Edith Stein was a Carmelite even while she was in the world.
In all actuality, for Edith Stein entrance into Carmel was a descent from the height of a distinguished career to the depth of insignificance. Maybe she herself did not perceive this as we see it.
But when she left behind the world at her crossing the threshold of Carmel, did not everything that gave her prominence in that world sink with it and lower her to the level of the humanly commonplace?
She was received into the Cologne Carmel as just another postulant.
Most of the Sisters had not even heard of her before. None of them was aware of her public activities; very few would have been able to follow her if she had tried to introduce them into her own intellectual world.
But no one thought about this—least of all Edith herself. Everyone assumed, quite naturally, that she should undertake the thousand and one little tasks that a postulant has to get used to from the first day. And it was moving to watch the childlike way in which Edith struggled to fall in with the regulations of the house at every point, promptly responding to all requests and trying to accustom herself to this new mode of life.
Sister Teresia Renata Posselt, O.C.D.
Edith Stein: The Life of a Philosopher and Carmelite, Chap. 14
Posselt, T 2005, Edith Stein: The Life of a Philosopher and Carmelite, translated from the German by Batzdorff S, Koeppel J, and Sullivan J, ICS Publications, Washington DC.
Saint Teresa treats of the foundation of the monastery of the glorious St. Joseph made in the city of Toledo in 1569
The Book of the Foundations, Chapter 15
For some days we had no more than the straw mattresses and the blanket,and even that day we didn’t have so much as a stick of wood to make a fire to cook a sardine. And I don’t know who it was the Lord moved to leave a little bundle of wood in the church to help us.
The nights were quite cold; but with the blanket and the woolen mantles we wore, we kept ourselves warm, for these mantles often help us. It will seem impossible that though we had stayed in the house of that lady who loved me so much, [Doña Luisa de la Cerda] we had to enter the new foundation in so much poverty. I don’t know the reason, except that God wanted us to experience the good that lies in this virtue. I did not ask for help, because I don’t like to be a bother; and she perhaps wasn’t aware. Moreover, I am indebted for what she was able to give us.
The experience was very good for us; the interior consolation and happiness we felt were so great that I often think about what the Lord keeps stored up within the virtues. It seems to me this lack we experienced was the cause of a sweet contemplation.
But this poverty did not last long, for soon [the principal benefactor] Alonso Alvarez himself, as well as others, were providing us with more than we needed. And, true to say, my sadness was such that it resembled that of discovering that many gold jewels in my possession were taken away and I left poor.
Thus I felt sorry that they were bringing our poverty to an end, and my companions felt the same. Since I saw they were sad, I asked them what troubled them, and they answered: “What else could it be, Mother, for it no longer seems we are poor.”
From then on my desire to be very poor increased. And I felt freedom in having so little esteem for temporal goods, for the lack of these goods brings an increase of interior good. Certainly, such a lack carries in its wake another kind of fullness and tranquility.
I was fond of everything about religious life, but I didn’t like to suffer anything that seemed to be scorn.I enjoy being esteemed. I was meticulous about everything I did. It all seemed to me virtue, although this will be no reason for pardon, because I knew in everything, what seeking my own happiness was, and thus ignorance is no excuse. The only real excuse could be that the convent was not founded on a strict observance. I, miserable creature that I was, followed after what I saw wrong and left aside the good.
There was a nun at that time afflicted with the most serious and painful illness because there were some holes in her abdomen which caused obstructions in such a way that she had to eject through them what she ate. She soon died from this. I observed that all feared that affliction. As for myself, I envied her patience. I asked God that, dealing with me in like manner, He would give me the illness by which He would be served. It seemed to me that I feared nothing, for I was so set on gaining eternal goods that I determined to gain them by any means whatever. And I am amazed because I had not yet, in my opinion, any love of God as I did afterward, it seems to me, when I began to practice prayer. But I had the light that made everything coming to an end seem of little value to me, and it made those goods that can be gained by the love of God seem of great value since they are eternal.
So well did His Majesty hear my prayer that within two years I was so sick that, although this sickness was not the same as the nun’s, I don’t think it was any less painful or laborious during the three year period that it lasted, as I shall now tell . . .
