CAN WE TRULY LIVE THE CARMELITE LIFE?
By Natividad Santos, TOCarm
Regional Coordinator for NCR North Metro

Fr. Henri Nouwen’s book entitled “Can You Drink the Cup?” inspired me to explore on how we live the Lay Carmelite life. When Jesus asked James and John,” Can you drink the cup I am going to drink?” I was spiritually challenged. We are the modern James and Johns who wish to imitate and follow Him.

What is this cup He is referring to? What is in our cups? What is it all about? The cup represents the life we are living which is a life of allegiance to Christ in a contemplative attitude which fashions and supports our prayer, fraternity and service. Have we lived what we are called to live? Let us HOLD our cups and critically analyze what we are going to drink. Let us look at our life as lay Carmelites.

Our cups contain both joys and sorrows. What a joy to belong to an Order which has produced great Saints - with wide influence, with charisms proven over centuries, in various cultures and traditions, offering a high standard of Christian living and a sure way to reach holiness. What a joy to be associated with the Order of Carmel thru our promises and to share in the spiritual benefits of the Order. We have led a well regulated life, have deepened our prayer life, have developed virtues and have performed spiritual exercises and good works. We are very determined not to offend God. God, in return, gives us consolations. Such display of exterior conduct and good works has won for us public esteem and respect.

But why is it that many of us find difficulty in fulfilling our promise of obedience and purity of heart? Do we really understand our Rule of Life? How many of us comply with memos and directives without arguing or complaining? How many recognize, listen to and obey their superiors, whom God as placed in their position as His representatives and in whom we must see Christ, despite their defects & limitations? How many are interested in Carmelite ministries? How many neglect their obligations because of a disproportionate concern for family and health? How many refuse fraternal correction? How many enter into compromises or cover-ups in order not to disrupt the “peace” or create divisions or simply to be popular? Do we have superiors who do not think, speak and act like Christ? And how many of us really consider each other as brothers and sisters, including those beyond the confines of our community? When subjected to fraternal correction, disciplinary action and even exhortation, some of us become defiant and insistent of our own ways and beliefs.

Why are these happening? Spiritual progress has not yet stabilized. Our evil inclinations have not been mortified. Our exterior lives have deceived us. Our lives have been a mixture of virtues and pride, of sanctity and illusions. Unlike St. Paul who groans at his human misery, some of us do not see ours and do not want others to point them to us. St.Teresa has this to say, “It is of no use offering them an advice…. They consider they have acted in a highly virtuous way, as I have said and they wish others to think so too… Well, I cannot find, and have never found any way of comforting such people except to express great sorrow at their trouble, which, when, I see them so miserable, I really do feel. It is useless to argue with them for they brood over their woes and make up their minds that they are suffering for God’s sake, and thus, never really understand that it is all due to their imperfections.”

Are we like the young man in the Gospel who have conscientiously kept the Ten Commandments and have desired perfection, but when faced with the requirements of the Master, hesitated and sadly went away? How many of us when faced with the exigencies of perfection come to a halt or turn back? But many among us live beyond this stage and have developed fortitude in spite of grave trials. How I wish I am one of them!
Whether our Carmelite life is wholesome or not, after a thorough reflection, we lift our cups to our community without shame and claim them as our very own. We are gathered by Christ into communities of love and trust, not of safe shelter or cozy cliques. Called by the same Lord, we are given the grace to cross the bridges of individual differences that separate us. We become free to listen and pay attention to each other. Lifting our cups involve sharing of life experiences to let others know what is in our cup. If our Carmelite life is well-ordered, it becomes life for others, encouraging and inspiring them to move forwards. If we incur difficulties and failures, we do not hide our shame and guilt. We discover that others think as we think and feel as we feel, for they, too, have their own difficulties and failures, thus, the community becomes a venue for confession, correction, affirmation, support and celebration. Community members are encouraged to lift up their own cups. We would discover the deepest longings for friendship and companionship. We would feel the strong communal cravings to reach full union with God, not verbalized before and probably not thought of. As a result, we would find courage to correct each other fraternally. Like the model community of Mary and Elizabeth, we desire and wait together for each others’ spiritual progress, nurture what has been started and expect with hope and trust the fulfilment of our perfection as God Himself desires..

Now, we are to DRINK our cups completely. This means living the authentic Carmelite life. How do we go about it? In silence, we confront ourselves. Let us not listen to the deafening voice of darkness that speaks of pride, avarice & sensuality. Instead, let us listen to the soft; gentle voice of the Spirit that speaks of selfless love, humility and complete surrender that is likened to the soft, murmuring voice heard by Elijah at Mt. Horeb. It will tell us how we have lived and how we should live. Led by the Spirit, we will be able to acknowledge our own lives without fear and not in secrecy.

To our Community, we express how the eyes of our souls were opened to the truth of ourselves as well as to the truth of God. These are words of blessings that reveal that no one is less blessed than us. Together, we listen attentively to the promptings of the Spirit, Who unites us as a community of faith. Thus, all of us are able to keep the flame of our vocation alive and to take it seriously so that we can live courageously in this world not threatened by the dark forces and trustful of Someone Who is our refuge and protector.

To complete the DRINKING of our cup, let us do what we are called to do and not want to do. Do we have a thorough knowledge of Christ whom we profess to imitate? How can we lead if we do not know the right and proper WAY; how can we teach if we do not know the whole truth TRUTH, and how can we serve if we do not possess abundant LIFE? Let us study wholeheartedly our RULE of life to guide us in our spiritual journey. Let us know, understand and practice Carmelite spirituality, otherwise, our spirituality becomes a dead formula written on a crumpled paper with a fast fading ink or like the fruit made of plastic, good for decoration but not for nourishment. Let us tame our senses and mortify our souls. Our lives must be focused, joyful and well-oriented, geared towards a deeper and closer union with God, for the sake of WHOM, self-denial is a joy and self- surrender a victory to the brave, to the courageous and to the committed lay Carmelite.

TWO POEMS WRITTEN DURING A RETREAT
Nov 4-6, 2005

In the
Stillness
of the
Night

By Pilgrim525

In the stillness of the night
I lay awake
Longing for that gentle voice to resound in my heart.

In the stillness of the night
My ears all pricked up
Eagerly awaiting words of wisdom and of light.

In the stillness of the night
My heart soundlessly attentive
For your love’s inner promptings of delight.

In the stillness of the night
Embraced by this darkness
My spirit in desolation thirsting for You, my God.

In the stillness of the night
I let go of my being
My soul crying out “Take hold of my life”.

In the stillness of the night
I find rest at last
My life firmly grafted in the branch of Your Love.

The Call to the Mountain
By Vir Miguel, TOCarm

You called me, Lord, to Your Mountain
With joy and peace I’ve come.
It’s very cold up here
Embrace me and keep me warm.

It’s late in the night and dark everywhere
Light up my soul with Your flame
It’s silent all around me,
So silent Your whisper comes as a song.

Thank you for the warmth
Thank you for the light
Thank you for Your song
Thank you for Your mountain and Your call.
Allow me to dwell on Your mountain, Lord.

CARMELITE PROFESSION:
A CALL TO BLESSEDNESS
By Ruel Santos, TOCarm
Regional Coordinator - Bulacan

“The fundamental bond between the tertiary and Carmel is profession. The commitment is made explicit in some form of promise, or otherwise in keeping our ancient custom, by the profession of vows of obedience and chastity according to the obligations of one’s state.”1

The above passage from the Rule of the Carmelite Third Order speaks about what a lay Carmelite promises during his/her profession. It is the promise of obedience and chastity. Though the promise of poverty is not explicitly stated in the Rule, it is otherwise implied because it is a result of the promises and the means to fulfill it as we shall see later.

THE PROMISE OF CHASTITY

The promise of chastity reinforces the commitment to love God above all else, and to love others with the love God has for them. In this promise the lay Carmelite seeks the freedom to love God and neighbor unselfishly, giving witness to the divine intimacy promised by the beatitude ‘blessed are the pure of heart for they shall see God’ (Mat. 5:8). It is a commitment to Christian love in its personal and social dimensions in order to create authentic community in the world.2

Chastity is one part of purity of heart. In Chapter 6 of Matthew, Jesus has something to say regarding the purity of intention and motives: “Be on guard against performing religious acts for people to see. Otherwise expect no recompense from your heavenly Father. When you give alms, for example, do not blow a horn before you in synagogues and streets like hypocrites looking for applause. You can be sure of this much, they are already repaid. In giving alms you are not to let your left hand know what your right hand is doing. Keep your deeds of mercy secret, and your Father who sees in secret will repay you.” If one takes into consideration the criticisms made by Jesus against the Pharisees, it is about their failure to be pure of heart in their motives, which means to do all for the sake of God without self-interest. In order to obtain chastity, poverty, and obedience, it is necessary to have the theological virtues of faith, hope, and love for these are the basis for all other virtues. Poverty and obedience is easily obtained through chastity and a pure heart helps us in practicing spiritual poverty.

