1
C.M.C
- A HISTORICAL PERSPECTIVE
Introduction
Sr Santhi Grace CMC
‘Mother India is not a piece of
earth, but she is a godhead.’ She always fascinated and challenged the
religious minds and bears witness to the multifarious styles of religious life.
She has been known as a very spiritual, religious heavy area of the world. In
India religion is a way of life and it permeates every aspect of life. By
widening the horizons of religious life she manifests the depth of her
spirituality. Since the beginning of the time the Himalayan Mountains have
attracted many spiritual seekers. Down through the centuries the rishis and the
great sages were always in a hunger for self realization and the mantra
‘Asathoma sadgamaya…Thamasoma jyothirgamaya….Mrutyorma amruthamgamaya …’ echoed all over the subcontinent.
Even though there were many devoted women religious the general attitude of
Indian religions were against women religious life.
Religious life in Kerala church
The Christian community of India
hails its faith from St.Thomas the great apostle of our Lord. In the Ist
century itself there was a community in Kerala firmly founded in Christian
spirituality and they took pride in their St.Thomas heritage and ancient
culture and customs. Due to the persian relation the East Syrian liturgy was
preserved here in the Syrian language itself.
The arrival of Portuguese
missionaries and their interventions in the liturgical traditions and rituals
of the St.Thomas Christians caused a lot of misunderstandings. The eastern christians
could not tolerate the foreign bishop’s ignorance and refuting of their age-
old ‘Marthoma Margam’. Enforcing the western customs and attitudes on the
Syrian Christians paved the way for the friction in the church. To save these critical
situations Pope Alexander VII appointed the Carmelite missionaries. Still the
people of God was longing for an indigenous
leadership to the
2
Kerala church to preserve their identity
and uniqueness. In this chaos Bl.Chavara Kuriakose Elias arose as a
scintillating star in the horizon of the Kerala church.
Women’s place in the 19th century
“There is no chance
for the welfare of the world unless the condition of women is improved. It is
not possible for a bird to fly on only one wing.”(Swami Vivekananda) Kerala society till late 19th
century was not based on the principals of social freedom and equality. Slavery
along with untouchability and inapproachability were prevailing in its most
primitive forms. Women were knuckling under the yolk of male dominancy. The
saying of ‘Manusmruthi’ “Na stri swathantramarhathi” was perfectly realized in
their lives. Deprived of any form of education and respected jobs some of the
underprivileged women even resorted to prostitution to make a living. If a
woman were to decide to remain single she would be ridiculed and pitied by the community.
The catholic women too were far behind religiously, socially and economically.
Even though the Christian family atmosphere was very much contusive for the
sprouting and emerging of religious life till the second half of the ninetieth
century it remained as a dream.
1The Chronicles of the Koonamavu
Convent, 21
3
St.Chavara - The golden star in the
herald of the East
Fr.
Chavara was born on Feb.10th 1805 in Kainakari, Alapuzha which has
been acclaimed as the ‘Venice of the East’ from pious parents Chavara Kuriakose
and Mariam. It was Fr.Thomas Palackal who detected the extra ordinary talents
and gifts in the boy Kuriakose at an early age and he joined the seminary while
he was ten.
God’s ways are always wonderful and
mysterious. “We know that all things work together for good for those who love
God, who are called according to His purpose”(Rom.8/27). He leads each person in order to accomplish
His design to him. Fr.Chavara too had to tread on a stony path of sufferings
and separation as his parents and only brother died due to an epidemic.
‘The
will of God will not lead us where the grace of god can’t sustain us.’ Crossing all the barriers he was ordained on 29
November 1829. In his first mass said together with the Bishop he made the
intention for the realization of the monastery project already begun at
Mannanam. Along with the pastoral services he dedicated himself fully for the
first indigenous monastery with the holy and wise priests Fr.Palackal and
Fr.Porukara. In 1831 the first indigenous men congregation of the Syro-Malabar
Church came into existence and in 1855 Bl.Chavara was the first member to take
vows in this religious order which was known as the Carmelites of Mary Immaculate
(CMI).
