TheCollectedWorks of St.Teresaof Avila ... TheCollectedWorks of St.Teresaof Avila ... TheWayofPerfection MeditationsontheSongofSongs TheInteriorCastle .... , KieranKavanaugh,0. C. D. .. OtdioRodriguez,0.C. D. ICS. ... InstituteofCarmeliteStudies Washington,D. C.1 980 WashingtonProvinceofDiscalcedCarmelites,Inc.1 980 ICSPublications 2131 LincolnRoad,N. E.Washington,D. C. 20002 Type5ettingbyCarmelof lndranapolts LibraryofCongressCataloginginPublicationData(Revised) Teresa,Saint,1515-1582. ThecollectedworksofSt.TeresaofAvila. Includesbibliographicalreferencesandindex. CONTENTS:v.I.Thebookofherlife. Spiritualtestimonies.Soliloquies.-v.2.The wayofperfection.MeditationsontheSongof Songs.Theinteriorcastle. I.CatholicChurch-Collectedworks. 2.Theology-Collectedworks-16thcentur. BX890.T353197624875-31305 ISBN0-960087664(v.2) CONTENTS THEWAYOFPERFECTION Introduction 15 Prologue39 Chapter 1ThereasonIfoundedthismonasterywithsuchstrict observance.41 2Treatsof howoneshould notworryaboutbodily needs andoftheblessingthereisinpoverty.43 3Continuesthesubjectshebegantodiscussinthefrst chapter;sheurgesherSistersalwaystobusythemselves beggingGodtohelpthosewholaborfortheChurch. Thechapterendswithanearnestplea.47 4Urgestheobservanceoftheruleanddiscussesthree thingsthatareimportantforthespiritual life.Explains thefirstofthese,whichisloveofneighbor, andhow particularfriendshipsdoharm.53 5Continues on the subject of confessors.Speaks of the im portanceof theirbeinglearned.58 6Returnstothesubjectalreadybegun,thatofperfect love.61 7Treats of the same subject, spiritual love,and gives some adviceonhowtoobtainit. 65 8Thegreatgoodthatliesindetachingoneselfinwardly andoutwardly fromallcreatedthings. 71 9Onhowgooditisforthosewhohavelefttheworldto feefromrelativesandhowtheyfindtruerfriends.73 10How it is not enough tobe detached fromwhat was men tionedif wearenotdetachedfromourselves,andhow boththisvirtueof detachmentandhumility gotogether.76 11Continuestodiscussmortifcation,andspeaksabout whatmustbeacquired insickness.79 12Howthetruelover of Godwillhavelittleregard for his ownlifeandhonor.81 13Continuestodiscussmortificationandhowonemust fee fromtheworld'smaximsandrulesabouthonorin ordertoarriveattruewisdom. 5 85 6Contents 14The importance of notallowinganyone to makeprofes-sion whosespiritgoes contrary tothe things mentioned.88 15Thegreatgoodthatliesinnotexcusingoneselfeven whenblamedwithoutfault.90 16Thedifferencethatmustliebetweenthe perfectionof thelifeofcontemplativesandthatofthosewhoare simplycontent withthepracticeof mentalprayer.How itispossiblethatGodmayattimes raiseadistracted soul to perfect contemplation and the reason for His do-ingso.Thischapterandthefollowingonearevery noteworthy.93 17Notallsoulsaresuitedforcontemplation,andsome reachit late.The truly humble personmustbe content withthepathalong whichGodleadshim.98 18Continues on the same subject and tells how the trials of contemplativesaremuch greaterthanthoseof persons livinganactivelife.Thischapterisveryconsolingfor theselatter.102 19Beginstodiscussprayer.Speakstosoulsunableto reasonwiththeintellect.106 20How in diferent ways consolation i s never lacking on the pathof prayer.Counsels the Sisters to let their conversa-tionsdealalways withprayer.114 21Tells how important it is tobeginthepractice of prayer with greatdeterinationandnotpayanyattentionto obstacles setupbythedevil . 117 22Explains what mentalprayeris. 