Itinera Spiritualia, 2018, Vol. 11

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Przeglądaj Itinera Spiritualia, 2018, Vol. 11 wg Temat "Carmelite spirituality"

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    Autonomia i komunia w Karmelu Terezjańskim w świetle konstytucji apostolskiej „Vultum Dei quaerere” i instrukcji wykonawczej „Cor orans”
    Wilkowski, Rafał Aleksander (Wydawnictwo Karmelitów Bosych, 2018)
    Autonomy is a very complex term and both the apostolic constitution Vultum Dei quaerere and the implementing instruction Cor orans clearly illustrate this. Autonomy is not to be understood only in the perspective of the independence of the monasteries one from another, nor in the perspective of the independence of the monasteries from the male branch of the Order and the bishops. It is to be understood especially in the perspective of their capacity to continue living independently. This means being able to assume responsibly various vital functions in community (governance, formation, administration of goods) and being able to make good decisions. Autonomy is not granted; it is recognized. However, it is recognized in accordance with the actual situation of the community. What is striking in Vultum Dei quaerere and is new about this apostolic constitution, is this broader vision of autonomy of life. This had been talked about in recent years, but the emphasis was almost exclusively on two elements: the minimal numer of nuns, but without precise specifi cation, and the ability to govern. Sometimes, they are the two basic conditions for autonomy of life indicated. But as VDQ clearly affirms, they are not the only ones. The elements listed in art. 8, § 1 of VDQ “ought to be considered comprehensively and in an overall perspective”. The autonomy that is well-lived opens itself up to relationships. The autonomy that is poorly-lived transforms itself into closure, into isolation. It is very significant, that in VDQ nn. 28–29, autonomy is considered above all under the subject of relationships with other monasteries. Autonomy is placed in the context of the theology of communion and draws from it its authentic interpretation. In the apostolic constitution, the Holy Father clearly reasserts that the autonomy of monasteries should not be a motive to isolate oneself from others. As it appears, just the negative experiences of isolation of many monasteries have urged the Pope to update the legislation on this topic. The proposal is very clear: the federations (cfr. VDQ, n. 30). By means of VDQ, the Holy Father makes it obligatory for all monasteries to belong to federations (cfr. VDQ, art. 9, § 1). Juridically speaking, by means of the federations, and without detriment to the canonical autonomy of each monastery sui iuris, a greater coordination is sought, along with mutual help among the various monasteries. Nevertheless, the federations are not just operative structures in order to organize some common course or to transfer some nun, etc. They are structures of communion. Therefore it is necessary to form a mentality of walking together, sharing the joys and the sorrows of such a journey, thinking with the categories of a family, overcoming all forms of individualism and closure. The life and the writings of St Teresa are of great importance in order to have an adequate understanding of the federations. In founding the Carmels, St Teresa established a network of communication between them. Communication through letters has helped for an authentic communion of life to grow in the “community of communities”, allowing for an exchange of sorrows and joys.
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    El Itinerario Carismático Del Carmelo Teresiano A La Luz De La Vida Y Obra De Sus Santos Y Beatos (1568–2018). 450 Aniversario
    Fernandez, Ciro García (Wydawnictwo Karmelitów Bosych, 2018)
    This essay on the 450-year history of the Teresian Carmel focuses on the charismatic journey made by the most representative figures, from the time of the founders until our own day. We explore this charismatic experience under three headings: as spiritual journey, as communion with God, and as apostolic mission. This focus on the charismatic experience helps us to perceive more clearly the different phases in the history of Carmel. The common denominator, or the golden thread running through these various experiences, is the theme of searching, seeking, and it speaks powerfully at a theological, an anthropological and a charismatic level. This hermeneutical key draws its inspiration from Pope Benedict XVI and Pope Francis. The searching, seeking, results in a host of different paths which enrich the Charismatic history of Carmel. The essay concludes by bringing out the cultural dimension of this experience – that “lifestyle and sisterly manner” – which finds its expression in the literary, poetic and humanistic tradition of the Teresian Carmel.
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    Ku filozofii przyjaźni. W dialogu z Platonem, Arystotelesem i św. Teresą od Jezusa (część III)
    Wach, Albert Stanisław (Wydawnictwo Karmelitów Bosych, 2018)
    The article constitutes the third part our study of the philosophy of friendship. It presents a sort of dialogue between three great experts in this field: Plato, Aristotle and St Teresa of Avila. They gave testimony to the central place of the idea of friendship in their respective times, and they help modernity to retrieve it. The first point in the third part of this study takes up again the question of the interpersonal relationships, and, specifically, describes various types of friendship (3.4). St Teresa distinguishes only two types of friendship, whereas Aristotle speaks of three. Their reflections have an existential value in that they help us to distinguish authentic from inauthentic forms of friendship. The study proceeds by considering friendship as virtue (3.5) and friendship as affection (or passion) (3.6). These two concepts are fundamental for understanding friendship as such. The first (virtue) brings out the ideal signifi cance of friendship. The second (passion) speaks of its significance in reality. These meanings are distinct, but not opposed. The final point of this study, and the final element in the dialogue between Teresa and Aristotle, picks up again the question of the two related but distinct concepts, namely “friendship” and “love” (3.7). Aristotle and Teresa are in agreement that “friendship” and “love” are not identical: at times they are very close, but at times their meanings are quite distant. Aristotle speaks more of friendship (because of its political significance for the polis); Teresa on the other hand stresses more the significance of love (because of its significance for spousal relationship with God). In the light of this discussion of the relationship between Aristotle and Teresa, allows us to draw certain conclusions: namely, that their understandings of friendship are very close, but Teresa’s vision does not depend on Aristotle’s in a slavish way. Teresa, living many centuries after Aristotle, benefits from Aristotle’s discoveries but goes beyond them by developing her own position. This Teresian understanding is seen above all in the possibility of friendship with God, and in the erotic significance of love in human life.