JESUS

a profound and intimate friendship with Christ. He is the source and summit of every moment of our day
from our early mornings filled with prayer to the daily overflowing of that prayer into our loving service
of God’s people.

Jesus Christ, son of the Living God, is the person at the very centre of Christian life, and therefore of
Carmelite spirituality.

Jesus of Nazareth, son of God and son of Mary, true God and true Man, is our model, our Lord, our
brother and our friend. He is the 'Christ' or 'Messiah', God's anointed one, who became human to tell us
the Good News that God loves us. By pondering the words and actions of Jesus that we find in the Bible,
we come to know what God is like: loving, compassionate, merciful.

Christ is the beginning and end of the Rule of Saint Albert. In that text the Carmelite is described as one
whole lives 'in allegiance to Jesus Christ', who is expected to live devotedly in Christ, and to be whole-
hearted in the service of Jesus.

The journey towards deeper union with Christ is the most demanding of all, as it leads us inwards into
our own hearts. Carmelites find Christ in the very depths of their being.

Even in an age sceptical of organised religion, Jesus of Nazareth continues to exert an extraordinary
fascination for people, especially the young.

MARY

“The most holy Virgin Mary, incomparable model for all souls leading a contemplative life, is especially
so for Carmelites. The Church has always considered Carmel as an Order dedicated in a particular way to
the love and service of the Immaculate Mother of God. Without love for Mary, Carmel ceases to be
Carmel. As true daughters of the Virgin, the Carmelite Nuns will honor their Most Holy Mother.

The Discalced Carmelite Nuns are, by calling, part of the Order of the Blessed Virgin Mary of Mount
Carmel. They belong to a family consecrated in a special way to loving and venerating the Holy Mother
of God; and they seek to attain evangelical perfection in union with her. Mary's presence among her
daughters and sisters pervades the entire Carmelite vocation. It imparts a special Marian tone to their
contemplation, sisterhood, evangelical self-denial and apostolic spirit. The history of the Order
overflows with the presence of the Virgin Mary. It began on Mount Carmel where the first hermits
dedicated to her a little chapel. Later, with the approval of the Church, they undertook the obligation of
living the Evangelical Counsels in allegiance to Christ and His Virgin Mother ~ Constitutions Nos. 53, 54

Saint Teresa of Jesus and Saint John of the Cross confirmed and renewed Carmel's devotion to Mary. In
fact, they acknowledged Mary as Mother and Patron of the Order. They present her as a model of
prayer and self-denial in faith's pilgrimage. She humbly and wisely welcomed the Lord's Word and
pondered it in her heart. She was wholly responsive to the impulses of the Holy Spirit. She is the valiant
woman who follows Christ faithfully and shares in the joys and sorrows of His Paschal Mystery. In Our
Lady we contemplate the ideal of the Order lived to perfection. Her example inspires us to follow in her
footsteps. She takes the lead among the Lord's poor and little ones. She best exemplifies contemplative
life in the Church. Every sister will find in Mary a mother and teacher in the ways of the Spirit, who will
conform her to Christ and lead her to the heights of holiness. Because of their profession, the sisters
belong to the Virgin Mary in a special way ~ Constitutions Nos. 54, 55

“My daughters, trust in the merits of God’s Son and of the Virgin, His glorious Mother, whose habit both
you and I unworthily wear…. What a good thing it is that we have her for our Patroness” (St. Teresa;
Interior Castle 3M: 1 #3).

An ancient saying in the Carmelite Order states: Carmelus totus Marianus est, that is, "Carmel is totally
Marian." The Holy Virgin permeates the whole of the monks' lives by her living presence in the midst of
their brotherhood. "She is truly their life, their sweetness, and their hope; their source of kindliness,
their sister, their friend, their dove, their immaculate one, the love of their hearts. Indeed, she is their
heart and soul."

The Carmelite Order is dedicated in a special way to Our Lady of Mount Carmel. The first hermits on
Mount Carmel dedicated themselves to a life of prayer and contemplation after the example of Mary,
their model and patroness, who ‘pondered in her heart’ the words and deeds of Jesus. Her presence
pervades every aspect of the life, physical and spiritual of the community. In the chapel of Launceston
Carmel dedicated to her Immaculate Heart a lamp burns day and night before her shrine. In the
monastery itself she is found in every place watching over and guiding her daughters in their times of
prayer, of work, of recreation. This has been expressed for centuries by the traditional Carmelite saying:
Totus Marianus Carmelus est—Carmel is all Mary’s.

The Blessed Virgin Mary is mother and patroness of our Carmelite Order. We place ourselves under her
maternal protection. The mystery of her life and union with Christ is our ideal model of consecration.
Like Mary, we bear Jesus in our hearts, contemplate Him in silence, serve Him in humility, stand at the
foot of His cross and share the joy of His resurrection.

Therefore, Carmelites have chosen Mary as their Patroness and spiritual Mother and always keep before
the eyes of their heart the Most Pure Virgin who guides everyone to the perfect knowledge and
imitation of Christ.

Thus an intimacy of spiritual relations has blossomed, leading to an ever increasing communion with
Christ and Mary. For the members of the Carmelite Family, Mary, the Virgin Mother of God and
mankind, is not only a model to imitate but also the sweet presence of a Mother and Sister in whom to
confide. St Teresa of Jesus rightly urged her sisters: "Imitate Our Lady and consider how great she must
be and what a good thing it is that we have her for our Patroness" (Interior Castle, III, 1, 3).

ELIJAH

As well as turning to Our Lady, the first hermits on Mount Carmel drew great inspiration from Elijah, the
great prophet of Mount Carmel, raised up by God to be His witness, to hear and proclaim His word.
From Elijah the motto of the Carmelite Order was chosen:

“With zeal have I been zealous for the Lord, God of Hosts.”

