THE RULE OF ST.

ALBERT
1 Albert, called by God's favor to be Patriarch of the Church of Jerusalem, bids health in
the Lord and the blessing of the Holy Spirit to his beloved sons in Christ, B. and the
other hermits living under obedience to him, who live near the spring on Mount Carmel.

2 Many and varied are the ways in which our saintly forefathers laid down how everyone,
whatever his station or the kind of religious observance he has chosen, should live a life
of allegiance to Jesus Christ - how, pure in heart and stout in conscience, he must be
unswerving in the service of the Master.

3 It is to me, however, that you have come for a rule of life in keeping with your avowed
purpose, a rule you may hold fast to henceforward; and therefore:

4 The first thing I require is for you to have a Prior, one of yourselves, who is to be chosen
for the office by common consent, or that of the greater and maturer part of you. Each
of the others must promise him obedience - of which, once promised, he must try to
make his deeds the true reflection - and also chastity and the renunciation of
ownership.

5 If the Prior and the brothers see fit, you may have foundations in solitary places, or
where you are given a site suitable and convenient for the observance proper to your
Order.

6 Next, each one of you is to have a separate cell, situated as the lie of the land you
propose to occupy may dictate, and allotted by disposition of the Prior with the
agreement of the other brothers, or the more mature among them.

7 However, you are to eat whatever may have been given you in a common refectory,
listening together meanwhile to a reading from Holy Scripture where that can be done
without difficulty.

8 None of the brothers is to occupy a cell other than that allotted to him, or to exchange
cells with another, without leave of whoever is Prior at the time.

9 The Prior's cell should stand near the entrance to your property, so that he may be the
first to meet those who approach, and whatever has to be done in consequence may all
be carried out as he may decide and order.

10 Each one of you is to stay in his own cell or nearby, pondering the Lord's law day and
night and keeping watch at his prayers unless attending to some other duty.

11 Those who know how to say the canonical hours with those in orders should do so, in
the way those holy forefathers of ours laid down, and according to the Church's
 approved custom. Those who do not know the hours must say twenty-five 'Our Fathers'
for the night office, except on Sundays and solemnities when that number is to be
doubled so that the 'Our Father' is said fifty times; the same prayer must be said seven
times in the morning in place of Lauds, and seven times too for each of the other hours,
except for Vespers when it must be said fifteen times.

12 None of the brothers must lay claim to anything as his own, but you are to possess
everything in common; and each is to receive from the Prior - that is from the brother
he appoints for the purpose - whatever befits his age and needs.

[3 You may have as many asses and mules as you need, however, and may keep a certain
amount of livestock or poultry.

14 An oratory should be built as conveniently as possible among the cells, where, if it can
be done without difficulty, you are to gather each morning to hear Mass.

15 On Sundays too, or other days if necessary, you should discuss matters of discipline and
your spiritual welfare; and on this occasion the indiscretions and failings of the
brothers, if any be found at fault, should be lovingly corrected.

16 You are to fast every day, except Sundays, from the feast of the Exaltation of the Holy
Cross until Easter Day, unless bodily sickness or feebleness, or some other good reason,
demand a dispensation from the fast; for necessity overrides every law.

17 You are to abstain from meat, except as a remedy for sickness or feebleness. But as,
when you are on a journey, you more often than not have to beg your way, outside your
own houses you may eat foodstuffs that have been cooked with meat, so as to avoid
giving trouble to your hosts. At sea, however, meat may be eaten.

18 Since man's life on earth is a time of trial, and all who would live devotedly in Christ
must undergo persecution, and the devil your foe is on the prowl like a roaring lion
looking for prey to devour, you must use every care to clothe yourselves in God's armor
so that you may be ready to withstand the enemy's ambush.

19 Your loins are to be girt with chastity, your breast fortified by holy meditations, for as
Scripture has it, holy meditation will save you. Put on holiness as your breastplate, and
it will enable you to love the Lord your God with all your heart and soul and strength,
and your neighbor as yourself. Faith must be your shield on all occasions, and with it
you will be able to quench all the flaming missiles of the wicked one: there can be no
pleasing God without faith; and the victory lies in this - your faith. On your head set the
helmet of salvation, and so be sure of deliverance by our only Savior, who sets his own
free from their sins. The sword of the spirit, the word of God, must abound in your
mouths and hearts. Let all you do have the Lord's word for accompaniment.
20 You must give yourselves to work of some kind, so that the devil may always find you
busy; no idleness on your part must give him a chance to pierce the defenses of your
souls. In this respect you have both the teaching and the example of Saint Paul the
Apostle, into whose mouth Christ put his own words. God made him preacher and
teacher of faith and truth to the nations: with him as your teacher you cannot go astray.
We lived among you, he said, laboring and weary, toiling night and day so as not to be a
burden to any of you; not because we had no power to do otherwise but so as to give
you, in your own selves, as an example you might imitate. For the charge we gave you
when we were with you was this: that whoever is not willing to work should not be
allowed to eat either. For we have heard that there are certain restless idlers among
you. We charge people of this kind, and implore them in the name of the Lord Jesus
Christ, that they earn their own bread by silent toil. This is the way of holiness and
goodness: see that you follow it.

21 The Apostle would have us keep silence, for in silence he tells us to work. As the
Prophet also makes known to us: Silence is the way to foster holiness. Elsewhere he
says: Your strength will lie in silence and hope. For this reason I lay down that you are to
keep silence from after Compline until after Prime the next day. At other times,
although you need not keep silence so strictly, be careful not to indulge in a great deal
of talk, for as Scripture has it - and experience teaches us no less - Sin will not be
wanting where there is much talk, and He who is careless in speech will come to harm;
and elsewhere: The use of many words brings harm to the speaker's soul. And our Lord
says in the Gospel: Every rash word uttered will have to be accounted for on judgment
day. Make a balance then, each of you, to weigh his words in; keep a tight rein on your
mouths, lest you should stumble and fall in speech, and your fall be irreparable and
prove mortal. Like the Prophet, watch your step lest your tongue give offence, and
employ every care in keeping silent, which is the way to foster holiness.

22 You, brother B., and whoever may succeed you as Prior, must always keep in mind and
put into practice what our Lord said in the Gospel: Whoever has a mind to become a
leader among you must make yourself servant to the rest, and whichever of you would
be first must become your bondsman.

23 You other brothers too, hold your Prior in humble reverence, your minds not on him but
on Christ who has placed him over you, and who, to those who rule the Churches,
addressed these words: Whoever pays you heed pays heed to me, and whoever treats
you with dishonor dishonors me; if you remain so minded you will not be found guilty of
contempt, but will merit life eternal as fit reward for your obedience.

