Mexican nuns of new order open first U.S. convent in Denver

Six Allied Discalced Carmelites of the Holy Trinity to serve archdiocesan center

Roxanne King

It seems providential that a new order of Discalced Carmelite nuns, whose charism is to know and to make known the glory of the Holy Trinity, has arrived to Denver to care for the archdiocese’s Holy Trinity Center.

The six Allied Discalced Carmelites of the Holy Trinity are the first nuns of their order, which was born in Aguascalientes, Mexico, to open a convent in the United States.

“It is by the grace of God,” Mother Martha Patricia Malacara, superior of the community, told the Denver Catholic. “He is making history (here).

“We want to thank Archbishop Samuel Aquila for welcoming us,” she added, “we are very grateful.”

Founded by Sister Martha Maria Ramirez-Mora on July 16, 1986, the order has 200-plus nuns serving in various apostolates—ranging from assisting at nursing homes to retreat centers—in Mexico, Italy, Rome, Argentina and Chile.

The semi-cloistered nuns are active contemplatives.

“We have the Carmelite essence of contemplative prayer but we also have an apostolate,” Mother Malacara said.

Residing in the convent at the St. John Paul II Center campus, which includes the chancery offices and the archdiocese’s two seminaries, the nuns will help run the day-to-day functions of the Holy Trinity Center, which includes the archbishop’s residence and rooms for large-scale meetings, conferences and events. The nuns will also help maintain the various sacristies on the campus.

The nuns’ primary task, however, is prayer—particularly the Divine Office and daily Eucharistic adoration. They pray especially for the sanctification of priests and seminarians, for the conversion of sinners and for the needs of the Church. They also welcome prayer requests.

“We want to let people know that we are praying for them,” Mother Malacara said. “Prayer is our main charism.”

Ranging in age from 35 to 46, the nuns are all Spanish-speaking natives of Mexico. They arrived to Denver March 14. Serving under Mother Malacara are Sister Imelda Cardona, Sister Lidia Cortez, Sister Elvira Esparza, Sister Maria Patricia Mireles and Sister Laura Martinez-Silvestre.

Clad in sandals, black veils and brown habits, the nuns’ habits are emblazoned with a triangular emblem that represents the Holy Trinity: one God comprised of three persons—the Father, Son and Holy Spirit.

Inside the triangle a cloud signifies the Father’s providence, which floats over his son Jesus’ cross, upon which the Holy Spirit, as a dove, issues tongues of fire for the Spirit’s seven gifts, which descend on a globe.

The nuns’ first impressions of their new land have been of warm hospitality.

“The United States is very beautiful,” Mother Malacara said. “People have welcomed us well. We do not speak English but people have tried to speak to us in Spanish.”

The nuns are learning English, but when language fails, the nuns said laughing, those involved have resorted to friendly gesturing.

“From the first moment we stepped on the land of the United States, very friendly people have helped us and guided us,” said Sister Mireles.

Not only do the nuns welcome prayer requests but women interested in their order are invited to contact them.

“If you feel that call, answer it!” Sister Cardona said, adding that there is no need to be afraid. “God loves you, so you should answer.”

Prayer requests may be emailed to Carmelites@archden.org or mailed to Allied Discalced Carmelites of the Holy Trinity, 1300 S. Steele St., Denver, CO 80210.

COMING UP: 500 years later, who was Luther?

Sign up for a digital subscription to Denver Catholic!

Hero, villain, heretic, saint, reformer, corrupter, man of integrity, bombastic glutton. Which image of Luther should we believe? Because Luther primarily sought not to reform abuses in the Church but to reform the Church’s beliefs, Catholics cannot recognize him as a true reformer or a holy man. Nonetheless, it is widely agreed that Luther played a major role in shaping the modern world. With the 500th anniversary of the beginning of the Protestant movement he initiated approaching on October 31st, we have been given a number of new books to assess his legacy.

Paul Hacker, Luther’s Faith: Martin Luther and the Origin of Anthropocentric Religion, preface by Pope Benedict XVI (Emmaus, 2017).