—1 Kings 19:10
Elijah personified not only the prophetic but also the contemplative life, because of his deep awareness
of living always in the presence of the living God. In this spirit, the Carmelite seeks in the course of her
daily duties to make her whole life a prayer, ever mindful of the presence of God and seeking to live by
faith, hope and charity. Just as Elijah was moved to act having heard the word of the Lord, the study and
meditation of Scripture is of prime importance in the daily life of a Carmelite, who by her Rule is
directed to keep the word of God continually in her heart. A life of prayer is thus nourished by a
prayerful reading of Sacred Scripture and other spiritual reading including the Fathers of the Church, the
Saints of the Order and other Carmelite authors, as well as sound theological works.

“What does the Church need? She has need of the one who prays. She has need of the one who stands
to attention on the mountain, to be enlightened in truth with the light of the Word of God, and who
from that consuming light, then sends forth light and grace over the whole Body of Christ.”

—Saint Paul VI

ST. JOSEPH

St Teresa encouraged her daughters to have confident recourse to the powerful intercession of St
Joseph, the great Saint of the hidden life, and proposes him as a master of the spiritual life of all who
seek intimacy with God in prayer, especially in Carmel.

“I wish I could persuade everyone to be devoted to this glorious Saint, for I have great experience of the
blessing which he can obtain from God. I have never known anyone be truly devoted to him and render
him particular services who did not notably advance in virtue, for he gives very real help to souls who
commend themselves to him.

“Those who practice prayer should have a special affection for him always. I do not know how anyone
can think of the Queen of the Angels, during the time she suffered so much with the Child Jesus, without
giving thanks to St. Joseph for the way he helped them. If anyone cannot find a master to teach him how
to pray, let him take this glorious Saint as his master and he will not go astray.”

—St. Teresa of Jesus

CONTEMPLATION

All of us who wear this holy habit of Carmel are called to prayer and contemplation. This call explains
our origin; we are the descendants of men who felt this call, those holy Fathers on Mount Carmel who in
such solitude and contempt for the world sought this treasure, this precious pearl of contemplation” (St.
Teresa of Jesus).

Contemplation of the Divine Mysteries and assiduous union with God in prayer is not only the first and
foremost duty of the Discalced Carmelite Nuns but it constitutes the very essence of their vocation and
the one and only apostolate of their lives, immolated totally in contemplation. Therefore, they should
strive to make progress each day in divine intimacy by means of conversation with God, converting their
whole life into prayer. (1990 Constitutions, 198)
CONSECRATION

“By means of public and solemn profession of the evangelical counsels, they are consecrated to God
through the mediation of the Church. . . . It is a true wedding with Christ in a renewed covenant of love. .
.” (Constitutions). “It is only right daughters, that we delight in our Spouse and understand whom we are
wedded to and what kind of life we must live” (St. Teresa; Way of Perfection Ch. 23 #7). Living the
evangelical counsels of chastity, poverty and obedience enables us to “live for God alone, to love him
above all things, and to unite ourselves in a special way to the Church and to its mystery”
(Constitutions). Pledging allegiance and undivided love for Jesus Christ, we are espoused to him through
our commitment of the vows of chastity, poverty and obedience, the promise of a life of constant prayer
and evangelical self-denial, and our quest for perfect charity in the service of our Mother the Church
through the grace of the Holy Spirit and the help of the Mother of God. “

PRAYER

Life in Carmel is a life of prayer. It is a life in which we grow in union with Jesus Christ so that more and
more we may pray truly in His Name. In the silence and solitude of this life it is possible to listen closely
to Him and so become more sensitive to the needs of the world. We place these needs in the Hands of
the Father and pray that His Kingdom of justice, peace and forgiveness might come.

Prayer must permeate your entire existence. . . . In that way you walk in the presence of the living God,
put faith, hope and love unceasingly into practice and make your entire life a prayerful quest for union
with God” (1991 Constitutions #61).

“Prayer is an intimate sharing between friends, a frequent lingering in solitude with Him who we know
loves us” (St. Teresa; Life 8 #5).

Prayer as a way of life is often an arduous journey of faith, and the nuns find it a great blessing to make
these hours of prayer together, giving and receiving sisterly support, just by being present with one
another before the Blessed Sacrament.

If there is a single aspect that is characteristic of the spirit of Carmel it is that of unceasing prayer. For
Saint Teresa, the life of perfection is one of progress in prayer, a growing intimacy with the One Who we
know loves us. Prayer is the first duty of a Carmelite, but, to be genuine and efficacious, prayer must be
supported by faith and hope, and made resplendent and luminous by charity. It must be nourished by an
atmosphere of silence and sustained by a life of recollection, mortification and self-discipline. For Saint
John of the Cross, we see expressed beautifully in the Spiritual Canticle that prayer is the communion of
spousal love between the soul and Christ, the Bridegroom.

The whole life of a Carmelite consists of unceasing prayer for the needs of the Church and the whole
world. Throughout the day, the sisters try to remain in prayerful recollection, in loving contact with God,
Who dwells within us. In this, we try to imitate the faithful and silent love that the Mother of Jesus
showed at all times, as she pondered the mysteries of God in her heart.

