Share on twitter. Share on linkedin. Share on email. Share on print. Teresa of Jesus These words taken from one of St.
Love of Neighbor: In Chapter Four she explains the first of these: love of neighbor. What has this to do with love of neighbor? For the enclosed nuns the closest neighbors were the other nuns; the first persons to whom the practice of their charity would be directed. Teresa insisted that all must be friends. The love we have for one another is to be a virtuous love; an unselfish love concerned with the well-being of the other.
If due to our weakened nature it becomes a disordered love, then all cannot be true friends. When true friendship exists the points of the rule fall in place. The same holds true for those not called to religious life. It is the understanding of the relationship between creature and Creator so that we do not reverse positions. Teresa understood detachment as the total surrender of all to God so that nothing comes between the soul and God.
Only when the soul is not held captive by an attachment can it enter into a healthy relationship with creatures, be that persons or things. Teresa devotes five chapters to detachment and provides examples of the closeness between detachment and humility, which is the third practice that she covers in her Way of Perfection.
Detachment extends not only to exterior creatures but also to the interior attitude of where we find God leading us in the darkness of faith. Humility: Humility assists us in our self-surrender by allowing God to work in us differently from how he works in another. Those who have read her "Life," will remember the account she gives us of the foundation of the Monastery of St.
Joseph's, at Avila. But it is still more wonderful to consider the admirable fortitude, and undaunted courage, and heroic perseverance, joined with a most unbounded confidence in the divine assistance, by which she conquered every obstacle that men and the devil raised up against her. On one occasion, when all her hopes seemed to be lost, she went to our Lord and said to Him, "This house is not mine; it is to be established for you, and since there is no one to conduct the case, do you undertake it.
Having spoken these words, the Saint tells us, "That she felt as great repose, and as free from care as if she had the whole world to plead for her; and immediately she considered the business as completed. The new monastery was established on the Feast of St. Bartholomew, in the year The day on which the Saint entered the new house must indeed have been a day of great joy and consolation to her. All her troubles were now at an end.
The raging tempest had passed away, and she saw herself in a peaceful harbour, for which she had so long sighed. She and her beloved nuns lived together, as if they had but one heart and one soul.
They were entirely disengaged from earthly things. Their whole study was to advance in the Way of Perfection. Solitude was their delight; and to hold converse with their heavenly Spouse, was their only recreation. When the nuns were one day at prayer, in the choir, St. Teresa saw our Blessed Lady in great glory, and she seemed to be protecting them all under a very white robe, which she had on. By this vision the Saint understood what a high degree of glory our Lord would bestow on the Religious of the new house.
When the Holy Mother left the monastery of the Incarnation, she took with her four Religious, who were willing to embrace the "reform" our Saint wished to introduce. Others were afterwards admitted. She chose Anna de Sancto Joanne to be prioress, simply because it was her own sincere desire to obey, rather than command.
But the Provincial and the Bishop of Avila, knowing well how fit she was to govern, soon after commanded her to undertake the office herself. It is unnecessary for me to mention here with what heavenly prudence, judgment, and sweetness she fulfilled all the duties of prioress.
The reformation of the Order dates from the year , when the "Constitutions" were drawn up by the Saint, and approved by Pope Pius IV. This rule was confirmed by Pope Innocent IV. But gradually, as the fervour of the Order declined, many relaxations and abuses crept in: it also seemed so austere, that several persons considered it impossible to be observed.
Teresa was determined to apply a remedy; and we have already seen how gloriously she executed her project. Let her speak of the result in her own words: — "Methinks that all the troubles which have been endured for the monastery have been well bestowed.
For though the rule is somewhat rigorous, because flesh meat is never eaten, except in case of necessity, and we fast eight months in the year; yet the Sisters consider it not to be severe enough, and therefore they observe additional mortifications, which seem to be necessary in order to keep the rules with greater perfection.