THE PROMISE OF SPIRITUAL POVERTY

By the promise of poverty, the lay Carmelite expresses the desire to live in accordance with the Gospel and its values. In evangelical poverty, there is a wealth of generosity, self denial, and interior liberty and a dependence on Him who ‘though rich, yet for our sake, became poor’ (2 Co. 8:9), and ‘who emptied Himself’ (Phil. 2:7), to be at the service of his brothers and sisters.3

This promise of poverty does not necessarily mean being poor materially or that we give up all of our material goods. It is against common sense since we are living in the world as seculars. This promise about poverty of spirit and the virtuous use of our material goods, talents and abilities are governed by our knowledge that all we have are gifts of God and are not ours to own. Out of God’s own do we give. St. Albert of Jerusalem has written that we must “live a life of allegiance to Jesus Christ,” thus we need to look at the Gospel, the life and teaching of Jesus to see what is meant by evangelical poverty.

In 2 Cor. 8:10-15, St. Paul wrote: “I am about to give you some advice on this matter of rich and poor…the willingness to give should be in accord with one’s means, not going beyond them. The relief of others ought not to impoverish you; there should be certain equality. Your plenty at the present time should supply their need so that their surplus may one day supply your need, with equality as a result. It is written,’ He who gathered much had no excess and he who gathered little had no lack.’” The apostle is talking about generous giving and in the previous verses of the same chapter, he says of the churches in Macedonia that “in the midst of sever trial their overflowing joy and deep poverty have produced an abundant generosity.” One of the virtues of poverty is that it allows the lay Carmelite to have the “interior liberty” to be generous. The Gospel has so many teaching on poverty and wealth and before we look into it, we must remember that wealth covers more than money and material possessions. Our Statutes clearly indicate that it covers our time and talent as well.

Let us look into the Gospel of Luke regarding the teachings of Jesus about poverty and wealth. Chapter 12 of the Lucan gospel is mostly about trusting in God rather than possessions. Verses 13-21 tell about the parable of the rich fool. He trusted more in his possessions when he accumulated a vast wealth and later God said to him, “‘You fool! This very night your life shall be required of you. To whom will all these pile-up wealth of your go?’ This is the lot of those who pile up riches instead of becoming rich before God.” Later in verses 22-34, we will find some of our favorite sayings. These verses teaches us not to be worried or anxious and later in the end it says: wherever you treasure lies, there your heart will be. In this chapter ofLuke, Jesus tells us seven times not to be afraid or to worry. It is primarily about putting one’s trust in a loving God, so that we won’t be anxious and can be generous with everything God gives us.
Chapter 16 of the same book is about the right use of money. It starts with the parable of the crafty steward who wrote off the debts of his master’s debtors in order to gain favor with them because he knew his service will be terminated. In verse 11 it says: so if you have not been trustworthy in handling filthy money, who could entrust you with true wealth? In verse 13: no servant can serve two masters. Either he does not like the one and is fond of the other, or he regards one highly and the other with contempt. You cannot give yourself both to God and to money. Here we have again the necessity of being single-hearted, pure in heart.

On Luke 19:11-26, it tells about the parable of the ten talents. The moral of the story is: “everyone who has will be given more; but from him who has not will be taken away.” As we say about many things in life like muscles, brains, and skills: “Use it or lose it!”

Chapter 21 of Luke is about the widow’s mite. Here Jesus observes the generosity of the poor widow wherein he said “for all gave an offering from their plenty, but she instead, out of her poverty, gave everything she had to live on.”
The last chapter that we will consider is Chapter 18 of the gospel of Luke. This is about Jesus and the rich man (verses 18-30). Here the problem does not lie in riches but being attached to it.

Dependence on God liberates us from anxiety and worry. Knowing that God is the giver of all, free us to be generous with what he has given. Our promise of poverty frees us to be at the service of God and our brothers and sisters in our families, our work, society, and in the Church.

Evangelical poverty recognizes personal limitations and surrenders them to God with confidence in his goodness and fidelity.4 In the things that we do, it is the motive, the love, the heart that counts just like the widow who gave up her few coins. A single hearted person who has set God as his treasure will see God everywhere and be able to live out evangelical poverty generously.

THE PROMISE OF OBEDIENCE

Obedience is not the most popular word. Sadly, even in the Third Order this is unpopular. Only lay Carmelites who are transformed know that the promise of obedience brings great blessings. Obedience is the greatest of all sacrifices because it entails the person to sacrifice his will to that of the will of God. Obedience is a virtue that unites man to God, making him submissive to the divine will as manifested by God or to His representatives.5

The promise of obedience is a pledge to live open to the will of God, ‘in whom we live and move and have our being’ (Acts 17:8) imitating Christ who accepted the Father’s will and was ‘obedient unto death, death on a cross’ (Ph 2:8). The promise of obedience is an exercise of faith leading to the search for God’s will in the events and challenges in society and our own personal life. For this reason, the lay Carmelite freely cooperates with those who have the responsibility for guiding the community and the Order in discerning and accepting God’s ways: the community’s council, the national, the prior provincial, and the general.6

Our promise of obedience to the will of God is based on imitating the obedience of Jesus to the will of God the Father. Obedience is a learned virtue as stated in Hebrews 5:8-10. Obedience is learned through trust in those we obey that is why obedience is an exercise of faith.

Sadly, there are leaders in lay Carmelite communities who have a distorted understanding of obedience. Externally they obey the directives coming from the National Council but internally they grumble against their superior. As the Desert Fathers of the early Church taught, that is not obedience but rather malice. Although the Third Order takes on the corporate model of governance, the implementation of the Rule of Life and Statutes does not follow that model because it is an Order. In the corporate or business world, there is what we call compromise, a win-win situation wherein both parties look for a common ground so that everybody will be happy. But in the spiritual world, this is not applicable because it concerns our salvation. Those who enter Carmel are required to practice heroic fidelity to the Rule; meaning, there can be no compromises. Local leaders who wants to create precedent, insisting a case-to-case basis are misguided because if we follow the same rule and have the same profession, the rule should not be longer for the other nor shorter to another. Local leaders who are trying to please erring TOC members advocating that it is unjust for a professed TOC member to leave the Order and return as an aspirant if he/she did not pass the preliminary criteria for evaluation and comparing it to a grade 6 student returning to grade 1 is using a wrong comparison because a final professed is not higher than a temporary professed neither both are higher than a novice. Why is this so? Because profession is a commitment and not a status. It is not an educational level but rather it is a call to Christian maturity. These leaders who see profession as a hierarchy are quite mistaken. The hierarchy model maybe true in the governance of communities because novices has only a passive voice during elections but in the general view, it is not applicable. Local leaders who insist that such an act is an injustice to person are blinded because they do not see a greater injustice: the injustice to the Church and to the Order.

Death entered into the world because of one sin. The ancestral sin (or original sin) is brought about by disobedience. The first man in order to please his partner and not to cause her sorrow disobeyed the one and only commandment that God gave to them.

In looking at the promise of poverty in the Gospel of Luke, Jesus commands us not to be worried or anxious because we can trust a loving God. Jesus learned obedience through what he suffered and endured, he learned it through knowing and experiencing that perfect obedience brought him perfect peace and union with the Father, even when what he had to go through was painful. He learned it through love. Obedience brings the blessing of true freedom, the freedom from slavery to sin, and freedom for intimacy and union with God in his service. The blessing of obedience is complete joy in friendship with Jesus.
Unfortunately in local communities, obedience to the rule only brings sorrow to some. The reason for this is resistance. The more one resist, the more it is painful. St. Catherine of Siena in her “Treatise on Obedience” describes an obedient and disobedient member of an Order.

"The obedient man does not wish to fulfill his obedience in his own way, or to choose his time or place, but prefers the way of his order and of his superior. All this the truly and perfectly obedient man does without pain and weariness of mind. What makes war on obedience? Injuries? No, for the obedient man is patient, patience being the sister of obedience. The weight of the observances of the order? No, for obedience causes him to fulfill them. Does the weight of obedience give him pain? No, for he has trampled on his own will, and does not care to examine or judge the will of his superior, for with the light of faith he sees My will in him, believing truly that My clemency causes him to command according to the needs of his subject’s salvation. Is he disgusted and angry at having to perform the humble duties of the order or to endure the mockeries, reproofs, jibes, and insults which are often cast at him, or to be held at little worth? No, for he has conceived love for self-contempt and self-hatred. Wherefore he rejoices with patience, exulting with delight and joy in the company of his spouse, true obedience, for the only thing which saddens him is to see Me, his Creator, offended. His conversation is with those who truly fear Me, and if he should converse with those who are separated from My Will, it is not in order to conform himself to their sins, but to draw them out of their misery, for through the brotherly love which he has in his heart towards them he would like to give them the good which he possesses, seeing that more glory and praise would be given to My name by many observing aright their order than by him doing so alone.

