Section III - Witnesses to the Experience of God

                             III 

 Witnesses To The Experience Of God

17.  The vocation to the Teresian 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.”         [17] 

                                     [17]. Rule 2 and 10.

 Rule of St. Albert:Rule 2

Many and varied are the ways   
  (cf. Heb 1:1) 
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 
   (cf.   2 Cor 10:5)

— how, pure in heart 
and steadfast in conscience, 
   (cf.   1 Tim  1:5 )
he must be unswerving 
  in the service of the Master.


~ ~ ~ ~ ~ ~

Heb 1:1
God, who, at sundry times 
and in divers manners, 
spoke in times past to the fathers 
by the prophets

~ ~ ~ ~ ~ ~

2 Cor 10:5

And every height 
that exhalteth itself 
against the knowledge of God, 

and bringing into captivity 
every understanding
unto the obedience of Christ;

casting down imaginations, 
and every high thing 
that is exalted 
against the knowledge of God, 
   
~ ~ ~ ~ ~ ~
                                                     
1 Tim 1:5

Now the end of the commandment 
is charity,
from a pure heart, 
and a good conscience, 
and an unfeigned faith

~ ~ ~ ~ ~ ~

     

 

Rule of St. Albert:   Rule 10
                             
Each of you is to 
stay in his own cell or nearby,
pondering the Lord’s law 
day and night and
    (cf. Ps 1:2; 
         Jos 1:8)

keeping watch at his prayers         
    (cf. 1P 4:7) 

unless attending to some other duty.

~ ~ ~ ~ ~ ~

Ps 1:2

But his will is in the law 
of the Lord, 
and on his law he shall meditate 
day and night.

~ ~ ~ ~ ~ ~
  
Jos 1:8

8 
Let not the book of this law 
depart from thy mouth: 
but thou shalt meditate on it 
day and night, 

that thou mayst observe 
and do all things 
that are written in it: 

then shalt thou direct thy way, 
and understand it.

9 
Behold I command thee, 
take courage, end be strong. 

Fear not and be not dismayed: 
because the Lord thy God 
is with thee 
in all things 
whatsoever thou shalt go to. 

~ ~ ~ ~ ~ ~

1 Peter 4:7 

7 
But the end of all 
is at hand. 
Be prudent therefore, 
and watch in prayers.

8 
But before all things 
have a constant mutual charity 
among yourselves: 
for charity covereth 
a multitude of sins.

"As he chose us in him 
before the foundation of the world, 
that we should be holy and unspotted 
in His sight in love"

 

Faithful to this principle of the Rule, 

St Teresa placed prayer as 

    the foundation and basic exercise of her religious family. 

For this reason, Secular 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.

1 Kings 19:14
                             
"With zeal 
have I been zealous 
for the Lord God of hosts"   
  
 

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.

18.  Prayer, a dialogue of friendship with God, 

      ought to be nourished by His Word 

       so that this dialogue becomes that,

        “we speak to him when we pray; 

          we hear him when we read the divine word.”   [18]

                     [18].  DV 25;           Dei Verbum

                              WP 21:4;       Way of Perfection  

                              M 1: 6           Meditations on the Song of Songs

                              M 1: 11.        Meditations on the Song of Songs 

Dei Verbum 25

DOGMATIC CONSTITUTION 
ON DIVINE REVELATION

  DEI VERBUM 

SOLEMNLY PROMULGATED
BY HIS HOLINESS POPE PAUL VI
ON NOVEMBER 18, 1965

CHAPTER VI
SACRED SCRIPTURE IN THE LIFE 
    OF THE CHURCH 

25. Therefore, 
all the clergy must hold fast 
  to the Sacred Scriptures 
through diligent sacred reading 
  and careful study, 

especially the priests 
  of Christ and others, 
such as deacons and catechists 
who are legitimately active 
in the ministry of the word. 

This is to be done 
so that none of them will become 
"an empty preacher of the word 
  of God outwardly, 
who is not a listener 
  to it inwardly"  
            (4) 

since they must share 
   the abundant wealth 
   of the divine word 
with the faithful committed to them, 
   especially in the sacred liturgy. 

