In the series of history of Carmel and its spirituality - let us read now the story as written by Discalced Carmelite, St Benedicta of the Cross, OCD. Part 2.

On his feast, which we celebrate on July 20, the priest goes to the altar in red vestments. On this day the monastery of our friars on Mount Carmel, the site of Elijah's grotto, is the goal of mighty bands of pilgrims. Jews, Moslems, and Christians of all denominations vie in honoring the great prophet. We remember him in the liturgy on still another day, in the epistle and preface of the Feast of Mount Carmel, as we usually call the feast of the scapular. On this day we give thanks that our dear Lady has clothed us with the "garment of salvation." The events providing the occasion for this feast did not occur until much later in the Western world. In the year 1251 [according to tradition] the Blessed Virgin appeared to the general of the Order, Simon Stock, an Englishman, and gave him the scapular. But the preface reminds us that it was our dear Lady of Mount Carmel who bestowed this visible sign of her motherly protection on her children far from the original home of the Order. It was she who manifested herself to the Prophet Elijah in the form of a little rain cloud and for whom the sons of the prophets built the first shrine on Mount Carmel. The legend of the Order tells us that the Mother of God would have liked to remain with the hermit brothers on Mount Carmel. We can certainly understand that she felt drawn to the place where she had been venerated through the ages and where the holy prophet had lived in the same spirit that also filled her from the time her earthly sojourn began. Released from everything earthly, to stand in worship in the presence of God, to love him with her whole heart, to beseech his grace for sinful people, and in atonement to substitute herself for these people, as the maidservant of the Lord to await his beckoning this was her life. The hermits of Carmel lived as sons of the great prophet and as "brothers of the Blessed Virgin." St Berthold organized them as cenobites, and at the instigation of St Brocard, the spirit which they had received from their predecessors was laid down in our holy Rule. Around 1200, it was given to the Order by St Albert, the patriarch of Jerusalem, and authorized by Pope Innocent IV in 1247. It also condenses the entire meaning of our life in a short statement: "All are to remain in their own cells..., meditating on the Law of the Lord day and night and watching in prayer, unless otherwise justly employed." "To watch in prayer" this is to say the same thing that Elijah said with the words, "to stand before the face of God." Prayer is looking up into the face of the Eternal. We can do this only when the spirit is awake in its innermost depths, freed from all earthly occupations and pleasures that benumb it. Being awake in body does not guarantee this consciousness, nor does rest required by nature interfere. "To meditate on the Law of the Lord" this can be a form of prayer when we take prayer in its usual broad sense. But if we think of "watching in prayer" as being immersed in God, which is characteristic of contemplation, then meditation on the Law is only a means to contemplation.

What is meant by "the Law of the Lord"? Psalm 118 which we pray every Sunday and on solemnities at Prime, is entirely filled with the command to know the Law and to be led by it through life. The Psalmist was certainly thinking of the Law of the Old Covenant. Knowing it actually did require life-long study and fulfilling it, life-long exertion of the will. But the Lord has freed us from the yoke of this Law. We can consider the Savior's great commandment of love, which he says includes the whole Law and the Prophets, as the Law of the New Covenant. Perfect love of God and of neighbor can certainly be a subject worthy of an entire lifetime of meditation. But we understand the Law of the New Covenant, even better, to be the Lord himself, since he has in fact lived as an example for us of the life we should live. We thus fulfill our Rule when we hold the image of the Lord continually before our eyes in order to make ourselves like him. We can never finish studying the Gospels. But we have the Savior not only in the form of reports of witnesses to his life. He is present to us in the most Blessed Sacrament. The hours of adoration before the Highest Good and the listening for the voice of the eucharistic God are simultaneously "meditation on the Law of the Lord" and "watching in prayer." "But the highest level is reached "when the Law is deep within our hearts" (Ps 40:8), when we are so united with the triune God whose temple we are, that his Spirit rules all we do or do not do. Then it does not mean we are forsaking the Lord when we do the work that obedience requires of us. Work is unavoidable as long as we are subject to nature's laws and to the necessities of life. And, following the word and example of the apostle Paul, our holy Rule commands us to earn our bread by the work of our hands. But for us this work is always merely a means and must never be an end in itself. To stand before the face of God continues to be the real content of our lives.

