1200 - Our Lady of Mount Carmel

Our Lady of Mount Carmel is the title given to the Blessed Virgin Mary in her role as patroness of the Carmelite Order. The first Carmelites were Christian hermits living on Mount Carmel in the Holy Land during the late 12th and early to mid 13th centuries. They built a chapel in the midst of their hermitages which they dedicated to the Blessed Virgin, whom they conceived of in chivalric terms as the "Lady of the place." Our Lady of Mt. Carmel is also the patron saint of Chile.

CORELATION with FATIMA

In the 20th century, in the last apparition of the Blessed Virgin Mary in Fátima, Portugal, Sister Lúcia, one of the most famous visionaries of Our Lady, said that the Virgin appeared to her as Our Lady of Mount Carmel (holding the Brown Scapular). Many years after, Lúcia became a Carmelite nun. When Sister Lúcia was asked in an interview why the Blessed Virgin appeared as Our Lady of Mount Carmel in her last apparition, she replied: "Because Our Lady wants all to wear the Scapular... The reason for this," she explained, "is that the Scapular is our sign of consecration to the Immaculate Heart of Mary". When asked if the Brown Scapular is as necessary to the fulfillment of Our Lady’s requests as the Rosary, Sister Lúcia answered: "The Scapular and the Rosary are inseparable".

Our Lady of Mount Carmel

The Blessed Virgin Mary is said to have appeared to Saint Simon Stock, who was Prior General of the Carmelite Order in the mid 13th century.[34] The earliest reference to the tradition of his Marian apparition, dating from the late 14th century, states that "St. Simon was an Englishman, a man of great holiness and devotion, who always in his prayers asked the Virgin to favor his Order with some singular privilege. The Virgin appeared to him holding the Brown Scapular in her hand saying, 'This is for you and yours a privilege; the one who dies in it will be saved.'"[35] A scapular is an apron-like garment that forms part of the Carmelite religious habit,[36] and in the original context the Blessed Virgin Mary's promise was an assurance that religious who persevered in their vocation would be saved; beginning in the latter half of the 16th century the small devotional scapular became very popular as a sacramental.[35]
The historicity of Saint Simon Stock's vision is disputed,[37][38] and as a result today neither the liturgy for the Feast of Our Lady of Mount Carmel (which originally had no association with scapular devotion, but became strongly connected with Saint Simon Stock's vision in the 17th century[39]), nor that of Saint Simon Stock make any reference to the vision of Mary or the scapular.[40] The Brown Scapular itself remains warmly approved and recommended by the Catholic Church.[41] Various devotional sources[42] quote an interview with Lucia Santos in which she speaks about the Brown Scapular, saying "Our Lady wants all to wear the Scapular", especially when praying the Rosary, because "the Rosary and Scapular are inseparable".

Carmelites

The Order of the Brothers of Our Lady of Mount Carmel or Carmelites (sometimes simply Carmel by synecdoche; Latin: Ordo Fratrum Beatissimæ Virginis Mariæ de Monte Carmelo) is a Roman Catholic religious order founded, probably in the 12th century, on Mount Carmel, hence its name. However, historical records about its origin remain uncertain.[1] Saint Bertold has traditionally been associated with the founding of the order, but few clear records of early Carmelite history have survived and this is likely to be a later extrapolation by hagiographers.[2] There is a very small body of Anglican Carmelites

Charism and origin

The charism (or spiritual focus) of the Carmelite Order is contemplative prayer. The Order is considered by the Church to be under the special protection of the Blessed Virgin Mary and thus has a strong Marian devotion. As in most of the orders dating to medieval times, the First Order is the friars (who are active/contemplative), the Second Order is the nuns (who are cloistered) and the Third Order consists of laypeople who continue to live in the world, and can be married, but participate in the charism of the order by liturgical prayers, apostolates, and contemplative prayer. There are also offshoots such as active Carmelite sisters.