Besides our personal private prayer, the sisters come together at certain periods of the day for
community prayer. This includes the Holy Sacrifice of the Mass each morning; the Divine Office, which is
a continuation of the Mass and sanctifies the day; two hours of Mental Prayer, one in the morning and
one in the evening; and the holy Rosary.
According to the Rule of our Order, each sister is to "stay in her own cell or nearby, pondering the Lord's
law day and night and keeping watch at her prayers unless attending to some other duty". Therefore, in
our life of prayer, we seek first to deepen our own relationship with God, so as to better love and serve
our neighbour. Our life of prayer embraces all the needs of the Church, especially priests, the salvation
of souls and the conversion of all people to Christ. Through our separation from the world by our
enclosure, our contemplative life of prayer brings us into an ever more deeper communion with the
needs of all humanity, and we carry these needs with us in our hearts.

Through our life of prayer and contemplation, we lift up the needs of the Church and of the world,
remaining with Christ deep within our soul as with an intimate friend. Our commitment to the way of
life here in Carmel is out of love for Christ and it is our response of gratitude to God. While we seek
greater intimacy with Christ in prayer, our prayer is not for ourselves but is for others, flowing out as
though from a fountain for the needs of the whole world.

EUCHARIST

At the heart of community life is the abiding Eucharistic Presence of Christ, Whom Saint Teresa calls our
Companion in the Most Holy Sacrament. It fosters union with Him and sustains Teresian prayer for the
Church. As Carmelites, the Holy Sacrifice of the Mass is the source and summit of our daily lives. From
this springs forth all the other elements that make up our charism. The Eucharist is the source of our
strength, our hope and our love, which we carry with us into our prayer, in the silence and solitude of
the cloister. It is with the greatest joy that we are able to receive Him daily in the Holy Sacrifice of the
Mass and are able to adore Him in appointed times of Eucharistic Adoration ~ Cf. Constitutions No. 67

“We have Him so near in the Blessed Sacrament. . . . Behold Him, our Companion in the most Blessed
Sacrament; it doesn’t seem it was in His power to leave us even for a moment” (St. Teresa; Life 22: #6).

In the Holy Sacrifice of the Mass the fathers and brothers find themselves profoundly united through the
reception of Holy Communion, where they are made one in Christ. In a very unique way, when the monk
engages in the ascending and descending mediation of Christ in the Liturgy, he mediates grace to souls
throughout the entire world and in this manner continues the mystical apostolate of our Lady.

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?

“Let all the Sisters enter deeply into the spirit of the Sacred Liturgy. The nuns are to pay the greatest
homage to the Most Holy Eucharist. They are to adore Him as the summit and source of their entire
consecrated life. They are to visit the Blessed Sacrament frequently.”

DIVINE OFFICE

Next to the Holy Sacrifice of the Mass, the Divine Office is the primary way in which monks engage in the
worship of God. The Divine Office, also known as the Liturgy of the Hours, extends the praise of the
Mass throughout the day, sanctifying the remaining hours of the day for the glory of God and the
salvation of souls. This sacrifice of praise has clearly been the source of great glory to the Creator of all
things, to the honor of our Lady of Mount Carmel, and of the highest service to the Church.

“Each community represents, in a special way, the Church at prayer and exercises its ministry of prayer
on behalf of both the entire Mystical Body of Christ and the local Churches. Mindful of this, every
community will celebrate in common every day all the hours of the Liturgy of the Hours—which
comprise Morning Prayer, the Office of Readings, the three middle hours of Terce, Sext and None,
Evening Prayer, and Night Prayer—in accord with the norms of the Church.” Constitutions #69

"They are especially united to the 'unceasing praise and supplication which Christ offers to the Father for
the salvation of the whole world' by their daily participation in His Holy Sacrifice, and in particular by the
praying of the Liturgy of the Hours which truly sanctifies every moment of the day, by prolonging and
renewing the memorial of the mysteries of our salvation." (Constitutions 4:68, 71)

“…Carmelites are called to participate in the obligation and in the supreme honor of praising God in the
name of the Church. They are obliged to celebrate the entire Divine Office every day in choir. Let the
mind be in accord with the voice, so that their praise may be the intimate expression of their union with
Christ and with His Church. ”

RECONCILIATION

“All the religious will approach the Sacrament of Reconciliation frequently—at least every two weeks.
In that way, they will grow as they strive to attain to that continuous conversion and purity of heart
which prepare them to meet God in prayer.” Constitutions #76

MENTAL PRAYER

Our Holy Father St. John of the Cross taught that the only means for the soul to attain the transforming
union is by receiving the gift of contemplation. The soul must dispose itself for contemplation by the
assiduous practice of mental prayer. When mental prayer is faithfully practiced, along with a life of
consummate virtue, the soul will soon find itself receiving the gift of contemplation, which is the inflow
of divine love into the soul. In this mystical state, the soul is being transformed by God through the
action of the Holy Spirit.

It is for this end that St. Teresa prescribed that two hours be devoted each day to mental prayer. The
Carmelite monks of Wyoming see these two hours of mental prayer as a supreme gift left to them by
these two great mystical doctors of the Church.

“The life of Christ Who contemplates on the mountain was always nourished by filial conversation with
His Father. Imitating Him the Discalced Carmelite Nuns should give witness in the Church to a life of
unceasing prayer.

Since prayer is an intimate sharing between friends, a frequent lingering in solitude, with Him Who we
know loves us, it involves every aspect of the nuns’ being. It informs their life with faith hope and love
that marks out the path leading to evangelical sanctity.
In compliance with Teresian tradition, every community will spend two hours daily meditating in
common. One of these hours will be in the morning and the other in the evening, as shall be laid down
by the Horarium. The choir is to be the place for this prayer.” Constitutions #79

PRESENCE OF GOD

“Consider that our soul is like a castle made entirely out of a diamond or of very clear crystal, in which
there are many rooms, just as in heaven there are many dwelling places. For in reflecting upon it
carefully, Sisters, we realize that the soul of the just person is nothing else but a paradise where the Lord
says He finds His delight. . . . In the center and middle of this castle is the main dwelling place where the
very secret exchanges between God and the soul take place” (St. Teresa; cf. Interior Castle 1M: 1 #1 &
3).

