St. Albert of Jerusalem and the First Carmelite Rule of Life

St. Albert was born of a well-known family in Parma, Italy. After studying theology and law, he became a canon at Holy Cross Abbey in Mortara, and then in 1184 A.D. became bishop of Bobbio. He was then translated to Vercelli, mediated a dispute between Frederick Barbarossa and Pope Clement III, and also negotiated a peace between Parma and Piacenza. In 1205 A.D., he was appointed Patriarch of Jerusalem which had been established as a Latin kingdom by the Crusaders in 1099 A.D.

St. Albert gives a rule to the Mt. Carmel hermits

St. Albert is especially known for a rule of life he composed for St. Brocard, the prior of the hermits living on Mount Carmel. This rule of life became the first rule of the Carmelites. It is a rule that is distinct from the other rules in existence - the rules of St. Basil, St. Benedict, and St. Augustine. St. Albert's rule imitated the style of the New Testament letters and includes many references to the early Fathers of the Church. Although the rule supported a new way of life, it is a simple formula of life that is in continuity with Scripture, the great traditions of early religious life, and the Desert Fathers.

The introduction to the rule given between 1206-1214 A.D.

Introduction:

"St. Albert, called by God's favor to be Patriarch of the church of Jerusalem, bids health in the Lord and the blessing of the Holy Spirit to his beloved sons in Christ, Brocard and the other hermits under obedience to him, who live near the spring on Mount Carmel.

Many and varied are the ways in which our saintly forefathers laid down how everyone, whatever his station or the kind of religious observance he has chosen, should live a life of allegiance to Jesus Christ - how, pure in heart and stout in conscience, he must be unswerving in the service of his Master. It is to me, however, that you have come for a rule of life in keeping with your avowed purpose, a rule you may hold fast to henceforward; and therefore:"

Contents of the rule

Originally, the rule was written in the form of a letter without divisions into chapters. As it developed in history, it now comes to us with an introduction, 18 short chapters, and a conclusion. The rule has almost 100 quotations and allusions to Scripture and thus reveals a great fidelity to the spirit of the Bible. Recent records reveals the Rule of St. Albert organized in text as follows:

1. Introduction:

The introduction encourages a gospel way of life that centers on Christ and on allegiance to Him.

2. Chapters 1-6:

These chapters present an infrastructure or system for living out the centrality of Christ in one's life.

3. Chapters 7-11:

These chapters concretize the ideal presented in the introduction, describes the manner of living in community, and the foundations for this community.

4. Chapters 12-18:

These chapters describe the means necessary to attain the proposed ideal.

5. Conclusion:

The conclusion calls for fidelity and discernment in living out this norm of life.

Mary in the Life of Religious (8)

Conclusion

The mystery of religious life, seen in the light of the mystery of Mary's life, acquires a new theological splendor. Looking at how Mary consecrated herself, followed Jesus, lived a life of poverty, chastity and obedience and integrated contemplation and action, we can say that she truly gives a unique and beautiful dimension to religious life.  Mary's consecration was special, because God consecrated her by the highest of the charisms of election ever given to a person; and for her part, Mary, by her response of total gift of herself, was consecrated utterly to God.  Her discipleship was also uncommon, for she was one of the few who faithfully followed Jesus from the beginning of his public ministry up to his death on the cross.  Poverty, chastity, and obedience were also manifested in a special way in the life of Mary - the humble servant of the Lord; she was always obedient, always available, always open to God's plan.  And finally, by her unique way of treasuring the word of God in her heart and by her distinct manner of going out to meet the needs of others, she has rightly balanced and integrated the two poles of the Christian life - contemplation and action.

Mary has always been proposed to the faithful by the Church as an example to be imitated, not precisely in the type of life she led, and much less for the socio-cultural background in which she lived and which today scarcely exists anywhere.  Rather, she is held up as an example to the faithful for the way in which by her own particular life, she fully and responsibly accepted the will of God, because she heard the word of God and did it, and because charity and the spirit of service were the driving forces of her actions.

She is a model to the Church because she was the first and the most perfect of Christ's disciples. She is particularly  a model to the religious because of her total consecration to God, her radical discipleship, the exemplary way she lived poverty, chastity and obedience, and the excellent manner she had harmonized the existential need for contemplation and action.