24 Here then are a few points I have written down to provide you with a standard of
conduct to live up to; but our Lord, at his second coming, will reward anyone who does
more than he is obliged to do. See that the bounds of common sense are not exceeded,
however, for common sense is the guide of the virtues.
 WAY OF LIFE
Preamble

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every
spiritual blessing in the heavens, as he chose us in him, before the foundation of the world, to be holy
and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in
accord with the favor of his will, for the praise of the glory of his grace that he granted us in the beloved.

In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of
his grace that he lavished upon us. In all wisdom and insight, he has made known to us the mystery of
his will in accord with his favor that he set forth in him as a plan for the fullness of times, to sum up all
things in Christ, in heaven and on earth.

In him we were also chosen, destined in accord with the purpose of the One who accomplishes all
things according to the intention of his will, so that we might exist for the praise of his glory, we who
first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation,
and have believed in him, were sealed with the promised holy Spirit, which is the first installment of our
inheritance toward redemption as God’s possession, to the praise of his glory.” (Ephesians 1:3-14)

“So, as you received Christ Jesus the Lord, walk in him, rooted in him and built upon him and
established in the faith as you were taught, abounding in thanksgiving.” (Colossians 2:6-7)

“If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth. For you have died, and your life is hidden with Christ in
God. When Christ your life appears, then you too will appear with him in glory.” (Colossians 3:1-4)

“So be imitators of God, as beloved children, and live in love, as Christ loved us and handed himself over
for us as a sacrificial offering to God for a fragrant aroma.” (Ephesians 5:1-2)
 CHAPTER I

VOCATION TO HOLINESS

“This is the will of God, your holiness.”

1 Thessalonians 4:3

1 The Lord Jesus, divine teacher and model of all perfection, preached holiness of life (of which
he is the author and maker) to each and every one of his disciples without distinction: "You,
therefore, must be perfect, as your heavenly Father is perfect" (Mt. 5:48). For he sent the Holy
Spirit to all to move them interiorly to love God with their whole heart, with their whole soul,
with their whole understanding, and with their whole strength (cf. Mk. 12:30), and to love one
another as Christ loved them (cf. Jn. 13:34; 15:12). The followers of Christ, called by God not in
virtue of their works but by his design and grace, and justified in the Lord Jesus, have been
made sons of God in the baptism of faith and partakers of the divine nature, and so are truly
sanctified. They must therefore hold on to and perfect in their lives that sanctification which
they have received from God. They are told by the apostle to live "as is fitting among saints"
(Eph. 5:3), and to put on "as God's chosen ones, holy and beloved, compassion, kindness,
lowliness, meekness, and patience" (Col. 3:12), to have the fruits of the Spirit for their
sanctification (cf. Gal. 5:22; Rom. 6:22). But since we all offend in many ways (cf. Jas. 3:2), we
constantly need God's mercy and must pray every day: "And forgive us our debts" (Mt. 6:12)

2 It is therefore quite clear that all Christians in any state or walk of life are called to the fullness of
Christian life and to the perfection of love, and by this holiness a more humane manner of life is
fostered also in earthly society. In order to reach this perfection the faithful should use the
strength dealt out to them by Christ's gift, so that, following in his footsteps and conformed to
his image, doing the will of God in everything, they may wholeheartedly devote themselves to
the glory of God and to the service of their neighbor. (Lumen Gentium 40)

3 Therefore all the faithful are invited and obliged to holiness and the perfection of their own
state of life. Accordingly let all of them see that they direct their affections rightly, lest they be
hindered in their pursuit of perfect love by the use of worldly things and by an adherence to
riches which is contrary to the spirit of evangelical poverty, following the apostle's advice: Let
those who use this world not fix their abode in it, for the form of this world is passing away (cf. 1
Cor. 7:31, Greek text). (ibid. 42)

4 All the Christian faithful must direct their efforts to lead a holy life and to promote the growth
of the Church and its continual sanctification, according to their own condition. (CIC 210)
 CHAPTER II

FOLLOWING CHRIST

“Learn from me, because I am meek and humble of heart.”

Mat. 11:29

1 Christ Jesus always did what was pleasing to the Father, (cf. Jn. 8:29) and always lived in perfect
communion with him. Likewise Christ's disciples are invited to live in the sight of the Father
"who sees in secret," (Mt. 6:6) in order to become "perfect as your heavenly Father is perfect"
(Mt. 5:48). (Catechism 1693)

2 Incorporated into Christ by Baptism, Christians are "dead to sin and alive to God in Christ Jesus"
and so participate in the life of the Risen Lord (Rom. 6:11 and cf. 6:5; cf. Col. 2:12). Following
Christ and united with him (cf. Jn. 15:5), Christians can strive to be "imitators of God as beloved
children, and walk in love" (Eph. 5:1-2) by conforming their thoughts, words and actions to the
"mind . . . which is yours in Christ Jesus," (Phil. 2:5) and by following his example (Cf. Jn. 13:12-
16). (Catechism 1694)

3 "Justified in the name of the Lord Jesus Christ and in the Spirit of our God," (2 Cor. 6:11)
"sanctified . . . (and) called to be saints," (1 Cor. 1:2) Christians have become the temple of the
Holy Spirit (Cf. 1 Cor. 6:19). This "Spirit of the Son" teaches them to pray to the Father (Cf. Gal.
4:6) and, having become their life, prompts them to act so as to bear "the fruit of the Spirit"
(Gal. 5:22, 25) by charity in action. Healing the wounds of sin, the Holy Spirit renews us
interiorly through a spiritual transformation (Cf. Eph. 4:23). He enlightens and strengthens us to
live as "children of light" through "all that is good and right and true" (Eph. 5:8, 9). ( Catechism
1695)

4 “Holiness, the fullness of Christian life, does not consist in carrying out extraordinary
enterprises but being united with Christ, in living His mysteries, in making our own his example,
his thoughts, his behavior. The measure of holiness stems from the stature that Christ achieves
in us, in as much as with the power of the Holy Spirit, we model our whole life on his. It is being
conformed to Jesus, as St. Paul says: “For those he foreknew he also predestined to be
conformed to the image of his Son” (Rom. 8:29). And St. Augustine exclaimed: “My life shall be
a real life, being wholly filled by you” (Confessions 10, XXVIII)… A holy life… is the Holy Spirit’s
action that enlivens us from within, it is the very life of the Risen Christ that is communicated to
us and that transforms us.” (Pope Benedict XVI)

5 Our call “involves…an intimate communion with Christ’s very life…to remain in constant union
with him and in him and to allow his own zeal for life to penetrate our hearts and minds… True
fruitfulness depends on union with Christ.” (Pope John Paul II)

6 “Jesus’ fully human life in the world is the model that enlightens and inspires the life of all the
baptized. The Gospel itself invites us to discover in Christ’s life a perfect image of what can and
should be the life of everyone who follows him as a disciple…” (Pope John Paul II)

7 Following Christ is the way to attain perfection, opened to all by baptism. Through Baptism we
take part in the triple mission of Jesus: kingly, priestly and prophetic. The first is a commitment
 to transforming the world according to God’s design. By the priestly mission, the baptized
person offers self and the whole of creation to the Father with Christ, guided by the Holy Spirit.
And as prophet, the baptized person announces God’s plan for human kind and denounces all
that is contrary to it.

