………………………………
This integration paper has been submitted for the examination with my approval as the college supervisor.
Signed: ……………………………………………………………………………………
Name of the supervisor: Fr. Remigius Ikpe OCD.
Date: …………………………………………………………………………………………
vi
ABBREVIATIONS
CCC Catechism of the Catholic Church CCL Code of Canon Law Cf Confer CM Carmelite Missionaries EG Evangelii Gaudium Fr. Father Gal Galatians Jn John Jn John LG Lumen Gentium Lk Luke MC Marialis Cultus Mk Mark Mt Mathew OCD Oder of discalced Carmelites OCRAM Oder of Carmelites St. Saint Sr. Sister trans. Translation
vii
TABLE OF CONTENTS
DEDICATION ...... ii EPIGRAPH ...... iii ACKNOWLEDGEMENTS ...... iv STUDENT’S DECLARATION ...... v ABBREVIATIONS ...... vi TABLE OF CONTENTS ...... vii GENERAL INTRODUCTION ...... 1 Background of Study ...... 2 Purpose and Aim ...... 3 The Problem Statement ...... 4 Study Objectives ...... 5 Significance/ Justification of the Study ...... 5 Scope and Delimitation of the Study...... 6 Difficulties and how to overcome them ...... 6 Research Questions...... 7 Methodology ...... 7 CHAPTER ONE ...... 8 MARY AS PERFECT MODEL OF RELIGIOUS CONSECRATION ...... 8 Introduction ...... 8 1.1. Mary in Scripture ...... 8 1.2. Marian Consecration according to St. Teresa of Avila ...... 10 1.3. Marian Consecration according to St. John of the Cross ...... 11 1.4. Marian Consecration according to St. Theresa of the Child Jesus ...... 12 1.5. Marian Consecration according to Blessed Francisco Palau Y Quer...... 14 Conclusion ...... 15
viii
CHAPTER TWO ...... 17 CHALLENGES OF IMITATING MARY AS MODEL OF CONSECRATION ...... 17 Introduction ...... 17 2.1 Being a Contemplative Witness in the midst of the World Today...... 17 2.2 Fear to embrace the Cross as Power and Strength ...... 19 2.3 Being a true disciple of Jesus ...... 21 2.4 Giving Oneself Totally to God and Others ...... 22 2.5 False Devotion to Mary Misguiding the Consecrated ...... 24 2.5.1 Divinization of Mary by some Christians ...... 25 2.5.2 Neglect of the Holy Spirit ...... 25 2.5.3 Over-emphasis on the Rosary at the Expense of Mass ...... 26 Conclusion ...... 26 CHAPTER THREE ...... 28 TOWARDS BETTER MODELING ON MARY AS MODEL OF CONSECRATION ...... 28 Introduction ...... 28 3.1 Modeling on Mary According to the Scripture ...... 28 3.2 Modeling on Mary According to St. Teresa of Avila ...... 30 3.3 Modeling on Mary According to St. John of the Cross ...... 30 3.4 Modeling on Mary According to St. Theresa of the Child Jesus ...... 32 3.5 Modeling on Mary According to Blessed Francisco Palau ...... 33 Conclusion ...... 34 GENERAL CONCLUSION ...... 35 Summary ...... 35 Conclusion ...... 35 Recommendations ...... 36 BIBILIOGRAPHY ...... 37
1
GENERAL INTRODUCTION
Consecrated life cannot be lived fully in the Church except in the light of Mary’s virtues,
as Mary is regarded as the best model of following Jesus, which is the essence of religious life.
Christians have gazed on the Virgin Mary over the centuries as an important icon in the Catholic
Tradition and in a call to holiness. Throughout the history of the Catholic Church, she has been
venerated as the glorious Mother of God. She has also played a vital role in our own redemption
by her great ‘fiat’ to God’s message (Lk.1:38). Thus, we entrust ourselves to her maternal
protection, for her to introduce us into the mystery of ecclesial communion and in the divine plan
of salvation2.
The presence of our Lady pervades the whole history of Carmel.3 In Carmel she is
mother and lady, protector and confidante, model and ideal of the consecrated and contemplative
life.4 Carmelite missionaries are born out of this Marian tradition. The founder, Fr. Francisco
Palau saw Mary as the perfect type of the Church; he called her, “Mary the Mother of God is the most lovely, perfect type of the Church.”5 We see her reflected in the reality of the mystical
body, as a communion of love and continuous presence of the Holy Spirit that brings together all
the members in prayer and drives them, with God’s grace, to apostolic service.
This paper will explore Virgin Mary as the perfect model of consecrated life for the
Carmelite Missionaries in Kenya. The study will be divided into three chapters. In chapter one,
we shall attempt to explore Virgin Mary as the perfect model of religious consecration. We will
look at the scriptural foundations of the Blessed Virgin Mary, as well as the experience of some
2 Cf. Carmelitas misioneras, “Spirituality- Mary”, 1. 3 Cf. The Constitutions of the Discalced Carmelite, 57. 4 Cf. The Constitutions of the Carmelite Missionaries, 54. 5 E. PACHO, Francisco Palau Writings; My Relations with the Church 233.
2
Carmelite Saints who portray her as the perfect model of religious life. In chapter two, we will
look at the challenges of imitating Mary as the model of consecrated life. Chapter three examines
better ways of modeling on Mary as the perfect model of consecration. It also offers
recommendations for the Carmelite Missionaries in Kenya to enlighten and integrate Blessed
Virgin Mary in their vocation and lives as a model.
Background of Study
The Blessed Virgin Mary remains a central figure in the life of the church. As the mother
of our Lord Jesus Christ, Mary has a special relationship with all the religious consecrated men
and women in the church. Being the perfect type of the Church.6 The congregation of the
Carmelite Missionaries as a religious congregation in the Catholic Church takes Mary as their
model in consecrated life. In their constitution, the Spiritual tradition proclaims Carmel as
completely Marian experience. Therefore, as a congregation, they see Mary as queen and beauty of Carmel and the ideal model of their life as consecrated persons.
The Catechism of the Catholic Church teaches us that what we know about Mary is what
we know about Jesus (CCC 487). As a congregation, the Carmelite Missionaries live a Marian
heritage that they received from their founder Fr. Francisco Palau who also contemplated and
experienced Mary to be united in a special way with the mystery of the church. The members of
the congregation of Carmelite missionaries are therefore called to live this heritage as was passed
on to them by their founder.7 As Carmelite Missionaries, our Founder, Blessed Francisco Palau
refers to Mary as the mirror through which the Church could be seen clearly.8
6 Cf.E.WELCH, Carmel and Mary, Theology and History of Devotion,5. 7 Cf. The Constitutions of the Carmelite Missionaries, 88. 8 Cf. F. PALAU, My relations with the Church, in writing, 722. 3
This research is motivated by the conviction that, consecrated life cannot be lived fully in
the Church except in the light of Mary’s virtues, as Mary is regarded as the best model of
following Jesus more closely, which is the essence of religious life. The researcher is challenged
by the observation that some members of the congregation have neglected the role of Mary as a
model in their religious lives. This is a challenge because, as members of the Congregation of the
Carmelite Missionaries, the sisters are not only consecrated to the Lord but also through the
imitation of the virtues of our Lady who remains the ideal model of consecrated life. Each sister
in her way of life is called to recognize Mary as a model who impels her to virtues as well as to
reflect to the world her image as “perfect type of the Church.”9
This study is therefore, based on the reality that for religious to find meaning and
direction in life, they must understand more clearly the meaning of consecration, from a Marian
perspective. Religious life becomes fully satisfying only if members understand and appreciate
Mary as a model of consecration and are able to develop a personal relationship with her.
