We all have been nourished spiritually by this Christian Community food, and we are trying to have a priest come to our town at least four times a year, for the festivals. Meanwhile, how to sustain our bodies? how to provide light and soil to grow in the fruits of the spirit?
The priest suggested to do some list of our main goals, our core beliefs, the tenets with which we strive to surround our life, and in regards of that I compiled some of my aspirations, which I will look up to during the season of Lent that starts next Wednesday, Ash Wednesday.
Rule of Life February 9th 2012
To observe the relationship with God as a supremacy in my life and let the Love of the Father pour out to my relationships, starting with my husband, relatives, friends and family. Eucharist and Confession attended regularly, if possible daily.
To follow Jesus in his teachings, studying of the scriptures and other materials. Bible study every Sunday, study group on relationships Tuesdays.
To allow the Holy Spirit to work in my life. Observe prayers at night ( family rosary, individual meditation, examination of conscience, summary of day events )30 minutes, at wake time (devotion to God, silence )30 minutes, at noon time, ( prayers, hymns, recollection) 30 minutes.
Some indications of the Carmelite order Rule of Life
5. The love of God, poured into our hearts by the Holy Spirit, (5) is the fire that Christ came to bring to the earth and wishes to be blazing. (6) To enter into and remain in that love given by the Father is the aim of the Christian pilgrimage as told in the Gospel, that authentic rule of Christian life. The law of the Gospel is that we love God, with all our strength, (7) and our neighbor as Christ loved us. (8)
6. In this context an authentic Christian life implies a mysticism based on the scriptural understanding of that life, especially as understood by Saint Paul. (9) At its most profound level this life consists in a personal love of God,:
Christ is its first and absolutely fundamental mainstay and, in him, the Father in the Holy Spirit. This commitment is the arrival and departure point for the life of the Christian who wishes to conform to Christ, especially in our days that are not always open to the values of the spirit and of the Gospel. On the other hand, not understanding the Christian life as an ever more intimate union with the Lord would be to lose its true meaning.
7. By baptism we become part of the huge assembly of brethren that is the Church; that is, we are united to the Mystical Body of Christ as real members. (10) All are called to form one fraternal community; (11) this is possible if, although by nature weak and limited because of their wretchedness, they allow themselves to be guided by divine grace and they do not reject God and their brethren through sinfulness.
8. This universal calling becomes a reality in the baptized who are united through faith and the Eucharist. (12) The basic mystery of the Church is the fact that it is essentially a community of brethren who, in a relationship of mutual love, discover that they are members of the one family. (13) This unity, formed and animated by Christ and his Holy Spirit, (14) demands a continual and loving active cooperation, love being the fundamental law Christ has given to the members of his Mystical Body.
9. Human weakness hinders the practice of fraternal love, but that renunciation and interior detachment required by Christ in the Sermon on the Mount help Christians to reach the goal of total availability, (15) and to overcome the three major obstacles identified by Saint John as the sensual body, the lustful eye and pride in possessions. (16)
13. There cannot be conflict between temporal well-being and the realization of God's Kingdom, since both the material and spiritual orders derive from God; but the danger of conflict can arise from the bad use we make of our knowledge of the temporal sphere. The Christian should use the findings of science to bring about a spiritual and material betterment of human life. (23)
18. What the Tertiary expresses by one's Profession is none other than an intensified renewal of one's baptismal promise to love God above all else and to renounce Satan with all his works and pomps; the difference in this act of love lies in the means the Tertiary uses to reach this goal. The fundamental Christian law that pledges a person to love God and all others with all one's strength, demands of everyone the constant affirmation of the primacy of God, (29) the rejection of any possibility of serving two masters (30) and the love of others above and beyond all selfishness (31).
19. The chastity and obedience of the Tertiary, which also recall the deep sense of poverty, have meaning in the areas of economic well-being, of sexuality, and the imperative not to serve false gods: (32) Christian holiness is love of God and others without any consideration of self. By virtue of the vow of obedience Tertiaries must obey the superiors of the Order and the Group's Spiritual Assistant in all that they are asked to do, according to the Rule, for their own spiritual life. They are bound to observe the vow of chastity according to the duties of their state in life.
21. The entire Carmelite family, in its task of living out its consecration to Christ, (34) seeks to live in the presence of the living and true God who, in the person of Christ, lives in our midst; (35) it is a family that seeks divine intimacy.
25. Lay Carmelites, imbued with the spirit of the Order, try to live its charism in a silent listening to the Word, making their whole life a prayer by allowing themselves to be caught up by the Spirit for the wonderful works that God accomplishes and which require their commitment and worthwhile contribution.
a) The Sacraments, especially the Eucharist, are the life of Christ spread among believers, enabling them to be united to him. (40) To take part in the Sacrifice of the Altar, (41) daily if possible, provides that necessary lifeline with Christ.
b) The Liturgy of the Hours, (42) at least morning Lauds, Vespers and Compline, are the ecclesial expression of their meetings with God. Different places and circumstances may point to the necessity of other forms of liturgical prayer.
26. The spiritual life is not devoted to the liturgy only. Although called to prayer in common, the Christian is still bound to enter into his or her room and pray to the Father in secret; (43) indeed, according to the teaching of Christ, (44) supported by the Apostle, (45) the Christian is bound to pray unceasingly. (46)
34. They will see and be able to show how temporal activity and material occupations are a share in the creative and transforming work of the Father, (56) and that it is a true service to others, which helps bring about human progress. (57)