8 Therefore, the shortest and surest road to perfection is to imitate Jesus Christ in all our actions.
He calls himself the Way, the Truth, and the Life. “Follow me,” “Learn from me.” This is his
invitation to all seekers of truth and holiness. “Put on the Lord Jesus Christ.”
 CHAPTER III

IN UNION WITH MARY

“Behold your Mother.”

John 19:27

1 The Mother of the Redeemer has a precise place in the plan of salvation, for "when the time had
fully come, God sent forth his Son, born of woman, born under the law, to redeem those who
were under the law, so that we might receive adoption as sons. And because you are sons, God
has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!'" (Gal. 4:4-6). (RM 1)

2 The Blessed Virgin's exemplary holiness encourages the faithful to "raise their eyes to Mary who
shines forth before the whole community of the elect as a model of the virtues." It is a question
of solid, evangelical virtues: faith and the docile acceptance of the Word of God (cf. Lk. 1:26-38,
1:45, 11:27-28; Jn. 2:5); generous obedience (cf Lk. 1:38); genuine humility (cf. Lk. 1:48);
solicitous charity (cf. Lk. 1:39-56); profound wisdom (cf. Lk. 1:29, 34; 2:19, 33:51); worship of
God manifested in alacrity in the fulfillment of religious duties (cf. Lk. 2:21-41), in gratitude for
gifts received (cf Lk. 1:46-49), in her offering in the Temple (cf. Lk. 2:22-24) and in her prayer in
the midst of the apostolic community (cf. Acts 1:12-14); her fortitude in exile (cf. Mt. 2:13-23)
and in suffering (cf. Lk. 2:34-35, 49; Jn. 19 25); her poverty reflecting dignity and trust in God (cf.
Lk. 1:48, 2:24) her attentive care for her Son, from His humble birth to the ignominy of the cross
(cf. Lk. 2:1-7; Jn. 19:25-27); her delicate forethought (cf. Jn. 2:1-11); her virginal purity (cf. Mt.
1:18-25; Lk. 1:26-38); her strong and chaste married love. These virtues of the Mother will also
adorn her children who steadfastly study her example in order to reflect it in their own lives.
And this progress in virtue will appear as the consequence and the already mature fruit of that
pastoral zeal which springs from devotion to the Blessed Virgin. (MC 57)

3 Devotion to the Mother of the Lord becomes for the faithful an opportunity for growing in
divine grace. For it is impossible to honor her who is "full of grace" (Lk. 1:28) without thereby
honoring in oneself the state of grace, which is friendship with God, communion with Him and
the indwelling of the Holy Spirit. (ibid.)

4 The Marian dimension of the life of a disciple of Christ is expressed in a special way precisely
through this filial entrusting to the Mother of Christ, which began with the testament of the
Redeemer on Golgotha. Entrusting himself to Mary in a filial manner, the Christian, like the
Apostle John, "welcomes" the Mother of Christ "into his own home" and brings her into
everything that makes up his inner life, that is to say into his human and Christian "I": he "took
her to his own home." Thus the Christian seeks to be taken into that "maternal charity" with
which the Redeemer's Mother "cares for the brethren of her Son," "in whose birth and
development she cooperates" in the measure of the gift proper to each one through the power
of Christ's Spirit. Thus also is exercised that motherhood in the Spirit which became Mary's role
at the foot of the Cross and in the Upper Room. (RM 46)

5 This filial relationship, this self-entrusting of a child to its mother, not only has its beginning in
Christ but can also be said to be definitively directed towards him. Mary can be said to continue
to say to each individual the words which she spoke at Cana in Galilee: "Do whatever he tells
you." For he, Christ, is the one Mediator between God and mankind; he is "the way, and the
 truth, and the life" (Jn. 14:6); it is he whom the Father has given to the world, so that man
"should not perish but have eternal life" (Jn. 3:16). The Virgin of Nazareth became the first
"witness" of this saving love of the Father, and she also wishes to remain its humble handmaid
always and everywhere. For every Christian, for every human being, Mary is the one who first
"believed," and precisely with her faith as Spouse and Mother she wishes to act upon all those
who entrust themselves to her as her children. And it is well known that the more her children
persevere and progress in this attitude, the nearer Mary leads them to the "unsearchable riches
of Christ"(Eph. 3:8). And to the same degree they recognize more and more clearly the dignity
of man in all its fullness and the definitive meaning of his vocation, for "Christ...fully reveals
man to man himself." (ibid.)

6 "Mary gives her whole self, and gives it in a wondrous manner, to him who gives all to her" (TD
144; cf. SM 55).
 CHAPTER III

IN CARMEL

1 Through the Brown Scapular of Our Lady of Mount Carmel, we become members of the great
family of Carmel. We share in its charism and its contemplative and apostolic spirit.

2 As part of the family of Carmel under the Rule of Saint Albert and as faithful members of the
Church, we are called to live “in allegiance to Jesus Christ” through “friendship with the One we
know loves us” and in service to the Church. Under the protection of Our Lady of Mount
Carmel, in the biblical tradition of the prophet Elijah and inspired by the teachings of St Teresa
of Jesus and St John of the Cross, we seek to deepen our Christian commitment received in
baptism.

3 The Virgin Mary is present in a special way, most of all as a model of faithfulness in listening to
the Lord and in service to Him and to others. Mary is the one who preserved in her heart the life
and actions of her Son and meditated on them, providing for us an example of contemplation.
At Cana she counseled to do what the Lord commanded. Mary is an example of apostolic
service. On another occasion, she waited, persevering in prayer with the apostles, 8 for the
coming of the Holy Spirit, thus giving witness to intercessory prayer. She is Mother of the
Order. Clothed with her scapular, we enjoy her special protection and are called to cultivate a
sincere Marian devotion.

4 Elijah represents the prophetical tradition of Carmel and is an inspiration to live in the presence
of God, seeking Him in solitude and silence with zeal for God’s glory. A Carmelite lives the
prophetic dimension of Christian life and Carmelite spirituality by promoting God’s law of
charity and truth in the world, above all by making themselves the voice for those who cannot,
on their own, express this love and this truth.