Purpose and Aim
The main purpose of this research is to serve as an awakening call to all Carmelite
Missionaries on the importance of taking Mary as a model of their consecration. In the researcher’s view, it is important for the sisters to understand and live the legacy that their father founder left behind for them. And that is, to always look at Mary as an icon in their vocation life.
This position is also supported by Pope Francis in his encyclical letter, where he believes that,
with Mary’s example we grow more confidently in God’s promises. As members of the Catholic
Church, we need to look at Mary as a model to be emulated in our journey of faith (EG 59).
9 Cf. The Carmelite Missionary, An incarnated Grace on the way, 65. 4
With this understanding in mind, it is clear that, religious men and women can live their
lives in fullness only if they are able to look at Mary as their model and to imitate her in their
lives. To achieve this purpose, the study will examine the Scripture, the documents of the Church
and the works of Carmelites Saints that portray the Blessed Virgin Mary as the model of the
religious. It is from these documents that the study will draw out the prototype that will be
presented to the Carmelite Missionaries as the model of their consecration.
The Problem Statement
Mary as our mother is the best gift Jesus left for us, to be our model and example in our journey of faith. The interest to do this study is triggered by the researcher’s experience of religious men and women who have forgotten and neglected the devotion to the Blessed Virgin
Mary. “Woman, here is your son”. Then Jesus said to his beloved disciple: ‘Here is your mother” (Jn 19:26-27). According to the researcher’s observation, there are religious sisters who
are giving little importance to Mary or have completely neglected the Marian dimension in their
religious life.
The place of Mary in the ecclesial doctrine and devotion has been a source of tension
within various religious communities particularly in conjunction with the renewal of consecrated
life brought about by the Second Vatican Council. There are those who give little importance to
Mary maintaining that the life according to evangelical counsels is centered only on Christ.10
Through this study, the researcher intends to present better ways that can help the Carmelite
Missionaries to realize and maintain their relationship with Mary as a model of consecration to
religious life. The research aims at helping the sisters, to develop, maintain and intensify the
10 S. FIDELIS, Marian Synthesis of the Theology of Consecrated life, 9. 5
Marian dimension and to look at Mary as the image of the full life that proclaims the Lord and
leads all people to glorify Him.11
Study Objectives
The research aims at achieving the following objectives:
• To explore the Scripture, Church documents, works of some Saints that present Mary as
the perfect model of the religious life.
• To discover some of the challenges some consecrated persons face in appreciating and
living the Marian dimension of consecrated life.
• To appreciate as well as propose an understanding on how consecrated persons develop
their personal relationship with Mary as their model of consecration.
Significance/ Justification of the Study
The Congregation of the Carmelite Missionaries is now re-reading the constitution and
therefore has not carried out a research to find out why some members are neglecting the Marian
dimension. This research, when completed is envisaged to help the congregation to understand
and appreciate the Marian dimension. As Edith Stein explained that any Christian analysis of the
nature and vocation of women fails unless there is an appreciation of the role of Mary.12 It is
therefore clear that, in Mary’s example one discovers how to live consecrated life to the full
despite the challenges of life.
11 Cf. The Carmelite Missionary, An incarnated Grace on the way, 67. 12 Cf. .E. WELCH, Carmel and Mary, Theology and History of Devotion, 123. 6
Scope and Delimitation of the Study
This research paper is limited to the Carmelite Missionaries in Kenya. The main focus of
this research is on Mary as a model of the Consecrated in the congregation of the Carmelite
Missionaries in Kenya. The results of these findings could also be applied to Carmelite
Missionaries in Africa, as well as other religious congregations in different contexts.
Difficulties and how to overcome them
Dealing with spiritual matters in any institution, people tend to be more cautious to open up
to sharing their experiences. It is therefore clear to the researcher that the following difficulties may arise in the course of caring out the research: inadequate knowledge, language barrier, lack of preparation for the exercise, insufficiency of information from experienced members due to their busy schedule. In this case the researcher may require remedies such as:
• Use of email, phone calls and Skype. So as to get pieces of information from
experienced members who are out of the country.
• Use Scripture, Church documents, writings of the Carmelite saints and Constitutions
to get more information concerning the Blessed Virgin Mary as the perfect model of
consecrated life.
• Involving an interpreter where language barrier exists.
7
Research Questions.
• How the Scripture, Church documents, and works of some Carmelite Saints represent
Blessed Virgin as the perfect model of the religious life?
• What are some of the challenges consecrated persons face in appreciating and living the
Marian dimension of consecrated life?
• In what ways can Carmelite Missionaries appreciate and understand their personal
relationship with Mary as their model of consecration?
Methodology
To carry out a well-informed research, the researcher will use both primary and
secondary data. In the primary data the researcher will distribute questionnaires, which will be
answered by the members available in communities. A one-to-one interview with members
available in communities will also be employed as a tool of collecting required information. For
the secondary data, the researcher will use Papal documents, congregation literature books,
Church documents, and other library sources. The researcher will also use scientific and academic online resources to complement the books and other library resources.
8
CHAPTER ONE
MARY AS PERFECT MODEL OF RELIGIOUS CONSECRATION Introduction
This chapter explores the Scriptural foundations of the Blessed Virgin Mary, as well as the
Carmelite Saints who portray her, as the perfect model of religious life. In the scripture Mary accompanies Jesus from his conception in the womb to his death on the cross. The Carmelite
Saints describe Mary as a model and inspiration of religious life. They also present her as a historical woman who dwells in communion with them.13
1.1. Mary in Scripture
Mary is seldom mentioned in the scripture, yet the times she is mentioned, it is clear that she has a special place. The Gospel of Mark portrays the discipleship not based on physical relationship but in doing the will of God (Mk 3:31:35). Jesus said that anyone who keeps and practice his word becomes his mother, sister and brother. Mary teaches us in other words to always be open to the changing understandings of God.14 In the same way religious are invited to be disciples of Jesus like Mary, and to accept God’s plan in faith and love.
Luke presents Mary as a perfect example of hearing the word of God and keeping it. (Lk8,
21).15 She is a woman of reflective thinking who keeps and meditates in her heart all that
happened to her Son. She listened to the word, treasuring, pondering, conceiving, nurturing and
giving birth to it (Lk 2:51; 2:19). Mary kept all in her heart and submitted herself to the will of
13 E. EKWEM, The saving Beauty of Mary,19. 14 Cf.E. EKWEM, The saving Beauty of Mary,145. 15 Cf.E.R. CARROLL, Understanding the Mother of Jesus,15. 9
God. She easily sees the will of God in all that is happening in her.16 Mary comes out clear in the
Gospel of Luke as mother, not only in her body but also in her mind and heart, mother of those who hear the word of God and believe.17
After receiving insight of the plan of God (Lk 1:34, 38), Mary gave her consent to God. In this answer Mary expressed a great surrender and deep faith in God’s plan. She teaches us to say
“yes” to God’s plan. For Mary to be the mother of our redeemer, her faith, surrender and obedience enabled her to have deep faith to respond to the invitation of God. For her there is nothing greater than to respond to the will of God in total surrender. “Let it be done to me as you say” is an obedient expression of Mary’s faith.18 Mary’s answer represents the summit of all
religious behavior before God.19Religious in the same way are called to have an attitude of total
surrender to God’s will like Mary and remain faithful, obedient always trusting in God’s ways.