Saint Teresa of Avila
The Book of Her Life, Chapter 5
On 2 August 1901, the cloister door of the Discalced Carmelite monastery in Dijon opened wide to admit 21-year-old Elizabeth Catez as a postulant. Mother Marie of Jesus, the prioress of Dijon who was also the foundress of the new Carmel of Paray-le-Monial, had desired to take the young postulant with her to the new foundation. Mother Marie had discussed it with Madame Catez toward the end of June, who promised the prioress that she would make the supreme sacrifice and permit her daughter to enter a Carmel in another diocese. Elizabeth, in an attitude of total abandonment to the will of God, was ready to accept all.
Biographer Conrad de Meester, O.C.D. notes that at the beginning of July, Mother Marie of Jesus began to prepare for the new postulant in Paray-le-Monial. Elizabeth would enter on the First Friday in August—August 2nd. The entire month of July was spent with a sense of certitude in the Catez household that Sabeth would be over 100 kilometers from home, not a mere stone’s throw away, not even within earshot as the nuns would sing the Sanctus after Madame Catez would take a brisk walk to morning Mass at the Carmelite monastery.
The postulant’s trousseau was already prepared in Paray-le-Monial when Madame Catez was overcome with regret. She confided in a friend. The friend advised her that she should take up the matter with someone of authority. God writes straight with crooked lines, they say; in this case, the line of authority ran directly from the Sister who was the monastery Portress and an old friend of the Catez family: Sr. Marie of the Trinity.
When Sister Marie learned how distraught Madame Catez had become at the prospect of losing her daughter to the Carmel of Paray-le-Monial, Sister had an idea:to have her own spiritual director, the esteemed Dominican friar Père Vallée, intervene with Mother Marie of Jesus. But first, Sister Marie needed to ascertain Elizabeth’s own sentiments in the matter. That was simple.
During the Diocesan Inquiry for the process of beatification, Sister Marie of the Trinity explained under oath that when Elizabeth next stopped by the monastery, Sister Marie quizzed her concerning her upcoming postulancy in the Carmel of Paray-le-Monial.
Do you have a special attraction for the city of the Sacred Heart?
Does a foundation there attract you?
I rather doubt it. The peace and silence of an established monastery like Dijon would attract me much more. And the distance would cost my mother.
Have you talked to Père Vallée about this?
No, I prefer to abandon myself and let the good God guide everything according to his good wishes.
Would you permit me to talk to Father about it?
Father de Meester writes that without the intervention of Sister Marie of the Trinity, the portress of Dijon, we would not even be speaking of Saint Elizabeth of the Trinity from the Carmel of Dijon; she would be known as Elizabeth from the Carmel of Paray-le-Monial.
De Meester also indicates that when the Dominican Père Vallée learned of the great emotional toll it would take upon Elizabeth’s mother, he urged Madame Catez to speak honestly with Mother Marie about her misgivings and her sincere desire to remain near her beloved daughter. That distance of 140 kilometers between Dijon and Paray-le-Monial could make visits to the monastery difficult and rare.
It was all a last-minute decision. On the 28th or the 29th of July, Madame Catez wrote to Mother Marie of Jesus, who was away at Paray-le-Monial. Father De Meester indicates that the prioress responded immediately and “with humanity and serenity.”
May the good God give you peace and joy in your great sacrifice. As far as I am concerned, I am happy to be able to contribute by leaving our dear child to [the Carmel of] Dijon and you can consider it as having taken place. I am writing to Dijon that they should prepare her little cell for the 2nd of August—if I am not there to receive her, our dear Mother sub-prioress Germaine of Jesus and Sister Marie of the Trinity—her guardian angel—will be there and I will find her when I return; I am really held back here. So console yourself right now, as well as my dear little Marguerite, Elizabeth will stay in Dijon.I really love Elizabeth because I feel that she loves Our Lord very much and that she will make a true daughter of Saint Teresa; if it is a sacrifice for me to lose her, it is a joy to give her to Dijon, of which I am still a mother and of which I will always be a daughter, the two convents will never be but one. I would like to write to Elizabeth, but I cannot do it tonight and I want to reassure you right away because it is painful for me to sense that you are in such anguish. Fear no more … I believe, dear Madame, that we are doing God’s will, and that’s all there is in this world.