5 The Rule of Saint Albert is the original expression of the spirituality of Carmel. It was written for
the laypeople who gathered on Mount Carmel to live a life dedicated to meditation on the
Word of God, under the protection of Our Lady. The following principles of that Rule guide
Carmelite life:

a) Living in allegiance to Jesus Christ;

b) Being diligent in meditating on the law of the Lord;
c) Giving time to spiritual reading;
d) Participating in the Church’s Liturgy, both the Eucharist and the Liturgy of the Hours;
e) Being concerned for the needs and the good of others in the community;
f) Arming ourselves with the practice of the virtues, as we live an intense life of faith, hope
and charity;
g) Seeking interior silence and solitude in our life of prayer;
h) Using prudent discretion in all that we do.

6 St. Teresa of Jesus is one of the great saints in the Carmelite family. She lived with profound
faith in God’s mercy which strengthened her to persevere in prayer, humility, love for her
brothers and sisters, and love for the Church, leading her to the grace of spiritual matrimony.
Her evangelical self-denial, disposition to service and perseverance in the practice of the virtues
 are a daily guide to living the spiritual life. Her teachings on prayer and the spiritual life are
essential to the formation and life of a Carmelite.

7 Saint John of the Cross was the companion of Saint Teresa in the formation of the Discalced
Carmelite Order. He inspires the Carmelite to be vigilant in the practice of faith, hope and
charity. He guides the Secular Carmelite through the dark night to union with God. In this union
with God, the Secular Carmelite finds the true freedom of the children of God.

8 Taking into account the origins of Carmel, the fundamental elements of the vocation of a
Carmelite can be summarized as follows:

a. to live in allegiance to Jesus Christ, supported by the imitation and patronage of the
most Blessed Virgin Mary, whose way of life is, for Carmel, a model of being conformed
to Christ.
b. to seek “mysterious union with God” by way of contemplation and apostolic activity,
indissolubly joined together, for service to the Church;
c. to give particular importance to prayer which, nourished by listening to the Word of
God and by the liturgy, is conducive to relating with God as a friend, not just in prayer
but in daily living. To be committed to this life of prayer demands being nourished by
faith, hope and, above all, charity in order to live in the presence and the mystery of the
living God;
d. to infuse prayer and life with apostolic zeal in a climate of human and Christian
community;
e. to live evangelical self-denial from a theological perspective;
f. to give importance to the commitment to evangelization: in the ministry of spirituality,
faithful to its Carmelite identity.
 CHAPTER IV

IN THE SPIRIT OF THE EVANGELICAL COUNSELS AND THE BEATITUDES

“If you wish to be perfect, go, sell what you have and give to the poor,
and you will have treasure in heaven. Then come, follow me.”
Matthew 19:21

1 Christ proposes the evangelical counsels, in their great variety, to every disciple. (Catechism
915)

2 The spirit of the evangelical counsels, common to all Christians, becomes for [us] a plan for life
which touches the areas of power, of sensuality and of material goods... an ever greater
demand not to serve false idols, but to attain that freedom of loving God and neighbor which is
above all forms of egoism. Holiness lies in the fulfillment of this double command to love. ( TOC
13)

3 The counsels that Jesus proposed to his disciples in the Gospel, favor in a special way a path of
holiness and transformation of the world in accordance with the spirit of the Beatitudes. (TOC
2)

4 Christ is the center of our lives and of Christian experience. We are called to live the demands of
following Christ in union with Him, by accepting His teachings and devoting ourselves to Him.
To follow Jesus is to take part in His saving mission of proclaiming the Good News and the
establishment of God’s Kingdom (Mt 4:18-19). There are various ways of following Jesus: all
Christians must follow Him, must make Him the law for their lives and be disposed to fulfill
three fundamental demands: to place family ties beneath the interests of the Kingdom and
Jesus himself (Mt. 10:37-39; Lk. 14: 25-26); to live in detachment from wealth in order to show
that the arrival of the Kingdom does not depend on human means but rather on God’s strength
and the willingness of the human person before Him (Lk. 14:33); to carry the cross of accepting
God’s will revealed in the mission that He has confided to each person (Lk. 14:33; 9:23).

5 Following Jesus is expressed by our willingness to strive for evangelical perfection in the spirit of
the evangelical counsels of chastity, poverty and obedience and through the beatitudes. By
means of this our baptismal commitment is strengthened for the service of God’s plan in the
world. This is a pledge to pursue personal holiness, which necessarily carries with it a
commitment to serve the Church faithfully.

6 Chastity reinforces the commitment to love God above all else, and to love others with the love
God has for them. In this counsel one seeks the freedom to love God and neighbor unselfishly
giving witness to the divine intimacy promised by the beatitude “blessed are the pure of heart
for they shall see God” (Mt 5:8). Chastity is a commitment to Christian love in its personal and
social dimensions in order to create authentic community in the world. By this, one also
expresses the conscious desire to respect each person as required by God’s law and one’s state
of life, as a single person or married or widowed. This promise does not prevent a change in
state of life.
7 Poverty expresses the desire to live in accordance with the Gospel and its values. In evangelical
poverty there is a wealth of generosity, self-denial, and interior liberty and a dependence on
Him who “though rich, yet for our sake, became poor” (2 Cor. 8:9), and who “emptied Himself”
(Ph. 2:7), to be at the service of His brothers and sisters. To live in the spirit of poverty seeks an
evangelical use of the goods of this world and of personal talents, as well as the exercise of
personal responsibilities in society, in family, and work, confidently placing all in the hands of
God. Evangelical poverty recognizes personal limitations and surrenders them to God with
confidence in His goodness and fidelity.

8 The promise of obedience is a pledge to live open to the will of God, “in whom we live and move
and have our being” (Acts 17:28) imitating Christ who accepted the Father’s will and was
“obedient unto death, death on a cross” (Ph. 2:8). The promise of obedience is an exercise of
faith leading to the search for God’s will in the events and challenges in society and our own
personal life.

9 The beatitudes are a plan of action for life and a way to enter into relationship with the world,
neighbors and co-workers, families and friends. By promising to live the beatitudes in daily life,
we seek to give evangelical witness as members of the Church, and by this witness invite the
world to follow Christ: “the Way, the Truth and the Life” (Jn. 14:6).
 CHAPTER V

OUR LIFE OF PRAYER

“Pray without ceasing.”

1 Thessalonians 5:17

1 The Gospels describe Jesus to us in intimate and constant conversation with the Father: it is a
profound communion of the One who came into the world not to do his will but that of the
Father who sent him for the salvation of man. (Pope Benedict XVI)

2 Christian prayer is a covenant relationship between God and man in Christ. It is the action of
God and of man, springing forth from both the Holy Spirit and ourselves, wholly directed to the
Father, in union with the human will of the Son of God made man. (CCC 2564)

3 The life of prayer is the habit of being in the presence of the thrice-holy God and in communion
with him. This communion of life is always possible because, through Baptism, we have already
been united with Christ. Prayer is Christian insofar as it is communion with Christ and extends
throughout the Church, which is his Body. Its dimensions are those of Christ's love. (CCC 2565)

4 By our baptismal consecration we are made totally subject to God who is loved above all else.
Therefore, contemplation of things divine and assiduous union with God in prayer are to be our
first and foremost duties.