Mary is present in two events referred to by John: at the wedding in Cana and at the cross of
Jesus at Calvary (Jn 19:25).20 One easily sees her as a symbol of unity, belief and courage in all
the two scenes.21 Even when Jesus seems to set her request aside, she persists telling the waiters
to follow Jesus’ instructions. Mary’s presence at the wedding feast reveals much about her quick
grasp, courage and concern of the situation (Jn 2:1-12).22 The fact that Mary stood by Jesus all
through the journey of the cross even when it seemed all was finished and even when his closest
apostles deserted him and left him alone, expresses her close relationship with Jesus. This also
portrays her courage, love and believe in Jesus. Consecrated life is, in a special way, a call to
16 Cf. F. ARMELINI, Celebrating the word year A, 51. 17 Cf.E. EKWEM, The saving Beauty of Mary,22. 18 Cf.E. CATHOLIC, BISHOPS, Behold your Mother, 5. 19 R. CANTALAMESS, Mary Mirror of the church, 39. 20 Cf.E.R. CARROLL, Understanding the Mother of Jesus, 19. 21 Cf.I. POTTERIES, Mary in the Mystery of the covenant. 249. 22 Cf. N. CATHOLIC, BISHOPS, Behold your Mother, 13. 10
stand with Mary at the foot of the Cross and be faithful to Jesus just as Mary was with courage,
concern and belief, which is shown very well in her believe;
Mary believed on the sport; she never hesitated or suspended judgment. On the contrary, she committed her whole self at once. She believed she would conceive by the Holy Spirit. She didn’t say to herself, now we shall see what will happen; time will show if this strange promise is true.” And comes from God; she didn’t say to herself, “If it is to be it will be.” That’s what any other person would have said according to common sense and reason. But not Mary; Mary believed. If she hadn’t believed, the word would not have become flesh in her and Elizabeth would not have greeted her as mother of the Lord.23
1.2. Marian Consecration according to St. Teresa of Avila
St. Teresa of Avila who was also known as St. Teresa of Jesus was a Carmelite nun, and
a reformer in the Carmelite order. She was a mystic, Doctor of the Church, author and a
theologian of contemplative life through mental prayer. She initiated St. John of the Cross and
later reformed the Discalced Carmelites. She was a unique woman of her time who lived
ordinary life in an extraordinary manner.
Teresa of Avila in her works teaches us to have devotion to Mary. In her collected works,
she recalls from her family the devotion her mother Beatriz had especially in reciting the Rosary
from whom she learnt.24 Her devotion and strong confidence in Mary moved her when her
mother died, she was 13 years old and she turned to the image of the Virgin Mary asking her to
be her Mother. She says, in my affliction I went to an image of our Lady and begged her with
many tears to be a Mother to me for I have found favour with this sovereign Virgin in everything
I have asked of her, and in the end, she has drawn me to herself.”25 The consecrated are encouraged just as Teresa to have consistent devotion of Mary.
23 R. CANTALAMESSA, Mary Mirror of the church, 42. 24 Cf. K. KAVANAUGH,- O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.1,34. 25 K. KAVANAUGH,- O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol. 1, 34-35. 11
In her book, the Foundations, she never failed to realize that it was the Virgin Mary who
was the Patroness of the foundation. She asserts: “If we say that these are the beginning steps in order to renew the rule of the Virgin, His Mother, our Lady and Patroness, let us not be so offensive to her and fail to live as she lived”.26 She placed a statue of Mary in front of the choir
and knew that devotion, love and respect of all religious converged on Mary. Teresa believed
and was conscious that the Blessed Virgin Mary always accompanied the community that prayed
with constant and never-failing intercession.27
Teresa contemplated on the presence of Mary, the paschal mystery of Jesus, on the pain
of her desolation and joy in the Lord’s resurrection. She strived to imitate and live Mary’s
fortitude and love in rejoicing in the communion of Mary at the Cross.28 Teresa continued to
admire Mary being the first disciple of the Lord, the first Christian and follower of Jesus in his
suffering.29 This speaks to religious not to run away from the sufferings/challenges but to turn to
these as sources of strength and joy in sharing in the sufferings of Christ.
1.3. Marian Consecration according to St. John of the Cross
St. John of the Cross was totally Marian in all his life and especially in his writings,
poetry and prose and in his Spiritual Canticle. He portrays Mary for us as a model by pointing
out that when the Blessed Virgin spoke to the beloved Son at the wedding of Cana in Galilee,
Mary did not ask anything for herself but for the guests. She observed the needs of others and
26 K. KAVANAUGH, -O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.111- 165. 27 Cf. K. KAVANAUGH, -O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.1, (Life :24), 249. 28 Cf. K.KAVANAUGH, -O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.11, (Way31:2), 153. 29 Cf. K. KAVANAUGH, -O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.11, (Way 26:8), 135-136. 12
commented, “They have no wine” (Jn 2: 3).30 This is what forms a model of the virtue of selfless
service for the consecrated person. As religious, we are called to witness by going beyond our
individual desires, through offering service to those in need. According to St. John of the Cross,
Mary is the perfect model of the prayer of petition.31 In this invitation the religious are called to
always humble themselves just as Mary did at Cana and God will answer their petitions.
St. John of the Cross ‘believes that God allows the soul to suffer so it might gain merit and grow as did Mary.32 Thus, Mary is presented as one who endures sorrows patiently; and
thereby becomes the Mother of sorrows. This serves as a model for the Carmelite Missionaries
to emulate Mary’s virtue so that, by avoiding what is hurtful in our lives, we may find in Mary’s
virtues source of personal growth.33 In this we see that Mary’s stance beneath the cross speaks of
allowing her soul to suffer for the love of Jesus. Her long vigil when she was with Jesus at the
Cross speaks of her inner strength and courage.34 Consecrated persons are also called to be closely united to Mary in their suffering so as to be transformed.
1.4. Marian Consecration according to St. Theresa of the Child Jesus
St. Therese of Lisieux is also known as St. Therese of the Child Jesus and the Holy face.
She was from France. St. Therese was proclaimed Doctor of the Church and Patroness of missions on 19th October 1997 by Pope John Paul II. She is also known as the Little Flower of
Jesus.
30 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS., The collected works of St. John of the cross: The spiritual Canticle 2:8, 427. 31 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS., The collected works of St. John of the cross: The spiritual Canticle, 427. 32 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS., The collected works of St. John of the cross: The spiritual Canticle, 20; 21, 10, 492. 33 Cf. RUPP. J, Your sorrow is my sorrow. 97. 34 Cf. RUPP. J, Your sorrow is my sorrow. 115. 13
Mary’s place in Therese’s life is very striking and encouraging. It is clearly expressed in various aspects of her life. At an early age of six years old, Therese believed that the Blessed
Virgin was her Mother and because of this she strived to resemble her by imitating her virtues.35
Fr. Jamart Francois explains that Therese admired Mary’s simplicity, her spirit of faith, silence and recollection in God.36 In the same way the founder of the Carmelite Missionaries urges them to follow the example of Mary’s faith who believed in God the Saviour, and her faith saved the whole lineage of humanity.37 In simplicity Therese pondered silently on God’s will with faith just as Mary did.
