Keith J. Egan

There are several reasons why this is an important monograph. First, it is the printed inaugural “Annual Lecture in Carmelite Studies” from the Center for Carmelite Studies at the Catholic University of America. The lecture was originally delayed from 2020 to 2021 due to the SARS-CoV-2 pandemic and was delivered online . Second, it is the first of what promises to be a series where scholarship continues to open the Carmelite tradition and charism to us. Third, it is – a bit like our Carmelite Institute of Britain and Ireland - an exemplar of whole Carmelite Family collaboration. The Center was established by the OCarm part of our family, the current Chair who provides the foreword to this volume is Professor Steven Payne, OCD, well known to many of us as author of The Carmelite Tradition And the lecturer, Kevin T Egan, is a Carmelite Third Order member and scholar with a breadth and depth of output and knowledge which seems to shine forth effortlessly in this little volume. Fourth, because of that breadth and depth, the extremely useful bibliography and references it rewards re-reading.
If this monograph is anything to go by, the series will provide rich material for Carmelites and those affiliated with us to be refreshed and reinvigorated.
This book would make a powerful tool in initial or ongoing formation. The introduction by Stevan Payne, OCD runs to 23 pages and is like a manifesto for why Carmelite studies as a field is important, linked to our tradition and citing sources from the Rule through Teresa to Edith Stein. It’s almost a precis of our tradition in itself.
Both authors deal with the question of what makes a Carmelite a Carmelite if many of the challenges. Payne states “Edith Stein writes that the Carmelite vocation is ‘to stand before the face of the living God’ like Elijah, and Titus Brandsma agrees that ‘this living in the presence of God…is a characteristic which the children of Carmel have inherited from the great Prophet.” (p.9.)
Egan states that “Carmel’s charism awakens a consciousness of the abiding presence of the Holy Spirit. As followers of Jesus Christ, Carmelites are to be ever conscious of the life-giving presence of the Holy Spirit, an abiding gift that becomes ingrained in one’s consciousness.” This line struck me powerfully. He also says in a section reflecting on the Carmelite tradition in light of Vatican II that “No matter how concisely one crafts a statement about the Carmelite charism, prayer and contemplation can never be omitted since they are at the heart of Carmel’s original charism.” (p.27)
Several important streams run from this fount. One is that standing in the presence of God and an awareness of the Spirit leads us to contemplation and prayer. That opens up for him the ability to speak of Charism as a gift of the Holy Spirit and the need to see scripture, prayer and theological reflection as united not separate. The second is that Carmelite charism has evolved and developed, and here he cites sources Carmelite and non-Carmelite (Vatican II and Newman) and this brings him to a core theme of the book: historical understanding and understanding our charism are inextricably linked because of the enduring lack of clarity around some parts of our history. The history and tradition of Carmel and its charism are “partners” (p.27). We can’t understand one without understanding the other.
A further important theme is that understanding a charism and its playing out in our live and the world needs careful discernment. This is a Carmelite, not only an Ignatian, tradition he implies. Citing Kevin Alban he says “A Carmelite school has reminded his readers that a charism is more complex than what appears in a brief description…charisms must not be turned into facile soundbites….” (p.37) We need to keep asking the question about our charism and “practitioners of Carmel’s charism do well to fully engage in the process of discernment, a spiritual process in which a person and a community do what they can to discover God’s will.” (p.38.) He identifies discretion as stated in the 1247 Rule as discernment.
There is so much in this book, some of it given almost as a throwaway, that could become a lecture or a book in itself. I have given but a flavour. From discussion of Post Vatican II papal teaching about Carmel to the importance of practising the virtues and discernment to understand what our Charism means. Egan concludes by stating he has long been interested in Carmelite identity and charism. His conclusions are that we need scholarship which gives confidence in understanding of our charism. He says elsewhere that ressourcement “going back to the sources” for Carmelites means we must explore “Carmel’s classic texts” from Albert to Stein. (p.41.) He also says the gift of the Holy Spirit, our charism, “urges Carmelites to act habitually for the common good.” (p.58) He ends as he begins, quoting the Carmelite Sources.
What service these scholars have done us, to help us understand ourselves!… (altro)