The sacred synod also earnestly 
and especially urges 
all the Christian faithful, 
 especially Religious, 
to learn by FREQUENT READING 
 OF THE DIVINE SCRIPTURES 
the "excellent knowledge 
 of Jesus Christ" 
      (Phil. 3:8). 

"For ignorance of the Scriptures 
 is ignorance of Christ."       
         (5) 

      ~ ~ ~ ~ ~ ~

      Phil 3:8

      Furthermore I count all things 
       to be but loss 
      for the excellent knowledge 
       of Jesus Christ my Lord; 

      for whom I have suffered the loss 
       of all things, 
      and count them but as (rubbish), 
      that I may gain Christ

      ~ ~ ~ ~ ~ ~

Therefore, they should gladly 
PUT THEMSELVES IN TOUCH 
WITH THE SACRED TEXT itself, 

whether it be through the liturgy,  
 rich in the divine word, 
or through devotional reading, 
or through instructions suitable 
 for the purpose 
and other aids 
which, in our time, with approval 
 and active support 
 of the shepherds of the Church, 
are commendably spread everywhere. 


And let them remember 
THAT PRAYER SHOULD ACCOMPANY 
 THE READING OF SACRED SCRIPTURE, 

SO THAT GOD AND MAN MAY TALK TOGETHER;

FOR "WE SPEAK TO HIM WHEN WE PRAY; 
WE HEAR HIM 
 WHEN WE READ THE DIVINE SAYING."    
           (6)


It devolves on sacred bishops 
 "who have the apostolic teaching"    
           (7) 
to give the faithful entrusted to them 
suitable instruction in the right use 
  of the divine books,
especially the New Testament 
  and above all the Gospels. 

This can be done through translations 
  of the sacred texts, 
which are to be provided 
  with the necessary 
  and really adequate explanations 
so that the children of the Church may 
  safely and profitably 
become conversant with the Sacred Scriptures 
and be penetrated with their spirit.

Furthermore, editions 
  of the Sacred Scriptures, 
  provided with suitable footnotes, 
should be prepared also 
  for the use of non-Christians 
  and adapted to their situation. 

Both pastors of souls and Christians generally 
 should see to the wise distribution of these 
 in one way or another.

    ______________________


4. St. Augustine Sermons, 179,1: 
    PL 38,966.
 
5. St. Jerome, Comm. In Isaias, Prol: 
    PL 24, 17.

    Cf. Benedict XV, 
    Encycl. Spiritus Paraclitus: 
    EB 475-480; 

    Pius XII, 
    Encycl. Divino Affante: 
    EB 544.

6. St. Ambrose, 
    On the Duties of Ministers I, 
    20,88: PL l6,50. 

7. St. Irenaeus, 
    "Against Heretics" IV, 32,1: 
    PG 7, 1071; (Same as 49,2) 
    Harvey, 2, p. 255.


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Way of Perfection 
Chapter 21 #4

I have always been fond 
 of the words 
 of the GOSPELS 
and have FOUND MORE RECOLLECTION 
 IN THEM 
than in the most carefully planned books

—especially books of 
which the authors were not fully approved, 
and
which I never wanted to read. 

IF I KEEP CLOSE TO THIS MASTER OF WISDOM,
HE MAY PERHAPS GIVE ME SOME THOUGHTS  
         80 
    WHICH WILL HELP YOU. 

I do not say 
that I will explain these Divine prayers, 
  for that I should not presume to do, 
and there are a great many explanations 
  of them already. 

Even were there none, 
it would be ridiculous for me 
 to attempt any. 

But I will write down a few thoughts 
   on the words of the Paternoster; 

for sometimes, when we are most anxious 
    to nurture our devotion, 
consulting a great many books 
will kill it. 

When a master is himself giving a lesson, 
  he treats his pupil kindly 
and likes him to enjoy being taught 
and does his utmost to help him learn. 

Just so will this heavenly Master do with us. 

     ------------------------

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Meditations on the Song of Songs
Chapter #6

I am acquainted with some one * 
  ( * The Saint evidently speaks here 
      of her own experience.   )
who felt very anxious for many years and 
nothing could reassure her 

until our Lord was pleased 
that she should hear 
certain passages  from the Canticles 
which showed her 
that she was in the right path. 