Therese was devoted to Our Lady. At the age of eleven, on the afternoon after her first
Holy Communion she made an act of consecration to Our Lady. It was more than just a little set of prayer, “I put all my heart into speaking to her, into consecrating myself to her as a child throwing itself into the arms of its mother, asking to watch over her”38 She strongly believed that the Blessed Virgin Mary never fails to protect her, as soon as she invoked her with this assurance she approached her with childlike confidence calling her “Mama”.39 Her splendid confidence was fondly on her strong trust that whenever she asked for a favour from the Blessed Virgin, she immediately received help.40 In the same way Carmelite Missionaries are reminded that consecration to the Lord is at the same time consecration to the service of our Lady, we ought to belong to her as a symbol of maternal protection.41
35 Cf. M. MAXIMILIAN, F.I, St. Therese, Doctor of the little way. 119. 36 Cf. J. FRANCOIS, Complete spiritual Doctrine of St. Therese of Lisieux, 274. 37 Cf. F. PALAU, My relations with the Church, in writing, 559. 38 C. JOHN, Story of a Soul. St. Therese of Lisieux, 78. 39 Cf. J. FRANCOIS, Complete spiritual Doctrine of St. Therese of Lisieux, 279. 40 Cf. A.P. LAVEILLE, Life of the little Flower, of St. Therese of Lisieux, 209. 41 Cf. The Constitutions of the Carmelite Missionaries, 55. 14
1.5. Marian Consecration according to Blessed Francisco Palau Y Quer
Blessed Francisco Palau y Quer, OCD. was an apostle, prophet, contemplative,
missionary, Catechist, Spiritual director, Exorcist, Journalist and founder of the Carmelite
Missionaries and Teresian Carmelite Sisters Congregations. He was born in Spain during a
dangerous period of the French Napoleonic inversion, on December 29, 1811 and was baptized
the same day of his birth.42 He was the seventh of nine children of Jose Palau Miarnau and Maria
Anthonia Quer Esteve. His family life flourished with Christian virtues of joy, love, true
devotion to God and devotion to Our Lady and intense service to the Church.43
The entire life of Fr. Palau was surrounded by Mary’s presence. He lived in communion with Mary: everything was entrusted and offered up to her. As he encouraged his daughters saying, “In prayer, offer yourself to Our Lady, place yourself under her protection and trust in
God and His Mother, let us entrust to them everything, and we’ll not be deceived or confused in our hopes”.44 In Francisco Palau, we see Mary as a spiritual Mother who presents our thoughts
and intentions to God.45This gives us confidence that we are not alone on the Journey.
In his book, The Struggle of the Soul, Fr. Palau presents Mary as a tender Mother of all
Mothers, a powerful Mother, omnipotent Mother, merciful Mother and finally a Mother who
looks with tenderness on her children.46 He was contented of Mary’s powerful interceding action
on her children, when he explained how the Son does what his Mother asks, and the Mother
42 Cf. D.A. MARIE, “Francisco Palau”, Spiritual News Letter. 43 Cf. E. PACHO, Francisco Palau y Quer: A passion for the Church,9-10. 44 F. PALAU, Letter 56 in writing, 1174. 45 Cf. F. PALAU, My relations with the Church, in writing, 576. 46 Cf. F. PALAU, The Struggle of the Soul, in writing, 45. 15
never refuses her children any grace if they pray with full confidence for she is merciful and
tender.47
April 14th, 1864 was important in the Marian process of Francisco Palau. He carried from
place to place the image of Our Lady of Virtues to preach about her and his mission had been a
success though he was tried.48 So he retired in solitude to pray on a Mountain then Mary Mother
of God, revealed to him the whole mystery that it is not she who is the object of love but the
People who are the Church. In this experience he discovered Mary is the perfect type of the
Church, he knew Mary possessed all virtues in an extraordinary degree, superior to that of all the
Angles and all men together; for this reason, she was Mother of God.49
Fr. Francisco Palau understood religious consecration as surrender of the heart. For him,
the three vows are summarized in the vow of chastity, taken as self-giving of love where by
Mary is always present as the figure of the beloved. Provoked by the voice he heard one morning
telling him to prepare himself to surrender to his spouse, Mary the Virgin, who will be at the
altar waiting for him.50 In the same way religious are called to look on Mary as the perfect type and complete spouse.
Conclusion
In this Chapter, we have examined the Scriptural foundations and Church documents that present Mary as the Perfect Model of Consecrated life. Considering the Marian Consecration according to St. Teresa of Avila, St. John of the Cross, St. Theresa of the Child Jesus and
Blessed Francisco Palau. We can draw from these presentations that Mary is present at the
47 Cf. F. PALAU, The Struggle of the Soul, in writing, 148. 48 Cf. F. PALAU, My relations with the Church, in writing, 759. 49 Cf. F. PALAU, My relations with the Church, in writing, 539. 50 Cf. F. PALAU, My relations with the Church, in writing, 877. 16
beginning and end of the work of Jesus. When we listen to the word of God like Mary and live accordingly, we too shall be blessed and remain in God’s presence.
Like the Saints we must constantly go to Mary, giving ourselves completely to her, that she may guide and direct and transform us. She is a model of contemplative living, she is Virgin and Mother of Carmel, increasing by her presence the intimacy and family and by her prayer life, she guides and intercedes for us with her Son. 17
CHAPTER TWO
CHALLENGES OF IMITATING MARY AS MODEL OF CONSECRATION Introduction
This chapter addresses some of the challenges that Carmelite missionaries are experiencing in encountering Mary as a model of religious consecration. The first section deals with the challenge of imitating the listening virtues of the Blessed Virgin Mary so as to live a contemplative life of witness in the midst of the world today. The second section discusses the challenge of being a true disciple of Jesus following the example of Mary. The third section is focused on the challenge of giving oneself totally to God and others. The fourth section shades light on the challenges of embracing the cross as source of power and strength amidst the difficulties of life. Proper understanding of these challenges will surely lead a religious to a better way of living a meaningful life and will bring him/her closer to God.
2.1 Being a Contemplative Witness in the midst of the World Today
The invention of electronic gadgets could be a great source of spiritual growth if well used, however, inappropriate use of these inventions could cripple prayer life (such as lack of or inappropriate use of mobile phones, computers). A religious could spend long hours on phone to an extent of coming late for prayers or even forgetting prayers completely. We can imitate the virtue of Mary’s listening to the spirit by listening to the Spirit within us, pricking and challenging us on our use of these electronic gadgets.
In the principle of spiritual discernment, St. Ignatius of Antioch teaches us that in the persons who go on the wrong way (for instance, inappropriate use of electronic gadgets), the enemy is commonly used to propose to them apparent pleasures, making them imagine sensual 18
delights and pleasures in order to hold them more and make them grow in their vices and sins.
As we reflect on listening to the spirit in imitation of Mary, St. Ignatius reminds us that in these
persons who are treading on the wrong path, the good spirit uses the opposite method, pricking
them and biting their consciences through the process of reason.51 It requires the virtue of Mary’s
listening to the Spirit to be able to notice and pay heed to such biting of spirit for our own
personal growth.
