By Dr. Jose Maria Alcasid
The title of Our Lady of Carmel can be traced back to the hermits who used to live in the renowned and blessed mountain at the time of the Old Testament.
There, this pious and austere community prayed in expectation of the advent of a Virgin-Mother who would bring salvation to mankind much like the holy prophet Elias who ascended Mount Carmel to pray to God for the salvation of the Israel which was suffering a terrible drought at that time.
Elias “went up to the top of Mt. Carmel, and casting himself down upon the earth put his face between his knees” (1 Kings 18:42). He persevered in prayer, and as previously mentioned above, sent his servant several times to the mountaintop to see any sign of foreboding rain. Elias, never wavering in his confidence, received the good news on the seventh try, “Behold a little cloud arose out of the sea like a man’s foot” (1 Kings 18:44). Soon thereafter, torrential rains fell upon the parched land and the people of Israel were saved.
A Prefigure of Our Lady
Elias saw the cloud as a symbol of the Virgin mentioned in the prophecies of Isaiah (Isaiah 7:14). The hermits took after his example and prayed likewise for the advent of the much awaited Virgin who would become the mother of the Messiah. It became their spiritual mission.
Theologians see in that little cloud a figure of Mary, bringing salvation in the seventh age of the world. As the clouds arise out of the sea without the weight and the salinity of the waters, so has Mary arisen out of the human race without suffering its stains.
Based on the L’Institution Des Premieres Moines, a text most singularly representative of the spirit of Carmel and of its most ancient and quintessential mystical traditions, Elias would discern from that cloud four secrets from God concerning the birth of Our Lady:
1. The Immaculate Conception – because the Virgin would arise as a cloud out of the salty water of a guilty humanity, having the same nature of that water but without its bitterness.
2. The Virginity of Mary similar to that of Elias – because, if she “arose out of Mount Carmel” and “like a man’s foot,” this means she would follow the path of Elias, who ascended Carmel through voluntary virginity.
3. The Time of the Virgin’s Birth – because as Elias’s servant saw the cloud on his seventh try so would the world witness the advent of the Virgin in the seventh age of the world.
4. The Virginal Maternity – because, in that little cloud, God would come down like sweet rain, “without noise of human collaboration,” that is, without violating her purity.
The holy prophet Elias whose prayers to God atop Mount Carmel were answered by “a little cloud...out of the sea” - the forebearer of the torrential rains that would save the people of Israel from their drought.
The Spirit of Elias and the Carmelite Order
Elias led a hermetic life on Mt. Carmel with special veneration for the Most Holy Virgin. His disciple Eliseus, who received his mantle, and other followers, known as Sons of the Prophet as Holy Scriptures described them, participated in his solitude and became filled with his strength and spirit. In a holy hereditary succession, they passed on his spirit and strength to others.
Through the continuous propagation of the above practice, the foundation and development of the Carmelite order began to take root. This we learn from tradition, liturgy, works of various authors and several bulls addressed to the Carmelite Order by Popes John XXII, Sixtus IV, Julius II, St. Pius V, Gregory XIII, Sixtus V and Clement VIII.
One beautiful passage from a private revelation to a mystic relates that after the High Priest of Jerusalem had announced that St. Joseph was to be the husband of Our Lady selected by Our Lord Himself, “the young man from Bethlehem joined the hermits of Elias on Mount Carmel and continued to pray fervently for the Messias.”
The First Church in Honor of Our Lady in the Christian Era
According to a long held and pious tradition, backed by Church Liturgy, a group of men devoted to the prophets Elias and Eliseus embraced Christianity on the day of Pentecost. They had been the disciples of St. John the Baptist, who prepared them for the coming of the Redeemer.
This band of faithful left Jerusalem and settled on Mt. Carmel. There they erected a church dedicated to Our Lady on the same spot where Elias saw the little cloud which symbolized both fertility and the Immaculate Conception of the Mother of God. They adopted the name of Friars of the Blessed Mary of Mount Carmel.
Controversy Still Unsettled
However, in 1668 a Belgian Bollandist and Jesuit hagiographer, Daniel Van Papenbroek, dismissed the above story as fable or legend for lack of concrete evidence in the March volumes of the Acta Sanctorum. A bitter controversy arose that dragged for years eventually reaching Rome in 1698. Innocent XII issued a decree imposing silence over all concerned parties until a definitive pronouncement could be reached – which was never formally realized to date.