Contrariwise, a wicked disobedient man dwells in the ship of a religious order with so much pain to himself and others, that in this life he tastes the earnest of hell, he remains always in sadness and confusion of mind, tormented by the sting of conscience, with hatred of his order and superior, insupportable to himself. What a terrible thing it is, My daughter, to see one who has once taken the key of obedience of a religious order, living in disobedience, to which he has made himself a slave, for of disobedience he has made his mistress with her companion impatience, nourished by pride, and his own pleasure, which pride (as has been said) issues from self-love. For him everything is the contrary to what it would be for the obedient man. For how can this wretch be in any other state than suffering, for he is deprived of charity, he is obliged by force to incline the neck of his own will, and pride keeps it erect, all his desires are in discord with the will of the order. The order commands obedience, and he loves disobedience; the order commands voluntary poverty, and he avoids it, possessing and acquiring riches; the order commands continence and purity, and he desires lewdness. By transgressing these three vows, My daughter, a religious comes to ruin, and falls into so many miseries, that his aspect is no longer that of a religious but of an incarnate devil, as in another place I related to you at greater length. I will, however, tell you something now of their delusion, and of the fruit which they obtained by disobedience to the commendation and exhortation of obedience. This wretched man is deluded by his self-love, because the eye of his intellect is fixed, with a dead faith, on pleasing his self-will, and on things of the world. He left the world in body, but remained there in his affections, and becauseobedience seems wearisome to him he wishes to disobey in order to avoid weariness; whereby he arrives at the greatest weariness of all, for he is obliged to obey either by force or by love, and it would have been better and less wearisome to have obeyed by love than without it. Oh! how deluded he is, and no one else deceives him but himself. Wishing to please himself he only gives himself displeasure, for the actions which he will have to do, through the obedience imposed on him, do not please him. He wishes to enjoy delights and make this life his eternity, but the order wishes him to be a pilgrim, and continually proves it to him; for when he is in a nice pleasant resting place, where he would like to remain for the pleasures and delights he finds there, he is transferred elsewhere, and the change gives him pain, for his will was active against his obedience, and yet he is obliged to endure the discipline and labors of the order, and thus remains in continual torment. See, therefore, how he deludes himself; for, wishing to fly pain, he on the contrary falls into it, for his blindness does not let him know the road of true obedience, which is a road of truth founded by the obedient Lamb, My only-begotten Son, who removed pain from it, so that he walks by the road of lies, believing that he will find delight there, but finding on the contrary pain and bitterness. Who is his guide? Self-love that is his own passion for disobedience. Such a man thinks like a fool to navigate this tempestuous sea, with the strength of his own arms, trusting in his own miserable knowledge, and will not navigate it in the arms of his order, and of his superior. Such a one is indeed in the ship of the order in body, and not in mind; he has quitted it in desire, not observing the regulations or customs of the order, nor the three vows which he promised to observe at the time of his profession; he swims in the tempestuous sea, tossed to and fro by contrary winds, fastened only to the ship by his clothes, wearing the religious habit on his body but not on his heart. Such a one is no friar, but a masquerader, a man only in appearance. His life is lower than an animal’s, and he does not see that he labors more swimming with his arms, than the good religious in the ship, or that he is in danger of eternal death; clothes should be suddenly torn from the ship, which will happen at the moment of death, he will have no remedy. No, he does not see, for he has darkened his light with the cloud of self-love, whence has come his disobedience, which prevents him seeing his misery, wherefore he miserably deceives himself.7

In the scripture we could see that the apostles learned well their lessons from Jesus. They learned the blessings of purity of heart, of poverty, and of obedience. Hebrew 11:8 speaks of Abraham’s obedience of faith. St. James tells us to be “doers of the Word and not just hearers.”

As Lay Carmelites, we can render obedience to the Church’s teaching, to our community, the council, the national, the prior provincial, and the general trusting that the Holy Spirit has approved them and guides them. In so doing, we are rendering obedience to the will of God. Hebrews 13:17 instructs us: “Obey your leaders and submit to them, for they are concerned for your souls and are accountable for them. Let this be a joy for them rather than a burden, which would be of no advantage for you.”

Faith and trust in God are the necessary prerequisites for obedience. Obedience frees us for friendship, intimacy, and union with God through Christ. Obedience makes us citizens of the Kingdom of Heaven where God’s will is done perfectly and therein lies all our joy and peace. The virtue of chastity is dependent on becoming single hearted in our love of God and the desire to will only what God wills. Thus, it is also dependent on the poverty of spirit. Living out the promise of poverty also depends on poverty of spirit by putting all our trust in a loving and caring God.

In order for us to fulfill the promises we made at our profession, it requires sacrifice and detachment. Our success depends totally on attachment to God in Christ Jesus. It entails a continual transformation and conversion. In the end, we will be blessed and find that this is the way to perfection.

(Footnotes)
1
TOC Rule #12
2 OCDS Constitutions
3
Ibid
4
ibid.
5
“Obedience” by Fr. Marie Eugene, OCD. I Am The Daughter of the Church.
6
OCDS Contitutions
7
“Treatise on Obedience,” St. Catherine of Siena in “Dialogues”

SEMINAR ON CHRISTIAN LEADERSHIP AND TEAM MINISTRY

By Rossana A Garcia, TOCarm & Apolinario Gregorio, TOCarm

This year’s Leadership Training was held on two (2) occasions:

1.Oct. 1-2, 2005 for NCR/Bicol/Laguna Communities at the Oblates Missionary Center, Mapayapa Village, Quezon City, a retreat house run by the Oblates of Mary Immaculate with 48 participants.

2.Oct. 8-9, 2005 for Bulacan and Central Luzon communities at the Bukal ng Buhay Retreat House in Bustos, Bulacan with 26 participants.

As participants in the said seminar, it is worth noting the different topics, insights as well as inputs that we have gathered during this almost two-day-one night activity as part of the National Council’s program and efforts to equip us [incumbent and future leaders] with practical guidelines about governance of TOC Communities.

The program started with the registration of the participants on early Saturday morning of October 1, the first day of the seminar. The same schedule was followed a week later on October 8 at the Bukal Ng Buhay Retreat House in Bulacan.

The Bulacan Retreat House was surrounded with blooming orchids of different colors on the day we were there. We can probably say that we TOCs are like those plants that bring forth new flowers and branches out to new directions. And the soil being the foundation represents our Creator who gives us wisdom and the ability to use our reason. These plants will continue to spread its roots in much the same way that we need to spread out and promote the Order we love so dearly.

If we reflect on their importance, the process would be the same: we need to grow and continue to learn to give inspirations to others. The purpose of our training program is to equip us with the necessary skills that will strengthen us in our mission to found new communities – new branches, new flowers.

After the participants have gone to their respective room assignments all proceeded to the conference hall to meet Fr Christian “Toots” Buenafe, OCarm, resource speaker.

Prior to his talk, Sis. Nimfa, our National Prioress, delivered a message which gave us an idea on what to expect from the Seminar by going through the letters of WELCOME and what it stood for. She explained that the seminar would be a Working Seminar consisting of three Workshops which will give us a chance to Evaluate ourselves as leaders of our communities. The seminar will thus give us valuable inputs and insights on how to be effective spiritual Leaders. We would also be given the chance to reflect and analyze the kind of Climate that we have in our communities at present and that we needed to be Objective and Open-minded in our deliberations in order to get the real picture. At the same time we needed to determine what community Model we belong to. Hopefully the Seminar would Enhance our leadership skills and help us become Effective leaders of the Thrid Order.

Bro. Joe, NFC Director, gave us a short review on previous leadership programs from year 2000-2004 before introducing to us Fr. Christian “Toots” Buenafe, O Carm, our resource person. Fr. Toots, at the inception of his talk, gave us three (3) ground rules: a) we have to relax; b) we can sleep c) but we shouldn’t snore.

In his talk, Fr. Toots gave us the core or the meat of this year’s training which focused on Christian Leadership. The inputs he gave allowed us to gain new insights as well us an awareness of the common situations happening in each TOC Community. It is a revealing experience how each participant reacts to the “Truths” and “Realities” of each community as expressed by the laughter and signs of affirmations from the participants indicating that all of us experience these situations in our own communities.

Candidly but with emphasis and conviction, Fr Toots gave us a comprehensive and enjoyable lecture on the Who, What, Where and How we become the Christian Leaders in a Carmelite setting particularly the Lay Carmelites.