5 The vocation to the Carmel is a commitment to “live a life of allegiance to Jesus Christ”,
“pondering the Lord’s law day and night and keeping watch in prayer”. Faithful to this principle
of the Rule, St Teresa placed prayer as the foundation and basic exercise of her religious family.
For this reason, Carmelites are called to strive to make prayer penetrate their whole existence,
in order to walk in the presence of the living God (cf. 1 K 18:14), through the constant exercise
of faith, hope and love, in such a way that the whole of their life is a prayer, a search for union
with God. The goal will be to achieve the integration of experience of God with the experience
of life: to be contemplatives in prayer and the fulfillment of their own mission.

Liturgical Prayer

6 The liturgy is the summit toward which the activity of the Church is directed; at the same time it
is the font from which all her power flows. For the aim and object of apostolic works is that all
who are made sons of God by faith and baptism should come together to praise God in the
midst of His Church, to take part in the sacrifice, and to eat the Lord's supper. (SC 10)

7 The personal prayer life of the Carmelite, understood as friendship with God, is also nourished
and expressed in the liturgy, an inexhaustible font for the spiritual life. Liturgical prayer enriches
personal prayer and this, in its turn, gives a lively expression to liturgical participation. In Carmel
a special place is given to the liturgy, understood as God’s Word celebrated in active hope, after
having received it by faith and the commitment to live it in effective love. The Sacraments,
especially the Eucharist and Reconciliation, need to be lived as signs and instruments of the
freeing action of God and as an encounter with the Paschal Christ, present in the ecclesial
community. They are grace-giving structures in opposition to the structures for sin in society.
 Carmelites strive to discover in liturgical prayer the presence of Christ and the Holy Spirit, living
and demanding something of us in everyday life. In the liturgical year, they will experience the
mysteries of redemption which inspire collaboration in bringing about God’s plan. The Liturgy
of the Hours, for its part, brings the Carmelite into communion with the prayer of Jesus and the
Church.

8 The Mass is the sacrifice of thanksgiving par excellence, the one which allows us to unite our
own thanksgiving to that of the Savior, the Eternal Son of the Father…In the Mass, we want to
belong only to Christ and we take up with gratitude—with thanksgiving—the cry of the
psalmist: “How shall I repay the Lord for his goodness to me?” ( Psalms 116:12). Yes, how can I
give thanks to the Lord for the life he has given me? The answer to the psalmist’s question is
found in the psalm itself, since the word of God responds graciously to its own questions. How
else could we render thanks to the Lord for all his goodness to us if not by attending to his own
words: “I will raise the cup of salvation, I will call on the name of the Lord” (Psalms 116:13) (Pope
Benedict XVI)

9 The Mass presents to us the sacrifice of Christ on Calvary. As such, the Mass gives us the perfect
image of what our own sacrifice should be. His dedication of self for the salvation of mankind is
imitated in the life of each one who denies himself, takes up his cross, and follows Christ.

10 Only through the Eucharist is it possible to live the heroic virtues of Christianity: charity, to the
point of forgiving one's enemies; love for those who make us suffer; chastity in every age and
situation of life; patience in suffering and when one is shocked by the silence of God in the
tragedies of history or of one's own personal existence. You must always be Eucharistic souls in
order to be authentic Christians. (Pope St. John Paul II)

11 Therefore:

a. Our life, then, must be centered in Christ’s Eucharistic sacrament and sacramental
presence. The Holy Sacrifice of the Mass must be the cornerstone of one’s spiritual life. The
fullness of the Eucharistic mystery is our privilege each day in its diverse aspects of
sacrifice, sacrament, and communion.

b. When we, while keeping ourselves in the state of grace, are nevertheless unable to receive
Communion daily, should supply to some extent by Spiritual Communion; by this means
we will keep alive in our soul the desire of the Holy Eucharist, and dispose ourselves better
for its sacramental reception.

c. We are also encouraged to make frequent visits to our Lord Who waits for us in the
Sacrament of love (cf. Dominicae Cenae, no. 3). We are to revere above all else the most
Holy Body and Blood of our Lord Jesus Christ, showing all possible reverence to the Son of
the living God present on the altar. At least on the first Friday of every month, we are to
make a holy hour, preferably before the Blessed Sacrament exposed, meditating on the
sacred mysteries.

12 We are taught in Scripture to pray always, and we see that Jesus himself set aside particular times to
pray. Following the practice of the Jews, the apostles met to pray the Psalms at particular hours, and
this was taken up by the early Church. Eventually this led to a set cycle of hours, or fixed times for
 praying the Psalms. This prayer, which is also called the Liturgy of the Hours or the Divine Office, is
intended to overflow into the rest of daily life, enabling us to “consecrate to God the whole cycle of
the day and the night.” The whole Church, including the laity, is encouraged to make this prayer
its own.

13 In the liturgy of the hours, the Church, hearing God speaking to his people and recalling the mystery
of salvation, praises him without ceasing by song and prayer and intercedes for the salvation of the
whole world. (CIC 1173)

14 Therefore:

a. Each day, the offices of Lauds (Morning Prayer), Vespers (Evening Prayer), and Compline
(Night Prayer) are to be recited.  Thus we join our hearts and voices in conversation with
the Almighty before setting out to do the work to which He calls us; again when we return
home from that work; and one last time as the final prayer of the day.  Thus the Divine
Office unites us with the prayer of the entire Church.

b. Let the Divine Office be sung or chanted at least on Sundays, Solemnities and major
Feasts. This is an expression of St. Augustine’s admonition to have “but one heart and soul
in God” with our voices in unison.  Our bodies, too, join in the prayers as we sit, stand, and
bow, so that our whole persons are engaged in our praise of and conversation with God.

Personal Prayer

15 The Carmelite will make sure to have special times set apart for prayer, as times of greater
awareness of the Lord’s presence and an interior space for personal and intimate meeting with Him.
This will lead to prayer as an attitude of life, that will “always and everywhere recognize God ......
seek his will in every event, see Christ in all people whether they be a relative or a stranger, and
make correct judgments about the true meaning and value of temporal things both in themselves
and in their relation to mankind's final goal”. Thus they will achieve a union of contemplation and
action in history, integrating faith and life, prayer and action, contemplation and Christian
commitment.

16 Contemplation in the Carmelite tradition is truly a free gift from God. God takes the initiative, he
reaches out to us and fills us ever more deeply with his life and his love; we respond to him by
allowing him to be God in our lives. Contemplation is an attitude of openness to God, whose
presence we discover everywhere. In this way we follow the examples of the prophet Elijah, who
ceaselessly looked for God, and of Mary, who pondered all things in her heart.