Carmelite tradition traces the origin of the order to a community of hermits on Mount Carmel that succeeded the schools of the prophets in ancient Israel, although there are no certain records of hermits on this mountain before the 1190s. By this date a group of men had gathered at the well of Elijah on Mount Carmel. These men, who had gone to Palestine from Europe either as pilgrims or as crusaders, chose Mount Carmel in part because it was the traditional home of Elijah. The foundation was believed to have been dedicated to the Blessed Virgin Mary. The conventual buildings were destroyed several times, but a monastery of Discalced Carmelite friars was built close to the original site under the auspices of Fr. Julius of the Saviour and duly consecrated on 12 June 1836.
Some time between 1209 and 1214 the hermits received a formula vitae "in keeping with their avowed purpose" (Rule Ch. 1) from the Latin Patriarch of Jerusalem and Papal legate St. Albert of Jerusalem. Albert had been responsible for giving a rule to the Humiliati during his long tenure as Bishop of Vercelli, and was well-versed in diplomacy, being sent by Pope Innocent III as Papal Legate to what was known as the Eastern Province. As an experienced prelate he created a document which is both juridically terse and replete with Scriptural allusions, thereby rooting the hermits in the life of the universal Church and their own aspirations.
The original Carmelite Rule of St. Albert addresses a prior whose name is only listed as "B." When later required to name their founders, the Brothers referred to both Elijah and the Blessed Virgin as early models of the community. Later, under pressure from other European Mendicant orders to be more specific, the name "Saint Bertold" was given, possibly drawn from the oral tradition of the Order.
The rule consisted of sixteen articles, which enjoined strict obedience to their prior, residence in individual cells, constancy in prayer, the hearing of Mass every morning in the oratory of the community, vows of poverty and toil, daily silence from vespers until terce the next morning, abstinence from all forms of meat except in cases of severe illness, and fasting from Holy Cross Day (September 14) until the Easter of the following year.

Early history

The Rule of St. Albert received the approval of Pope Honorius III in 1226. With the increasing cleavage between the West and the East, however, the Carmelites found it advisable to leave their original home, and in 1238 they settled in Cyprus and Sicily.
In 1242 they were in Aylesford, Kent, England, and two years later in southern France, while by 1245 they were so numerous that they were able to hold their first general chapter at Aylesford, where Saint Simon Stock, then eighty years of age, was chosen general. During his rule of twenty years the order prospered, especially by the establishment of a priory at Paris by Saint Louis in 1259.

History

Since the 15th century, popular devotion to Our Lady of Mount Carmel has centered on the Scapular of Our Lady of Mount Carmel also known as the Brown Scapular, a sacramental associated with promises of Mary's special aid for the salvation of the devoted wearer. Traditionally, Mary is said to have given the Scapular to an early Carmelite named Saint Simon Stock. The liturgical feast of Our Lady of Mount Carmel is celebrated on 16 July.[1]
The solemn liturgical feast of Our Lady of Mount Carmel was probably first celebrated in England in the later part of the 14th century. Its object was thanksgiving to Mary, the patroness of the Carmelite Order, for the benefits she had accorded to it through its rocky early existence. The institution of the feast may have come in the wake of the vindication of their title "Brothers of the Blessed Virgin Mary" at Cambridge, England in 1374. The date chosen was 17 July; on the European mainland this date conflicted with the feast of St. Alexis, necessitating a shift to 16 July, which remains the Feast of Our Lady of Mount Carmel throughout the Catholic Church. The Latin poem Flos Carmeli (meaning "Flower of Carmel") first appears as the sequence for this Mass.[2]
The Feast of Our Lady of Mount Carmel is known to many Catholic faithful as the "scapular feast," associated with the Brown Scapular of Our Lady of Mount Carmel, a devotional sacramental signifiying the wearer's consecration to Mary and affiliation with the Carmelite Order. A tradition first attested to in the late 14th century says that Saint Simon Stock, an early prior general of the Carmelite Order,[3] had a vision of the Blessed Virgin Mary in which she gave him the Brown Scapular which formed part of the Carmelite habit, promising that those who died wearing the scapular would be saved.[4]
That there should be a connection in people's minds between the scapular, the widely popular devotion originating with the Carmelites, and this central Carmelite feast day, is surely not unnatural or unreasonable. But the liturgical feast of Our Lady of Mount Carmel did not originally have a specific association with the Brown Scapular or the tradition of a vision of the Blessed Virgin Mary. In 1642, a Carmelite named Fr. John Cheron, responding to scholarly criticism that Saint Simon Stock's vision may not have historically occurred (these doubts are echoed by historians today [5][6]), published a document which he said was a letter written in the 13th century by Saint Simon Stock's secretary, "Peter Swanington". Historians conclude that this letter was forged, likely by Cheron himself.[7][8][9] It was nevertheless uncritically embraced by many promoters of the scapular devotion. The forged document's claim of 16 July 1251 as the date of the vision (16 July being the date of the Feast of Our Lady of Mount Carmel) subsequently led to a strong association between this feast day, and the scapular devotion, and in the intervening years until the late 1970s, this association with the scapular was also reflected in the liturgy for that day. The Feast of Our Lady of Mount Carmel as well as that of Saint Simon Stock came under scrutiny after Vatican II due to historical uncertainties, and today neither of these liturgies, even in the Carmelite proper, make reference to the scapular.