“All one need do is go into solitude and look at Him within oneself” (St. Teresa; Way of Perfection 28: 2).

“The soul can place itself in the presence of Christ and grow accustomed to being inflamed with love for
His sacred humanity. It can keep Him present and speak with Him” (St. Teresa; Life 12 #2).

“Whoever lives in the presence of so good a friend and excellent a leader, who went ahead of us to be
the first to suffer, can endure all things. The Lord helps us, strengthens us and never fails; He is a true
friend…. What more do we desire than to have such a good friend at our side?” (St. Teresa; Life 22 #6).

SPIRITUAL READING

…the Rule lays down that the nuns must continuously keep the word of the Lord in their minds and
hearts…they will study all of the Scriptures with special care—especially the Gospel—and meditate on
them so that they may come to the pre-eminent knowledge of Jesus Christ. (Phil. 3,8) Besides using the
Scriptures for their spiritual reading, the religious must nourish themselves with the works of the Church
fathers, with the documents of the Magisterium, with the writings of the saints and other authors of our
Order, especially Saint Teresa of Jesus and Saint John of the Cross, and with other theological and
spiritual books… They will dedicate about an hour each day to spiritual reading. Constitutions #80

“They are to observe faithfully the time prescribed for spiritual reading. The Prioress should provide the
Sisters with good books, for such reading is not less necessary for the nourishment of the soul than food
is for the body. Sacred Scripture and the writings of St. Teresa and St. John of the Cross must constitute
the main source of their formation and their spiritual life. The writings of St. Therese, the Fathers of the
Church and of the Saints, commentaries on Sacred Scripture and Liturgy, histories of the Church and of
the Order, and others will help the nuns deepen their interior life and their Carmelite spirituality.”

WORK

“ ‘Earn your own bread by silent toil (2 Thes. 3: 7-12).’ This is the way to foster holiness and goodness:
see that you follow it” (Rule #17).

“Know that if you are in the kitchen the Lord walks among the pots and the pans…helping you interiorly
as well as exteriorly” (St. Teresa; Foundations).
Since the Rule commands them “to meditate day and night on the law of the Lord”, their prayer life
overflows into the time given to manual labour. (The rule of Carmel states: “those who do not work,
should not eat”. Manual labour is done in silence, joy and union with the humble Christ. It
demonstrates their life of poverty and gives a balance to their times of prayer)

“In imitation of Christ who wanted to work with his own hands in Nazareth, and in obedience to the
prescriptions of the Rule, the nuns will submit themselves to the common law of work…They will place
at the service of the sisters their energies and talents and keep in mind that labour is also a way to
associate themselves with the redemptive work of Christ.”

At appointed times, the monks apply themselves to the work of providing for the needs of the
monastery, in order that, in union with our Blessed Lord, the son of a carpenter, they may glorify God
the Father by uniting their work to His work of redemption.

“Carmel reproduces the simple life of Nazareth, and the daily household tasks, as well as those designed
to support and maintain the nuns, lend the spirit of family-living to these ‘dovecotes of Our Lady.’”

“They should help themselves by the work of their hands, as St. Paul did, for the Lord will provide what
is necessary. The Apostle recommends silence, since he commands us to observe it while working.
The nuns are not to engage in very elaborate work of such a nature as to absorb the mind and hinder
the spirit of recollection.”

APOSTOLATE

The Carmelite apostolate is a purely contemplative one: a hidden life of prayer and sacrifice. In this
regard, Carmelites follow in the footsteps of their spiritual father, the Prophet Elijah, who exemplifies
both a profound contemplative spirit, encountering God in silence on the mountain in the Lord’s
presence, and an intense apostolic zeal, which inspired him to defend the true and only God of Israel,
against the false prophets of Baal.

One who enters Carmel is athirst for God; she longs for Him with every fibre of her being. But she also
knows an increasing desire to help the Church, the Mystical Body of Christ, her Beloved. Perhaps no one
has expressed this more simply and beautifully in more recent times than St Therese of the Child Jesus,
Universal Patroness of the Missions.

This hidden apostolate of the Discalced Carmelite nuns is to offer prayers and sacrifices for the
intentions of all humanity. People are very welcome to contact us for prayers for their special intentions,
spiritual and temporal, in person or by phone, letter or email. All prayer requests are treated as
confidential and are held before the Lord through the intercession of Our Lady of Mount Carmel. In
accord with Holy Mother St Teresa’s desire, Carmelites have a particular desire to pray for the Church,
the Holy Father and his intentions, for missionaries, for priests, and for the New Evangelisation.

The Church herself also recognizes the need for the contemplative life to support all her active apostolic
activities:

SILENCE & SOLITUDE

“The ceaseless quest for God in solitude is like an exodus into the desert. God draws and guides us
there in order to speak to our heart (Hos. 2,16). Under the impulse of the Holy Spirit, many have
responded to Christ’s invitation to His disciples (Mk. 6,31) and have retired to solitude where they adore
the Father and listen to His Word. They have chosen the one thing necessary, the better part, and it will
not be taken from them (Lk. 10, 39-42)….