For, as I said, she knew 
that it is possible for a soul enamoured 
of the Bridegroom 
to experience these caresses, ecstasies, 
overmastering desires of death, and desolations, 
delights and joys with Him, 
once it has forsaken all worldly pleasures 
for His love 
and has placed itself entirely in His hands ; 
resigning itself to His will 
— not in word alone as many do, 
but in very truth, confirmed by deeds. 

    * * * * *    * * * * *     * * * * *    

O my daughters, what a good Paymaster God is ! 

You have a Master and Bridegroom 
Whose notice nothing escapes, 
Who knows and sees everything,

so do all you can, however little, 
for love of Him. 


He will reward you, 
for He will only look at the love 
which inspired your deeds. 

To conclude with, I advise you, 
whenever you meet with anything 
that you do not understand, 
either in the HOLY SCRIPTURES 
or the Mysteries of the Faith, 
not to stop to puzzle over it, as I said, 
nor to be shocked at the TENDER SPEECHES 
WHICH PASS BETWEEN GOD AND THE SOUL. 

I am more daunted and overcome 
at His love for us, 
seeing what we are, 
yet since He feels such affection, 
no endearing words can testify it so plainly 
as do His actions. 

And now, 
I beg you to pause a little, and
think over the love of God for us, 
and what He has done for us. 

Seeing that His love was potent and resistless 
enough to make Him suffer thus, 
how can He amaze us by any words 
through which He utters it ? 



 

Meditations on the Song of Songs
Chapter 1 #11

"When I consider, O my God and my Lord ! 
the dignity of Thy divine Majesty and 
the greatness of Thy Sovereign bounty 
which LEAD THEE 
TO COMMUNICATE SO INTIMATELY 
WITH BASE CREATURES, 
I ask myself how it is 
that they are not beside themselves with wonder 
and do not seek Thy grace and friendship 
with all their heart. 

For, not content with cherishing the soul 
and giving Thyself for its food and nourishment, 
Thou dost delight in its treating Thee 
as its tender and beloved Bridegroom 
and asking Thee to kiss it with Thy sweet 
and divine mouth. 

In order to bestow Thy gifts and favours 
and to draw it to Thy love, 
Thou dost speak to it and teach it 
with such care 
that the words addressed by Thee to souls
to show them their faults, their miseries, 
and to lead them to renounce earthly things 
are usually of a kind of which the very sound 
penetrates the mind with fear.    

 

 

God’s Word will nourish 

   the contemplative experience of Carmelite Seculars and 

   their mission in the world. 

            

Besides personal contemplation, 

listening to the Word 

  ought to encourage a contemplation 

  that leads to sharing the experience of God 

    in the Secular Order community. 

By this means, the Community together 

  seeks to discern God’s ways, 

  maintain a permanent energy of conversion, and 

  live with a renewed hope. 

The Carmelite Secular will be able to 

  see through events and 

  discover God in everything.

19. Occupying a privileged place 

        in nourishing the prayer life of Carmelite Seculars 

      will be the study and spiritual reading of

Scripture and 

the writings of our Saints, 

            particularly those who are Doctors of the Church: 

          St Teresa, 

            St John of the Cross and 

            St Therese of the Child Jesus. 

     The Church’s documents are also food and inspiration 

            for a commitment to follow Jesus.

20. The Carmelite Secular 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 a 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 humankind's final goal.”  [19]

  

                              [19]. AA 4. Apostolicam Actuositatem

Apostolicam Actuositatem  4

DECREE ON THE APOSTOLATE OF THE LAITY
APOSTOLICAM ACTUOSITATEM 
SOLEMNLY PROMULGATED BY HIS HOLINESS,
POPE PAUL VI
ON NOVEMBER 18, 1965

CHAPTER I 
THE VOCATION OF THE LAITY 
   TO THE APOSTOLATE 

4. 
Since Christ, sent by the Father, 
is the source and origin 
of the whole apostolate of the Church, 
the success of the lay apostolate depends 
upon the laity's living union with Christ, 
in keeping with the Lord's words, 

"He who abides in me, and I in him, 
 bears much fruit, 
 for without me you can do nothing"
     (John 15:5). 