Another example observed from the religious that challenges and affects imitation of the
contemplative virtue of the Blessed Virgin Mary is laziness and failing to balance work and
prayer. Mary’s silence was not a mark of laziness, because she spent her silence in pondering
these things in her heart (Lk 2:19). At times some religious are immersed at the apostolate and
forget to think of prayer, even to an extent of giving up the practice of prayer. Pope Francis
seems to be very much aware of this virus of giving up the practice of prayer. Perhaps it is the
reason why he challenges consecrated women and men to cultivate a contemplative dimension
even amid crisis of the busy world.
Pope Francis remarks, “Do not stop praying! Once consecrated persons stops praying,
their souls wither; they grow ugly, like fried figs. ugly. The soul of a man or woman religious, or
a priest who does not pray is an ugly soul!”52 Moreover, he continues to remind the consecrated
men and women that, “whenever they forget to contemplate on Christ crucified it is very sad
because they fall in ugly sin, and urges them to continue praying”.53 It is amid this challenges that: “religious are called to embrace the Gospel and quench the thirst with sacred scripture
51 Cf. ST. IGNATIUS, 14 Rules of Spiritual Discernment. 52 Cf. Francis, Messages of Pope Francis; During his apostolic Journey to Africa, 17. 53 Cf. Francis, Messages of Pope Francis; During his apostolic Journey to Africa, 16. 19
54 which is a pure and permanent source of spiritual nourishment” The “consecrated persons
should be experts of prayer.”55 Prayer will help them overcome the tempting challenges that
come along their way such as laziness, poor use of mobile phones and computer addiction, which are threats to prayer life.
2.2 Fear to embrace the Cross as Power and Strength
When a Religious is constantly complaining of failure, weaknesses of others, rejection, distress, disappointment, pain he/she is failing to remember the demands of discipleship. As
Jesus commands, take up your Cross and follow me” (Mt 16:24-26). At times, a religious even refuses to go to difficult missions. In all these one could be blinded and fail to realize the power and strength of the cross. This is one of the temptations about which Pope Francis warns the religious when he says:
It is easy to always complain about others, about the shortcomings of superiors, about the state of the Church and society, about the lack of possibilities. But consecrated persons, through the Spirit’s anointing, are those who turn every obstacle into an opportunity, and not every difficulty into an excuse! The person who is always complaining is really someone who does not want to work. It was for this reason that the Lord said to the pastors: “Lift your drooping hands and strengthen your weak knees (Heb 12:12; cf. Is 35:3).56 In discussing the challenges of imitating Mary as model of consecration, it is a natural
fact that the cross/sufferings cannot be avoided in life.57 The cross could be a great lesson if
positively experienced. The religious are called to imitate the virtue of Mary’s courageous spirit
and much inner strength to withstand the cross. Bearing in mind God’s grace always
54 Cf. FRANCIS, Keep Watch; To Consecrated men and women Journeying in the footsteps of God, 31. 55 Cf. GOMEZ, Fidelity in Religious Life, 1497. 56 Cf. Francis, Pope Warns Religious in Egypt of 7 Temptations, 2017. 57 Cf. SKETCH. A, The Way of the Cross; Praying with our suffering Lord, 5. 20
accompanies us.58 One thing to be noted is that the life God has called religious men and women,
to is a journey that has its bright stretches and dark tunnels; it has the Cross.59
It is a human inclination to shun whatever is unpleasant and painful; and the Carmelite
missionaries are not excluded from this. As Founder Blessed Francisco Palau reminds them in
his letter:
My daughters, love one another and, make yourselves servants of one another; assume the most vile and most laborious chores; strive for what is hard and painful; consider it a blessing to be the broom and trash, rubbish of the house not only the house but the whole world (1 Cor 4,13).60
This requires the virtue of Mary’s courage, manifested in her humility, to be able to
notice and pay heed to such passions of spirit for our own personal transformation. We are called
to accept crosses and to bear their weight without washing our hands of them, but also without
becoming trapped by them, so that we can transform them into new processes that allow us to be
signs of communion in the Church.61 Thomas A Kempis said that Jesus has many lovers of His
heavenly kingdom, but few who bear his cross and are willing to suffer with him.62 When religious run away from conflicts they contribute to the challenge of failing to grow and mature in spiritual life. Such people who fear the cross, St. Paul calls them enemies of the cross, (Phil.
3:17-21). They are those who are after worldly things.
58 Cf. RUPP. J, Your sorrow is my sorrow, 117. 59 Cf. Francis, Keep Watch; To Consecrated men and women Journeying in the footsteps of God, 20. 60 Cf. F. PALAU, My relations with the Church, in writing, 1055. 61 Cf. Francis, Proclaim, Letter To Consecrated Men and Women, 48. 62 T. A. KEMPIS, Imitation of Christ, 76. 21
2.3 Being a true disciple of Jesus
Being a true disciple of Jesus does not really mean that one is perfect. It entails sacrifice
of the self. One should be ready to suffer for the sake of Christ even in times of humiliation. We
must give up our old ways in order to become the person that Christ has called us to be. This
notion has made some consecrated persons sometimes to fall into the temptation of the
contemporary society, a society where individuals lack goals, lose sense of purpose or direction,
and experience deep feelings of emptiness and longing.63 Even at times people refuse to take up
responsibilities when sent to a new mission. At some moments, others choose the people they
want to live with, in the community. They harden their hearts and close them off to the Lord and
being at the service of others. At times, even they lack humility and insisting on being right or
clinging to one’s right.64 Here the challenge is to think that they are better than others, and load it over them out of pride; to presume to be served rather than to serve.
This is the temptation that, from the very beginning, was present among the disciples, when they wanted to know who is the greatest among them (Mk 9:34). And Jesus gives us an
antidote to this poison: “If anyone would be first, he must be last of all and servant of all” (Mk
9:35).65 The danger of this vice is that it could make some religious to believe all that matters in
life is ‘I and my comfort’. It is in this context that Pope Francis tells the religious that they are
called to carry on this great legacy of discipleship, with quiet acts of humble service, of using their mouth to proclaim his saving word, arms to embrace the poor and hands to build communities of authentic missionary disciples.66
63 Cf. B. ROSERBERG, Analysis of contemporary society, 2 64 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila 85. 65 Cf. Francis, Pope Warns Religious in Egypt of 7 Temptations, 2017 66 Cf. Francis, Messages of Pope Francis; During his Apostolic Journey to Africa, 48. 22
We could imitate the virtue of Mary, the first disciple of Jesus, who Pope Francis tells us that
without Mary we could never understand the Spirit of the new evangelization. Mother Mary is
able to recognize the traces of God’s Spirit in events great and small, as she constantly
contemplates the mystery of God in our world.67 Mary chose the harder path. In all cases she expressed humility. Her experience at that moment when an angel appeared to her and declared that she would be the mother of the savior of the world. Mingled with joy and rejoicing, she could have felt scared and overwhelmed with the task ahead of her yet her response proved a true disciple and a perfect model for us to follow in our lives.
She never revolted at the thought of being misunderstood, possibly viewed as an adulterous, and almost being disowned by Joseph. She did not revolt to know that her son would be destined to horrifying death and helplessly watched him die a shameful death. In all Mary shows us what it means to be to be humble and faithful disciples of Jesus and Jesus desires to find in us a will as submissive as hers.