Nevertheless, in 1725 Benedict XIII granted permission to the Carmelites, in an apparent show of support and approval, to erect in St. Peter’s among the statues of founders of Orders and patriarchs, one of Elias with his own inscription fashioned to the effect that the Carmelites have done so to honor their founder St. Elias the prophet.
Be as it may, in spite of the cloud of mystery and controversy surrounding these beginnings, the Carmelite Order has always claimed Elias as its own and has seen in him as one who laid the foundations of the eremitic and prophetic life that formed part of its character.
Establishing Spiritual Continuity and Marian Character
It would take several centuries before historical and documental proof could be gathered as to the existence of hermits on Mount Carmel with spiritual links to the prophet Elias. The first concrete text dates back to 1177 through the writings of the Greek monk John Phocas.
The monastic-style spirituality were practiced and observed on Mt. Carmel through the pioneer efforts of St. Berthold of Mount Carmel, who may have come to the Holy Land from Limoges, France as a pilgrim to visit Elias’ cave, or as crusader who engaged in battle. He gathered other hermits from the West who were scattered throughout Palestine at that time to form a community imbued with the spirit of Elias. St Berthold organized them as cenobites, a monastic tradition that stresses community life under a religious rule.
These first monks who retired to Mount Carmel in 1150 made their center a chapel consecrated to our Lady and from the time of Saint Brocard, successor to St. Berthold and the first Prior General, the nascent Carmelites were to be known as Brothers of our Lady of Mount Carmel. Thus devotion to Our Lady formed a distinctive part of their character and spirituality. “Despite its historical inexactitudes L’Institution Des Premieres Moines shows that the Order is dominated by the two great figures which represent, on different levels, its ideal: Elias and our Lady.”
The Carmelite Rule
St. Brocard championed the cause to have the monastic spirit which they had received from their predecessors be laid down in a holy Rule. Around 1210, it was given to the Order by St Albert, the Latin patriarch of Jerusalem, and later finally approved and authorized by Pope Innocent IV in 1247. The primitive Carmelite rule initially contained sixteen articles and later underwent some modifications.
St. Simon Stock and the Scapular
Any account on the story of Our Lady of Mount Carmel could not fail to mention the role that St. Simon Stock played especially in relation to the brown scapular. We could trace Simon Stock’s origin to the County of Kent in England where he was born around 1165. Being of English descent, he was also known as Simon Anglus.
In the thirteenth century, during the era of the Crusades, he joined a group of hermits on Mount Carmel who claimed to be the successors of Elias while on pilgrimage to the Holy Land. As the situation became too precarious for them due to Saracen threats, the community moved and settled in Aylesford, England. In 1247, at 82 years old, Simon was elected the sixth superior-general of the Carmelites at the first chapter held there. He instituted reforms to best suit Western conditions and the cenobitical rather than the eremitical way of life. As such, the community came to be regarded eventually as a mendicant order along with the Dominicans and the Franciscans.
St. Simon Stock receives from Our Lady the brown scapular with the promise of the “Carmelitis privilegium”.
However, the order had difficulty gaining general acceptance and suffered much persecution and oppression from secular clergy and other orders which prompted the monks to have recourse to the Blessed Virgin in the year 1251.
Tradition says that Our Lady responded to their call through an apparition to Simon Stock on Sunday July 16th, 1251 as he knelt in prayer. She appeared holding the Child Jesus in one arm and the brown scapular in the other hand while uttering the following words: “Hoc erit tibi et cunctis Carmelitis privilegium, in hoc habitu moriens salvabitur” (This shall be the privilege for you and for all the Carmelites, that anyone dying in this habit shall be saved.) On 13 January 1252 the Order received a letter of protection from Pope Innocent IV, defending them from harassment.
St. Simon Stock lived a holy life for 100 years and died in the Carmelite monastery at Bordeaux, France on May 16, 1265.
The Brown Scapular in its miniature derivative as commonly used by the lay faithful.
The Scapular as commonly used by religious orders.
The Brown Scapular
The scapular of Our Lady of Mt. Carmel, also known as the Brown scapular, is one of the most popular and celebrated of Roman Catholic devotions. The sacramental as the lay faithful commonly use it is a miniature derivative of the actual brown scapular used by the Carmelites and other religious orders - the sleeveless outer garment falling from the shoulders which is worn as a sign of their vocation and devotion.