Ever since St.Chavara’s
mind was longing for establishing on Malabar soil a religious house for women,
which would be a ‘citadel for virtues’. As
our sisters writes in the chronicles “He was not only a bright lamp and a model
for all Christians of Kerala but also a strong pillar of the church, by his
zeal in its faith and in its growth.”2 St.Chavara’s first two attempts
“Wisdom
renews all things, in every generation.
She passes into holy souls and makes them friends of God and prophets”
(Wisdom 7/27).Yes, god acts through the
2 The chronicles of Koonamavu
convent, 210
4
very instrumentality of the holy
and simple lives to challenge the humanity in order to renew it. It was a long cherished dream of St.Chavara
to start an ‘abode of virtues’ for the women for learning doctrines and
traditions of the Catholic religion as well as to make them good Christians.
Fr.Leopold the co-founder of CMC himself witnessed that the foundation of the
convent was the topic of constant prayer and unceasing desire for Fr.Chavara.3
In 1859 the first attempt was made. A place
near Alangad kunnel Church was considered.
Since the place was far away from the monastery the project was given
up. Subsequently Puthenpally was found to be an ideal place for the convent.
The plot was leased to Bp.Bernardine Baccinelli, the Vicar apostolic of
Verapoli for building a convent and the construction works begun. A compound
wall of 13 feet height was being constructed all around. But God had another
plan. Before the candidates could arrive and take possession, the unity of
Catholicism in the Malabar coast was once again threatened due to Roccos
Schism. As the Koonamavu chronicle says “on account of turmoil created, the construction
of the convent too was stopped. By God’s grace, when then strife ceased seeing
that many souls were being lost for want of good priests a decision was taken
to change the convent into a seminary”4
Being
a man of great faith Fr.Chavara resigned to God’s plans and patiently waited
for His time with the aspiration “God’s will is done. It will always be done”.
Fr.Leopold Beccaro: The co-founder
3CMC in the
shadow of the Most high,33
4The Chronicles of Koonamavu convent,21
5
spiritual director of many priests
including Fr.Chavara. In 1863 this young missionary was appointed as the
delegate provincial of third order of Carmelites. Contrary to the situations
Fr.Leopold stayed at Koonamavu, instead of Verapoli and thus he got acquainted
with the cultural heritage of and richness of St.Thomas Christians and he
creatively involved in the struggle of St.Thomas Christians for autonomy. The
meeting of these two spirit filled persons paved the way for the emergence of
the first indigenous women congregation of the Syro-Malabar church.
The Dream comes true
Fr.Chavara
was appointed as the vicar general of the Syrians in eighteen sixty one and for
the administerial convenience he moved to Koonamavu monastery where
providentially Fr.Leopold was appointed as the novice master. It is in such a
context that Fr.Leopold happened to know that the widow Vakayil Eliswa aged 34
and her daughter Anna aged 14, who had vowed to spend their life in consecrated
chastity.The Koonamavu chronicle gives a vivid picture of this “at this time
the widow Eliswa and her only daughter were members of this parish ………..they
used to go for confession and direction to Fr.Leopold Moopachan. They told him that they had decided to live a
life of chastity till their death.”
5 Fr.Leopold
confided their desire to Fr.Chavara . He himself records in both the chronicles of Koonamavu convent and
Mannanam monastery about the extreme joy he felt when he heard Fr.Leopold
speaking about the same matter for which he himself was longing since a long
time. Vyppisery Thresia the younger sister of Eliswa
and Puthanangadi Clara too expressed their desire to join the convent.
After having a general idea about the convent
Fr.Chavara along with Fr.Leopold approached Mgr.Bernardine Baccinelli, the
Vicar Apostolic for his consent and informed him the entire enterprise. He
agreed with them and ordered that the proposed religious community should
assume the name ‘Third Order Carmelites’.