Hacker’s book provides an in-depth, theological analysis of the issue that stands at the heart of the Reformation: Luther’s teaching on salvation by faith alone. Pope Benedict’s preface tells us that the Reformation dispute fundamentally concerned Luther’s “turning away from the center of the Gospel” (xxii). Emmaus released a new edition of Hacker’s book for the anniversary this year. It was published originally in 1970 (in English translation), the fruit of Hacker’s own intense study of Luther’s teaching on faith that led him into the Catholic Church from German Lutheranism.

Catholics agree with Protestants that salvation comes only through faith. The key issue of dispute, which Hacker reveals, is Luther’s subjective emphasis of absolute, personal certainty, which cannot be undermined even by serious sin. Hacker describes Luther’s faith as reflexive, that is turned back on oneself, by emphasizing subjective experience and personal surety more than anything else. He describes how Luther differs from the Catholic position: “Faith is the way to, or the perquisite of, salvation, but Luther makes it coincide with salvation itself. This becomes possible because he has first identified salvation with the consciousness of being saved or the certitude of salvation, and then he equates this consciousness with faith” (71). Hacker shows us how this view of faith negated the Church’s authority, the sacraments, and even the need to love God.

Brad Gregory, Rebel in the Ranks: Martin Luther, the Reformation, and the Conflicts that Continue to Shape Our World (HarperOne, 2017).

For those looking for a more general and accessible book, Brad Gregory gives us a broader narrative of how Luther’s troubled conscience exploded into the crisis that tore Christendom in two. The first section looks at Luther’s own story, tracing step by step his conflict with Church authority. The second section explains how Luther’s teaching spawned a multitude of new sects and divisions, all interpreting the Bible in their own fashion. Greggory explains: “What the early Reformation shows so clearly is that scripture and the Spirt can be interpreted and applied in radically divergent ways. Once the papacy and the Catholic Church are thrown off, there are no shared authorities to adjudicate disagreements” (137). The final section looks at how the Reformation set the tone for the development of a secular culture. Though not intending these consequences, Gregory argues that the Protestant Reformers “led indirectly to a profound diminishing of Christianity’s public influence in Western societies. The religious disagreements and conflicts that followed the Reformation set the stage for religion’s eventual separation from the rest of life” (2).

Eric Metaxas, Martin Luther: The Man Who Rediscovered God and Changed the World (Viking, 2017).

Metaxas, who wrote a monumental biography of Dietrich Bonhoeffer, provides us with a different perspective on Luther. His book seems poised to capture the largest audience for the anniversary this year. While I can’t agree with his view of Luther as a hero of faith, I can appreciate his presentation of a more sympathetic and thorough look at a man who has inspired many Protestant Christians. It is helpful to recognize why Luther is such an important figure for so many people. This book definitely provides many more details on the life of Luther (with over 450 pages). However, I would exercise caution, because it unfortunately also contains many gross misrepresentations of the state of the Church at the time of the Reformation.

For instance, even though Metaxas shows us many ways that Luther encountered the Bible in his early life, he still claims that the Bible and Church had no connection in the early 1500s and that “the study of the Bible per se was simply unheard of” (52). Luther himself was a theology professor and throughout the Middle Ages the Bible was the primary text for teaching theology. Brad Gregory makes clear in his book on Luther that there were even “twenty-two editions of the complete vernacular Bible . . . published in German . . . by 1518” (29). Metaxas presents a false picture of Catholics as ignorant, afraid to pray to Christ, and thinking they must earn their salvation through works. Good historical research could easily dispel these myths, such as the books of Eamon Duffy, but we see Protestants continue to project Luther’s own scruples (hating God and spending six hours in Confession, 47) onto the Church of his time.

Jerome K. Williams, True Reformers: Saints of the Catholic Reformation (Augustine Institute, 2017).

What could have Luther been if he had chosen faithful reform? The answer is a saint. There is no doubt that the Church was in need of serious reform in the 1500s. We have a number of great saints who show us that fidelity to God does not contradict fidelity to His Church. They stood against corruption and initiated deep and abiding reform. The Augustine Institute has release both a book and video series on true reformers, who boldly spoke out against abuses and led to a deeper realization of the truth found in the Bible, read in harmony with the Church. These figures—Teresa of Avila, Thomas More, Ignatius of Loyola, and Charles Borromeo, for instance—continue to inspire us to take up the task of genuine reform today.