The group was made to reflect on Who is a leader? What are the qualities of a Christian leader? Looking at ourselves as future and possible leaders of our community what capacities and capabilities do we have? As leaders we need to know our strengths, gifts and talents because these are the assets that we can contribute to our community. As individuals we have our own preferences and areas of interests since these may affect the kind of leadership we will use in leading our community. It is dangerous to have a leader whose area of interest centers on money because he/she might mislead the community in the proper conduct of the community’s ministry. As humans, we also must know and accept our limitations. It is thru such acceptance that we become indispensable with the rest of the members of the community. If a leader does not accept his/her limitations, then the community may not become a source of support for the leader. “A Leader’s unique legacy is the creation of valued institutions that survive over time”, this is the Leadership Challenge, that is, whatever we have accomplished should be acclaimed as something valuable and will be remembered for all times because it has done good for others. “Leadership is the art of mobilizing others to WANT to struggle for shared aspirations” according to Kouzer Posner and that means leadership is shared responsibility; leaders then should become the animators of the community moving members toward what the community aspires to accomplish.

Leaders to be admired must have the following characteristics:

Foremost in the list is HONESTY for it is hard to admire a dishonest leader, one who is not true and one who cheat others. A leader should be FORWARD-LOOKING, looks straight ahead towards the goal or one who has foresight. He must be a source of inspiration or INSPIRING to the members, moving them to work because they find their leader full of charisma and inspiration to obey. A leader is placed before a group by God because he is deemed COMPETENT and therefore he can command obedience because he knows what he is doing. He likewise should be FAIR-MINDED and common sense tells us that it means he is fair in all his decisions and in dealing with every member and does not show partiality in relating with people and situations. He is the first among others in terms of becoming SUPPORTIVE towards individual goals as well as community endeavours. He must be BROAD-MINDED enough to be able to understand individual differences as well as in times of community difficulties and struggles. A leader who is INTELLIGENT always find the respect and admiration of his peers as well as subordinates. Being STRAIGHTFORWARD is an attitude a leader must also possess in order to be credible and speaks his mind clearly and not ambiguously. He/she is someone we can depend on because he/she is COURAGEOUS enough to defend his/her convictions and knows when to say no without duplicity nor human respect. Leadership is collaborative thus, a leader is COOPERATIVE and can be IMAGINATIVE in his/her ideas so as to bring his/her community to a wider perspective in performing its ministries. He/she understands the uniqueness of each member and can afford to be CARING and show tender loving care according to their needs. St Teresa was a great leader because she was a DETERMINED leader which requires a lot of MATURITY in dealing with others and is FAITHFUL to the tasks and obligations due of her. He/she is LOYAL to the ideals which he/she embodies especially to the Order which he/she has to defend by being LOGICAL in his decisions and not easily affected by subjectivity. In other words, he/she has a lot of SELF-CONTROL and can handle his/her temper and sudden bursts of emotions. He/she can stand on his/her decisions thus he/she is supposed to be INDEPENDENT not only from outside factors but also from personal preferences. A leader is so HOPEFUL that he/she can wait with PATIENCE the outcomes of all his/her plans which he/she can do because first and foremost a leader is a LOVING person.

All these characteristics are supposed to be present in each one of us although in varying degrees. It is also the leaders’ role to harness these potentials in the community. There are ways to enhance the leadership capacities and capabilities not only for oneself, because no leader assumes into office equipped with all these characteristics of a good leader, but also because there are future leaders in each community who will be needed to do the governance some day and they have to be developed for the benefit of the community. A leader continuously search out challenging opportunities to change, grow, innovate and improve; can experiment, take risks and learn from the mistakes resulting from such risks; envisions an uplifting and ennobling future for himself and for the people for whom he comes close; encourages and enlists others in a common vision by appealing to their set values, interests, sharing their hopes and dreams; fosters collaboration by promoting cooperative goals and building trust; become a source of strength to the people by power sharing, allowing freedom of choice, developing the competence of others in assigning critical tasks and offering visible support; can become good examples by consistency in behaviour and values acquired; can achieve small wins that promote consistent progress and build commitment from members even if such wins may be in the form of parish contributions or to the YCPF and the like; recognizes and affirms individual contributions no mater how small and do not make post mortem announcements of the wrong doings to ensure the success of every project; and finally, allows the community to celebrate team accomplishments regularly to boost the moral and be energized to continuously work for team ministry.

Team ministry can only happen when we can show in our exterior and interior behaviour the presence of God in each of us. How far deep has this presence been working in us and how deep the roots have sank into our being is manifested in the way we solve and handle problems in team work. Problems arise when there is lack of motivation and creativity for real teamwork to happen. This may result in complacency and become too comfortable since there are no disturbances. Teamwork becomes a mediocrity when this happens; when a team tries to do much too soon, the team might end up as a task oriented group and tension may arise; differences in work styles may become a source of conflict as there are leaders who plan ahead of time while there are leaders who wait and delay their action until the eleventh hour; it is also a problem when there’s too much emphasis on results since there is a tendency to become task oriented and neglect team processes and group dynamics; as a result obstacles are overlooked and if they are not anticipated may cause the team to give what has been started; some may be too attached to their own way of doing things and that a difference in styles may face resistance and finally poor interpersonal skills is a common source of problems in team work since every member brings to the community his/her own baggage of personality and idiosyncrasies.

Leadership in order to be perfect must center on Jesus as the model. This is seen in His life, His work and His deeds. If we focus on Jesus’ way of listening, who is merciful, a healer, teacher, preacher, full of hope, then we can be the kind of leader God wants us to be. The Carmelite leader is typified in the Transfiguration of Jesus (Mark 9:2-10). Jesus is the Charismatic leader with a powerful vision, great deal of confidence, with a strong conviction for being right, assertive even dominant personality to be effective in crisis situation. A Carmelite leader uses the democratic style of leadership emphasizing group participation and majority rule. They are transactional leaders who guide and motivate towards the attainment of goals while being transformational leaders at the same time inspiring followers to transcend or go beyond their own self-interests for the good of the organization. A leadership style that brings out others’ potential by liberating them from selfishness so that they could achieve their best is a call to servant hood, to serve and not to dominate.

We are all called to be spiritual leaders by moving people on to God’s agenda which is wholeness and holiness. Our motivations in assuming leadership must be a reflection of how much in touch are we with the Divine.
After much has been said about Christian Leadership, the whole group of participants underwent group dynamics through case study analysis. All participants were given copies of situations for them to identify the problem in each situation and decide if their own community experiences problems of the same nature. This activity allowed us to diagnose our community about the possibilities of problems arising from within and be given the necessary solutions. Also the case studies gave us opportunities to examine ourselves: our strengths and weaknesses as leaders, our capabilities to identify problems besetting our communities and to bring about the solutions to them.

Meanwhile, the open forums that were held after the workshops gave the National leadership the opportunity to clarify national directives and their stand on various issues still needing clarifications and further explanations for some communities. The affair was an opportunity for open dialogue and interactive discussions on current problems some local communities are presently experiencing.

REPORT FROM CABANATUAN
By Violy Veneracion , TOCarm
Regional Coordinator - Central Luzon

August 27, 2005 was a red letter day for the Cabanatuan TOC Community. It was the annual fraternal visit of the National Council officers led by Fr. Toto Jaranilla, O Carm, National Spiritual Director together with the National Prioress and NFC Director.

Fr. Toto Jaranilla, using the mid-morning Liturgy of the Hour, led the opening prayer. He opened his talk by stating that the objective of the fraternal visit was to lovingly correct any indiscretions and failings in the governance and formation aspects of the community.

Violy Veneracion, TOCarm, local Prioress, reported on the program of activities that the community had undertaken the past year. It was also noted that two other communities were started during the year – the TOC Community of St. Bartholomew Parish, San Leonardo, Nueva Ecija with 17 aspirants and St. Nepomucene Parish, Cabiao, Nueva Ecija with 18 aspirants – governance and formation of which are being presently being undertaken by Sis. Violy herself and Lulu Aquino, TOCarm as formator.

Cely Baldedara, TOCarm, local Formation Directress also gave a report on the status of the members’ formation studies.

The community’s attitude was noticeably quiet, more friendly, and receptive to the presence of the National Officers, unlike previous fraternal visits when various unresolved issues were causing tensions and negativity in the air. Difficult members have since resigned from the community hence, the prevalence of a peaceful atmosphere this time.

Fr. Toto opened his talk by expounding on the four TOC ministries which every TOC member is expected to uphold since Carmel Philippines is now on its own and independent from the Dutch Province.

In answer to the question "What is the identity of a TOC", Fr. Toto gave qualifications lifted from the Rule of Carmel and Canon Law and discussed point by point the Criteria for Discernment of Vocation that the National Council sent out earlier to all Priors/Prioresses for discussion in their respective communities.