I hope in our Lord, that what has been begun, will prosper and increase, as His Majesty has promised me. The Saint tells us, in the Book of her Foundations, 6 that she lived five years in the Monastery of St. Joseph, and that those years seemed to be the happiest of her whole life, because they afforded her that repose and tranquillity the loss of which her soul so often felt. She also mentions how several young ladies entered the house, and became religious, our Lord having delivered them from the pomps and vanities of the world, and endowed them with many virtues.
Their number did not exceed thirteen. Teresa assures us what delight she experienced in conversing with such pure and holy souls, whose only desire was to serve and praise our Lord. They, too, knew well what encouragement their Holy Mother gave them, to serve with fidelity and perseverance the beloved Spouse of their heart, and what a glorious example she was of every virtue that can adorn the religious life.
Sweet and pleasant was her rule, and sweeter far the heavenly lessons of wisdom which she delivered to them. Never did she inculcate any duty which she herself did not practise first. Though superioress, she often chose the greatest humiliations: the smallest fault she confessed in chapter with surprising humility; and it was her delight to steal unknown into the choir, and fold up the cloaks of the sisters, to sweep the most filthy places in the yard, to wait at table, to serve in the kitchen, to spin, or to assist any of the Sisters in their work.
The "Acts and Bull of her Canonization" testify the many virtues which shone so pre-eminently in her soul. Indeed, when we consider on what familiar terms so to speak , she was with our Lord, and how lovingly He caressed her, and spoke to her, and consoled her, and assisted her in all her troubles, and this, too, in a way so different from that which He employed towards other Saints, we must come to the conclusion that the soul of Teresa was "all fair, without spot or stain.
These remarks bring me to the direct subject of the preface. As the nuns had such a high idea of the sanctity of their Holy Mother, they besought her to give them some instructions on prayer; and with this request she lovingly complied, having previously asked permission from her confessor, F.
These instructions are comprised in the "Way of Perfection. Yepez mentions, that she sent the manuscript to Don Teutonio de Verganza, Archbishop of Evora, who ordered it to be printed at Evora, while the Saint was still living.
The precious manuscript is preserved to the present day in the Royal library of the Escurial. To speak of the merits of this work seems superfluous. Her explanation of the Lord's Prayer is very admirable. The three first chapters are particularly interesting and valuable, as she there mentions the motives by which she was especially induced to compose the work. The style is everywhere simple and pure, yet always rich in illustrations.
The interior life of the Saint is drawn to the very letter, in words which really seem to have been inspired. All the hidden secrets of "mental prayer," are communicated to us, in which the soul buries herself, and is consumed with burning transports of love; and though we are unable to understand all that the Saint says on this sublime subject, yet we cannot but rise up from the perusal of her words, better men than we were before, more determined to aim at perfection, and to implore the divine assistance and that of our glorious Saint for so important an object.
I have given in Appendix No. They are full of sound sense, and contain maxims well worth remembering. In Appendix No. Teresa, with some remarks on each of them, which I hope will be acceptable to the reader. Appendix No. These additions will not, I trust, be considered as matter introduced, merely to swell the size of the book.
No; far from it. My only object is, to give the reader all the particulars I can respecting so admirable a Saint, inasmuch as everything connected with her is valuable, edifying, and interesting. Dominic, to write certain instructions on prayer, in which I seemed likely to succeed well, because I have spoken on the subject with many spiritual and holy persons, have begged of me to say something on prayer with such importunity, that I have resolved to obey them.
I see that the great affection they bear me will make my imperfect discourse more acceptable however bad my style may be than some books, which have been more correctly written by men, from whom I have learnt what I know.
I rely on their prayers, that so our Lord may perhaps be pleased to enable me to say something respecting what is suitable to the manner of living in this House, and that He may allow me to communicate it to the Sisters. I intend to mention certain remedies for small temptations which, perhaps, are slighted because they are little , that the devil employs; and other matters, just as our Lord shall give me understanding, and as the subjects shall occur to my mind.
As I know not what I am to say, I cannot proceed with any order or method: and this way I think is the best, because it is unusual with me to proceed thus.