5The Chronicles of Koonamavu
convent, 22
6
The Humble beginning of C.M.C
CMC was born on
13th February 1866 in Koonamavu, a small village in the present arch eparchy of Ernakulam -Angamali as the first
indigenous women congregation in the Syro-Malabar church under the divine
patronage of Our Lady of Mount Carmel, in the loving providence of God the Most High.
It was founded as the third order of discalced Carmelites with the legal
permission of Mgr.Bernadaine Baccinelli , the Vicar Apostolic of Verapoli.The
founder Bl.Kuriakose Elias Chavara and the co-founder Fr.Leopold Beccaro O.C.D
prepared a bamboo convent (Panambu madom)
with the conviction that God can make a
big tree out of this small mustard seed.
‘The
virgins who were anxiously awaiting to enclose themselves in the solitude of
the convent’ were Eliswa Vakayil a widow,
her daughter Anna Vakayil, Thressia Vyppisery the younger sister of Eliswa and
Eliswa Puthanangadi (Clara) a widow. ‘They were given a small brown scapular’
and the ‘Te Deum’ was sung in Syrian by Fr.Chavara and in Latin by Fr.Leopold. The
fathers with paternal care arranged and kept everything in each room. Eliswa
was appointed as the superior and they were given instructions about the
different aspects of the religious way of life. Their hearts overwhelmed with
joy and gratitude and Bl.Chavara praised the Lord The first panambu madom was an abode of poverty,
since they had to meet the challenges of climate, poisonous snakes etc. The fathers tried to build a strong
convent for them. After that what happened was a miracle. The prophesy of the
fathers that ‘God will make you a strongly built convent before it is time to re-thatch and
renew the leaves of the roof and the
bamboo mats’ 8 became
realized on 27th March 1967 when they transferred into a newly flourished building with all the rooms fully
furnished.
16th July
1968 was a great day in the annals of Kerala church. Two widows and two virgins
consecrated themselves to Lord and received Him as their spouse. They dedicated themselves
to prayer and meditation in
the cloister
and at the same time they would engage in the work of education of girls
in Edukumdat (Boarding for girls).The
realization of the dream was a milestone in the history of Syro-Malabar church.
The nurturing hands of Bl.Chavara and
Fr.Leopold protected C.M.C in her infancy. But they were not fortunate enough
to enjoy
their service for a
long time. Putting an end to his tiresome but fruitful life Bl.Chavara ‘the
brave son of Kairali’
7
flew to his heavenly abode on
January 3rd 1871. Fr.Leopold had to go back to Italy leaving his
novices and beloved daughters under
suspicion that he was supporting the Syrians in their struggle for autonomy.
Bifurcation of T.O.C.D into C.M.C
and C.T.C
The
decree ‘Quad iampridem’ promulgated by Pope Leo XIII marked a new era in the
history of the congregation as it separated Syrian Christians from the Latin jurisdiction
by establishing two vicariates for them namely Trichur and Kottayam. In
Koonamavu convent there were sisters belonging to the three vicariates Verapoly,
Trichur and Kottayam. As directed by the the Kottayam Vicar Apostolic Charles Lavinge
13 sisters of Kottayam vicariate moved from Koonamavu to Mutholi and formed a new convent there. On 18th
April 1890, as per the decree of the Holy See the jurisdiction of the convent
at Koonamavu came under the vicariate of Trichur. Consequently seven members belonging to the Latin rite ( 5
Professed sisters, one lay sister and a boarder ) shifted to Verapoli on 17th
September 1890, and they became an independent community under latin jurisdiction.
With deep sentiments of sorrow the sisters bid farewell to latin sisters. The
successors of these latin sisters known today as Congregation of Theresian
Carmelites (C.T.C).