This kind of life imitates Christ in contemplation on the mountain. It shares in His paschal mystery,
because it is a dying for the sake of rising again. Furthermore, in a special way, it fulfills the
contemplative vocation of the Church as Bride which it reveals for all to see. For the Bride, hidden with
Christ in God, always seeks the things above, while she keeps watch for the final manifestation of the
Lord. (Col. 1, 1-4)” Constitutions #105-106

Holy Mother Teresa from the beginning of her reform, chose the enclosed life as both an expression and
a means of following Christ according to the evangelical counsels, in the original contemplative vocation
of Carmel.” (1991 Constitutions 107)

“According to St. Teresa, the freely-chosen life of enclosure brings about a radical detachment from
exterior things that leads to interior detachment, and it involves a life of silence and solitude ordered
toward finding in the Spouse the living water of contemplation. It is also a great aid for reaching holy
liberty of spirit, in a joyful experience of sisterly union in Christ, of those who are alone with Him alone.

To accustom oneself to solitude is a great help for prayer, and since prayer must be the foundation of
this house, it is necessary for us to learn to like whatever helps us most in it.”

Enclosure, solitude and silence all help to create an atmosphere for this prayer life where they may
listen to the voice of Christ and grow in union with Him.

“In order to foster the prayerful and solitary atmosphere that is the hallmark of Carmel, the sisters shall
carefully keep silence except when they are required to talk by necessity or by reason of their duties…
For all the time in which the sisters are not with the community or are occupied with house duties, they
will keep each to her own cell, as the Rule prescribes; they will remain in God’s presence in solitude and
give themselves to prayer, study or work.” Constitutions #83-84

The Carmelite way of life embraces both silence and solitude in order to maintain and nurture an
atmosphere conducive to prayer and recollection. The silence and solitude that our Rule and
Constitutions require of us, facilitates the spiritual growth of each sister by eliminating distraction,
disquiet and attachment, both interior and exterior, so that the she is free to dedicate her whole life and
being to her Spouse, Jesus Christ. The Carmelite nun imitates the silence of Jesus, her Bridegroom, who
lived a poor hidden life in Nazareth before His public ministry; she also strives to emulate the simple and
humble silence of Our Lady as she pondered all things in her heart. By a transfigured life, and with
simple words pondered in silence, the Carmelite nun is called to be a beacon of light, radiating the love
of Christ to all humanity.

LITURGY

The daily celebration of Holy Mass, the incomparable gift of the Eucharist, is both the ’source and
summit of the Church’s life’ and also the centre of Carmelite life. Here at the altar each nun daily renews
the total offering of herself to the Father in response to His love for her and she unites herself to Christ’s
perfect sacrifice for the salvation of the world; for this reason also the religious profession of vows by a
Carmelite nun takes place during the Eucharistic sacrifice. This offering of prayer, thanksgiving and
praise, the daily memorial of the mysteries of salvation, and the foretaste of heavenly glory that are
celebrated in the Mass, are continued and renewed throughout the day with the recitation in Choir of
the Divine Office, or Liturgy of the Hours. Carmelite liturgy is traditionally characterised by an
atmosphere of prayerful simplicity and recollection.

Through the rhythm of the liturgical year, the Carmelite enters ever more deeply into the mysteries of
the life of Christ, making them her own, allowing Him to draw her into each mystery as He offers her to
His Father in union with Himself:

“Through this liturgical prayer, each community, in union with the Church in heaven and on earth, joins
itself to the unceasing praise and supplications which Christ offers to the Father for the salvation of the
whole world…Each community represents, in a special way, the Church at prayer and exercises its
ministry of prayer on behalf of both the entire Mystical Body of Christ and the local Churches.”

“The Sacred Liturgy is the highest expression of our sharing in the prayer of Christ…The liturgy enriches
personal prayer which, in turn, enables us to bring a truly contemplative spirit to a worthy celebration of
the divine mysteries.” Constitutions #63

“All the religious shall take part every day in the celebration of the Eucharist, which is the source and
summit of the life of the Church. They will remain in prayer for a suitable period of time after Mass in
order to give thanks to the Lord.” Constitutions #66

We make a ten-minute thanksgiving after daily Mass.

COMMUNITY LIFE

“Saint Teresa taught a community lifestyle which is that of a small family in which all are evangelically
equal, relations are openly sincere, joys and sorrows are shared, and the members are committed to
one another as sisters for their entire lives. ‘All must be friends, all must love one another, all must be
cherished, and all must help one another’ (The Way of Perfection 4,7) to create a joyful atmosphere that
sets everyone at ease, an atmosphere that accords with’ the sisterly style of life and recreation that
[they] have in common’. (The Foundations 13,5)” Constitutions #88

“Gathered in the name of the Lord, animated by the Holy Spirit, and following the Mother of God and
the primitive Church, the community seeks to live united in ‘one heart and mind’, so to form an
authentic religious family.” (Constitutions)

Convinced of the presence of the Lord Jesus in our midst, we join in the effort of community work.
Together, we share our meals, reflect upon the common good, and enjoy recreation. A give and take of
Vitamin H (humor!) each day helps to keep all kinds of things away!

“Community life, by which all Carmelite Nuns are united to Christ as in a special family, becomes a
mutual support for all. In this way each Carmelite monastery will be a little dwelling of God, an abode of
His glory, where the mystery of the Church should be lived in its fullness, in that austere and joyful way
characteristic of the Teresian heritage. The Prioress should try to be loved so that she may be obeyed.
Let the nuns strive to have only one heart and one soul, honoring each other as true sisters. Let humility
and obedience shine out from them all .”