A mild reaction came from some aspirants of the newly established community in Cabiao when the issue on the age limit was brought up since at least four of them are already in the late 70s and early 80s. Since what attracted them was the TOC formation program Fr. Toto assured them that even if they will be integrated in the Confraternity, they may continue to attend formation studies for as long as they are able to though the RDS will not be required of them.
Meanwhile, Bro. Joe suggested a better way for them to hold their formation meeting and gave the following format with the corresponding time allotment.

I Opening Prayer – 15 minutes
II Life of Saints – 15 minutes
III Rules and Statutes – 15 minutes
IV Introductory Exercise – 15 minutes
V Main Theme RDS – 2 hours

For her part, the National Prioress explained that in the area of governance, authority is vested in the National Council. Our promise of obedience compels us to say "yes" when assigned by our Superiors to do certain tasks for the good of the Order and community. First and foremost, we are Final Professed TOC, hence, we are at the disposal of the Order.

Sis. Nimfa gave us the following gems for reflection:

1. Journeying in the dark nights is journeying in faith and walking in faith is like walking like a blind man with God as his only guide.

2. The LORD always manifests HIS will for us through our leaders and superiors in the Order.

3. A real contemplative does not refuse assigned task because he/she attributes the assignment as coming from God.

4. Final Profession in the TOC means total commitment for life. Hindi pwede ang isang paa ay in at ang isang paa ay out.

5. Many of us are being asked to choose. We need to put our trust in the LORD. GOD is the Master of all Creations. Our time, talent, treasures all come from Him. Why can’t we entrust our life and everything to Him?

6. The LORD does not call the qualified but HE qualifies whom HE calls.

7. Do not use and say the word "Busy" because busy with other things beside the things of God means "Being Under Satan’s Yoke"

8. Just offer your goodwill to the LORD and the LORD who sees your heart will arrange things for you. We are only an instrument. What we do is not by our own strength. As Blessed Mother Teresa of Calcutta used to say: "I am only the pencil; it is the LORD who does the writing." So, let us allow God to use us as His instrument.

9. The LORD promised that HE will provide for all the needs of HIS disciples but there is a condition: first, you must truly become his disciple.

Finally, Fr. Toto administered the Rite of Admission to aspirants who were present – 9 (Cabiao), 2 (San Leonardo), and 1 (Cabanatuan). The meeting ended about 4 pm. Everybody had been truly enlightened and recharged in knowing their roles and responsibilities as TOC. It is greatly hoped that with this fraternal visit members would be inspired to become better Lay Carmelites.

STATE OF THE TOC REPORT

Delivered by the National Prioress

At the 9th TOC National Convention
APRIL 19-22, 2005

Health in the Lord and blessings of the Holy Spirit!

In compliance with my function and responsibility as National Prioress, please allow me now to make a full report about the National Council’s activities and significant developments since the 8th National Convention in year 2002.

TOWARDS A DEEPER COMMITMENT

If you still remember, our national convention’s theme last April, 2002 was “Towards A Deeper Commitment”. This was the main reason why all our efforts in the national office have been geared towards that objective since May, 2002. We decided that the only way to achieve that was through a continual or on-going process of renewal and transformation via formation studies and Formators’ training seminars for how can one develop his/her commitment to the Third Order if one lacks sufficient knowledge about the TOC, or one cannot fully identify oneself with it?

A. SIGNIFICANT DEVELOPMENTS SINCE THE 2002 CONVENTION

1. THE RDS METHOD OF FORMATION AND STUDY MODULES

· Initially we experienced resistance when we launched the ‘Back to Basic Study Module’ or better referred to as Study Module 1 for Postulants and introduced the RDS Method of Formation. The resistance initially came from some communities especially the old ones, which have been used to the old ‘lecture-type’ of formation. Much resistance was especially felt from the old Monastery-based communities (Cabanatuan, Sibulan and Roxas) whose members had been so dependent on the Nuns giving them formation with the exception of Guiguinto Community who, from the start of the NFC initiatives, has made it known that they (Guiguinto Nuns) have never taken an active role in the formation of the TOC. They only handled the formation of the Seminarians.

· Today however, after more than three years of ceaseless and painstaking struggle trying to consistently and patiently initiate the reforms that we started, we are most happy to report that all the local communities, probably with the exception of Roxas Community, are doing the new approach to formation that we have introduced and feedback coming from them have been very positive.

· There is now a renewed interest and enthusiasm with regards to formation among the great majority of TOC members in these communities. This renewed interest has given way to a better understanding and appreciation of their Carmelite vocation as a TOC and it is our hope that this better understanding and appreciation of their vocation would give way or result to a deeper commitment to the charism of the Order and a deeper involvement in Carmelite Ministries.

· In January, 2003, we introduced the Study Module 2 for Novices and as a “Back to Basic” course for all Professed members. We directed that only those communities who have finished with the Study Module 1 would be allowed to proceed to Study Module 2 and that attendance records should be maintained to make sure this was strictly implemented.

We are not yet however finished with Study Module 2 reference materials. We continue to undertake research in order to complete it. Please understand that we do not have a staff at the National Secretariat or the NFC to help us gather reading materials and type them. [I am actually doing it personally.]

· In Feb. 2004, we came up with the Aspirancy Module for Aspirants. This Aspirancy Module was prepared courtesy of Bro. Ruel Santos, Regional Formation Commission Coordinator of Bulacan.

· With the introduction of these Study Modules, formation studies have become more structured and more streamlined making it easier for formators assigned in a particular formation level to guide and mentor candidates undergoing formation.

2. THEMATIC ANNUAL RETREATS

· In February, 2004 we conceptualized the annual Thematic Retreats in collaboration with the National Spiritual Director and some Carmelite Friars.

· The Thematic Retreat scheme is “truly another step towards a deeper commitment to the charism and spirit of the Order. It is one process that runs parallel with the Council’s “back to basic” battle cry to steer the TOC members towards genuine transformation in Carmel.”[1]

· The National Council created a Technical Support Group for Retreats and Seminars (TSGRS) headed by Sally Castro, TOCarm tasked to organize these retreats in NCR/Luzon. I hope that the Regional Council in the Visayas/Mindanao Region would create the same body to coordinate the thematic retreats in those areas.

· The principle of the Thematic Retreat is properly working in NCR/Luzon. We still need to hear reports from the Visayas and Mindanao however as to its feasibility.

3. ANNUAL FRATERNAL VISITS

· Prior to Year 2002, fraternal visits to local communities were done on a “Per Need” basis.

· Starting Year, 2002 we decided to pre-schedule the annual visits to local communities andset a common agenda for such activity.

· Fraternal visits were undertaken by the National Spiritual Director, National Prioress and National Formation Director plus the Regional Coordinator of the particular TOC Community.

· Agenda include comprehensive reports from the Local Heads and Formators. National and Local concerns are discussed. Open Forum is encouraged where areas of difficulties are openly discussed and settled for the good of all. Members are encouraged to openly air their gripes, complaints, doubts, problems and various community concerns and the National Officers try to resolve them to the best of their abilities with God’s help.

4. EVALUATION OF CANDIDATES FOR RECEPTION AND PROFESSION

· In 2001 and prior years members are received and professed only on the basis of the number of years that they have spent in the TOC Community. Decision whether to be received or professed primarily depended on the candidate’s willingness to undergo the rites. There was no proper evaluation being done.

· Starting year 2002, however, candidates for Reception/Profession are evaluated based on two criteria: a) Completion of the “academics” and b) completion of the minimum time requirement for each level of formation during which time each member is supposed to attend not only the business meetings but also other required activities of the community.

· In September, 2004 the National Council came up with the new criteria for preliminary evaluation giving more importance and emphasis on the attendance rating in Community, Formation and Thematic Retreats.

5. SYSTEMATIZATION OF OUR CENTRAL FILE

· After the 2002 National Convention we continued in our efforts to systematize the Central File via a Database Membership list. In the absence of a National Secretary, I endeavored to undertake the responsibility of maintaining this file personally. I should find it not much of a hassle if all Regional Coordinators are doing their jobs and local Priors/Prioresses are regular in submitting reports that the National Secretariat needs. But what actually is happening is that it is becoming so difficult getting records, documents and reports that are needed at the national office. I cannot seem to understand why it takes so long to submit reports. If the local communities have a good records system, I don’t see any reason why they cannot send these same records to the National Office ASAP.

· To facilitate recording of data, different TOC Forms were designed courtesy of Bro. Joe Generoso III. [He decided it is his duty to design FORMS being the National FORMation Director. :-)]

· Not all communities however have been truly complying with the guidelines regarding reporting of new movements in the local community using these forms. There are still few communities that need to be followed up before submission of these forms can be submitted. Hopefully after this convention all Regional Coordinators and Priors/Prioresses will find it in their hearts to be more cognizant of their responsibilities relative to the submission of documents and necessary forms to facilitate systematization of our Central File.

