“And I brought you into the land of Carmel, to eat the fruit thereof, and the best things thereof.” – Jeremias 2:7
A contemplative religious life for the glory of God, the honor of the Blessed Virgin Mary, the sanctification of the Church, and the salvation of souls. “The cuirass of justice should be put on that you may love the Lord your God from the whole heart and from the whole soul and from the whole strength, and your neighbor as yourselves” (Rule of St. Albert).
Silence – Solitude – Mental Prayer – Penance – Liturgy – Community Life – Fraternal Charity – Sacred Study
Those discerning a possible vocation to the eremitical Carmelite charism and seeking to commit themselves wholeheartedly to the pursuit of the “one thing necessary” (St. Luke 10:42) and union with God through a religious life in imitation of the saintly contemplatives on Mount Carmel and those in the Discalced Carmelite “Holy Deserts” are welcome to contact the community.
“But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.” – John 4:23
The Spiritual Heritage: The community of the Hermits of Our Lady of Mount Carmel observes the contemplative religious life of the ancient Carmelites on Mount Carmel in the Thirteenth Century, for whom the Rule of St. Albert was written in its original and unmitigated form, as well as the revival and further development of that form of life as was fruitfully accomplished in the contemplative and eremitical foundations of the “Holy Deserts” of the Discalced Carmelites in the Seventeenth Century.
Eremitical Monastic Life: St. Albert addresses the Rule to St. Brocard “et caeteris eremitis” (“and to the other hermits”) living on Mount Carmel. “Eremitical,” comes from the Latin “in eremis”: living in the wilderness or desert. “Eremitical” life does denote, being apart from secular affairs in order to attain to God, but it does not necessarily imply a radical and total exterior solitude from other members of the same religious family, one’s fellow spiritual soldiers on the same battlefield. This ancient Carmelite life in its original eremitical form does not denote a scattered collection of independent individuals, as is the case in a laura of hermits but rather a true religious community observing an eremitical form of monastic life, with a strict religious observance and a traditional religious formation. Therefore, according to the Carmelite tradition, community life and solitude are harmoniously integrated so that the soul is exercised in the virtues and progresses towards a profound communion with Our Lord and Our Lady in the presence of the Triune God. This contemplative religious life, when faithfully observed, is profoundly conducive to contemplation, progress in the stages of the interior life, and the attainment of authentic union with God…and the profound happiness consequent on that union. For those who have the aptitude, call, and desire, Anchorites in the Hermits of Our Lady of Mount Carmel have the ability to observe a greater measure of solitude than the rest of the hermits, like the Carmelite communities on Mount Carmel and in the Discalced Carmelite “Holy Deserts”.
Our Lady and Carmel: This ancient contemplative Carmelite charism imitates the contemplative life of the Blessed Virgin Mary and is very intimately and deeply joined to her and with her in her essential “work” in the heart of the Church, united to Christ’s most essential work on the Cross, adoring God and saving souls. Therefore, the Carmelite is not only to be devoted to Our Lady, but rather is deeply consecrated to her and is to be clothed with and to put on Mary so as to “put on Christ” (Galatians 3:27) entirely and perfectly.
Religious and Priestly Formation: According to the Carmelite tradition, the Hermits of Our Lady of Mount Carmel emphasize mental prayer, intellectual formation, and sacred study in the service of contemplation and the sacred liturgy. The intellectual formation follows the rich heritage of the Carmelite saints, the Fathers of the Church, and St. Thomas Aquinas, whom Carmelites have traditionally called “Praeceptor Ordinis Nostri” (“The Teacher or Instructor of our Order”). This religious life is not something that is accessible only to a man who is already proficient or perfect in the interior life or of more advanced age, knowledge, and experience. Rather, the most important element in a religious vocation — including a vocation to this eremitical contemplative community — is a commitment of the will and a docility to God and His appointed instruments in religious formation and observance. In this community, these instruments for one’s growth and sanctification include: a solid structure of religious obedience; an integrated observance of prayer, work, recreation, and rest; the continual exercise of sincere fraternal charity; the practice of penance according to the wisdom and prudence of the saints for healing the effects of original sin and personal sins; study of Sacred Scripture, sacred theology, and the writings of the saints and spiritual masters; sacred chant and a rich liturgical life. Those hermits who are called also to be religious priests in the community complete an extensive course of studies. There is also the possibility to live as a Lay Brother in the community.
Traditional Principles of Vocational Discernment: As St. Thérèse said, “all is grace”. Most essentially, the religious life is ordered to the removal of the obstacles of divine grace and the active application of all that is conducive to its growth and perfection in the soul: we are to labor and God is the One Who grants the growth. Proper discernment should keep in mind the primary role of divine grace in one’s vocation and sanctification, and prayerfully consider how grace has operated in one’s soul and to what form of life that grace seems to be attracting the soul with a supernatural motive — namely the motive of charity: the love of God and neighbor. This community’s specific charism corresponds to the vocation of a soul that is imbued by God with a particular attraction — by grace — to silence, solitude, fraternal charity and spiritual friendship, mental prayer and contemplation, penance, beautiful Liturgy, sacred study, and manual labor. These are the principle means for the hermit, as a brother or priest, to attain that holiness and perfection in charity, which constitute the finality and end of his vocation in the religious state, and allow him to fully realize the consecration of his soul begun in Baptism, not only in Heaven, but also in some measure on earth. A steady and deep attraction to those particular means of sanctification are potential signs of a divine call to such a form of religious life in the service of God and His Church. According to the spiritual authority of the spiritual masters and doctors of the Church St. Thomas Aquinas, St. John of the Cross, St. Teresa of Avila, St. Francis de Sales, and St. Alphonsus Ligouri, the nature of a religious vocation is: a simple, sincere decision — relying on divine grace — to embrace and observe all that a particular religious order and heritage — having been inspired by the Holy Ghost in the Church — lives, according to its Rule, Constitutions, and time-proven customs, for the glory of God, the perfecting of the consecrated soul in union with Him, and a special service to the Church. That firm decision, under the influence and attraction of grace, along with the physical aptitude for the observance, is a vocation: it is that deep in God’s grace but that simple in the will responding. This traditional perspective and approach to discernment of a religious vocation helps preserve an honest and sincere discernment from the corruption of a psychologically confused and self-absorbed secular culture.