RECREATION

“So that the sisters may joyfully and spontaneously communicate with one another, recreation will be
held in common, according to the mind of Holy Mother, twice a day—after dinner and after supper. All
the religious will faithfully take part in it. They will charitably collaborate with mutual respect and
affability in building up the community.” Constitutions #94

COMMON TABLE

Common Table
“The common table is the symbol of family unity. The sisters’ food is both a gift of Providence and the
fruit of their labors. The religious will joyfully take their meals together with gratitude to God Who is the
giver of gifts and Who blesses the work of their hands.…During meals, in keeping with the Rule, the
sisters will listen to a reading from the Bible, or other useful readings [We also listen to recorded
conferences during meals.], unless the Prioress, on certain festive occasions, should dispense from the
usual silence.” (Const. #93)

“Equally, they will faithfully observe the norm of the Rule, restored by Holy Mother, by abstaining from
meat…” Constitutions #50

PENANCE/SELF-DENIAL

Self-denial with joy is a gift of the Spirit. We follow Jesus, our Spouse, up the mount of Calvary, but we
do not go alone. “True perfection,” explains Saint Teresa, “consists in love of God and neighbor .” This
love, which is the fruit of prayer, is often freely expressed in the helping hand we give to another.

AFFILIATION IN THE ORDER

model their lives on the Carmelite ideal. They draw their inspiration from the Carmelite Rule, the
spiritual tradition of the Order, and the example and teaching of the Carmelite Saints.

SCAPULAR

The Scapular is truly the “garment of salvation”, although it is humble even in its appearance. The
scapular can best be recognized as the brown rectangular piece of fabric that hangs down the monk's
front and back, covering the tunic and hiding the monk's hands folded beneath. Until Our Lady of Mount
Carmel appeared to St. Simon Stock in 1251, the scapular was worn by many and varied religious orders
as an apron to protect the tunic when working. It can be said that the scapular was the least important
garment of the habit, a garment of work, a garment of a slave. And yet, the Blessed Mother offered the
Scapular to St. Simon Stock in response to his prayer for a privilege and as a sign of Her particular love
for the Order of Carmel. In the gift of the Holy Scapular, we see Our Lady's humility: she is truly the
Handmaid of the Lord, so how appropriate it is that she gave to Her Carmelites the garment of a slave as
their privilege.
At the reception of the Scapular, which is simply the making of a Carmelite, the prior urges, “Take up the
sweet yoke of Christ, and his light burden.” The Scapular is a constant reminder of the Cross borne by
Our Blessed Lord for it shares its brown color and both are borne upon the shoulders. In this conformity
to our Savior, we first conform ourselves to Mary and the “burden” becomes utter sweetness. The
Scapular, long venerated and upheld by pope after pope, is indulgenced and its promise is protection
from hell's flames. The Carmelite monks, seeking to distinguish themselves from other Carmelite
religious, wear the Scapular over the cowl. It is interesting to note that St. Teresa had her daughters
wear the Scapular as the top vestment worn by her daughters as well, centralizing the role of the Brown
Scapular in the Carmelite Habit.

Upon enrollment in the Confraternity of the Scapular, you belong to a family affiliated with the
Carmelite Order, sharing in the merits of Carmelite Religious in life and in death.

LIFE IN CARMEL

A vocation to Carmel is an individual's response to a Divine invitation. This living witness of a life
consecrated to Christ serves the Church through the hidden fruitfulness of Faith and self-sacrificing Love.

This call is a personal invitation from God Himself to a life of intimacy with Him through the complete
gift of oneself.

Our life in Carmel is a constant seeking of union with God in friendship with Christ, under Our Lady's
guidance and protection. We live this through a beautiful blending of solitude and silence, prayer and
work, and simple sisterly communion as a family within the enclosure, which St Teresa loved to call a
“little College of Christ”, where everything is focused completely on love for the Lord and His Church.

by living the Marian life as prescribed by the primitive Carmelite Rule and the ancient monastic
observance of Carmelite men. The Carmelite Fathers and Brothers live in unwavering fidelity to the
Magisterium of the Holy Roman Catholic Church and the Holy Father. With a burning love for God and a
missionary zeal for souls, the Carmelite monk immolates his life in the vows of obedience, chastity, and
poverty for the Holy Roman Catholic Church and for the entire world. Doing battle under the banner of
Our Lady of Mount Carmel, the Carmelite monks are the Navy Seals, Green Berets, and Marines of the
Roman Catholic Church in a virile, ancient tradition of prayer as contemplative monks.

From time immemorial, God has chosen to draw certain men into silence and solitude for the “praise of
the glory of his grace.” These beloved souls have hidden themselves in the wilderness where God has
done as he promised, "Behold I will allure her, and will lead her into the wilderness: and I will speak to
her heart." In obedience to this altogether heavenly inspiration, our first fathers settled on Mount
Carmel after the crusades to commune with God in love. Our forefathers embraced a particular manner
of living modeled after that of the Holy Virgin and our Father St. Elias, which was handed on to
consecutive generations.

The particular charism of the Carmelite monks rests upon four pillars that are essential to their identity.
The first pillar is filial union with the Blessed Virgin; the second, the Rule of St. Albert; the third, the
extraordinary form of the Carmelite Liturgy (i.e. the Rite of the Holy Sepulcher and the Church of
Jerusalem); and the fourth, the spirituality and way of life of St. Teresa of Jesus and St. John of the Cross.
Each pillar is equally important in supporting this charism, and without each pillar this charism would
cease to exist.
Under the patronage of Our Lady of Mount Carmel and in the spirit of Elijah, we seek the face of the
living God, immersing ourselves in the Word of God each day. We follow Christ more closely with the
guidance of St Joseph and the Saints of Carmel, offering our hidden apostolate of prayer and sacrifice at
the heart of the Church.