2.4 Giving Oneself Totally to God and Others
When people join religious life, they are called to give themselves totally to God and others. However, it is very sad that sometimes some religious have failed to give themselves totally to God and others in their vocation. Fr. Onesimus Muthoka says that pride and money are two things killing religious life today.68
When we speak of pride, it is manifested in different ways, for example holding on to
one’s will by not listening to others, doing the opposite of what one is asked to do. This is clearly
seen in the case of being given a transfer and one is not willing to go, yet in public she promised
67 Cf. Francis, “Evangelii Gaudium” The Joy of the Gospel 288. 68 Cf. FR. O. MUTHOKA, “Seminar notes”. 23
to give herself totally to God. St. Teresa calls pride lack of humility, which is insistence on being
right and of clinging to one’s right.69 It makes one to be much concerned and preoccupied about
one’s “honour” and “esteem” forgetting to listen to God’s will and being at the service of others.
70 The religious are called to heal from pride and learn from Mary who allowed God’s will be
done, not her own will, which this is an expression of Mary’s humility.71
When a person is not grounded enough in Christian values, it is easy to be caught up in
the game and fall for the lure of money, grumbling, easy-life and immature affective adventures
rebelling because one’s needs are not met; especially when one is always asking for money and
does not explain or account for it. This leads one to accumulate many things and the more the
mind becomes divided of the many things he/she is owning.72 Which may lead to a deep crisis of
fidelity in giving oneself totally to God and others.73 This is sad because some religious are
experiencing the limitations of complete consistency, wounded by incapacity to lead lives as
integrated vocation and in a faithful journey.74 The consecrated are encouraged by the example of Mary who let herself be guided by the Holy Spirit on a journey of faith towards a destiny of
service and fruitfulness.75
Consecrated persons may at times tend to lack commitment and are lazy that even
sometimes during the apostolate may not want to go an extra mile. For those in perpetual vows,
the challenge of being authentic witnesses for those in initial formation remains. One may find
religious who are so strict and impatient with small failures of those in initial formation but are
69 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.1, 85. 70 Cf. K. KAVANAUGH -O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, Vol.1, 84. 71 Cf. E. CATHOLIC, BISHOPS, Behold your Mother, 5 72 Cf. FR. O. MUTHOKA, “Seminar notes” 73 Cf. Francis, Rejoice; To Consecrated men and women 19. 74 Cf. Francis, Rejoice; To Consecrated men and women 20. 75 Cf. Francis, “Evangelii Gaudium” The Joy of the Gospel, 141. 24
blind to their own bigger mistakes and failures.76 Such dynamics enhance a sense of compliance as people wait for perpetual vows to be assertive.
Sense of competition is another challenge that threatens consecrated life. Competition about studies, ministry, and projects that one is involved in. This completion puts one against another and so they lose sight of their common goal, common call and pay too much attention on what the individual can achieve or accomplish. This is a danger because if we only mind our own success and do not care about others, we are selfish individualistic.77 Sometimes even the
language used portrays this.78The constitution of the Carmelite Missionaries Congregation
invites the members to bear witness to fraternal life.79 The religious could imitate the virtue of
Mary’s faithful surrender to the spirit by surrendering to the Spirit within us, pricking and challenging us to be aware that we are called to give ourselves totally to God and others.
2.5 False Devotion to Mary Misguiding the Consecrated
The honor of Mary has developed over time in the course of the Church history all along from the medieval times and continues to unfold. But this devotion has got its own challenges,
which seems to compromise the faith of the Catholic Christians. According to St. Louise De
Montfort, the challenges of being truly devoted to Mary strongly exist in some Christian and
religious not excluded. He says, “The devil, like a counterfeiter and crafty and experienced
deceiver, has already misled and ruined many Christians by means of fraudulent devotions to our
Lady.”80 These challenges try to overshadow and hinder true devotion to Mary.
76 M. GITAU, Consecrated life in Africa Yesterday today and tomorrow, National Conference of consecrated life. CUEA, 2015. 77 Cf. G. KAITHOLILIL, Communion in community 37. 78 Cf. BANZA. C, Class notes. 79 Cf. The Constitutions of the Carmelite Missionaries, 88. 80 Cf. L.D. MONTFORT, True devotion to Mary, 54. 25
2.5.1 Divinization of Mary by some Christians
As Catholic Christians, it is a beautiful spiritual exercise to have devotion to mother
Mary for she is very significant in the life of Christians. Devotions to Mary will help personal
growth in faith. However, to those Christians and religious who have strongly devoted
themselves to mother Mary as their intercessor, some challenges have been spotted. Some
Christians and religious have put Mary to a different level. Mary has been taken as another deity.
“The medieval writers proclaimed that the kingdom of God has been divided into two
zones justice and mercy. Jesus attributed the king of justice and Mary the queen of mercy”.81 In
other words devotion to Mary grew to the proportion to the emphasis of Gods transcendent
justice. Some Christians and religious as they come close to the icons of Mary do not just
venerate, but instead they worship them. They become so emotional to the point of literary
crying and asking her not to intercede for them but forgive them their sins. The role of forgiving
sins does not belong to Mary, it is God through his son who forgives us.
2.5.2 Neglect of the Holy Spirit
Over emphasis on Mary has led Christians to neglect the role of the Holy Spirit as an advocate, helper, and consoler, one who guides and inspires the believers. Mary is called by the names: mediatrix, consoler, helper and advocate; the names proper to the Holy Spirit as prescribed by Jesus in the Gospel according to John. “I will ask the Father and he will give you another Advocate to be with you always, the spirit of truth, which the world cannot accept, because it neither sees nor knows it” (Jn 14:16). In the Christian prayer Mary is addressed by such names. In their prayers rarely do they mention of the Holy Spirit. “Marian devotion has
81 Cf. L. KATHLEEN, Mary in the Christian tradition, 100. 26
become a substitute for an experience of the Holy Spirit, and Catholics frequently give
impression of substituting Mary for the Holy Spirit.”82
2.5.3 Over-emphasis on the Rosary at the Expense of Mass
Some Christians or even consecrated religious look at the rosary as the biggest prayer and
tend to replace it with Mass which is the highest prayer of the Catholic Church. It is in the mass
that we as believers encounter God in his word, in the person of Christ (persona Christi) and in
the Eucharist. It is sad sometimes if we fail to keep the rosary at the level of devotion.
Perhaps, this could be because the knowledge about scripture and Mary is limited. “What we lack is that awareness of the reality that Mary, in the whole of her being, can only be called a pure gift of grace.”83 The privileges and graces that we honor to Mary are only pure graces; she
is in fact, the creature that has received the greatest graces from the Lord. After Christ and
because of her total dependence on him, Mary is thus the creature whose mystery gives God the
glory. If our prayer does not echo this basic of turning her soul to God, it really has no meaning.
While it is true that all generations of Christians have been called to rejoice in the happiness of
Mary, we are called to remember that true happiness lies in hearing the word of God and keeping
it.
Conclusion
In this chapter we have tried to explore different challenges that may hinder one in
imitating Mary as model of consecration. These challenges are difficult but not impossible to
overcome, one can deduce that challenges are without solutions. Looking and reading these
challenges one may ask how to overcome them. These challenges become an avenue for looking
for a solution of overcoming them. Our fear is not that we place Mary too high, and at times we
82 Cf. C, KATHLEEN, Mary in the Christian Tradition, 151. 83 Cf, P.M. JOSEPH, Mary mother of Christ and of Christians, 162. 27
aknowldege her as Mother but have failed to immulate her example. Finally, religious should bear in mind that challenges are always there in life, so they should be prepared to face them in a positive way immulating the example of Mary.