Carmelite devotion to Mary

The Carmelites see in the Blessed Virgin Mary a perfect model of the interior life of [prayer] and contemplation to which Carmelites aspire, a model of virtue, as well as the person who was closest in life to Jesus Christ. She is seen as the one who points Christians most surely to Christ, saying to all what she says to the servants at the wedding at Cana, "Do whatever he [Jesus] tells you." Carmelites look to the Virgin Mary as a Spiritual Mother.[11] The Stella Maris Monastery on Mount Carmel, named after a traditional title of the Blessed Virgin Mary, is considered the spiritual headquarters of the order.
Fr. Gabriel of St. Mary Magdalene de' Pazzi, OCD, a revered authority on Carmelite spirituality, wrote that devotion to Our Lady of Mount Carmel means:
a special call to the interior life, which is preeminently a Marian life. Our Lady wants us to resemble her not only in our outward vesture but, far more, in heart and spirit. If we gaze into Mary's soul, we shall see that grace in her has flowered into a spiritual life of incalcuable wealth: a life of recollection, prayer, uninterrupted oblation to God, continual contact, and intimate union with him. Mary's soul is a sanctuary reserved for God alone, where no human creature has ever left its trace, where love and zeal for the glory of God and the salvation of mankind reign supreme. [...] Those who want to live their devotion to Our Lady of Mt. Carmel to the full must follow Mary into the depths of her interior life. Carmel is the symbol of the contemplative life, the life wholly dedicated to the quest for God, wholly orientated towards intimacy with God; and the one who has best realized this highest of ideals is Our Lady herself, 'Queen and Splendor of Carmel'." [12]

Prayer to the Blessed Mother of Mount Carmel

"Oh most beautiful flower of Mt. Carmel, fruitful vine, splendor of Heaven, Blessed Mother of the Son of God, Immaculate Virgin, assist me in my necessity. Oh Star of the Sea, help me and show me you are my Mother. Oh Holy Mary, Mother of God, Queen of Heaven and earth, I humbly beseech you from the bottom of my heart to succor me in necessity (make request). There are none that can withstand your power. Oh Mary, conceived without sin, pray for us who have recourse to thee (say three times). Holy Mary, I place this prayer in your hands (say three times). Amen."

Church teaching

Our Lady of Mount Carmel with angels and souls in Purgatory. Baroque sculpture from Beniaján (Spain)
A 1996 doctrinal statement approved by the Congregation for Divine Worship and the Discipline of the Sacraments states that "Devotion to Our Lady of Mount Carmel is bound to the history and spiritual values of the Order of the Brothers of the Blessed Virgin Mary of Mount Carmel and is expressed through the scapular. Thus, whoever receives the scapular becomes a member of the order and pledges him/herself to live according to its spirituality in accordance with the characteristics of his/her state in life." [14]
According to the ways in which the Church has intervened at various times to clarify the meaning and privileges of the Brown Scapular: "The scapular is a Marian habit or garment. It is both a sign and pledge. A sign of belonging to Mary; a pledge of her motherly protection, not only in this life but after death. As a sign, it is a conventional sign signifying three elements strictly joined: first, belonging to a religious family particularly devoted to Mary, especially dear to Mary, the Carmelite Order; second, consecration to Mary, devotion to and trust in her Immaculate Heart; third an incitement to become like Mary by imitating her virtues, above all her humility, chastity, and spirit of prayer."

