Even our Constitutions invite us to “strive for evangelical perfection in communion with her” (No. 53). The term of communion may surprise a little in this paragraph, it seems to create equality between Mary and us; it is true that we are called brothers and sisters of the Virgin Mary. In any case the term communion with the Mother of God expresses a real presence of Mary, a continuous presence throughout all of our striving towards perfection. Another passage of the Constitutions says that we are called “to a ‘hidden union with God’ in friendship with Christ, in familiarity with the Blessed Virgin Mary” (No. 10). “Communion with Mary” also manifests the prayer of the Virgin who helps us; this communion shows us her example that stimulates us and even more it calls us to participate in her own vocation to fulfill ours: it is a “common” vocation! The term communion may also include the No. 2 of our Constitutions but without doubling: “The Order takes as model and as ideal of consecration the mystery of her life (of the Virgin Mary) and her union with Christ.”
The same number 53 continues saying about the “special Marian imprint that is given to contemplation.” This expression illuminates the interiority and the capacity of joyful reception typically feminine that are characteristic in our prayer life. Listening to the Word and events, the commitment of the whole person (“Be it done unto me according to thy word…”), the silence and praise (there are few words of Mary in the Gospel but there is the “Magnificat”) All these features are characteristic of the Virgin of Our Lady of Mount Carmel. They are resplendent in the icon of the Annunciation.
The Marian imprint pervades also our “fraternal communion”; we are entirely yours, Mary; we are all sisters, we all posses Jesus, and thus we are worthy of respect, of mutual esteem. We all have the same appeal and yet our paths are different: Mary is indeed an inexhaustible mystery. The Sister who serves as superior is particularly an image of Mary, the community is the small “college of apostles,” or the primitive community assembled in the Upper Room. Our “fraternal communion” is readable in the icon of the Visitation.
The Marian imprint is also attached to the evangelical self-denial. The first sacrifice of self-denial is that which requires acquiescence of faith: that of the servant of the Lord and that of the sorrowful Mother. The self-denial lived with faith gives color to all renunciations. Each of our small daily sacrifices can be stations of Mary standing at the foot of the Cross.
Finally, Marian imprint marks the apostolic spirit. This is related to what we have just said about the sacrifice; indeed our apostolic life is above all, maternal. It will be a participation in the offering of Mary and in her prayer in the Upper Room for the Church, prayer in the Spirit. Marie unites perfectly love of God and apostolic love; it is the same love of Jesus, head and members. Let us not grow weary of contemplating our Queen and our model: Mary among the Apostles at Pentecost.