28
CHAPTER THREE
TOWARDS BETTER MODELING ON MARY AS MODEL OF CONSECRATION Introduction
Having looked at the challenges of imitating Mary as model of consecration, and their
effects on the Carmelite Missionaries in the previous chapter, chapter three deals with solutions
to the challenges of living the ideals pointed out in chapter one as well as how to overcome some
of the challenges pointed out in chapter two. This chapter presents: modeling on Mary as Model of Consecration as in Scripture; also Modeling on Mary according to St. Teresa of Avila, St.
John of the Cross, St. Theresa of the Child Jesus and Blessed Francisco Palau. This will help the
Carmelite Missionaries to find joy in their consecration and ministry with Mary as perfect model of religious consecration.
3.1 Modeling on Mary According to the Scripture
It is possible to live a true prayer life. First and foremost, we learn that Mary embraced
God's plan in an attitude of prayer. She listened, meditated, consented and answered “yes” to
God who called her (Cf. Lk 1: 26-38). The religious in the same way are called to model
themselves on Mary by imitating her, so that every day, they may give birth to Jesus in each and
every situation, by meditating on the word of God like Mary, so that the word may guide and
direct them.84
For Mary pondered all these things in her heart and submitted herself to the will of God.
She easily sees the will of God in all that is happening in her.85Mary impels us each day to hear
the word of God and to become part of it. Taking her perfect example of hearing the word of
84 Cf. Carmelite nuns, Novena to our lady of Mt. Carmel, 1. 85 Cf. F. ARMELINI, SCI, Celebrating the word year A, 51. 29
God and keeping it. (Lk8: 21).86 Like Mary the religious are called to model on her reflective nature of thinking and keeping all they meditate in their hearts and all that happens to them,
searching for the will of God in all.
In order to overcome the challenge of being be a true disciple of God, a religious should
bear in mind that he/she is called to be at the service of others, to be charitable and available to
others. Mary helps us to understand and learn this wonderful service. After hearing the Angel's
message, the Mother of the Lord goes in a hurry to her cousin Elizabeth who is old and expectant
and places herself at her cousin’s service humility she leaves to serve through small and simple
house tasks (Cf. Lk 1: 39-45).87 This is very true, for humility brings us closer to God.
The religious are called also to model on Mary’s faithfulness, courage, concern, love and
believe of God (Jn 2:1-12).88 This is portrayed in the twofold events referred to by John: at the
wedding in Cana and at the cross of Jesus at Calvary (Jn 19:25).89 From this events the religious
learn from the symbol of unity, belief and courage in all the two scenes.90
We learn from this passage of the scripture, dear to the heart of every Carmelite, that in times of suffering we are not alone, Mary and Jesus are with us. It also reminds us that, by dying, the Lord gave us his mother as a precious gift. Let us try to be grateful to him by the example of our lives. We are to show ourselves to a neighbor who is suffering, physically or spiritually with love care and concern.91
86 Cf. E.R. CARROLL, Understanding the Mother of Jesus, 15. 87 Cf. Carmelite nuns, Novena to our Lady of Mt. Carmel, 2. 88 Cf. N. CATHOLIC, BISHOPS, Behold your Mother, 13. 89 Cf. E. R. CARROLL, O.CARM, Understanding the Mother of Jesus, 19. 90 Cf. I. POTTERIES, SJ, Mary in the Mystery of the covenant. 249. 91 Cf. Carmelite nuns, Novena to our Lady of Mt. Carmel, 8. 30
3.2 Modeling on Mary According to St. Teresa of Avila
For Teresa of Avila humility and love of neighbor are important in following Christ.92 In
humility Teresa modelled on Mary saying to her sisters that whoever is not very humble, can
never draw profit from contemplation,93 for humility is walking in truth.94 In humility religious are called to serve others, to listen to God in prayer by acknowledging our nothingness. We learn
from Mary she did not refuse to go and serve Elizabeth for three months (Cf. Lk 1:39-56). So, let
us learn from Mary like Teresa by being humble and saying nothing, but ponder everything in
our hearts while praying to God to guide us in our actions.95
Another occasion Teresa calls our attention to love of neighbor, she says; “and so my
daughters, all belong to the Virgin and are sisters and should seek to love one another greatly.”96
Religious are called to love one another for it is love that moves us to be kind, and forgiving to
one another. For love builds community life as Pope Francis urges religious saying: May the
monastery not be a purgatory but a family. There are and there will be many problems but like in
a family, but love searches for the solution.97
3.3 Modeling on Mary According to St. John of the Cross
It is impossible to think of consecrated life without bearing the cross. When we patiently
bear the cross with Christ like Mary, who stood near Jesus at the foot of the cross (Cf. Jn 19:25),
our purest sufferings produce purest understanding,98 just as the cross led to the resurrection. The
92 Cf. R. IKPE, Recollection. 93 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, 94 94 K. KAVANAUGH-O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, 63. 95 K. KAVANAUGH-O. RODRÍGUEZ, TRANS. The collected works of St. Teresa of Avila, 67. 96 Cf. E.A.PEER, trans, Letters of St. Teresa of Jesus, Letter to the Nuns of Seville, January 13th 1580: 6. 97 Cf. Francis, Rejoice; To Consecrated Men and Women 25. 98 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS., The collected works of St. John of the cross: The spiritual Canticle 36, 12. 31
Consecrated are called to model on Mary who shares their struggles constantly and surrounds them with God’s love as a true mother.99 With this spirit the religious are called to:
Willingly accept the burden of their apostolate, the effort demanded by their formation, the difficulties of community life, the monotony of daily routine, as well as fatigue, illness and old age. We are called to gladly embrace the renunciation and sacrifice demanded by religious commitment, So as to carry the cross with courage and be faithful to Jesus Crucified.100
We need to learn from Mary to cultivate a love for the cross. This is not seeking or inventing suffering, pain and sorrow for ourselves; rather we are called to have a positive response to the demands and difficulties of our state of life and welcoming the crosses we encounter each day rather than escaping from them.101
The Consecrated are called to take the example of St. John of the Cross who was in communion with the Trinity,102 in the perspective of salvation history, the Virgin appears in the splendor of her, in her privilege and mission as Mother of the Incarnate Word, in her acceptance and consent to the work of redemption.103 Religious also are called to have an attitude of acceptance of the will of God in their lives just as the Virgin Mary. The peak of this communion is reached on the cross, when the Virgin shared in the redemptive suffering of Christ, although exempt from sin, and having no need of suffering as a purification, but because Christ associates her with his saving action.104
99 Cf. Francis, Joy of the Gospel “Evangelii Gaudium”, 140. 100 Cf. The Constitutions of the Carmelite Missionaries, 85-86. 101 Cf. SKETCH. A, The Way of the Cross; Praying with our Suffering Lord, 6. 102 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS, The collected works of St. John of the cross: Romances, 8. 103 Cf. K. KAVANAUGH-O. RODRÍGUEZ, TRANS, The collected works of St. John of the cross: Romances,8-9. 104 K. KAVANAUGH-O. RODRÍGUEZ, TRANS., The collected works of St. John of the cross: The spiritual Canticle B 20: 10, A 29:7. 32
3.4 Modeling on Mary According to St. Theresa of the Child Jesus
St. Therese of Lisieux took Mary as a mother in her life and vocation, she had special
devotion to her. In connection to this example, religious and especially CM, are called to take
Mary as their mother, by listening to her and above all by imitating her virtues. Theresa believed
the Blessed Virgin was her Mother and because of this she strived to resemble her by imitating