Our Lady of Mount Carmel and Purgatory

Our Lady of Mount Carmel has been related with Purgatory from centuries ago. In some cases, she is shown accompanied with angels and souls wearing Brown Scapulars, who plead for her mediation. In 1613, the Church forbade images of Our Lady of Mt. Carmel descending into purgatory to be made, due to errors being preached about certain privileges ascoiated with the Brown Scapular ("the Sabbatine Privilege").[16]
That privilege appears in mentioned Decree of the Holy Office (1613), and later was inserted in its entirety (except for the words forbidding the painting of the pictures) into the list of the indulgences and privileges of the Confraternity of the Scapular of Mount Carmel.[17] Today, the Carmelites, while encouraging a belief in Mary's general aid and prayerful assistance for their souls beyond death, especilly her aid to those who devoutly wear the Brown Scapular, and commending devotion to Mary especially on Saturdays which are dedicated to her, do not focus on the Sabbatine Privilege.

Reforms

Quite early in their history the Carmelites began to develop ministries in keeping with their new status as mendicant religious. This resulted in the production of a letter Ignea Sagitta (Flaming Arrow) by the ruling prior general, Nicholas of Narbonne, who called for a return to a strictly eremitical life. His belief that most friars were ill-suited to an active apostolate was based on a number of scandals. However, the tendentious letter is not found quoted in early extant Carmelite texts, raising the question whether it was ever issued. In any case, Nicholas resigned from office at the General Chapter in Paris in 1271 to pursue the solitary life he favoured. This tension within the charism of the Order remains - the need for solitude and the need to respond to the Church's apostolic mission.

In the 14th and 15th centuries the Carmelites, like a number of other religious orders, declined and reform became imperative. Shortly before 1433 three priories in Valais, Tuscany, and Mantua were reformed by the preaching of Thomas Conecte of Rennes and formed the Congregation of Mantua, which was declared independent of the rest of the Order with its own special set of Constitutions as ratified by Pope Eugene IV and governed by its own vice prior general. In 1431 or 1432 the same pope sanctioned certain modifications of the Carmelite rule and, in 1459, Pope Pius II left the regulation of fasts to the discretion of the prior general. Blessed John Soreth, who was then prior general and had already established the order of Carmelite nuns in 1452, accordingly sought until his death in 1471 to restore the primitive asceticism.
In 1476, a papal bull cum nulla of Pope Sixtus IV founded the Carmelites of the Third Order, who received a special rule in 1635, which was amended in 1678. The 16th century saw a number of short-lived reforms, but it was not until the second half of the same century that a thorough reformation of the Carmelites in parts of Spain was carried out by Saint Teresa of Ávila, who, together with Saint John of the Cross, established the Discalced Carmelites. Teresa's foundations, although welcomed by King Philip II of Spain - who was most anxious for all Orders to be reformed according to the principles of the Council of Trent (1545–1563) - did create practical problems at grassroots level. The proliferation of new religious houses in towns that were already struggling to cope was an unwelcome prospect, creating a backlash from local townspeople to nobility and diocesan clergy. Teresa made a point of trying to make her monasteries as self-sufficient as was practicable and restricted the number of nuns per community accordingly.
Out of concern over the advent of Protestantism, the Order was now inspired with a new asceticism and fervour. In 1593, the Discalced Carmelites had their own superior general styled propositus general - the first being Fr. Nicloas Doria. Due to the politics of foundation, the Discalced friars in Italy were canonically erected as a separate juridical entity.
The prior general, Fr. John Baptist Rossi, realized that if reform was going to work, it could not be left to the whims individual provinces. The problems created by Teresa's movement for those stubbornly rejecting the need for reform had created the fragmentation of the Order in Castile and many committed nuns and friars now belonged to a completely separate Order. Fr. Rossi laid the groundwork for a more systematic programme of reform. The place that offered the best conditions was the Province of Tourraine, which gave its name to the reform. One of its great figures was Br. John of St. Samson. The Congregation of Mantua continued to function in its little corner of Italy throughout this period.
It was only at the end of the 19th century that those following the reform of Tourraine (by this time known as the "strict observance") and the Mantuan Congregation were formally merged under one set of Constitutions. The friars following Mantua conceded to Tourraine's Constitutions but insisted that the older form of the habit - namely their own - should be adopted. In a photograph of the period Blessed Titus Brandsma is shown in the habit of Tourraine as a novice; in all subsequent images he wears that of the newly styled Ancient Observance.