The growth of C.M.C under the Local
Hierarchs
On 28th July 1896 Pope
Leo XIII reorganized the existing
vicariates of Trichur and Kottayam into three of Trichur, Ernakulam and
Changanaserry by the decree “Quae reisacre”. The members of Trichur vicariate were brought to Ambhazhakad by Trichur Vicar
Apostolic on 9th may 1987. Bl.Euphrasia who was an aspirant at that time was one among
them. The further bifurcations of the
vicariates paved the way for forming new units
of the congregation Pala in 1952, Kothamangalam in 1956 and Tellichery in 1961 with their own Mother generals. Even though
they had the regula given by Fr.Leopold in 1875, the local bishops gave their
own too. Thus the congregation flourished very fast under the patronage of
local bishops while enjoying the spiritual support and care of the members of C.M.I
congregation.
8
Unification in 1963
Imbibing the
spirit of 2nd Vatican Council which was a clarion call for renewal
Fr.Hippolitus Kunnumkal OFM Cap. was delegated by the Congregation for the
Oriental churches to unify the carmelite
communities spread out through the Syro-Malabar dioceses of Kerala. 16th
November 1963 was a great day in the annals of C.M.C as this homecoming was really
a challenge for the pioneers. Mother Mary Celine became the first superior
general. On 2nd March the congregation was raised to the Pontifical
status under the name ‘Congregation of the Mother of Carmel’ (C.M.C) and the
constitution of the unified C.M.C was provisionally approved.
Our Charism
Our founder father St.Chavara
was a man of great faith and religious vision. He experienced God as his ‘Abba’
and spent hours in the presence of his omniscient and omnipresent Master. His
prayer was always in line with his active life. His vision on religious life is
envisaged in three phrases ‘lead a clean spiritual life, ensure the salvation
of the souls and build a house of virtues.’ He reminded his daughters “to live
in the love of Christ, always be in His presence, always walk close to Him, and
always talk with him.”6
His deep mystical
experience thrilled his heart and overflowed to the entire humanity as in the
form of service.
6Complete works of Fr.Chavara vol .
iv,82
7 Letters of Fr.Leopold,6
The
charism of our Congregation is personal sanctity and redemptive uplift of the
people of God, especially women and children, through the right blending of
contemplation and action. Be holy and lead others to holiness is its essence.
The charism obliges us not only to work for our own sanctity but also for the
salvation and sanctification of souls, remaining united with the Father
through contemplation and accomplishing apostolic services by following
the example of Jesus who fulfilled the will of His Father by praying in the
solitude of the mountains, preaching the kingdom of God and doing good to all.
The
spiritual vision that permeated the whole life of our founder St. Kuriakose
consists in acknowledging God as his loving Father, the fellow beings as his
own brethren, the Church, as his mother and the whole world as his own family.
The contemplative and apostolic
aspects of our charism are depicted in our motto: “Remain united to Me in
contemplation and consecrated to Me in action.”8
Thus we share the god
experience of our founders which consists of Abba experience, constant
awareness of the indwelling presence , faith and absolute trust in providential
care and total surrender to seek and do God’s will always in humility and joy.
Mother Mary who was a contemplative mystic and an active evangelizer is our
role model.
Our Apostolic Call
“Religious should carefully
consider through them, Christ should be shown contemplating on the mountain,
announcing God’s kingdom to the multitudes, healing the sick, turning sinners
to wholesome fruit, blessing children, doing good to all, and always obeying
the will of the father who sent Him” (L.G.46) As a collaboration with the
Eternal Designer, we render our apostolic services not only in India but also
in the continents of Africa, America and Europe. More than ten percentage of
our sisters are involved in direct evangelization
through Home mission, retreat preaching,
counseling etc. A vast majority of our sisters are engaged in aposlates of education,
care of the sick and social work.
8 CMC
constitutions,7
10
Indian missions highlight the
missionary drive of C.M.C and its vitality.