6. PURGING OF MEMBERSHIP LIST VIA STRICT IMPLEMENTATION OF THE RULE ON ATTENDANCE

· After the 2002 National Convention we started emphasizing the need for a deeper commitment to the Order. It was understood that a “deeper commitment” naturally meant regular attendance in community and formation meetings and a more serious following of the Rule of Life and the Statutes.

· In March 2003 we sent out a directive or guidelines on what to do with members who do not want to comply with community and formation requirements. Despite this directive, there are still communities, which continue to have absentee members until now because the Priors/Prioresses concerned have not tried to implement the guidelines set up by the National Council either because they continue to tolerate absenteeism or refuse to act on the failure of their members to follow the rules on attendance.

· Our early move to strictly implement the rules on attendance was fully supported later by a new provision in our New Rule of Life, promulgated last July 16, 2003 which states in part: “Third Order Carmelites should meet periodically, according to the frequency and way laid down by the statutes so that they may form community in the midst of which Christ dwells.” (Item 91). As we all know our Statutes require TOC communities to meet once a month for Community and Formation meetings.

· We also emphasized the need to re-discern our Carmelite Vocation and directed all Priors/Prioresses to help their members undergo this process of discernment. We emphasized that being a TOC is a vocation and that not everyone is called to be a TOC. We need to always remember that when one joins the Third Order, one has to adapt to the way of life, culture and tradition of the Order. It is not the Order that will have to adapt to the members’ way of life.

· There was a decrease in the total membership of the Third Order from year 2000 to the present time by approximately 40% due to resignations, dismissals or simply dropping from formation of members based on the following reasons:

· Inability to comply with formation and community requirements
· Inability to cope up with formation studies
· Refusal to recognize the authority of the National Council and the Local Council
· No genuine vocation to the TOC
· Purpose for joining was purely for the devotional aspect of the Brown Scapular and not for the Rule of Life of a TOC.

· Contrary to what some of our honorable critics consisting of former TOC members are saying, we do welcome and expect the membership purging because it is our genuine desire to maintain quality members who have real vocation to be TOCs and are willing to abide with the Rules of the Order. We do not need uncommitted members in the TOC because how can we expect them to be truly committed to the works or ministries of the Order if they cannot be expected to be committed to their primary obligation of attending community and formation meetings? And how can we expect them to be committed to the Order if they continue to defy the authority or refuse to recognize the authority of the National Council, which is the governing body of the TOC Philippines?

As of todate we have about 836 official members including aspirants and those on Hermitage and sick members who are Final Professed. Hopefully all these members have a renewed commitment to the Order at this point in their lives.

7. RITE OF HERMITAGE

a. In December, 2002, we came up with the guidelines regarding the Rite of Hermitage.

b. In the words of Fr. Toto Jaranilla, Hermitage is “a way of life for Philippine TOC members who are incapable of exercising their normal functions in the Order due to old age and sickness. A member who takes on hermitage should develop also a prayerful attitude. He/she should also do his/her basic duties and obligations to the Order though her/she will do this in the confines of his/her home.”


8. SPLIT OF BULACAN COMMUNITY

· A strategy has been undertaken to split the Guiguinto Community into three (3) separate TOC Communities, namely: a) St. John the Baptist TOCC in Calumpit, b) Immaculate Conception TOCC in Malolos and c) Holy Family TOCC in Guiguinto (Mother Community).

· Request for the Canonical Approval of the two new parish-based TOC Communities is now being prepared.

9. PHILIPPINE TOC MINISTRIES

· Previous to the National Council’s move to re-orient the TOC members of parish-based communities regarding their role in parishes, majority of TOC members of these parish-based local communities were of the belief that the TOC community is under the Parish Pastoral Council and that it is one of the Parish mandated organizations.

· We really took time to explain to them that the TOC community is a separate entity from the PPC but that we are called to be a willing collaborator of the Parish Priest in the mission of the Church. Members may join parish ministries in their individual capacity as TOCs but local communities are enjoined and encouraged to undertake a ministry as a TOC Community in the parish that will identify them as Carmelites.

· Suggested TOC Ministries are: Carmelite Vocation Promotion, YCPF, Confraternity of the Brown Scapular and JPIC.

· At present some parish-based TOC Communities are now known in their respective parishes as the Prayer Warrior group of the parish. One TOC community has been given the task to take care of the Perpetual Adoration Chapel in their parish. Some have organized the Confraternity of the Brown Scapular. Again, some communities have been responsible for the increase in Carmelite vocations to the 1st Order by looking and introducing prospective applicants to the Order. All TOC Communities have a YCPF Coordinator who handles solicitation of pledges to the YCPF fund but unfortunately it has not been organized as a ministry yet. The JPIC Ministry however has still to be organized in all TOC Communities.

10. YCPF MINISTRY

· Sometime in February of this year I presented to the Carmelite Friars thru Fr. Tony de la Cruz, Fr. Aris Escobal and Fr. Toto Jaranilla a position paper relative to the YCPF Ministry which received positive approval rating from the Commissariat.

· The objectives presented were as follows:

1. To provide for a practical and systematic approach in promoting the YCPF ministry among the TOC Local Communities.

2. To make the YCPF Ministry as a means of creating a sound-economic base for Carmel
Philippines and the National Council of the Lay Carmelites of the Philippines.

3. To provide an incentive and motivational factor to all local TOC communities in order for them to give the YCPF Ministry priority and 100% focus over and above other income generating projects in the TOC.

· Background data:

1. As of April 9, 2005, there are 836 members (Aspirants to Final Professed) in the TOC. This figure includes those on Hermitage and sick members.

2. Excluding those on hermitage and sick, there are 699 ACTIVE members including Aspirants as of todate. The figure does not include new aspirants from Pulong Buhangin, Bulacan.

3. There are members, though on Hermitage who could still be actively involved in the YCPF Ministry.

4. When I was YCPF Coordinator in 1996 up to 1998, I was personally maintaining 119 pledgors in my records consisting of TOCs from Proj 4 and mostly homeowners from my village who were not even TOCs. These pledgors generated a total amount of P131,815 yearly pledges.

5. Thus, if each TOC member could do what I had done (which is not impossible) – generate at least a P100,000 yearly pledges it would mean a yearly P60M Cash inflow for YCPF from the TOC communities alone (600 members x P100K)

6. Or if only 10% of the 600 TOC would be able to generate 100,000 yearly pledges it would still mean a P6 M yearly income for YCPF and that is not so bad.

· My Proposal:

1. The TOC National Council shall set up a YCPF Commission in the Council under the National Prioress and appoint a TOC to head this commission.

2. The YCPF Commission shall help organize all the YCPF Ministry in the TOC local Communities.

3. The TOC National Council gets a 10% commission on all pledges generated from the local communities. This 10% commission will form part of the National Fund. By ensuring a regular source of income for the National Fund, the National Council does not have to bother looking for ways and means on how to raise funds thus we could give focus and priority to the YCPF.

4. From the 10% commission the National Council shall give 25% to the Regional Fund and another 25% to the local community fund of the different communities to be distributed in proportion to the pledges they are able to generate. Out of the total 10% commission, the National Council only gets to keep 50%.

5. This scheme will motivate the local communities to seek more pledges inasmuch as they
would not have to bother about their own sourcing for their local funds. They would not have to bother looking for ways and means to raise funds for their local community. And if there are fund raising projects in their parish, the community can get from their local funds to support them while the members continue to give priority to YCPF.

6. This scheme would be like hitting four (4) birds with one stone. Why? By soliciting pledges for the YCPF, a TOC member would be complying with his/her obligation to give financial support (1) to the Carmelite Order (2) to the Third Order thru the National Council (3) to the Regional Council and (4) to the Local Community to which he/she belongs.

7. The National Council has come up with the Mechanics on the proper control and recording of remittances to the YCPF for presentation later during the convention.