“The Carmelite Nuns share with the whole Carmelite Family a single common charism being the
commitment to "live in allegiance to Jesus Christ" in a contemplative stance, which marks and sustains
our life of prayer, community and service lived in intimate familiarity with the Holy Virgin and in the
prophetic spirit of Elijah. As Carmelite Nuns, we serve God and humanity in the Church and with the
Church. We believe that prayer possesses an evangelizing power and when it is ardent, prayer is able to
embrace the whole world and is not limited by time and space. With our lives dedicated to prayer and
contemplation, we remind the Christian community and the world today of the importance and need for
true spiritual values. We dedicate our lives to God for the sake of the Church and for all those intentions
for which we are asked to pray. In the measure that we believe in the spousal dimension of our
contemplative vocation, our monastic life incarnates the mysterious marriage of the Church to Christ,
being at the same time, a dynamic sign of this marriage.” (O Carm)

Carmel is a journey that brings us to greater union with God, souls and Holy Mother Church! St. Teresa
of Jesus called this journey "the royal road to Heaven.”

Our daily life is modeled after the Holy Family of Nazareth: a life of simplicity, intended in its routines
and rhythms to foster prayer and contemplation. Each hour of the day, we strive to make our every
action and prayer a sacrificial offering of love to God for the good of the whole world.

In its essential elements, our life continues to reflect what was set down by St. Teresa of Jesus, our
Foundress. As Discalced Carmelites Nuns, we observe papal enclosure and live in silence and solitude,
retaining the eremitical (hermit-like) spirit of our first Fathers on Mount Carmel while participating in a
strong and joyful community life as a family. (OCD)

As cloistered Carmelite Nuns we seek union with God within the heaven of our souls, aiming at nothing
less than the perfection of charity and contemplation through an ever-deepening faith. Our Holy Mother
Saint Teresa of Jesus, foundress of the Discalced Carmelite Nuns, wanted the Divine Indwelling—the
presence of the Blessed Trinity in the baptized soul by sanctifying grace—to be the wellspring of our
prayer life, and she urged us to allow nothing else to reign in our hearts.

As Carmelites We live our life of allegiance to Jesus Christ and to serve Him faithfully with a pure heart
and a clear conscience through a commitment to seek the face of the living God (the contemplative
dimension of life), through prayer, through fraternity, and through service (diakonia). These three
fundamental elements of the charism are not distinct and unrelated values, but closely interwoven.

All of these we live under the protection, inspiration and guidance of Mary, Our Lady of Mount Carmel,
whom we honor as "our Mother and sister."

to seek and love God, who first loved us, above all things and to strive in every circumstance to foster
the values of the contemplative life, from which love of neighbour flows and is urged on for the
salvation of the world and the building up of the Church. (JPII)
Carmel reminds people, preoccupied by so many cares, that the absolute priority must be the search for
the ‘Kingdom of God and his justice

In looking at Carmel, where prayer becomes life and life flowers in prayer, Christian communities
understand better how they can become authentic schools of prayer

The purpose of the Carmelite life is outlined in the earliest texts of the Order[3]: "The goal of this life is
twofold: One part we acquire by our own effort and the exercise of the virtues, with the help of divine
grace. This is to offer God a heart that is holy and pure from actual stain of sin. (…)The other goal of this
life is granted to us as the free gift of God; namely, not only after death but even in this mortal life, to
taste somewhat in the heart and to experience in the mind the power of the divine presence and the
sweetness of heavenly glory."

The Lay Carmelite Order of the Blessed Virgin Mary is an association mainly of lay persons. Its members,
in response to a special call from God, freely and deliberately commit to follow Jesus Christ according to
the charism, traditions, and spirit of Carmel under the authority of the Prior General of the Carmelite
Order.The members, though not in Religious Life, choose to strengthen their baptismal commitment and
call to holiness according to the spirit of the Carmelite Order. Members are brothers and sisters of the
Carmelite Family and sharers in the same call to holiness and in the same mission of the Carmelite
Order.

Lay Carmelites are deeply involved in the mission of the Church -to contribute to the transformation of
the secular world. Being a Lay Carmelite is not just a devotion added to life; it is a way of life, a
vocation.The call to Carmel, a call to seek God’s will in the ordinary circumstances of everyday life, roots
Lay Carmelites in a love of those with whom they live and work, in the recognition of God’s presence in
all circumstances, and in solidarity with God’s people everywhere.

RULE

The Rule of St. Albert is the primary legislative document of the Order of Carmel; the Monks of the Most
Blessed Virgin Mary of Mount Carmel find within their Rule all the prescriptions necessary to attain
Carmelite sanctity. As sons of their Holy Mother St. Teresa, the Carmelite monks read their Holy Rule as
the “Rule of Our Lady and Empress;” like her, the Carmelites penetrate into the deep wellspring of
Marian spirituality contained in this Rule. In all the details of the Holy Rule, the Monks of the Most
Blessed Virgin Mary of Mount Carmel find the ideals cherished by the Heart of the Immaculate Virgin,
the fullness of the Marian life, and the very path by which the Carmelite monks are to ascend to the
heights of Carmelite perfection.

The goal of our life is to be pure of heart, as she, the Immaculate Virgin, is pure of heart, in order that
our life may be given over completely to the service and worship of Christ, her Son. The maternal
tenderness and transfigured beauty of the Mother of God compel us to place ourselves beneath her
protection.

Our union with God is not only for our own sanctification, but to gain an overflow of grace for the entire
Church, and for priests in particular. The proven means given us by the Church to attain this goal are: the
Primitive Rule of St. Albert written for the first hermits on Mount Carmel, and our Constitutions
composed by St. Teresa, which stress the evangelical counsels, unceasing prayer, detachment and
humility.
 PRAYERS OF THE DISCALCED CARMELITE NUNS

O my God, I wake on this break of Day to think of Thee, to love Thee and to
serve Thee.  Behold me, O my God, Thy holy will shall be mine, I will observe
it with all my heart the whole of this day.    

WHILE DRESSING     

Lord, prepare my soul interiorly while I prepare my body to go to Choir. 