As was mentioned, Our Lady gave St. Simon a scapular for the Carmelites with the following promise, saying : “Receive, My beloved son, this habit of thy order: this shall be to thee and to all Carmelites a privilege, that whosoever dies clothed in this shall never suffer eternal fire …. It shall be a sign of salvation, a protection in danger, and a pledge of peace.”
The Sabbatine Privilege
Attached to the wearing of the Brown Scapular is the Sabbatine Privilege. The name Sabbatine Privilege originates from the apocryphal Bull “Sacratissimo uti culmine” of John XXII, 3 March, 1322. The papal document declares that the Mother of God appeared to him, and most urgently recommended to him the Carmelite Order and its confratres and consorores.
According to Pope John XXII, the Blessed Virgin gave him the following message in a vision related to those who wear the Brown Scapular: “I, the Mother of Grace, shall descend on the Saturday (Sabbath) after their death and whomsoever I shall find in Purgatory, I shall free, so that I may lead them to the holy mountain of life everlasting.”
Based on Church tradition, three conditions need to be fulfilled to obtain the benefits of this Privilege and the Scapular:
1. Wear the Brown Scapular,
2. Observe chastity according to one’s state in life,
3. And pray the Rosary.
In order to receive the spiritual blessings associated with the Scapular, it is necessary to be formally enrolled in the Brown Scapular by either a priest or a lay person who has been given this faculty. Once enrolled, no other Scapular need be blessed before wearing. The blessing and imposition are attached to the wearer for life.
The feast of Our Lady of Mount Carmel was instituted by the Carmelites between 1376 and 1386 under the title “Commemoratio B. Maria Virg. duplex” to celebrate the victory of their order over its enemies on obtaining the approbation of its name and constitution from Honorius III on 30 Jan., 1226 (see Colvenerius, Kal. Mar., 30 Jan. Summa Aurea, III, 737). The feast was assigned to 16 July, because on that date in 1251, according to Carmelite traditions, the scapular was given by the Blessed Virgin to St. Simon Stock; it was first approved by Sixtus V in 1587.
Our Lady of Mount Carmel, pray for us.
Our Lady of Mount Carmel at Lourdes and Fatima
As if in a gesture of approval and blessing, the Queen of Heaven and Earth chose to make her last apparition at Lourdes on July 16th 1858, the feast of Our Lady of Mount Carmel. Likewise, one cannot fail to recall Sister Lucia’s account while describing the vision of October 13, 1917 at Fatima: “…it seemed to me I saw Our Lady in a form similar to Our Lady of Mount Carmel.” 
Thus through the centuries Our Lady of Mount Carmel kept a constant watch over her children, ever solicitous to intercede for them and lead them to Her Divine Son. Amidst the sea of chaos, confusion and impiety raging in the world today, may Our Lady of Mount Carmel grant us strength and fortitude so we may all remain faithful to Her Son and His Holy Church.
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Click here to pray the Nine Day Novena to Our Lady of Mount Carmel.
This novena is normally prayed from July 8th to July 16th - the Feast of Our Lady of Mount Carmel, but can be prayed at any time throughout the year.
 Feast of Our Lady of Mount Carmel, Preface and Epistle.
 O’Toole, George, “The Religious Order that Defies History,” Crusade for A Christian Civilization Magazine, Jan.-Feb. 1978, p. 20
 O’Toole, George, ibid, pp. 20-21
 Brown, Raphael, The Life of Mary As Seen By The Mystics, Rockford, Illinois: TAN Books and Publishers, Inc., 1991, p.65
 Nossa Senhora do Monte Carmelo - Devoção mariana que remonta ao Profeta Elias, Pagina Marianas blog, http://paginasmarianas.blogspot.com/2007/11/nossa-senhora-do-monte-carmelo-devoo.html, last visited June 9, 2010
 Lea, Henry Charles, A History of Auricular Confessions in the Latin Church, Philadelphia: Lea Brothers and Co., p. 262. On-line copy accessed on June 10, 2010 at:
 Francois De Sainte-Marie, La Regle du Carmel et son esprit, Edition du Seuil, 1949, p. 33
Last visited June 2010.
Last visited June 11, 2010
Solimeo, Luiz Sergio, Fatima: A Message More Urgent then Ever, Spring Grove, PA: The American Society for the Defense of Tradition, Family and Property-TFP, 2008, p. 82