FOUNDATIONS OF NEW TOC COMMUNITIES SINCE 2002 TO PRESENT

a. Tarlac (Monastery-based): There are at present 10 Novices. Though we have appointed an acting local Prioress the local council is under the direct supervision of the National Prioress.

b. Tanay (Monastery-based): There used to be 14 Novices in this community. Five dropped out from formation, six joined the group that the Nuns in Tanay formed while one passed away soon after reception. The two members remaining: Rosmel Chavez and Rosanna Garcia (Prioress and FD respectively) have temporarily joined as Staff volunteers of the National Council while waiting for the right moment to start TOC Communities in the Diocese of Antipolo.

c. Makati (Parish-based): There are 12 members at present where four are professed. The community have been under the direct supervision of the National Council since its foundation.

d. Caloocan (Parish-based): There were initially 5 Aspirants who were undergoing formation under the direction of the Sikatuna TOC Community but said undertaking did not prosper and the group simply disintigrated.

e. Bacoor (Parish-based): There are 6 members at present under the supervision of the Pilar,
Las Piñas Community. Five Novices were received last November, 2004 and one passed away in January of this year. They have two postulants waiting to be received.

f. Cabiao, Nueva Ecija (Parish-based) – there are 17 aspirants under the supervision of the Cabanatuan TOC Community. Sis. Remigia Duque, a Final Professed member from Cabanatuan heads this community at present.

g. San Leonardo, Nueva Ecija (Parish-based) –There are 16 Aspirants undergoing formation
under the direct supervision of Sis. Violy Veneracion, local Prioress of Cabanatuan.

h. Pulong Buhangin, Sta. Maria, Bulacan (parish-based) – There is already an existing Confraternity of the Brown Scapular since the parish is in the name of Our Lady of Mt. Carmel. This is the newest addition to the growing communities in Bulacan. The rite of Admission to the new ten (10) TOC aspirants was held on March 19, 2005.

i. Malilipot, Albay (Parish-based) – Three weeks ago, Sis. Paring Palacio, Prioress of Guinobatan, Albay informed me that an orientation will be given to around 40 interested TOC Aspirants at the Our Lady of Mt. Carmel Parish of this town on May 7. They hoped to be imposed of the Brown Scapular on July 16, in time for the town fiesta.

We shall be applying for the Canonical Approval of these communities as soon as the members have undergone their Profession.

B. FINANCIAL STATUS

[Confidential - Exclusively for TOC Philippines Consumption]

FUTURE PLANS FOR A TERTIARY HOUSE

Since 2003 and recent months there has been talk of real estate donation to the Lay Carmelites of the Philippines. As soon as a Deed of Donation in favor of the TOC Philippines has been issued, the National Council shall undertake fund raising activities for the construction of a Prayer House or Tertiary House or a Retreat House. I believe that if it is God’s will that we build our own Retreat House, we will have one in God’s own time.

POLICY ON THE USE OF THE NATIONAL FUND

In 2003 in anticipation with the possibility of building our own Tertiary House, I decided to come up with the policy on the use of the national fund to be able to properly regulate its use and protect the interest of the national treasury. In my mind I began to reflect how God will give us the Millions to build the Retreat House if we cannot be good stewards of the few hundred thousands that He sends us now. I wish to assure you that the National Fund is in good hands and I am very hopeful that the Lord will grant us the grace to be able to build our own Tertiary House someday.

The Retreat House will become an income-generating project of the Lay Carmelites Philippines. We plan to establish in the future a TOC Foundation, apart from the National Council, if that is possible, which will be tasked to run and manage it. For those members who disapprove of and do not agree with my business-like manner in performing my function as National Prioress, I beg them to reflect on what a good administrator or good steward should be. I will not be your National Prioress forever. I need to establish a system that will ensure that the structures and foundation we have laid out will not be put to waste when the next set of officers start coming and we, the present set of officers, are not around anymore. The TOC is a lifetime commitment for me and it should be a lifetime commitment for you, as well. I pray that you ponder that all in your hearts.

THE NATIONAL SECRETARIAT OFFICE AND STAFF

We have recently transferred to a new and larger office to accommodate the additional filing cabinets and shelves needed to file accumulated documents and records but we still do not have a regular staff to man the office on a day-to-day basis.

We still cannot afford to employ a regular staff to work 8-hours daily so we really rely on volunteers to do the filing and help in the operations of the National Secretariat Office. Since the last Convention in 2002 I have been asking for TOC volunteers who would be willing to render work at the Office at least one day a month but I guess there has been a lack of enthusiasm in that area among our members.

Elvie de Dios from Project 4 has volunteered to come to the office once a month to do the filing and some clerical work. Rosanna Garcia and Rosmel Chavez formerly from the dissolved Tanay Community have been attending the National Council meetings and have volunteered to do anything the National Office has asked them to do. Onnie Guevarra continues to do errands at the office and help Fe Buenaventura in the handling of finances by serving as Asst. Treasurer in charge of the Petty Cash fund. Tess Culili another TOC from Project 4 has offered to help in the bookkeeping requirements while Pat Holandez from Sikatuna Community very recently served as auditor and was responsible for the preparation of our Audited Financial Reports. I also wish to acknowledge the help of Ruel Santos who is the incumbent Regional Formation Coordinator of Bulacan in the preparation of the Aspirancy Module and very recently the Community Manual. Bro. Ruel also maintains the TOC web site in the internet. If you have email addresses you can join the Carmelite Reflection yahoo group in which he serves as the Moderator.

Again I would also like to acknowledge the help and support of Joe Generoso, Fe Buenaventura and Sally Castro. They have contributed so much to my job as National Prioress and have made it so much easier for me to tackle my responsibilities in the National Council.

Finally I wish to convey my gratitude to the outgoing Commissary Provincial Fr. Tony de la Cruz for having had the vision to grant the TOC complete autonomy during his term of office thus allowing me to discover my own potentials as a TOC leader.

Of course to Fr. Toto Jaranilla, O Carm., my sparring partner for better or for worse. Please accept my sincerest thanks in helping me govern the Third Order. I can say that God has always manifested His will for me thru you every time.

To all the Carmelite Friars who have all been very supportive of the TOC, thank you very much

To the Agusan Carmelites and TOCs for their generosity and hospitality in hosting this 9th TOC Convention, thank you.

And to all of you who have fully supported me through thick and thin and fully cooperated with the National Council, you have truly inspired me to be faithful to my calling and I wish to share the joys and fruits of Carmel with you .
May God bless each and every one of us today and the years to come. Thank you.

Nimfa C. Tangcuangco, TOCarm
April, 2005
















[1] TOC News, Jan-Feb, 2004, page 1

HISTORY of PHIL. LAY CARMEL: 2001 and Beyond
Significant Development – Towards Autonomy

On January 9, 2001, the Securities and Exchange Commission issued a Certificate of Incorporation to the Lay Carmelite Order of Our Lady of Mount Carmel, Inc. This legalized the status of the Lay Carmelites of the Philippines as a Non Stock, Non-Profit Religious Corporation.

On March 13, 2001, the TOC National Council officers and the Philippine Commissariat represented by Fr. Tony de la Cruz, O Carm met to discuss the role of the Philippine Commissariat in the TOC and vice versa and the relationship between the 1st Order and the 3rd Order in the context of the Philippine setting. The following positions were agreed upon:

a. The 1st Order and the 3rd Order shall assume the role of co-workers in the life and fusion of Carmel and the Church through prophetic action and contemplation.
b. The 1st, 2nd and 3rd Orders shall compose the Carmelite Family, inspired and nurtured by the Carmel life and mission.
c. Since the three orders have different yet complementing dynamics, they shall endeavor to work independently and interdependently of each other.
d. The 1st Order shall provide spiritual guidance and mentoring services to the TOC through the National Spiritual Director serving as the National Delegate while the TOC shall provide fraternal support to Formation thru the YCPF (Young Carmel Phil Foundation) and undertake search for vocation among young men within their family and community.

Part of the agreement was the complete autonomy given by the 1st Order to the Philippine TOC in the governance of its affairs. Fr. Tony de la Cruz emphasized that the National Spiritual director who will be assigned to the TOC will only give spiritual direction and not get involved in the administration of the TOC. Thus it was agreed by both parties that the TOC National Council under the headship of the National Prior/ess should handle the governance of the 3rd Order.

Meanwhile, the TOC National Secretariat presently maintains a business office at Room 9, No. 22 Kamias Road, Quezon City and has a Savings/Checking Account with Metrobank. It also has an email address – laycarm@yahoo.com and therefore has contact with other TOC Communities in other parts of the world.

On May 1-5, 2001, the National Council in the persons of Fr. Toto Jaranilla, O Carm and Nimfa C. Tangcuangco, TOCarm, represented the Philippines at the International Congress in Rome.

Reform initiatives in the Order

Right after the International Congress, the National Council realized the urgency to introduce and initiate reforms in the Formation Program/Policies of the Order or in the methodology or methods of giving formation. It was the belief of the National leadership that the Philippine TOC needed to undergo a re-orientation to erase or rectify so many misconceptions about the TOC as the lay branch of the Carmelite Order. At the time, many Lay Carmelites professed in the 1980’s and prior years had a different orientation and concept about their Carmelite vocation. Majority thought of the brown dress as their habit instead of the Brown Scapular, thus the attachment and focus being given so much on the brown dress and the externals. At that time too many TOC’s idea of a Carmelite vocation was being anchored on the wearing of the brown uniform and very few truly grasp the real essence of Carmelite Spirituality. In the previous years people joined the Third Order only for the devotional aspect on the wearing of the Brown Scapular.