May our Lord assist me in everything that I shall do, that all things may be done according to His will, for such have always been my desires, though my actions are as imperfect as myself. I know I am not wanting in love and a desire to advance, to the best of my power, the souls of these, my sisters, in the service of our Lord. And this love, together with my years and the experience which I have had of some Monasteries, may possibly be useful in enabling me to succeed better in these small matters, than learned men would, who, having other more important affairs to manage, and being men of perfection, do not pay much attention to things which in themselves seem nothing.
But every object may injure such weak creatures as we women are; for numerous are the snares of the devil against persons who live in strict enclosure, because he sees he stands in need of some new arms to attack them. Being so very wicked myself, I have been able to make but a poor defence, and, therefore, I desire my sisters should take warning by me.
I shall say nothing but what I have either experienced in myself, or have seen in others. Only a short time ago, I was commanded to write an account of my Life, in which I have said something about prayer; and perhaps my Confessor does not wish you to see this at present.
I shall, therefore, repeat here something of what I said there, adding other matters also, which I may consider necessary. May our Lord direct all that I shall say as I have requested of Him , and make it conduce to His greater glory. W HEN this monastery was first founded, for the reasons mentioned in the book 11 I have already written, and on account of certain great favours I received from our Lord, whereby He gave me to understand how much He would be served in this house, it was not my intention to use such great rigour in exterior things, or to be without rent: nay, I wished the house to be so established as not to want anything.
But this I did as a weak and wicked creature, though certain good intentions influenced me more than my own pleasure. About this time I heard of the miseries of France, and of the disorders and havoc those Lutherans had committed there, and how rapidly this miserable sect went on increasing.
This afflicted me exceedingly; and as if I could have done something, or had been something, I cried to our Lord, and implored Him to remedy so great an evil. It seemed as if I could have laid down a thousand lives, to recover only one of those innumerable souls who are lost in that heresy.
But seeing myself only a woman, and so wicked too, and prevented from promoting as I desired the glory of God and all my care was, and is still, that as He has so many enemies and so few friends — these last at least might continue good , I resolved to do the little which lay in my power, viz.
O my Redeemer! What a crime is this for Christians to commit! Must they who owe you the most, be always the persons who afflict you the most? They for whom you do the highest favours, — whom you choose for your friends, — among whom you converse, and to whom you communicate yourself in the Sacraments?
Certainly, O my Lord! Do we deserve perhaps better from them? Have we conferred on them greater favours, that they should keep friends with us? What is this? What do we hope more concerning them, — we who, through the goodness of our Lord, are not infected with this pestilential scab? They already belong to the devil. By their own hands they have received a just punishment, and with their worldly delights have purchased eternal fire.
There ruined they must be, though my heart cannot help breaking to see the destruction of so many souls. O, that the evil were not so great!
I wish not to see more ruined every day. O my sisters in Christ! You are not here, sisters, for worldly concerns; I laugh, and at the same time I grieve, at the things which people come here to recommend to our prayers to God in their behalf; I wish such persons would rather beg of God that He might enable them to trample such foolery under their feet; their intentions, however, are good, and beholding their devotion, we satisfy their desires, though I am persuaded our Lord never heard me in these matters, — for persons even request of us to ask His Majesty for money and revenues.
The world is on fire. Men wish to pass sentence on our Lord again, as it were, since they bring a thousand false witnesses against Him: they wish to overturn the Church; 12 and shall we lose time in praying for things which, if God should grant, we should have one soul less in Heaven?
No, my sisters; this is not the time for praying to God about things of little importance. Truly, did I not consider human infirmity, which loves to be helped in everything and it would be well if we could assist it in some way , I should be glad if it were understood that these are not the things which we beg of God at St.
Joseph's, with so much earnestness. T HINK not, my sisters, that because you must not seek to please secular persons, you shall therefore want support. I assure you this will not be the case. Never strive, by human artifices, to maintain yourselves, for then you will die of hunger, and that with reason. Fix your eyes on your Spouse, for He will maintain you. If He please, those who are least affected towards you will, even against their wish, provide you with food, as you have seen by experience; and if thus you died of hunger, O!