MEESTER, Conrad de. Rien moins que Dieu : sainte Elisabeth de la Trinité (French Edition) . edi8. Kindle Edition.
Translations from the French are the blogger’s own work product and may not be reproduced without permission.
Dedicated to Cristhian, sine qua non.
On Saturday, 4 July 1942, the Chapter nuns of Le Pâquier were assembled for a meeting at which the Reverend Mother Prioress proposed to them that Sister Teresia Benedicta of the Cross, in the world Edith Stein, a professed Sister of the Cologne Carmel who is at present in the Carmel of Echt in Holland, be received as a member of the community, either permanently or temporarily according to circumstances.
In 1938, because of her Jewishness, Sr. Benedicta was forced to leave the Carmel where she had made her profession. The German authorities who have conquered Holland are now compelling her to leave that country. The Sister in question has obtained the necessary permission for her transfer from the Most Reverend Father Provincial in Holland; our Most Reverend Bishop has agreed to her reception into our Carmel, and a petition has been made to our Most Reverend Father General for the Indult.
On the fifth of the same month, a Sunday, the nuns were assembled once again and the Reverend Mother Prioress made the same proposal, after which it was unanimously resolved by a secret vote to receive Sister Teresa Benedicta into the community for an unlimited time.
We, the undersigned, testify that the above account is exact, Sr. Marie Agnès of the Immaculate Conception, Prioress; Sr. Marie-Françoise of the Most Sacred Heart, 1st Key-Bearer
Executed on 5 July 1942, at Le Pâquier
Record of the vote by the Chapter nuns of the Carmel of Le Pâquier in Switzerland to receive Saint Edith Stein as a member of their community. Their prioress shared the news of their unanimous approval in a 17 July letter to Mother Antonia, the prioress of the Carmel of Echt, Holland. Read an excerpt from Edith’s thank-you letter here. Explore the website of the Carmel du Pâquier here (French and German) and their Facebook page here (French).
Carmelites have chosen Mary as their Patroness and spiritual Mother and always keep before the eyes of their heart the Most Pure Virgin who guides everyone to the perfect knowledge and imitation of Christ.
As prayer is one of the chief objects of the Order of Carmel, the Sisters are constantly called upon from far and near to give the assistance of their prayers in all kinds of spiritual and temporal necessities. The following incident will serve to show with what faith and confidence the people recur to the Community:
In the latter part of the year 1882, small-pox broke out in the city of Baltimore and it was feared that it would become an epidemic. Many persons requested the prayers of the Sisters to avert the calamity, and they chanted daily, in community, the hymn to Our Lady, for help in time of pestilence: “Stella coeli extirpavity” [sic].
In January of 1883, a secular newspaper published the following item: “The Mayor received yesterday a card, signed, ‘Our City,’ requesting the prayers of the good Carmelite Nuns for the small-pox sufferers.” On hearing of this petition, the Sisters redoubled their supplications and daily went in procession through the cloisters, carrying a statue of Our Lady and chanting the Litany of the Blessed Virgin, with appropriate versicles and prayers. Thus they continued to implore the mercy of God until the faith of the good citizens of Baltimore was rewarded and all danger was at an end.
Charles Currier Carmel in America: a centennial history of the Discalced Carmelites in the United States (p. 354)
Stélla caéli extirpávit Quae lactávit Dóminum Mórtis péstem quam plantávit Prímus párens hóminum. Ipsa stélla nunc dignétur Sídera compéscere, Quórum bélla plébem caédunt Dírae mórtis úlcere.
O gloriósa stélla máris A péste succúre nóbis: Audi nos, nam te fílius Níhil négans honórat. Sálva nos, Jésu!
Pro quíbus vírgo máter te órat.
The star of heaven, she who suckled the Lord, has uprooted the scourge of death which the first parent of mankind planted. That very star is now worthy to encompass the world, whose wars cut down the people with the sore of dreaded death.
O glorious star of the sea, save us from the scourge: Hear us, for the son, denying nothing, honors you. Save us, Jesus!
During the month of May, the refugees assembled for the daily prayers in honour of the Blessed Virgin Mary
The scholarly journal Teresianum in 1990 published an account by noted Discalced Carmelite historian Father Elias Friedman, O.C.D. concerning the Discalced Carmelite friars’ charitable efforts to shelter refugees at Stella Maris monastery during the armed conflict in Haifa in the year 1948.
