Discalced Carmelites - The Carmelite Charism

The Carmelite Charism

According to the Irish Province of the Order of Carmelites, with regard to a religious order, the term charism refers to a characteristic which inspires the group and distinguishes it from other religious orders. The charism of each Christian religious family is the particular way in which its members are called to follow Christ. Since all Christians follow Christ, the charisms will have many elements in common, but the way in which these elements are emphasised gives each religious group its unique feel.

The heart of the Carmelite charism is prayer and contemplation. The quality of prayer determines the quality of the community life and the quality of the service which is offered to others. Prayer and contemplation for the Carmelite are not private matters between the individual and God but are to be shared with others since the charism is given for the whole world. Therefore there is an emphasis in the Order on the ministry of teaching prayer and giving spiritual direction.

For a Carmelite, prayer is guided by the teachings and experience of St. Teresa of Ávila and St. John of the Cross, as well as the saints who have followed in their steps, such as St. Thérèse of the Child Jesus and of the Holy Face, Blessed Elizabeth of the Trinity, St. Teresa of the Andes, and martyrs like Edith Stein (St. Teresa Benedicta of the Cross), Père Jacques and the sixteen Martyrs of Compiegne.

Fraternity, service and contemplation are essential values for all Carmelites. The hermits were forced to leave their home on Mount Carmel and settle in Europe. There they changed their style of life from hermits to friars. The major difference is that friars are called to serve the People of God in some active apostolate. Some congregations were founded for a specific work, but the Carmelite Order tries simply to respond to what it sees as the needs of the Church and the world which differ according to time and place, and so many friars work in parishes, schools, universities, retreat centres, prisons, hospitals, etc. The kind of service in which each individual friar is involved will depend on the perceived needs of the people in whose midst he lives and his own particular talents.

Each day is marked by silence for prayer. In addition to the daily celebration of the full Liturgy of the Hours, two hours are set aside for uninterrupted silent prayer. Communities are kept fairly small. The friars practice a broadly-based discipline of study.

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