Controversies with other orders

By the middle of the 17th century the Carmelites had reached their zenith. At this period, however, they became involved in controversies with other orders, particularly with the Jesuits. The special objects of attack were the traditional origin of the Carmelites and the source of their scapular. The Sorbonne, represented by Jean Launoy, joined the Jesuits in their polemics against the Carmelites.
Papebroch, the Bollandist editor of the Acta Sanctorum, was answered by the Carmelite Sebastian of St. Paul, who made such serious charges against the orthodoxy of his opponent's writings that the very existence of the Bollandists was threatened. The peril was averted, however, and in 1696 a decree of Juan Tomás de Rocaberti, archbishop of Valencia and inquisitor-general of the Holy Office, forbade all further controversies between the Carmelites and Jesuits. Two years later, on November 20, 1698, Pope Innocent XII issued a brief which definitely ended the controversy on pain of excommunication, and placed all writings in violation of the brief on the Index Librorum Prohibitorum.

Modern history

The French Revolution, the secularization in Germany, and the repercussions on religious orders following the unification of Italy were heavy blows to the Carmelites.[citation needed] By the last decades of the 19th century, there were approximately 200 Carmelite men throughout the world. At the beginning of the 20th century, however, new leadership and less political interference[who?] allowed a rebirth of the Order. Existing provinces began re-founding provinces that had gone out of existence. The theological preparation of the Carmelites was strengthened, particularly with the foundation of St. Albert's College in Rome.

By 2001, the membership had increased to approximately 2,100 men in 25 provinces, 700 enclosed nuns in 70 monasteries, and 13 affiliated Congregations and Institutes. In addition, the Third Order of lay Carmelites count 25,000-30,000 members throughout the world. Provinces exist in Australia, Brazil, Britain, Canada, Hungary, Germany,India, Indonesia, Ireland, Italy, Malta, the Netherlands, Poland, Singapore, Spain, Portugal and the United States. Delegations directly under the Prior General exist in Argentina, France, the Czech Republic, the Dominican Republic, the Lebanon, the Philippines and Portugal.

Carmelite Missions exist in Bolivia, Burkino Faso, Cameroon, Colombia, India, Kenya, Lithuania, Mexico, Mozambique, Peru, Romania, Tanzania, Trinidad, Venezuela and Zimbabwe.
Monasteries of enclosed Carmelite nuns exist in Brazil, the Dominican Republic, Finland, Germany, Hungary, Indonesia, Ireland, Italy, Kenya, the Netherlands, Nicaragua, Peru, the Philippines, Spain, Portugal, the United Kingdom and the United States. Hermit communities of either men or women exist in Brazil, France, Indonesia, Lebanon, Italy and the United States.The Discalced Carmelite Order also built the priory of Elijah (1911) at the site of Elijah's epic contest with the prophets of Ba'al (1 Kings 18:20-40. The monastery is situated about 25 kilometers south of Haifa on the eastern side of the Carmel, and stands on the foundations of a series of earlier monasteries. The site is held sacred by Christians, Jews and Muslims; the name of the area, is el-Muhraqa, an Arabic construction meaning "place of burning", and is a direct reference to the biblical account.

There are several Carmelite figures who have received significant attention in the 20th century, including Saint Thérèse of Lisieux,[3] one of only four female Doctors of the Church,[4] so named because of her famous teaching on the "way of confidence and love" set forth in her best-selling memoir, "Story of a Soul";[5] Titus Brandsma, a Dutch scholar and writer who was killed in Dachau Concentration Camp because of his stance against Nazism; and Saint Teresa Benedicta of the Cross (née Edith Stein), a Jewish convert to Catholicism who was also imprisoned and died at Auschwitz. Saint Raphael Kalinowski (1835–1907) was the first friar to be sainted in the Order since co-founder Saint John of the Cross. The writings and teachings of Brother Lawrence of the Resurrection, a Carmelite friar of the 17th century, continue as a spiritual classic under the title The Practice of the Presence of God. Other non-religious (i.e., non-vowed monastic) great figures include Saint George Preca, a Maltese priest and Carmelite Tertiary.