17 Silent prayer is of great assistance in developing a spirit of contemplation. The silence of solitude
which individuals and communities must cultivate makes us docile to the voice of the Holy Spirit.

18 A life of prayer also requires us to examine our way of life in the light of the Gospel, so that prayer
may influence both our personal lives and the lives of our communities. Lectio divina is an authentic
source of Christian spirituality recommended by our Rule. We therefore practice it every day, so that
we may develop a deep and genuine love for it, and so that we may grow in the surpassing
knowledge of Christ. In this way we shall put into practice the Apostle Paul’s commandment, which
is mentioned in our Rule: “Let the sword of the spirit, the Word of God, live abundantly in your
mouth and in your hearts; and whatever you must do, do it in the name of the Lord.”
19 Therefore:

a. Carmelites will commit themselves daily to spending a time, preferably at least 15 minutes, in
the practice of mental prayer. This is the time to be with God and to strengthen their
relationship with Him so that they can be true witnesses to His presence in the world.

b. Given the importance of lectio divina, each one is to establish fitting times and means for
respecting this requirement of reading and listening, ruminatio, prayer, contemplation and
sharing of the sacred Scriptures.

c. We must create and foster an atmosphere of silence, recollection and solitude. This will enable
us to engage more easily in personal prayer, and to make our study and other activities more
fruitful.

d. We should also endeavor to apply themselves earnestly to the practice of the presence of God,
especially by the frequent use of ejaculatory prayers.

e. Once a month, if possible, a day must be set apart for recollection and once a year the spiritual
exercises or retreat.

f. In imitation of the zeal and charity of St. Teresa of Jesus, they should be earnest in offering
prayers and good works for the exaltation of our Holy Mother Church, for the Holy Father, for
priests, and for their brothers and sisters, especially those who are in need.

20 Occupying a privileged place in nourishing our prayer life will be the study and spiritual reading of
Scripture and the writing of our Saints, particularly those who are Doctors of the Church: St Teresa,
St John of the Cross, St Therese of the Child Jesus, St. Francis de Sales, and St. Alphonsus Liguori.
The Church’s documents are also food and inspiration for a commitment to follow Jesus and also
books containing the lives of the saints, and other ascetical and mystical writings faithful to the
Magisterium.

21 Therefore: At least fifteen minutes each day is set aside for spiritual reading. If cannot be done every
day, at least a time is spent on spiritual reading and study on Sundays and feast days.

Veneration of the Blessed Virgin Mary and the Saints

22 In the interior dynamism of following Jesus, Carmel contemplates Mary as Mother and Sister, as
“the perfect model of the disciple of the Lord” and, as such, a model for the life of the members of
the Order. The Virgin of the Magnificat proclaims the break with the old order and announces the
beginning of a new order in which God casts the mighty down from their thrones and exalts the
poor. Mary places herself on the side of the poor and proclaims how God acts in history. For
Carmelites, Mary is a model of total commitment to God’s Kingdom. She teaches us to listen to
God’s Word in Scripture and in life, to believe in it in every circumstance in order to live its demands.
All this she did, without understanding many things; pondering all in her heart (Lk 2:19, 50-51) until
light dawned through contemplative prayer.

23 While giving life to Carmelite spirituality, Mary’s presence also shapes its apostolate. As a result, the
Carmelite is committed to knowing Mary better, daily, through the Gospel to communicate to
others an authentic Marian devotion leading to imitating her virtues. Guided by the outlook of faith
and by virtue of their total consecration to her, they will celebrate and promote the liturgical
 devotion to the Mother of God in light of the mystery of Christ and the Church. They will practice, in
faith and love, the devotional exercises in her honor.

24 Therefore:
a. days sacred to the Blessed Virgin Mary should be celebrated worthily, as their degree
of solemnity demands. Her veneration should be fostered and an image of God’s
Mother should be given a place of honor;

b. the feast of Our Lady of Mount Carmel, our Mother and Queen, is to be regarded as
the foremost among the solemnities special to the Carmelite family;

c. on the Saturdays of the year that allow an optional memorial, the memorial of the
Blessed Virgin Mary should ordinarily be used in the Eucharistic celebration and in the
liturgy of the Hours.

d. on Saturdays as well as on solemnities and feasts of the Blessed Virgin Mary, or on

their vigils, the anthem ‘Salve Regina’ is sung.

25 Since our consecration to our Lady is a total consecration of the whole person, it necessarily requires
the daily offering of one’s body, soul, heart and mind.

a. Daily we must offer our works, sacrifices, inconveniences, and all of our efforts. We are to
renew our total consecration to Jesus through Mary daily, preferably as part of morning
prayers.

b. Each year a more solemn act of consecration may be made on the anniversary of one’s
consecration. Days of spiritual preparation must precede this solemn renewal of consecration.

26 Carmelites hold in great honor the holy Scapular, symbol of Mary’s motherly love who has taken the
initiative in holding her Carmelite sisters and brothers in her heart. She inspires them to imitate her
eminent virtues: universal charity, love of prayer, humility, purity and modesty. Those who wear the
Scapular, are called to be interiorly clothed with Christ and to show in their lives his saving presence
for the Church and for humanity. The scapular reminds us of Mary’s protection which is given
throughout the course of life, particularly in the moment of passage to the full enjoyment of glory. It
also reminds us that Marian devotion, more than a collection of pious practices, is a real habit, that
is, a permanent orientation of Christian conduct.’

a. With this, the Scapular must always be worn.

b. A large scapular may be worn externally on Carmelite solemnities and feasts.

27 In order to foster interior devotion to Mary and give it external expression, Carmelites
should strive to honor the Blessed Virgin by daily practices of veneration and devotion
recommended by the Church, as, for example: the recitation of the Rosary, the Angelus,
the litany of the Blessed Virgin Mary, and so on. Therefore:

a. each one is to recite five decades of the Holy Rosary daily and, if possible, in common. At the
end of the Rosary, the Litany in honor of Our Lady may be added;
 b. the Angelus or Regina Caeli is to be prayed at the three traditional hours whenever possible.

28 They should devote active efforts to the manifold Marian apostolate, especially through the
witness of their life and by making the Blessed Virgin Mary better known and loved.

29 In Carmel love of Mary, Mother and Queen, is united with love of her spouse Saint Joseph. The
Father also gave him, "a just man "(Mt 1:19), guardianship of his Son Jesus Christ in the mystery of
the Incarnation. Following the example of St. Teresa, members can find in St. Joseph a role model
for a life of humble adoration and prayerful communion with Jesus, as well as a master of prayer and
silence. Patron of the interior life, he is an example of faith and of being "constantly attentive to
God, open to the signs of God’s presence and receptive to God’s plans”. Being a chaste and faithful
spouse, he is the model of a father solicitous in care of the family, and of a responsible laborer who
considers his work as an "expression of love". In communion with the Church and the Order, who
venerate him as their "provident Protector", members of the Order find in Saint Joseph an
incomparable protector to whom they can entrust the hopes, the struggles and the work of every
day.

a. A prayer in honor of St. Joseph is to be prayed every day.

b. Wednesdays must be especially dedicated to fostering devotion to the Spouse of Mary and foster-
father of Jesus.