In
addition to these traditional forms of apostolates we extend our service in view
of more intense and effective experience of prayer, service of the church and
identification with the poor in keeping our constitution and charism. A few of
our sisters live in a semi cloistered house at Karukutty which is the ‘power
cell’ for the entire congregation. “We collaborate with the hierachy, clergy
and other religious, laity, civil authorities and all human beings of good will
in making our contribution to the establishing of God’s kingdom.”9
Reading the signs of the time we move into new pastures such as City
evangelization , Railway Platform rescue works, rehabilitation of the run-away
children, short stay homes, asylum for the H.I.V patients and boarding schools
for their children, de-addiction centres , prison ministry, women empowerment
programmes and service among the migrant workers etc.
“Mother Mary is
the example of that maternal affection which animate all of us who co-operate
in the apostolate of the church for the regeneration of our fellow beings.”
(L.G 65) Like Mary we too ‘with haste’
are sensitive to the needs of others and involve in the affairs of the church
and the world.
St.Euphrasia- The Rose of Carmel
St.Chavara had once lamented
“In the land of Malayalam even
though the true
Christian religion was in practice from very early times, there existed no monatries or convents.” 10 In his attempt to counteract the situation he
founded the C.M.I and C.M.C. congregations. St.Euphrasia ‘the hidden rose of Carmel
is the fulfillment of his dream.
Mother
Euphrasia was born on October 17th 1877 in the ancient catholic
Eluvathingal family of Anthony and Kunjethy. At the age of nine she offered her
virginity eternally to the Lord and received Christ as her beloved spouse. On
October 24th 1988 she entered the boarding house in Koonamavu
convent. Even though the
9
CMC constitutions,45
10
The chronicles of
Koonamavu convent,21
11
authorities remarked that she did
not have adequate physical health to continue by a miraculous vision the ‘Holy
Family’ cured her. On 10th January 1898, she received the religious
habit and two years later she did her final commitment to the Lord. The praying Mother always experienced
the divine presence in her soul and was really a moving tabernacle. She
uttered these words “Won’t forget even after death” for all the favors received
from others. Silence and solitude in
itself is therapeutic in a noisy, hectic world. It is to be remembered that
creative silence and solitude means silence of ambition, silence of powers,
silence of luxurious needs, silence of aggression etc. Bl.Euphrasia’s life
consolidates these beautiful features by her hidden life.
Her odour of sanctity still spread
across the interior of carmel and
points the way of the valiant men and women of god. Now C.M.C is proudly
preparing for the long awaited day ,November 23 the canonization day of her
founder Bl.Kuriakose Elias Chavara and her beloved daughter Bl.Euphrasia.
The present profile of C.M.C
The tiny seedling planted
in the fertile soil of Koonamavu now began to spread its shade all over the
world within a century and a half crossing all the barriers of time and space.
Now she has 20 provinces and 6 regions including Africa as an independent
region and at about 6500 professed sisters working all over the four continents.
In the agony of
separation and in the
midst of turbulences His eagle wings sheltered and nourished
her satisfying her hunger with manna from heaven and quenching her thirst with
water from the rock.
.
Rabindra Nath Tagore says
‘This frail vessel thou emptiest again and again and fillest it even with fresh life. Thy infinite gifts
come to me only on these very small hands of mine. Ages pass , and thou pourest ,and still there
is room to fill.’ Yes, as the clarion call for the 150th
Jubilee echoes C.M.C proudly moves to new vistas holding on the hands of Our
Lady Of Mount Carmel beneath the shadow of the Most High listening to His whispering
‘take courage, it is I.’
12
References
Benecasia. The Chronicles of Koonamavu
convent , trans. Seraphia cmc . Aluva: C.M.C Publications, 2002.
C.M.C
Constitutions,
Mount Carmel Generalate, 1976.
Jossy.CMC in the shadow of the Most High,
trans. Susan cmc, Seraphia cmc.Aluva: Mount Carmel Generalate, 1997.
Letters of Father Leopold, trans. Leo cmc. Aluva: Mount Carmel Generalate,
1993.
Mundadan,
Mathias. Blessed Kuriakose Elias
Chavara , Bangalore: Dharmaram publications , 2008 .