Habit and scapular

The original way of life of the order was changed to conform to that of the mendicant orders on the initiative of St. Simon Stock and at the command of Pope Innocent IV. Their former habit of a mantle with black and white or brown and white stripes—the black or brown stripes representing the scorches the mantle of Elijah received from the fiery chariot as it fell from his shoulders—was discarded and they wore the same habit as the Dominicans, except that the cloak was white. They also borrowed much from the Dominican and Franciscan constitutions. Their distinctive garment was a scapular of two strips of dark cloth, worn on the breast and back, and fastened at the shoulders. Tradition holds that this was given to St. Simon Stock by the Blessed Virgin Mary, who appeared to him and promised that all who wore it with faith and piety and who died clothed in it would be saved.[6][7][8] There arose a sodality of the scapular, which affiliated a large number of laymen with the Carmelites. The order made some grandiose claims, however, contesting the "invention" of the rosary with the Dominicans, terming themselves the brothers of the Virgin, and asserting, on the basis of their traditional association with Elijah, that all the prophets of the Old Testament, as well as the Virgin and the Apostles, had been Carmelites. A miniature version of the Carmelite scapular is popular among Roman Catholics and is one of the most popular devotions in the Church. Wearers usually believe that if they faithfully wear the Carmelite scapular (also called "the brown scapular" or simply "the scapular") and die in a state of grace, they will be saved from eternal damnation. Catholics who decide to wear the scapular are usually enrolled by a priest, and some choose to enter the Scapular Confraternity. The Lay Carmelites of the Third Order of Our Lady of Mount Carmel wear a scapular which is smaller than the shortened scapular worn by some Carmelite religious for sleeping, but still larger than the devotional scapulars.

Visions and devotions

Among the various Catholic orders, Carmelite nuns have had a proportionally high ratio of visions of Jesus and Mary and have been responsible for key Catholic devotions.

From the time of her clothing in the Carmelite religious habit (1583) until her death (1607) the life of Saint Mary Magdalene de Pazzi is said to have had a series of raptures and ecstasies.
First, these raptures sometimes seized upon her whole being with such force as to compel her to rapid motion (e.g. towards some sacred object).
Secondly, she was frequently able, whilst in ecstasy, to carry on working e.g., embroidery, painting, with perfect composure and efficiency.
Thirdly, during these raptures Saint Mary Magdalene de Pazzi gave utterance to maxims of Divine Love, and to counsels of perfection for souls. These were preserved by her companions, who (unknown to her) wrote them down.
Sister Antónia d'Astónaco, a Carmelite nun from Portugal, reported during her life a private revelation by Saint Michael the Archangel. Based on that revelation, the Archangel Michael had told in an apparition to the devoted Servant of God that he would like to be honored, and God glorified, by the praying of nine special invocations. These nine invocations correspond to invocations to the nine choirs of angels and origins the Chaplet of Saint Michael. This private revelation and prayers were fully approved by Pope Pius IX in 1851.
Sister Marie of St Peter, a Carmelite nun in Tours France, started the devotion to the Holy Face of Jesus. She said that in an 1844 vision Jesus told her: "Oh if you only knew what great merit you acquire by saying even once, Admirable is the Name of God, in a spirit of reparation for blasphemy."
In the 19th century, another Carmelite nun, Saint Thérèse of the Child Jesus and the Holy Face, was instrumental in spreading this devotion[9] throughout France in the 1890s with her many poems and prayers. Eventually Pope Pius XII approved the devotion in 1958 and declared the Feast of the Holy Face of Jesus as Shrove Tuesday (the day before Ash Wednesday) for all Catholics. Therese of Lisieux emerged as one of the most popular saints for Catholics in the 20th century, and a statue of her can be found in many European and North American Catholic churches built prior to the Second Vatican Council (after which the number of statues tended to be reduced when churches were built).

Sister Lucia, the third of the Little Shepherds of Fatima, who lived until the 13th of February of 2005 as a Carmelite Nun in Coimbra, Portugal, and who wrote the famous MEMOIRS containing the Message of Fatima brought by Our Blessed Mother to the world, may have performed a sensational cure of a child four years old at the moment of the miracle at Salta, Argentina.

Rosario André was hospitalized for ten days with hemolytic-uremic syndrome, having a very serious infection that needed desperately antibiotics but at the same time could not receive them due to renal failure caused by her rare sickness, that affects blood, the central nervous system and the kidneys. She was close to die when her mother, Alexandra Maria took the book by Sister Lucia, MEMOIRS, and placed it in her child’s breast, and embracing her, both prayed to Sister Lucia to cure little Rosario.

Immediately, the symptoms of fever, diarrhea and vomiting disappeared. Next day, the lab exams showed no infection as the bacteria was killed without antibiotics. The miraculous cure happened on the same day of Sister Lucia’s death! Rosario was healthy again! And she has remained healthy afterwards. Medical evidence was forwarded to Church authorities.

Our Lady of Mount Carmel