30 During the liturgical year, the Church celebrates the paschal mystery of Christ realized in the saints.
Carmelites are called to celebrate their saints with particular devotion, finding in them the most
intense and authentic expression of the charism and spirituality of the Order through the centuries.

a. The feast of the prophet Elijah and the memorial of the prophet Elisha, and the feasts of the
protectors of the Order - St. Joseph, St. Joachim and St. Anne - are to be celebrated with particular
solemnity.

b. Each one, according to their devotion, is encouraged to prepare for the great feasts of Our Lord,
Our Blessed Mother, of our holy patrons and of other saints by making a novena or triduum.

31 Scripture tells us that it is a holy and beneficial thought to pray for the dead. Accordingly, each one
should take care to pray for the dead. They are exhorted to remember frequently in their prayers the
souls of the faithful departed, especially deceased family members, relatives, benefactors and
members of the Carmelite family.

a. The following may be offered as suffrage for the dead:

 the Holy Sacrifice of the Mass

 the Office of the Dead
 the Rosary and other suitable prayers.

b. The De profundis may be recited after Vespers or at night prayers for the holy souls. The
invocation Requiem aeternam may also be prayed at 8:00 in the evening. Also, on the 15 th of
November, Commemoration of Departed Carmelites, the Rosary and Communion will be
offered for all deceased members of the Order.
 CHAPTER VI

OUR LIFE OF PENANCE

"Be converted and believe in the Gospel!"

Mark 1:15

1 The way of Christian prayer demands a life of evangelical self-denial (Lk 9:23) in fulfilling one’s
own vocation and mission, since “prayer and comfortable living are incompatible”. Carmelites
accept from the viewpoint of faith, hope and love, the work and suffering of each day, family
worries, the uncertainty and limitations in human life, sickness, lack of understanding and all
that makes up the fabric of our earthly existence. They will strive to make all this, material for
their dialogue with God, in order to grow in an attitude of praise and gratitude to the Lord. In
order to live truly, simply, freely, humbly and completely confident in the Lord, the Carmelite
observes the practices of evangelical self-denial recommended by the Church. Of particular
importance are those days and periods in the liturgical calendar that have a penitential
character.

2 By means of evangelical penance we:

a. suffer with Christ;
b. become more and more conformed to the mystery of the Cross;
c. become more imbued with Christ’s love for God the Father and for all;
d. achieve a deeper mastery of self and a fuller purification of our consciences.

3 Therefore, following the Master, every Christian must renounce himself, take up his own cross
and participate in the sufferings of Christ. Thus transformed into the image of Christ's death, he
is made capable of meditating on the glory of the resurrection. Furthermore, following the
Master, he can no longer live for himself, but must live for Him who loves him and gave Himself
for him. He will also have to live for his brethren, completing "in his flesh that which is lacking in
the sufferings of Christ...for in the benefit of his body, which is the church." (Paenitemini
chapter I)

4 Each one should never fail to make the daily examination of conscience with due care and
contrition for their sins: this is one of the most efficacious means of preserving purity of heart and
advancing in perfection. When Night Prayer or Compline is prayed, the examen is ideally made at
its beginning.

5 "Those who approach the sacrament of Penance obtain pardon from God's mercy for the offense
committed against him, and are, at the same time, reconciled with the Church which they have
wounded by their sins and which by charity, by example, and by prayer labors for their conversion."
(LG 11)

6 "The whole power of the sacrament of Penance consists in restoring us to God's grace and joining us
with him in an intimate friendship." Reconciliation with God is thus the purpose and effect of this
sacrament. For those who receive the sacrament of Penance with contrite heart and religious
disposition, reconciliation "is usually followed by peace and serenity of conscience with strong
spiritual consolation." Indeed the sacrament of Reconciliation with God brings about a true "spiritual
resurrection," restoration of the dignity and blessings of the life of the children of God, of which the
most precious is friendship with God. (CCC 1468)
7 Each one should approach this sacrament frequently, using it not only as a restoration to life after
mortal sin, but also to strengthen them in their daily lives and as a preparation for worthy
participation in the Holy Sacrifice of the Mass. In this way they will arrive at the joyful freedom of
the sons of God, being conformed to Christ and submissive to His Spirit.

8 The following are to be observed as penitential seasons:

a. Those prescribed by universal law for the entire Church and in accordance with the norms
for the local churches;
b. In Carmelite tradition: every Wednesday is a day of abstinence unless a Solemnity or
special feast day occurs.
c. All are encouraged to fast on the vigils of the following feast days:
1. Our Blessed Lady of Mount Carmel (July 16)
2. Solemnity of Saint Joseph (March 19)
3. St. Teresa of Jesus (October 15)
4. St. John of the Cross (December 14)
5. The Prophet Elijah (July 20)
6. St. Therese of the Child Jesus (October 1)
7. All Carmelite Saints (November 14)
For sufficient reason, the above special fast days may be anticipated. Anticipation should
never involve fasting on Sundays or Holy Days.
d. Sundays and Solemnities are not days of fasting or penance.

9 In accordance with the spirit of the Rule of St. Albert, those afflicted with weakness or infirmity
(even though not seriously) have a just reason for being dispensed from the obligation of fasting
and abstinence. Similar reasons are the inconvenience that would be entailed upon their
household of providing special food; likewise, exceptional stress of work and other reasonable
motives.

10 Except on Good Friday and Ash Wednesday, abstinence may be substituted with exercises of piety,
such as reading the Bible, going to Mass, visiting the Blessed Sacrament, praying the Holy Rosary,
or with acts of charity, such as visiting the sick and prisoners, giving alms to the poor, teaching
catechism.

Silence and the Avoidance of Idleness

11 Living as we are in the world and cannot observe regular hours of rigorous silence, we should at
least set apart certain times for the practice of such a degree of silence as is compatible with the
circumstances of their lives: for instance, from the evening Examination of Conscience till after
morning prayers, we might laudably abstain from all conversations not imposed upon them by
necessity or civility.

12 They should especially be on their guard against the detestable habit of back-biting, and prove
themselves the true children of St. Teresa by imitating her scrupulous regard for the good name
of the absent.
13 Those whose time is not employed in the discharge of duties imposed upon them by their state,
should find some useful occupation for themselves after the example of St. Paul and our
Fathers of old. Even if not necessary as a means of livelihood, this will enable them to avoid
idleness, to give alms, to help poor churches, and to succor the less fortunate among their
brethren.