Forget not this, for love of our Lord; and as you have given up revenues, give up also all care about food — otherwise all is lost. Let those whom our Lord wishes to receive revenues, attend to such cares in good time, since it is very proper — because it is their vocation; but for us , sisters, it is improper. To be solicitous about an income from others, seems to me to be thinking on what others enjoy.
In spite of all your care, another does not alter his mind, nor does he intend the more to bestow an alms. This care leave to Him, who knows how to move all men; who is the Lord of revenues and of their possessors. By His command we have come here: His words are true; they cannot fail; heaven and earth shall pass away first; let us not forsake Him, and we shall have no reason to fear He will forsake us; and if at any time He should leave us, it will be for our greater good; just as the saints lost their lives, when put to death for our Lord; their martyrdom only augmented their glory.
And what a good exchange was this — immediately to have done with all the world, and to enjoy eternal happiness! Mind this, sisters; for it will concern you much when I am dead, and therefore I leave it to you in writing; though as long as I live I shall remind you of it, because I know by experience the great gain you may derive therefrom.
And our Lord knows that, to the best of my opinion, our superabundance afflicts me more than our wanting necessaries. I know not whether this arises from my having seen our Lord presently assist us. It would otherwise be deceiving the world — to make ourselves poor, when we are not so in spirit, but in appearance.
My conscience would blame me, so to speak; and, in my opinion, this would be as if the rich asked for alms: may God grant this may not be so. Where these immoderate desires exist about others giving something to us, we may some time or other beg this through custom; or some may ask what they do not want, perhaps from those who need it more than we do; and though the donors lose nothing, but gain; yet we may lose thereby.
God forbid this, my daughters; if such a case as this should happen, I had much rather you had revenues.
In no way let this thought occupy your mind; I beg this of you, as an alms for the love of God. And let the lowest of you, whenever she perceives such a practice in this house, cry out unto His Majesty, and in humility acquaint the superioress therewith, telling her that she is going wrong; this is so important, that by little and little true poverty might easily be lost.
I trust in our Lord it may never be so; that He will never forsake his servants, and that what you have made me write, if it be of no other advantage, may at least serve to awaken you. And believe me, my daughters; since for your good our Lord has given me to understand a little the advantages that are to be found in holy poverty; and those who try it will find it so, though perhaps not so much as I, because I was not only not poor in spirit notwithstanding that I professed to be such — but in spirit a fool.
It is a good which includes within itself all the goods of this world: it is a large property. What do I care for kings and lords, if I desire none of their estates, nor strive to please them, and if I am obliged ever so little to offend God on their account?
What care I for their honours, if I understand in what a poor man's chief honour consists — viz. I consider, that honours and riches almost always go together, and that whoever desires honour does not abhor and detest riches; so likewise, whoever hates money has little regard for honour.
Understand this rightly; for methinks this point of honour always carries with it some interest about revenues and money, because it is a wonder to see a person honoured in the world if he be poor: on the contrary, though he may deserve honour, men will esteem him but little.
True poverty has with it a certain dignity, so that none suffer by it I speak of poverty undertaken only for God's sake : it need not please any one but Him: it is very certain that one acquires many friends, by not being dependent on any one. This I have seen proved by experience; and because so much has been written concerning this virtue, which I cannot understand, much less express, I will say no more about it, that I may not injure it by praising it.
I have spoken only of what I have seen by experience; and I confess I have been so absorpt in it, as not to observe it myself till now. But, as it is said, let it go for the love of God. Since then holy poverty is our badge; and since that which, at the first foundation of our Order, was so highly esteemed and so strictly observed by our holy fathers for one told me who knew it — that they never kept anything for the next day , is not now practised exteriorly with so much perfection, let us at least endeavour to keep it in our interior.