This life of intimate union 
with Christ in the Church 
is nourished by spiritual aids 
which are common to all the faithful, 
especially active participation 
in the sacred liturgy.      
    (5) 

These are to be used by the laity 
in such a way that 
WHILE CORRECTLY FULFILLING 
THEIR SECULAR DUTIES 
in the ordinary conditions of life, 
THEY DO NOT SEPARATE UNION WITH CHRIST 
FROM THEIR LIFE 
BUT RATHER PERFORMING THEIR WORK 
ACCORDING TO GOD'S WILL 
THEY GROW IN THAT UNION. 

In this way 
the laity must make progress 
 in holiness 
in a happy and ready spirit, 
trying prudently and patiently 
to overcome difficulties.  
   (6) 


Neither family concerns 
nor other secular affairs 
should be irrelevant 
to their spiritual life,
in keeping with the words 
of the Apostle, 

"What-ever you do in word or work, 
 do all in the name 
 of the Lord Jesus Christ, 
 giving thanks to God the Father 
 through Him"
  (Col. 3:17).

Such a life requires a continual exercise 
 of faith, hope, and charity. 

Only by the LIGHT OF FAITH and 
BY MEDITATION ON THE WORD OF GOD 
can one ALWAYS AND EVERYWHERE 
RECOGNIZE GOD 
in Whom "we live, and move, 
and have our being" 
  ( Acts 17:28), 

    ~ ~ ~ ~ ~ ~
    Ac 17:28

    27 That they should seek God, 
        if happily they may feel after him 
        or find him, 
        although he be not far 
        from every one of us:  

    28 For in him we live, 
        and move, and are; 
        as some also 
        of your own poets said: 

        For we are also his offspring. 

    ~ ~ ~ ~ ~ ~

SEEK HIS WILL IN EVERY EVENT, 
SEE CHRIST IN EVERYONE 
WHETHER HE 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 MAN'S FINAL GOAL.

They who have this faith 
live in the hope of the revelation 
of the sons of God 
and keep in mind 
the cross and resurrection 
of the Lord. 

In the pilgrimage of this life, 
hidden with Christ in God and 
free from enslavement to wealth, 
they aspire to those riches 
which remain forever and 
generously dedicate themselves wholly 
to the advancement 
of the kingdom of God and 
to the reform and improvement 
of the temporal order 
in a Christian spirit. 

Among the trials of this life 
they find strength in hope, 
convinced that 
 "the sufferings of the present time 
  are not worthy to be compared 
  with the glory to come 
  that will be revealed in us"
     (Rom. 8:18). 

Impelled by divine charity, 
they do good to all men, 
especially to those of the household 
of the faith 
     (cf. Gal. 6:10), 

      ~ ~ ~ ~ ~ ~

      Galatians 6:10

      Therefore, whilst we have time, 
      let us work good to all men, 
      but especially to those who are 
      of the household of the faith.

      ~ ~ ~ ~ ~ ~

laying aside 
 "all malice and 
  all deceit and pretense, 
  and envy, and all slander" 
     (1 Peter 2:1), 

and thereby they draw men to Christ. 

    ~ ~ ~ ~ ~ ~

     1 Peter 2:1

     1 Wherefore laying away all malice, 
        and all guile, and dissimulations, 
        and envies, and all detractions,

     2 As newborn babes, 
        desire the rational milk 
        without guile, 
        that thereby you may grow 
        unto salvation:

     3 If so be you have tasted 
        that the Lord is sweet. 

     4 Unto whom coming, 
        as to a living stone, 
        rejected indeed by men, 
        but chosen and made honourable 
        by God: 

     5 Be you also 
        as living stones built up, 
        a spiritual house, 
        a holy priesthood, 
        to offer up spiritual sacrifices, 
        acceptable to God by Jesus Christ. 

     ~ ~ ~ ~ ~ ~

THIS CHARITY OF GOD, 
"which is poured forth 
 in our hearts by the Holy Spirit 
 who has been given to us" 
   (Rom. 5:5), 
ENABLES THE LAITY REALLY TO EXPRESS 
THE SPIRIT OF THE BEATITUDES 
IN THEIR LIVES. 