her virtues.105For example the virtue of faithfulness seen in Mary who believed in God the
Saviour, by her faith she saved the whole lineage of humanity.106Consecrated are called in the same way as Mary to resolve and be faithful in their vocation.107Faithfulness in living the vows,
in living community life and in their various apostolate. Pope Francis urges religious;
When the insight of faith is lacking, life itself loses meaning, the faces of brothers and sisters are obscure and it becomes impossible to recognize the face of God in them, historical events remain ambiguous and deprived of hope. For the Lord calls us to follow him with courage and fidelity.108
Approaching Mary as a mother with childlike confidence will establish a loving
relationship with her and increase our devotion to her. Therese strongly believed that the Blessed
Virgin Mary never fails to protect her, as soon as she invoked her with this assurance she
approached her with childlike confidence calling her “Mama”.109 Without this great trust and
devotion to Mary it will be difficult for the religious to be true disciples and feel a sense of
giving themselves totally to God and others. All this demands an attitude of learning from
Therese’s simplicity and her silence and recollection in God which she admired in Mary.110
105 Cf. M. MAXIMILIAN, St. Therese, Doctor of the little way. 119. 106 Cf. F. PALAU, My relations with the Church, in writing, 559. 107 Cf. The Constitutions of the Carmelite Missionaries, non 33. 108 Cf. Francis, Rejoice, Letter to Consecrated Men and Women, 21. 109 Cf. J. FRANCOIS, Complete spiritual Doctrine of St. Therese of Lisieux, 279. 110 Cf. J. FRANCOIS, Complete spiritual Doctrine of St. Therese of Lisieux, 274. 33
3.5 Modeling on Mary According to Blessed Francisco Palau
Francisco lived a life of close communion, imitation and service with Mary: everything was taken up with her, all he did he offered to her, everything bared the stamp of her presence.
He entrusted all to her care, his hope and his trust were in Mary: in one of his letters he
encourages his daughters to model on Mary and entrust to her everything so as not to be
deceived or confused in our hopes.111 In following the example of Palau in Mary, she represents
the Church, and accompanies him always in his mission, and covers him with her mantle in a
profound gesture of intimacy.112 Palau impels religious also to entrust their care and hope in
Mary who accompanies them in their mission aware that she will intercede for them to her son
Jesus.
Setting aside enough time each day for prayer is another way of overcoming challenges
of being a true disciple, and giving oneself totally to God and others. According to Palau he
advises his daughters to enter into the temple of their soul; to remain there in silence and listen to
the voice of king Solomon who always speaks to them from the throne of the alter that is deep in
their heart.113 Palau urges his daughters to pray though Mary and offer their resolutions and intentions.114In other words a religious must set aside time for prayer learning from Mary the
best model for prayer.115 This is a battle each religious must undertake in perseverance, until
death.116
111 F. PALAU, Letter 56 in writing, 1174. 112 F. PALAU, My relations with the Church, in writing, 769. 113 F. PALAU, Letter 56 in writing, 1039. 114 F. PALAU, My relations with the Church, in writing, 570. 115 Cf. The Constitutions of the Discalced Carmelite, non 48. 116 F. PALAU, Struggle of the Soul with God in writing, 41. 34
Palau took Mary as a model of detachment from creatures, things and passions for instance, he says: “Mary, from her immaculate conception, had her heart entirely detached from creatures, God and only God always occupied all her affections and thought. She had her passions very ordered from her immaculate conception, and due to special privilege, none of them ever rebelled against her. 117Religious are impelled to learn from this example our desire need to be “important in themself” whether we see it that way or not. They need to be intrinsically good. Important values such as prayer, mass, forgiveness, charity, gentleness, kindness, bearing the cross patiently. They invite one to self-transcendence.118
Conclusion
Looking at the above ways of modeling on Mary as model of consecration, one may see and learn that the religious have no excuse to say they cannot model on Mary, though it is challenging but not impossible. Despite the challenges offered by the society religious should not forget the motivation and goal of their vocation. Also, it is important to learn and know the above solution from the Scripture, St. Teresa of Avila, St. John of the Cross, St. Theresa of the
Child Jesus and Blessed Francisco Palau. We are called not just to know them but we need to apply them in our daily lives. All what we need is persistence and effort.
117 F. PALAU, My relations with the Church, in writing, 600. 118M. GITAU, Anthropology of Christian Vocation,1. 35
GENERAL CONCLUSION Summary
This study was inspired by the invitation of Blessed Francisco Palau to meditate on Mary
as the “perfect type”, “perfect model” asserting that, ‘Mary the Mother of God is the most lovely,
perfect type of the Church.”119 From all we have done in the above chapters, it can be deduced
that Mary is a perfect model of consecration.
In order to define her more clearly, her relationship to the consecrated life, we put
emphasis to learn from Mary to experience the diversity of qualities, Charism and opinions she
had through her willingness to listen and being docile to the Holy Spirit. By following the
examples of the above saints, who placed Mary at the center and foundation of their vocation and
life. This attitude towards Mary may be a source of inspiration and at the same time a challenge
to all the religious especially Carmelite Missionaries.
Conclusion
In our search for Mary, we have explored the relationship that exists between her and the
consecrated life, the work also elaborated the challenges of imitating Mary as a model of
consecration. We proposed ways in which these challenges can be dealt with. Looking at the
teaching and example of the Scripture, St. Teresa of Avila, St. John of the Cross, St. Theresa of
the Child Jesus and Blessed Francisco Palau.
The scripture and these saints are an inspiration to the CM. We can now draw the following conclusion: As a model and mother of consecrated life, she is profoundly close to the consecrated and guides them in their vocation. All what is needed is a spirit of docility,
119 E. PACHO, Francisco Palau Writings; My Relations with the Church 233.
36
faithfulness and openness to God’s will and spirit since as consecrated we are called to emulate her.
Recommendations
After the research, the researcher has made some observations and realized that there are some considerations that should not be neglected in the vocation and formation of the religious, otherwise they would not be able to realize the need of taking Mary as a model of consecration.
The researcher has come up with the following recommendations that will help in taking Mary as a model of consecration:
• The consecrated should constantly refer to the scripture, Church documents and the
writings of the Carmelite Saints as well as to the documents of the congregation, to get in
touch with what is required of them as Christians and religious/CM.
• The formators play significant part in the formation process of those in formation. The
formation ministry places the formator in the personal life, spiritual journey and
vocational discernment of persons who believe God who has called them to the priestly
or religious life in a specific diocese or religious order.
• The appropriate preparation of the formator is imperative. Since the formator is involved
in the personal life of the formees, their spiritual growth and their vocational
discernment, it is important that he/she is well trained in the spirituality of the
congregation which, part of it is the Marian dimension.
• The formees should allow themselves to integrate what they have learnt in the formation
process. This is because one can only give what one has. If one has not integrated the
Marian aspect in their life then one will not be able to live it out, as well as share with
others out there. 37
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