14 Anyone, who by their position or other gifts of nature or fortune bestowed upon them by God
are qualified to take an active part in works of charity and zeal, should devote their efforts to
these objects as being not only in accordance with the intentions of the Church, but also in
perfect harmony with the Carmelite Rule, which is inspired by the two-fold love of God and our
neighbor.

15 There are penances imposed upon us by the Church and the Rule. There are penances that we
freely and personally take upon ourselves and there are penances that naturally come to us,
which we can never avoid nor reject. Such penances as sickness, infirmity or disabilities are to
be joyfully embraced. We must see in these sufferings of life an opportunity to offer them in
reparation.
 CHAPTER VII

OUR LIFE IN COMMUNITY

“How good and how pleasant it is, when brothers dwell together as one!”
Psalm 133:1
 CHAPTER VIII

OUR LIFE OF APOSTOLATE

“You are the salt of the earth. You are the light of the world.
Just so, your light must shine before others, that they may see your good deeds
and glorify your heavenly Father.”
Matthew 5:13,14,16

Sharing in the Mission of Christ

1 Through baptism, Carmelites are sharers in the mission of Christ which they continue in the
Church, becoming as it were ‘another humanity’ for him which is transformed into ‘praise of his
glory.’ Lay people are recognized as having ‘their own absolutely necessary participation in this
mission.’’

2 By reason of their baptismal priesthood and the charisms that they have received, Carmelites
are called to build up the ecclesial community by a ‘fully conscious, and active participation’ in
its liturgical life. They are to commit themselves to extending such celebration into daily life
itself. This means that the fruits of their encounter with God are seen in all the activities,
prayers, apostolic initiatives, married and family life, daily work and spiritual and physical rest,
especially in the trials of life – if borne with patience and – as Carmel’s saints teach us – if
accepted with thanks.

3 Through sharing in the prophetic office of Christ and the Church, Carmelites undertake, in all
walks of life, to assimilate the Gospel through faith and to proclaim it by their works. This
commitment includes not hesitating to denounce evil courageously. They are also called to take
part in the Church’s sense of faith, which cannot err as regards its belief, and in the grace of the
Word.

4 Through belonging to Christ, Lord and King of the Universe, they share in his royal office
through which they are called to the service of God’s kingdom and to its spread throughout
history. Christ’s kingship implies, above all, a spiritual combat to defeat the tyranny of sin in
ourselves. Through the gift of ourselves, we undertake to serve, in justice and charity, Jesus
himself, who is present in all his brothers and sisters, especially in the little ones and those on
the fringes of society. This means restoring creation to its original goodness. In ordering
creation for the true good of humanity, an activity which is supported by the life of grace,
Carmelites share in the exercise of that power by which the Risen Christ draws all things to
himself.

Leaven in the World

5 ‘All Carmelites are in the world in some way, but the vocation of lay people is precisely to
transform the secular world.’ So they, in as much as they are committed lay people, have this
secular characteristic by which they are called to treat the things of the world correctly and to
order them according to God’s will. Their life, lived in the world in the midst of the people, is
dedicated to the cares and tasks of the world, in the ordinary ups and downs of family and of
society. They are invited by God to contribute to the holiness of the world: they are to have the
 spirit of the gospel in their work and to be guided by Carmelite spirituality. It is their calling to
illuminate and order the world’s activities so that these may be carried out according to Christ’s
intention and be a source of praise to the glory of the creator.

6 There should be no conflict between temporal well-being and the realization of God’s kingdom,
given that the natural and the spiritual orders both come from God.

Service

7 The purpose of the Church is to spread the kingdom of Christ on earth so that all may share in
that salvation brought about by the Cross. ‘Like all Carmelites, the lay Carmelite is called to
some form of service which is an integral part of the charism given to the Order by God.’ St.
Thérèse of the Child Jesus discovered this dimension of her Carmelite identity when, reading
the sacred scriptures, she found that she was ‘love in the heart of the Church’. For many
Carmelites this may well be their main contribution to the building of the Kingdom. Since it is
the proper calling of lay people to live in the world and in the midst of secular affairs, they are
called upon by God to carry out this mission of the Church so that there is a Christian yeast in
the temporal activities which they are deeply engaged in. The faithful cannot renounce their
participation in ‘public life’, in the many and various social, economic, legislative, administrative
and cultural ventures which are meant to promote the common good institutionally.

8 Saint Mary Magdalene de’ Pazzi reminds us that one cannot quench one’s thirst for
contemplating Christ without making progress in satisfying his thirst for souls who are to be
redeemed through a union of prayer and apostolate. Lay Carmelites, ready to witness to their
faith by their works, receive the strength to draw people to God who may become the praise of
God’s glory. In times of loss and change, they can give many people reliable direction. So too
the prophet Elijah was caught up in a world in the process of great change and which led many
people to abandon the true God. They thought that they were self-sufficient. Elijah was
sustained by his certainty that God was stronger than any crisis or any danger. So lay
Carmelites live in a world which is ever more uncertain in the face of fundamental questions,
and in an era which has presented new problems for faith, morals and society. They strive to
create opportunities for proclaiming Christ, offering again that ever new message that he is the
Lord of life, and of history, that he is a sure point of reference for all.

9 The desert experience which was so determining in the life of the Prophet, becomes an
obligatory phase for lay Carmelites who are called to be purified in the desert of life in order to
meet the Lord authentically. Lay Carmelites must travel along this road, in the desert of interior
mortification. This is so that they may listen to the Lord who speaks to their heart in new and
surprising ways of the world, and also in signs which are sometimes hard to interpret, or in the
silent and barely perceptible voice of the Spirit. They come back enthused after this encounter
and realize that they are to be tireless in giving life to the setting in which they are called to
work. Inspired by this encounter, they can proclaim it as the only answer to the ever present
temptation to deny God or to be proudly self-sufficient. Sustained by the Spirit, Carmelites do
not let themselves be disappointed by apparent failure, by meager results, by indifference or by
the success of those who live contrary to the gospel.

10 Lay Carmelites understand and show in their lives that temporal activities and material work
are themselves a sharing in the ever creative and transforming work of the Father. This is a real
 service offered to humanity and its authentic promotion. Witnesses in a world which neither
fully appreciates, nor totally rejects that intimate and living relationship with God in daily life,
lay Carmelites know and share with empathy the expectations and deepest aspirations of the
world because they are called to be ‘salt of the earth’ and ‘light of the world’. They proclaim the
knowledge of salvation to the people.

11 The Carmelite is called to live and witness the charism of Carmel in the local Church, that
portion of the People of God in which the Church of Christ is truly present and acts.   All will try
to be living witnesses of God’s presence and accept responsibility for the need the Church has
of concrete help within the pastoral concerns in its evangelising mission under the direction of
the bishop.  For this reason, each one will have an apostolate either collaborating with others in
the community or individually. 
CHAPTER IX

FORMATION