    ~ ~ ~ ~ ~ ~

    Rom 5:5

    1 Being justified therefore by faith, 
       let us have peace with God, 
       through our Lord Jesus Christ:

    2 By whom also 
       we have access through faith 
       into this grace, wherein we stand, 
       and glory in the hope of the glory 
       of the sons of God.

    3 And not only so; 
       but we glory also in tribulations, 
       knowing that tribulation 
       worketh patience;

    4 And patience trial; 
       and trial hope;

    5 And hope confoundeth not: 
       because the charity of God 
       is poured forth in our hearts, 
       by the Holy Ghost, 
       who is given to us. 

    ~ ~ ~ ~ ~ ~

Following Jesus in His poverty,
they are neither depressed 
by the lack of temporal goods 
nor inflated by their abundance; 

imitating Christ in His humility, 
they have no obsession 
for empty honors 
   (cf. Gal. 5:26) 

    ~ ~ ~ ~ ~ ~

    Gal 5:26

    25 If we live in the Spirit, 
        let us also walk in the Spirit. 

    26 Let us not be made desirous 
        of vain glory, 
        provoking one another, 
        envying on another.

    ~ ~ ~ ~ ~ ~



but seek to please God rather than men, 
ever ready to leave all things 
for Christ's sake 
   (cf. Luke 14:26) 

    ~ ~ ~ ~ ~ ~

    Lk 14:26

    26 If any man come to me, 
        and hate not his father, 
        and mother, and wife, 
        and children, and brethren,
        and sisters, 
        yea and his own life also, 
        he cannot be my disciple.

    27 And whosoever doth not 
        carry his cross 
        and come after me, 
        cannot be my disciple.

    ~ ~ ~ ~ ~ ~

and to suffer persecution 
for justice sake 
    (cf. Matt. 5:10), 

     ~ ~ ~ ~ ~ ~

     Mt 5:10
 
     Blessed are they 
      that suffer persecution 
      for justice' sake: 
      for theirs is the kingdom of heaven.

    ~ ~ ~ ~ ~ ~

as they remember the words of the Lord, 
"If anyone wishes to come after me, 
 let him deny himself and 
 take up his cross and follow me"
    (Matt. 16:24) . 

Promoting Christian friendship 
among themselves, 
they help one another 
in every need whatsoever.

This plan for the spiritual life of the laity 
should take its particular character 
from their married or family state 
or their single or widowed state, 
from their state of health, and 
from their professional 
and social activity. 

They should not cease to develop earnestly 
the qualities and talents 
bestowed on them 
in accord with these conditions of life, 

and they should make use of the gifts 
which they have received 
from the Holy Spirit.


Furthermore, the laity who 
have followed their vocation and 
have become members of one
of the associations or institutes 
approved by the Church 
try faithfully to adopt 
the special characteristics 
of the spiritual life 
which are proper to them as well. 

They should also hold in high esteem 
professional skill, family and civic spirit, 
and the virtues relating to social customs, 
namely, honesty, justice, sincerity, 
kindness, and courage, 
without which no true Christian life can exist. 

THE PERFECT EXAMPLE OF THIS TYPE 
OF SPIRITUAL AND APOSTOLIC LIFE 
IS THE MOST BLESSED VIRGIN MARY, 
Queen of Apostles, 

who while leading the life 
common to all here on earth, 
one filled with family concerns and labors, 
was always intimately united with her Son 
and in an entirely unique way 
cooperated in the work of the Savior.
 
Having now been assumed into heaven, 
with her maternal charity she cares 
for these brothers of her Son 
who are still on their earthly pilgrimage 
and remain involved in dangers and difficulties 
until they are led into the happy fatherland.   
    (7) 

All should devoutly venerate her 
and commend their life and apostolate 
to her maternal care. 

--------------------------

5. cf. Second Vatican Council, 
Constitution on the Liturgy, 
Chap. 1, no. 11: 
A.A.S. 56 (1964) pp. 102-103.

6. cf. Second Vatican Council, 
Dogmatic Constitution 
on the Nature of the Church, 
no. 32: 
A.A.S. 57 (1965) p. 38; 

cf. also nos. 40-41:

ibid., pp. 45-47.