In November 2001, the National Formation Commission launched the “Back to Basics” Leadership Training/Formation Seminar. The Seminar Objectives were: (a) To enhance the leadership skills of Lay Carmelites for effective formation and (b) To understand and appreciate the call of the Laity, more particularly, the call of the Lay Carmelites to holiness.

On January 26, 2002 the National Formation Commission introduced and presented a new and more effective approach to formation – the RDS (Reflection, Discussion and Sharing) Method. Two major points were highlighted which distinguish this program vis-à-vis the previous formation practice and they are:
1. All the reference materials are locally available. As a matter of fact, most members already have 1 or 2 of the 4 reference materials.
2. The subjects, after being individually reflected on, will be discussed and shared in groups and will not be taught.

The program is corollary to the Leadership Training and Formation Seminar held last Nov., 2001, adapting the same theme: “Back To Basics”. It consists of a series of Study Modules starting with Study Module I, the formation program for Postulants but was required as a “Back to Basics” study program for Novices and Professed members.

The National Council required everyone (no exception) to undertake the “Back-to-Basics” formation study – from Final Professed to Novices. Receptions and Professions were held in abeyance until such time candidates had finished with the “Back to Basics” Module. Completion of the Study Module 1 was required before one could be received and professed in the Order.

The National Council also started requiring Local Councils to undertake preliminary evaluation on Candidates for Reception and Profession and when necessary did interviews with these candidates to ensure that they are ready to be received into the Order and professed as TOCs.

In 2004, the Study Module 2, a program for Novices, was introduced and was required as a “Back to Basics” study module for all Professed members.

Simultaneous with the introductions of these Study Modules and requiring them as “Back to Basics” formation studies for professed members, the National Council also began strictly implementing the rule on attendance and absences. Members who could not cope up with formation studies and regular attendance in community meetings were advised to re-undergo proper discernment of their vocation. Most of the time these members eventually resigned or were dismissed.

As a result of these reform initiatives, TOC members who have decided to remain with the Order at this point have a much different perspective of what a TOC should be; have a much greater knowledge of Carmelite Spirituality and its implications in their lives; have a greater understanding of what a true contemplative means in the context of a Carmelite; are now more prepared to undertake Carmelite Ministries and other challenges brought about by the recent granting of independence to the Philippine Carmel as a separate Province.

Also, the TOC Philippines is growing and continues to grow. As of January 2005, there are six (6) new TOC Communities (Tarlac, Calumpit, Malolos, Makati, Bacoor and Tanay) still without Canonical Approval. Five (5) more new communities (Sta. Maria, Bulacan, Cabiao in Nueva Ecija, San Leonardo, Nueva Ecija, Malilipot, Albay and Five Wounds Parish in Las Piñas City) are in the process of initial foundation.

Through the reforms introduced, the National Council and its leadership, hope to see a more vibrant and dynamic Philippine Third Order Carmelites fully committed to the values of Carmel in the years to come.

MORE PHOTOS ON THE LAGUNA FRATERNAL VISIT

Fr. Toto enjoying a boxful of freshly harvested "Rambutans".

A Souvenir Pose - a thousand feet above sea level....





Serious faces may very well signify serious commitment to the TOC

FRATERNAL VISIT TO LAGUNA TOC COMMUNITY
By: Rose T. Molina, TOCarm
Regional coordinator - NCR-SM

On August 06, 2005 amidst an impending storm and intermittent rains, Fr. Toto, Sis. Nimfa and Bro. Joe, National Council Officers came for the annual fraternal visit with the Immaculate Conception TOC Community in Laguna.

The meeting was held at the Adelina Peak Resort, located in San Antonio, Pagsanjan, Laguna courtesy of Mrs. Adelina Fernando who graciously offered the use of her lovely and quiet home overlooking beautiful Panoramic view of Laguna de Bay.

After some snacks of freshly harvested ‘rambutans’ Fr. Toto Jaranilla opened the meeting with a prayer at 10:30 in the morning. Rose Molina, Prioress and Regional Coordinator, welcomed the National officers. Afterwards she gave a status report on their on-going community life and their on going involvement with the four ministries of the TOC namely: YCPF, JPIC, Confraternity of the Brown Scapular and the Vocation Promotion. Mercy Rana, Formation Directress followed by reporting about the status of their formation.

Fr. Toto expounded on the importance of Fraternal Correction as found in the Albertine Rule. He stressed that as members of the Order, we are weak human beings who are prone to commit mistakes; but what is important is that we are willing to learn from those mistakes and be open to fraternal corrections by our brothers and sisters in a loving way.

Sis. Nimfa, touched on the issue of inactive members, Absenteeism and what to do about them. She also explained and clarified the previous guidelines she gave relative to those members leaving for abroad.

The TOC Ministries, Criteria for Discernment of Vocation, TOC forms were also tackled and other areas of concerns were discussed. The open forum encouraged everyone to clarify their doubts and be enlightened.

The visit ended at around 3:30 pm. after a hearty lunch prepared by all TOC members accompanied with lots of fresh and sweet rambutan courtesy of Mrs. Adelina Fernando.

LAY CARMELITES GO NATIVE IN 13th FAMILY DAY FIESTA
By Sally Castro, TOCarm
Co-Chairperson, Carmelite Family Core Group



Last July 24, 2005, Third Order Carmelites from the Regions of Luzon made a beeline for the United Laboratories, Inc. gymnasium in Mandaluyong City, Metro Manila, to join the various Carmelite Congregations in celebrating the 13th Carmelite Family Day. All roads led to Unilab that day as we were graciously granted the use of their spacious gym for free. Registration was fast and easy owing to the fact that many Carmelites pre-registered to avail of discounted fees and also because the CM Sisters were already practiced in the art of registration, this being the nth time that they manned the tables. In so doing, the general schedule of the day was followed almost to the letter and made the half-day celebration flow smoothly.
Because the theme was “Pyesta ng Pamilyang Karmelita,” everyone was enjoined to have fun and make merry in native attire. It was heartwarming to note that most of the attendees tried their best to conform to the dress code of the day, even by just putting on a salakot or a kimona or a handkerchief around the throat or a scarf thrown over a brown-clad shoulder to copy a Muslim dress. The effect was a play of variety and color that contributed to the native ambience that we wished to attain.

As always, we began the day with a Eucharistic celebration. Fr. Tim Jusayan, O. Carm., Commissary General, presided over the Holy Mass concelebrated with Fr. Toto Jaranilla, O.Carm, Fr. Peter Kramer, O.Carm and Fr. Ernie Montuerto, OCD. Fr. Joel Borreo, OCD, delivered the Homily. Fr. Joel stressed that “the Kingdom is precious because the human person is a precious treasure in God’s eyes.” Sr. Gertita Tacuyan, CM, threw in her inspirational message in the same vein: “Our great contribution to our confused society is our deep spirituality. Any member of the Carmelite family takes every situation, be it good or not so good, as a deepening of this treasure.”

Speaking of treasures, the highlight of the day was the search for the “Perlas ng Karmelo.” Mariecor Maglaya, OCDS, co-chairperson of the Carmelite Family Core Group (CFCG), hid a brooch on the underside of one of the chairs in the gym and the rule was that the one sitting on that chair during the time the search was called, would be the winner. Fittingly, Ruby Villarin, an 81-year old TOC from Cubao and a treasure no doubt according to her family, won the title. Fr. Toots Buenafe, O.Carm, adviser of CFCG, pinned her sash and Sally Castro, TOCarm, co-chairperson of CFCG, crowned the first-ever Perlas ng Karmelo.

The Fiesta would not have been complete without the Sayawit, a contest featuring a medley of Filipino songs and dances, participated in by eight Carmelite groups including the TOC, gamely represented by the Bulacan Region care of Ruel Santos, TOCarm, Regional Coordinator, who bravely accepted the responsibility. In my book the contestants were all winners considering the awesome performances of everyone. The judges’ consensus, however, adjudged the O.Carm Friars in third place, the O.Carm Youth in second place and the CM Sisters in first place. Congratulations are in order. Not to forget the Hawaiian dance intermission number gracefully rendered by Cherry Adriano, TOCarm of the Cabanatuan TOC community.

Undeniably, the most awaited part of the day was the salusalo. In fact, food was going around from the first hour with free chocolate drinks courtesy of Unilab. Those who were unable to take breakfast at home brought sandwiches. After the Mass, out came the midmorning snacks. Everyone brought packed lunch and a little extra for the buffet table. The TOC share, lechon, was consumed under ten minutes of its arrival so that some did not even get a glimpse of it anymore. Had there been a food popularity contest on that day, the lechon would have won hands down and the “dirty ice cream” doled out cone after cone by a sorbetero would have been a close second.

All in all, the day really lived up to its happy theme. The Pyesta ng Pamilyang Karmelita was full of fun, frolic and food, indeed.