These are the arms that must be inscribed on our banners: these things must we faithfully observe in the house, in apparel, in words, and much more in our thoughts. As long as these points are observed, have no fear about the decay of the discipline of this house, through the divine assistance; for, as St. Clare once said, "The walls of poverty are strong. It looks very bad, my daughters, to erect stately houses out of the property of the poor.
God forbid this should be done; let our houses be poor and mean in every way. Let us somewhat resemble our King, Who had no house save the stable at Bethlehem, wherein He was born, and the cross on which He died. These were houses from which little pleasure could be received. As for those who build large houses, they have their reasons, and other pious intentions. But any little corner is large enough for thirteen poor women.
I tell you since strict enclosure is necessary, and also conduces to prayer and devotion , that if they possess a piece of ground, with some small hermitages, to retire to prayer, well and good; but from stately buildings, large houses, and everything fine and beautiful, may God deliver us.
Ever remember that all such places must fall at the day of judgment; and who knows how soon that may be? And for a house of thirteen poor women to make a great noise with its fall is not proper, since the really poor are not to make any noise.
They must be persons without noise, in order to excite compassion. All this is possible; and, therefore, you are strictly bound to pray continually for those who give you support. It is our Lord's will also, that though all good things come from Him, we should show our gratitude to those persons likewise, by whose means He supports us. Do not neglect this duty. I have so wandered from the subject, that I know not what I began to speak about. I think, however, it was our Lord's pleasure, for I never intended to write what I have said here.
May His Majesty always protect us, that none of us may ever neglect our duty. R ETURNING , then, to that for which especially our Lord has assembled us together in this house and for this object, I desire that we may likewise contribute something, in order to please His Majesty ; I say, that seeing the evils of the age are so numerous and great, human strength is not sufficient to stop, much less to quench the fire enkindled by these heretics, which still burns so furiously.
I think, then, it is necessary to do what is done in time of war; for when the enemy has overrun the whole country, the king thereof, seeing himself pressed on all sides, retires into some town, which he ordered to be well fortified; and from thence he sometimes assaults the enemy; and those within the town, being select warriors, are able to do more singly than many faint-hearted soldiers altogether, so that oftentimes a victory is gained by this means; at least, if not gained, it is not lost; for as there is no traitor among them, they cannot be taken except by famine.
Now, here there can be no famine, so as to make us surrender. Die we may, but never can we be vanquished. But why have I said this? That you may understand, my sisters, that what we are to beg of God is, that none of us who are to-day within the castle of good Christians, may go over to the enemy, and that God may make the Captains of this castle or city that is, the preachers and doctors , completely victorious in the way of our Lord.
And since most of them are in religious Orders, pray that these may advance more and more in perfection, and in their vocation — a point very necessary; since now, as I have said, the ecclesiastical, and not the secular power, must help us. And since we women are unable to assist our king, either in one or the other, let us endeavour to be such — that our prayers may aid these servants of God, who with so much labour have fortified themselves with learning and virtue, and are now striving to help our Lord.
You may perhaps ask, why I press this point so much, and tell you to help those who are much better than ourselves? I will tell you the reason: because I do not think you sufficiently understand how much you owe to our Lord, for having brought you to a place where you are so free from cares, from occasions of sin, and conversation with the world.
This is a very great favour, which they have not received, of whom I am speaking; nor is it fit they should in these times less than in others, because they are to be the persons who must strengthen the weak and encourage the faint-hearted. Can soldiers remain well without their captains? These must live among men, and converse with men, and live in courts, and sometimes even exteriorly conform to them. Think you, my daughters, that little is required for conversing with the world, and living in the world, and carrying on the business of the world, and as I said conforming ourselves to the conversation of the world; and at the same time to be in our interior strangers to the world, and enemies of it, and to live as one in exile; yea, in a word, to live not as men, but as angels?
If they be not so, they deserve not the names of captains; and may our Lord never allow them to leave their cells, for they will do more harm than good, because it is not now the time to notice imperfections in those who are to instruct others; and if these be not interiorly strengthened, by understanding how important it is to trample all things under foot, to be disengaged from transitory affairs, and to fix our attention only on what is eternal, however much they may desire to conceal such imperfections, they are sure to be known.