Islam's conquest of the Holy Land drove the hermit brothers from Carmel. Only for the past 300 years has our Order again had a shrine of the Mother of God on the holy mountain. The transition from solitude into the everyday life of Western culture led to a falsification of the original spirit of the Order. The protective walls of separation, of rigorous penance and of silence fell, and the pleasures and cares of the world pressed through the opened gates. The monastery of the Incarnation in Avila, which our Holy Mother entered in the year 1535, was such a monastery of the mitigated Rule. For decades she endured the conflict between the snares of worldly relationships and the pull of undivided surrender to God. But the Lord allowed her no rest until she let go of everything that bound her and really became serious about recognizing that God alone suffices. The great schism of faith that was tearing Europe apart during her time, the loss of so many souls, aroused in her the passionate desire to stop the harm and to offer the Lord recompense. Whereupon God gave her the idea of taking a little flock of selected souls and founding a monastery according to the original Rule and of serving him there with the greatest perfection. After innumerable battles and difficulties, she was able to found the monastery of St Joseph in Avila. Her great work of reform grew from there. At her death she left behind 36 monasteries of women and men of the strict observance, the new branch of the Order, the "Discalced" Carmelites. The monasteries of the reform were to be places where the spirit of the ancient Carmel was to live again. The re-established original Rule and the Constitutions drawn up by the saint herself form the fence by means of which she intended to protect her vineyards against the dangers from without. Her writings on prayer, the most complete and most animated presentation of the inner life, are the precious legacy through which her spirit continues to work among us. (I have published a very concise presentation of her life in the collection "Kleine Lebensbilder" [Freiburg (Switzerland): Kanisiuswerkes, 1934].) It is the ancient spirit of Carmel. However, influenced by the battles over faith raging in her time, she gave stronger emphasis than did the primitive Carmel to the thought of reparation and of supporting the servants of the church who withstood the enemy in the front lines. As our second father and leader, we revere the first male Discalced Carmelite of the reform, St John of the Cross. We find in him the ancient eremitical spirit in its purest form. His life gives an impression as though he had no inner struggles. Just as from his earliest childhood he was under the special protection of the Mother of God, so from the time he reached the age of reason, he was drawn to rigorous penance, solitude, to letting go of everything earthly, and to union with God. He was the instrument chosen to be an example and to teach the reformed Carmel the spirit of Holy Father Elijah. Together with Mother Teresa, he spiritually formed the first generation of male and female Discalced Carmelites, and through his writings, he also illumines for us the way on the "Ascent of Mount Carmel."

The daughters of St Teresa, personally trained by her and Father John, founded the first monasteries of the reform in France and Belgium. From there the Order also soon advanced into the Rhineland. The great French Revolution and the Kulturkampf in Germany tried to suppress it by force. But as soon as the pressure abated, it sprang to life again. It was in this garden that the "little white flower" [i.e., St. Thérèse of Lisieux] bloomed, so quickly captivating hearts far beyond the boundaries of the Order, not only as a worker of miracles for those in need, but also as a director of "little souls" on the path of "spiritual childhood." Many people came to know of this path through her, but very few know that it is not really a new discovery, but the path onto which life in Carmel pushes us. The greatness of the young saint was that she recognized this path with ingenious deduction and that she followed it with heroic decisiveness to the end. The walls of our monasteries enclose a narrow space. To erect the structure of holiness in it, one must dig deep and build high, must descend into the depths of the dark night of one's own nothingness in order to be raised up high into the sunlight of divine love and compassion. Not every century produces a work of reform as powerful as that of our Holy Mother. Nor does every age give us a reign of terror during which we have the opportunity to lay our heads on the executioner's block for our faith and for the ideal of our Order as did the 16 Carmelites of Compiegne. But all who enter Carmel must give themselves wholly to the Lord. Only one who values her little place in the choir before the tabernacle more highly than all the splendor of the world can live here, can then truly find a joy that no worldly splendor has to offer. Our daily schedule ensures us of hours for solitary dialogue with the Lord, and these are the foundation of our life. Together with priests and other ancient Orders of the church, we pray the Liturgy of the Hours, and this Divine Office is for us as for them our first and most sacred duty. But it is not for us the supporting ground. No human eye can see what God does in the soul during hours of inner prayer. It is grace upon grace. And all of life's other hours are our thanks for them. Carmelites can repay God's love by their everyday lives in no other way than by carrying out their daily duties faithfully in every respect all the little sacrifices that a regimen structured day after day in all its details demands of an active spirit; all the self- control that living in close proximity with different kinds of people continually requires and that is achieved with a loving smile; letting no opportunity go by for serving others in love. Finally, crowning this is the personal sacrifice that the Lord may impose on the individual soul. This is the "little way," a bouquet of insignificant little blossoms which are daily placed before the Almighty perhaps a silent, life-long martyrdom that no one suspects and that is at the same time a source of deep peace and hearty joyousness and a fountain of grace that bubbles over everything we do not know where it goes, and the people whom it reaches do not know from where it comes.