7. ibid., no. 62, p. 63; 

cf. also no. 65. 

ibid., pp. 64-65. 

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   Thus they will achieve a union 

      of contemplation and action in history, 

      integrating faith and life, 

          prayer and action, 

          contemplation and Christian commitment.

21. Carmelite Seculars will commit themselves daily 

         to spending a time 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.

22.  The way of Christian prayer demands a life 

         of evangelical self-denial           (Lk 9:23) 

Luke 9:23

23 
And he said to all: 

If any man will come after me, 
let him deny himself, 
and take up his cross daily, 
and follow me. 

24 
For whosoever will save his life, 
shall lose it; 

for he that shall lose his life 
for my sake, 
shall save it.

25 
For what is a man advantaged, 
if he gain the whole world, 
and lose himself, 
and cast away himself?
  
  
 

      in fulfilling one’s own vocation and mission,

      since “prayer and comfortable living are incompatible.”  [20]     

                                                   

                                       [20] WP 4:2.    Way of Perfection

Way of Perfection
Chapter 4 #2

Our Primitive Rules tells us 
to pray without ceasing. 

Provided we do this with all possible care 
(and it is the most important thing of all) 
we shall not fail to observe the fasts, 
disciplines and periods of silence 
which the Order commands; 

for, as you know, 
if prayer is to be genuine 
it must be reinforced with these things

 — prayer cannot be accompanied 
   by self-indulgence. 


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   -----------------------------------

RULE OF ST. ALBERT  #10

"EACH OF YOU IS TO 
 STAY IN HIS OWN CELL OR NEARBY,   
 PONDERING THE LORD’S LAW DAY AND NIGHT

    ( Ps 1:2; 
      Jos 1:8 )  

    ~ ~ ~ ~ ~ ~

    Ps 1:2

    But his will is in the law 
    of the Lord, 
    and on his law 
    he shall meditate day and night
    ~ ~ ~ ~ ~ ~

    ~ ~ ~ ~ ~ ~

    Jos 1:8

    8
    Let not the book of this law 
    depart from thy mouth: 
    but thou shalt meditate on it 
    day and night,
    that thou mayst observe and 
    do all things   
    that are written in it: 
    then shalt thou direct thy way, 
    and understand it. 

    9 
    ... Fear not and 
    be not dismayed: 
    because the Lord thy God 
    is with thee 
    in all things 
    whatsoever thou shalt go to. 

    ~ ~ ~ ~ ~ ~

AND KEEPING WATCH AT HIS PRAYERS
   (cf. 1P 4:7) 

   ~ ~ ~ ~ ~ ~

   1P 4:7 

   Be prudent therefore, 
   and watch in prayers.
                
   ~ ~ ~ ~ ~ ~

UNLESS ATTENDING TO SOME OTHER DUTY."




 

     Carmelite Seculars accept from the viewpoint of faith, hope and love,

the work and suffering of each day,
         family worries,

the uncertainty and limitations of 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 Secular 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. 

23. The personal prayer life of the Carmelite Secular, 

        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 the Secular Order,

      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.

      Carmelite Seculars strives 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 Secular Carmelite into communion 

      with the prayer of Jesus and the Church.

24. The value of the sacramental and liturgical life 

       in the Secular Order 

      leads its members to take part in the celebration 

      of the Eucharist, in as far as possible. 

      They will try to recite Morning Prayer and Evening Prayer 

       of the Hours in union with the Church 

      spread throughout the world. 

      When it is possible they will also recite Night Prayer.

      Their participation in the sacrament of Reconciliation 

      and the other sacraments of the Church 

      will assist the process of their conversion. 

Continued  HERE
                     




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Rule of  St Albert

OCDS Constitutions

Order of  Secular Discalced Carmelites ( Secular Carmelite Rule of Life )       Preface       Section 1      Our Identity, Values, and Committment        Section 11     Following Jesus                           in the Teresian Secular Carmel       Section 111    Witness to the experience of God       Section 1V     Serving God's Plan        Section V      With Mary, the Mother of Jesus       Section V1     Formation in the School of Carmel       Section V11    Organization and Government       Epilogue