A bit of background: Fr. Elias reminds his readers that at the end of 1947 when the General Assembly of the United Nations adopted a resolution “recommending the partition of Palestine into an Arab state, a Jewish state and a corpus separatum for Jerusalem,” Jews and Arabs in the region “jostled for position in view of the approaching termination of the British Mandate.” Bloody violence ensued.
Photos from the LIFE magazine archives illustrate Fr. Elias Friedman’s documentation. Father Elias carefully noted that in 1944 the population of Haifa was 128,000, with a fair balance of Jews, Christians, and Muslims (52% Jewish); the Discalced Carmelite Fathers’ parish in the city of Haifa, Saint Joseph Church, had a membership of roughly 4000 families. After the violence broke out in 1948, “of a total population of 98,284, Jews numbered 94,718.” Saint Joseph’s parish experienced a dramatic drop in membership: in 1948, there were only about 500 families that remained. When Fr. Elias published his article in 1990, he noted that the membership had “risen slowly, so that at the time of writing, the number of parishioners stands at +/-1,500.” Haifa’s Christian population suffered immensely in 1948.
Beginning in January 1948, Catholics in Haifa began to seek secure shelter at the Monastery of the Carmelite Fathers, now known as Stella Maris, on the promontory of Mount Carmel at Haifa.
Four religious from the Christian Brothers school were the first Catholics who came to the friars asking for a place to stay. “Soon they were followed by Arab families, desperately in search of shelter.” At one point, the number of refugees at the Carmelite monastery across from the lighthouse reached a total of 521.
Father Clemente Casinelli, O.C.D. transferred to Haifa from the friars’ monastery at El-Muhraqa — the place of Elijah’s sacrifice — in April 1948 and assumed the office of Procurator. When he arrived, he found “the first floor of the monastery to be filled with men, women, and children. They were mostly Catholics, some three or four families were Greek-Orthodox, and one family was Muslim (the Sabas). The overflow spilled into the grounds of the monastery.”
The refugees were very resourceful and contributed to one another’s well-being given the circumstances. Fr. Clemente took charge of the refugee program. He was an Italian Discalced Carmelite friar who had spent six years in a British prison camp in Lebanon during World War II for no other reason than his nationality; his own harsh experiences there gave him a unique sense of initiative and compassion.
Fr. Elias notes that “the refugees assisted regularly at Sunday Mass.” A local family who were benefactors to the friars and their refugees “set a good example by first putting their contributions into the plate and taking it around the congregation at the Offertory.”
“During the month of May, the refugees assembled for the daily prayers in honour of the Blessed Virgin Mary, at 7 o’clock each evening to recite the Rosary together and attend the Benediction of the Blessed Sacrament.”
Friedman, Elias. “Internal Arab refugees at the monastery of the Carmelite Fathers, Mount Carmel, Haifa (Israel).” Teresianum: Ephemerides Carmeliticae, vol. 41, no. 1, 1990, pp. 261-274.
MESSAGE FOR THE CENTENARY OF THE PROCESSION OF OUR LADY OF CARMEL Haifa, 5 May 2019
Fr. Saverio Cannistrà of the Sacred Heart, O.C.D. Discalced Carmelite Superior General
This year we celebrate the centenary of the procession of Our Lady of Carmel in Haifa. The first procession was held on April 27, 1919, Sunday in albis, and was organized to solemnly bring back to the sanctuary of Stella Maris the statue of Our Lady of Carmel, that in 1914 at the beginning of the First World War, had been transferred to the parish church in the city. The Vicar Father of Mount Carmel at that time, the Englishman P. Francis Lamb (1867-1950), writes in his memoirs that there was an extraordinary participation of the people and that the English authorities were struck by this manifestation of faith and devotion for the Mother of God in the Latin Catholic community of Haifa. It was linked to the end of the Great War and the desire to thank the Lord and Our Lady for the return of peace. The procession was repeated in the following years until it became the most important in the Holy Land after that of Palm Sunday in Jerusalem.
Here in Haifa, devotion to Mary is like a centuries-old tree with large branches and deep roots […]