With whom have they to deal, but with the world? Never have any fear about their being pardoned, or that any imperfection can escape being discovered. Many good actions will pass unobserved, and perhaps not be considered as such; but for one bad action — for one imperfection, let them not hope for such an indulgence.
I wonder who it is that shows the world such perfection, and yet not practise it, except to condemn others to the practical part they seem to consider themselves not at all obliged, thinking they do a great deal, if they tolerably observe the Commandments : and sometimes what in reality is virtue, to them seems a mere gratification. Think not, then, that this great battle in which they are engaged requires little assistance from God: no, it requires a very great deal.
I entreat you to endeavour to be such, that we may be worthy to obtain these two things from God. The first is, that among the many learned and religious whom we have, many may be found possessed of the abilities necessary for this object, as I have before mentioned; and that our Lord would make those better who are not so well prepared, since only one perfect man will be able to do more than many imperfect ones.
The second is, that after engaging in this contest which, as I have said, is no insignificant one , our Lord may protect them; that so they may escape the many dangers of the world, and stop their ears, in this dangerous ocean, against the songs of the Syrens.
And if we can obtain anything from God in this respect, we fight for Him, even though we are enclosed here: and I shall consider the pains well bestowed, which I have taken in erecting this house, where I likewise intended that this rule of our Lady and Empress should be observed with the same perfection as it began.
Do not consider it useless continually to make this petition; for there are some people who consider it hard, not to pray much for their own souls; and what prayer is better than this? If you be troubled lest the punishment of purgatory should not be diminished, be assured that it will be lessened by this kind of prayer. And what does it matter, even though I should stay in purgatory till the day of judgment, if only one be saved by my prayers? How much more, if many should be benefited, and God's honour promoted?
Make no account of pains which end, when some service may be done for Him who suffered so much for us. Always learn what is the most perfect, since you will always have to deal with learned persons, as I shall earnestly request you to do so, and shall give you the reasons for it. I, therefore, entreat you, for the love of our Lord, to beseech His Majesty to hear this our prayer. I, though so miserable a wretch, beg this favour of His Majesty, since it is for His glory, and for the welfare of His Church, for my desires tend to this object.
It seems presumptuous to think that I shall in any way obtain this favour. Still, I trust, O my Lord! For you they have given up the little they had; and more they would wish to have possessed, wherewith to serve you. And Thou, O my Creator! When You lived in this world. You did not, O Lord! When we ask You for honours, revenues, money, or anything that savours of the world, do not hear us: but for the honour of Your Son, why should You not, O Eternal Father!
Not for our sakes grant this favour, O Lord! O Eternal Father, behold, so many scourgings, so many injuries, and such grievous torments are never to be forgotten. O my Creator! It would indeed be something to complain of, if Thy Son had neglected doing any thing: which might please you: but He fulfilled everything most perfectly.
Was it not enough, Eternal Father! Must they now take away those places also, which He made use of for entertaining His friends, because he saw we were weak, and knew that they who are to labour must of necessity be supported by such food?
Has He not most abundantly over-paid for Adam's sin? Every time that we commit sin again, must this most loving Lamb pay for it? Perhaps we do not know what love is, nor does this greatly surprise me. Love does not consist in great sweetness of devotion, but in a fervent determination to strive to please God in all things, in avoiding, as far as possible, all that would offend Him, and in One day, when I was at adoration, and my spirit seemed to be dying for Him, and I could no longer hold back my tears, I saw a spirit of great beauty who spoke these words to me: "Don't cry - says the Lord.
If you would obtain courage and strength to conquer the temptations of the enemy, be a man of prayer. If you would mortify your own will with all its inclinations and Angels are pure praise without any trace of a bodily deed. Hildegard of Bingen. Yesterday, May 30, , on the feast of the Most Holy Trinity, numerous blacks, brought from the rivers of Africa, disembarked from a large ship.
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