Clothe me, O my God, with the fervor of Thy Divine Spirit and with the
precious gifts of Thy grace

PUTTING ON THE HABIT                                    

Clothe me, O my God, with Thy holy religious practices so that I may appear
before Thee such as our habit and profession
require.                                       

THE GIRDLE                                                           

Unite me to Thee, O my God in an     intimate union and attach me to Thee in

the bonds of charity the links of which may never break   

THE TOQUE                                                                                  

 
Conside, O my soul, the whiteness of this toque represents the purity of
conscience you should have in order to please God.  O Lord, grant me this
grace, to die rather than to defile my soul by any sin. Purify it in Thy Precious
Blood and grant me perfect contrition for my sins.       

THE VEIL                                                                                                        

                                                                 

This veil should teach me, Lord, that I should die to the world and to myself so
as to live no longer but for Thee.  Grant me, therefore, the grace that nothing
of this miserable life may remain in me, which prevents my union with Thee. 

THE
SCAPULAR                                                                               
                                        

Lord, grant me the grace to carry with joy and love Thy yoke and burden all
the days of my life.

THE MANTLE

O spotless Lamb of God, adorn Me with the purity with which all those are
adorned who follow Thee.

MORNING PRAYER

Live, Jesus, Mary, and Joseph, now and at each hour! Into the wounds of
Jesus and in the sweet hearts of Mary and Joseph I commend myself.  O my
God, I offer Thee all the movements, my life, my work and my death.  In the
name of Jesus and in the hearts of Mary and Saint Joseph I wish this day to
commence, offer and terminate everything.  Lord I unite myself to all the Holy
Communions, to all the holy Sacrifices of the Mass, to all the good works, and
to all the indulgences of the Catholic Church in which I wish to participate and
apply to the souls in Purgatory.

GOING OUT OF THE CELL

Do me the favor, my Lord and my God, that my heart remain in solitude, never
losing Thy divine presence, but that I may ever remain united to Thee, my
Way, my Truth and my Life.  All for Jesus and Mary! Judge me not, O my God
according to the purity of Thy Eternal Son, but consult rather Thy mercy in my
judgment and place the blood and death of Jesus Christ between Thee and
Thy poor creature. Amen, sweet Jesus, Amen.

Source:

Carmel of St. Joseph

Seattle, Washington, USA

  REGULAR CUSTOMS

 OF THE

DISCALCED CARMELITES

THE CONSTITUTIONS AND CEREMONIAL OF THE ORDER

(Pre-Vatican II)

 THE CELLS

            Each religious will have a separate cell, of about ten feet square, in
size.  It will contain a bed formed of two trestles, supporting two planks, on
which will be placed a sack of coarse linen filled with straw; a woolen coverlet,
brown in color, if possible; a straw pillow, another of wool; (feather pillows are
not used; not even in the Infirmary); a wooden stand without lock, to hold
some spiritual books, etc; a chair, with wooden or straw seat; a wooden
Cross, placed over the head of the bed; three paper pictures without frames; a
vessel of plain white or stoneware, for Holy Water; a bucket; an earthen or
stone ware pitcher, placed on the floor; an apron for sweeping; a lamp or
candlestick; inkstand, pens, etc.

 The Mother Prioress will also have in her cell a second chair that she may
give a seat to an infirm Sister, who comes to speak to her, and a Table
furnished with a lock, for her papers.

 Each Sister may have for her use in her cell or elsewhere, a books of the
Rules and Constitutions, the Ceremonial, New Testament, Psalter in English,
Imitation of Our Lord Jesus Christ, by Thomas a Kempis, Meditation book, two
Lecture Books, Catechism, Prayer book, and any other books or papers of
devotion, which the Prioress may permit.

 The Religious also keep in their cells the work upon which they are engaged,
and the materials for it; also writing materials.

 During Summer, they may have an extra Tunic, to change at need.

 When a Religious is appointed to change her cell, she should not take
anything with her, except what she had for her personal use, such as bed,
bedclothes, etc.; she should leave the Cross, pictures, Holy Water vessel,
trestles, table, and chair, unless the Prioress should direct otherwise.  As it is
recommended in our Holy Rule, not to go out of the cell uselessly, the
Religious should try as much as possible to ask at the same time, the different
little permissions of the Prioress, so as not to fail in an essential point of
recollection, by quitting their solicitude too often.  At night they should not go
out of the cell, except for something urgent, which could not be avoided.

 They should take Holy Water when they enter and leave the cell, and should
kiss the floor when coming in and going out, to remain about an hour.  When
the Choir exercises are over in the morning, each one should cover her bed,
and put her cell in order.  It is the house of the Divine Spouse; order and
neatness should accompany the simplicity which is its ornament.  However, it
would be a fault against poverty, to devoted too much time to this, for our time
belongs to Religion, in whose service we are, and not to ourselves, to be
wasted or used for our own satisfaction.

Whenever the Religious go to some community act, they should leave their
cells in such a state that if a sudden rain or storm occurred, they would not be
obliged to go away from the Community.

 When they leave their Cell door open, they should arrange it in such a way as
to prevent it from swinging back and forth.

 It is forbidden to enter the Cells without permission of the Prioress, therefore,
on Saturday morning, the Religious should place the chair near the door, that
the Vestierr may lay their clothes upon it.

 No Religious should lock her Cell door, or fasten it in anyway, that I may not
be opened from the outside.  No one should open the door of another’s
Cell or Office without knocking, and then waiting until the Sister comes to the
door to answer “Deo Gratias.”  If there is no response and there is
reason to believe the Sister is sick, one should promptly inform the Infirmarian
or Mother Prioress; if it were at night, she could enter to give assistance.