Even today, in contemporary times, Mary adds a beautiful dimension to the reality of religious life. The spirit by which she sang the Magnificat is a fitting example for religious to imitate. Since religious nowadays are getting more and more invovled in the struggles for justice, even causing them their lives, they can look at Mary in how she sings joyfully, praising God for the justice that will reign in the world by his mighty power.  Through Mary's Magnificat, they can be one with her in her option for justice and for the poor. It is by imitating her spirit that they can be led to act specifically in ways that would show their utter solidarity with the poor and the oppressed.

So it is especially in Mary, the Mother of God and Mother of the Church, that religious life comes to understand itself most deeply and finds its sign of certain hope. She is the Mother of religious in being Mother of Him who was consecrated and sent, and in her "fiat" and Magnificat, religious life finds the totality of its surrender to and the thrill of its joy in the consecratory action of God.  Even if Christ is the model for religious life, Mary is nevertheless a model - and a most beautiful one such that would lead all religious to do everything for the glory of the Trinity.

Suggestions and Recommendations

The topic I worked and researched upon needs a lot of original ideas - that have to be thought over carefully over a long period of time - since there are only a few sources and materials that are available for study. This is probably due to the subject itself. Since the central element of religious life is the Christological element, most of the books that can be found on religious life deal with this dimension. Very, very few books deal with the Mariological dimension. If ever they do deal with such dimension, they only devote a chapter to it and they only usually give a very broad and brief treatment of the subject.

Furthermore, I could not find sources that relate the Mariological dimension to the context of religious life today. I had to infer from the ideas of several books to come up with my own grasp of what Mary really means to religious today. Therefore, for those who may want to undertake this particular study, I suggest that they take a lot of time - that they focus most of their attention and make thorough research on this - since it does need a lot of careful thought and reflection. However, I assure those who will work on this, that their vision of Mary and religious life will not only be widened but also deepened.

Memorial of Saints (August 21)

St. Pius X was elected to the papacy in 1903 A.D. This surprised many of the faithful because he had neither intellectual achievements nor diplomatic experience. Yet he is known for his tireless apostolates, generous charities and his holiness. He became known in Church history as the Pope of the Eucharist, because he reduced the required age for first Communion from 14 to 7 years of age. He also encouraged all the faithful to receive Communion as often as they can. When an international war was about to break, Pius X tried to prevent it. He however passed away a few days before World War I began (died 1914 A.D.).

Sts. Luxorius, Cisellus and Camerinus were martyrs during Emperor Diocletian's persecution of Christians. Luxorius was a soldier in the Roman army, but became Christian after he prayerfully read the book of Psalms in the Bible. Because of his faith in Jesus, he was arrested, together with two young boys whom he encouraged after their baptism - Cisellus and Camerinus. St. Luxorius was first scourged with a whip, and then all three were put to death by the sword (died ca. 303 A.D.).

Sts. Bonosus and Maximian were both Christian officers at Antioch. Both were arrested, because they refused to replace the Christian symbol (which Constantine had placed on army standards) with a pagan symbol. It was Julian the Apostate who ordered the pagan symbol to replace the Christian symbol. And when Bonosus and Maximian also refused to worship the pagan gods, they were eventually flogged, racked, and then beheaded (died 363 A.D.).

St. Sidonius Apollinaris married, and worked in the court of Rome for several years. He worked until 468 A.D., and then retired in Auvergne, France. In 469 A.D., he reluctantly accepted to be named bishop of Clermont - since many believed he can defend Rome's honor against the Goths. As bishop, St. Sidonius was charitable to the monks and provided food for thousands during a great famine. Although Clermont was overran by the Goths in 474 A.D. (which cause the exile of Sidonius), Sidonius however was able to return to Clermont in 476 A.D. (died ca. 480 A.D.).

St. Abraham of Smolensk became a priest in Bogoroditskaya monastery. He was an effective preacher but offended the authorities by his emphasis on evangelical poverty and the Last Judgment. Forbidden to preach by his abbot, St. Abraham transferred to another monastery in Smolensk, Russia. Because of his tireless prophetic preaching, he was again in trouble with the people near that monastery. So, he was ordered by the bishop to go back to Bogoroditskaya. His priestly function was removed from him this time. When a drought in the city led to a popular demand for his reinstatement, he was completely exonerated. St. Abraham spent his last years as the abbot of the small run-down Mother of God monastery (died ca. 1221 A.D.).