121 23Treatsof howimportant itis for one whohas begn the pathof prayer not totumbackand speaks once more of the great valuethat lies in beginning with deterination.125 24Howvocalprayermustbe recitedwithperfection,and mental prayer joined withit.128 25Tells how much the soul gains throughaperfect recita-tionofvocalprayerandhowGodhappenstoraiseit fromthis prayertosuperaturalthings.131 26Explainsamethodforrecollectingone'smind.Sets dow some ways of doing this. The chapter is very useful forbeginnersinprayer.133 27Deals with the great love our Lord showed us in the frst wordsoftheOurFatherandhowimportantitisfor Contents7 thosewhotrulywantto be children of Godtopay no at-tentionwhatsoeverto lineage.137 28Explains the nature of the prayer of recollection and sets downsomewaysof gettingaccustomedtothisformof prayer.140 29Continuestopresentmeansforobtaining thisprayerof recollection.How littleit should matter to us whether or notwearefavoredbythebishop.145 30Theimportanceofunderstandingwhatisbeingasked forinprayer.DealswiththenextwordsoftheOur Father:Sanctiiceturnomentuum,adveniatregnum tuum. Appliesthesewordstotheprayerofquietand beginstoexplainthiskindof prayer.149 31Continuesonthesamesubject.Explainsthenatureof the prayer of quiet.Gives someadviceforthose who ex-perienceit. Thischapter shouldbecarefullynoted.153 32Discusses thewords of theOurFather,Fiatvoluntas tua sicutincaeloetinterra;thegreatdealapersondoes whenhesaysthemwithfulldetermination;andhow welltheLordrepaysthis.[SoIcounselyoutobeatten-tivebecausethe matterisveryimportant . ] 160 33Deals withthe great need we have thattheLord give us what we ask for in these words of the Our Father:Panem nostrumquotidianumda nobishodie.165 34Continuesonthesamesubject. Thematteri svery helpfulwithregardtothetimeimmediatelyfollowing receptionofthemostBlessedSacrament .168 35With a prayerfulexclamation totheEternal Father con-eludesthesubjectthatwasbegun.174 36Discussesthese wordsoftheOurFather:Dimitte nobis debitanostra.177 37Speaksof theexcellenceof thisprayer,theOur Father, and of how we shall in many ways fnd consolation ini t. 183 38DealswiththegreatneedwehavetobeseechtheEteral Father to grant us whatweask for inthe word,Etne nos inducaintentationem,sedIiberanosamalo;andex-plains some temptations. The subject matter isimportant .185 39Continues the same subject,givesadvice about some dif-ferent kinds of temptations,and sets downtworemedies bywhichtofreeoneself fromthem.189 8Contents 40Tellshowby striving always towalk in theloveandthe fearofGodwewillproceedsafelyamongsomany temptations. 192 41SpeaksofthefearofGodandofhowwemustbeon guardagainstvenial sins.196 42Discusses these last words of the Our Father:Sed lib era nos amalo.Amen.Butdeliverusfromevil . Amen. MEDITATIONSONTHESONGOF SONGS 200 Introduction207 Prologue215 Chapter 1TreatsofthevenerationwithwhichtheSacredScriptures should be read and of the difficulty women have in comprehendingthem,especiallytheSong of Songs.216 2Treatsof ninekinds of falsepeacepresentedtothesoul bytheworld,theflesh,andthedevil .Explainsthe holinessof thereligious state.Thisholinessleadstothe truepeacedesiredbythebrideintheSong of Songs.222 3Treatsof thetruepeaceGodgrantsthesoulandof His unionwithit. Gives some examples of theheroiccharity of someservantsofGod.236 4Speaksoftheprayerofquietandofunionandofthe sweetnessanddelighttheycauseinthespirit;incom parison,earthlydelightsarenothing.242 5Continuestodealwiththeprayerofunionandtellsof therichesthesoulacquiresinit throughthemediation oftheHolySpirit .Tellsofthesoul'sdeterminationto suffertrialsfortheBeloved.247 6Treats of how the benefits of this loving unionsurpassall the desiresof the bride.Speaksof the suspensionof the facultiesandtellshowsomesoulsreachthissublime prayerinashort time.250 7Explainsthebride'sstrongdesirestosuffermuchfor Godandneighborand theabundant fruitsthatcometo theChurchfromsoulsfavoredbythedivineunionand detachedfrom self-interest. 256 Introduction [Prologue] Chapter Contents THEINTERIOR CASTLE THEFIRST DWELLINGPLACES 1Discussesthebeautyanddigityofoursouls.Drawsa comparisoninordertoexplain,andspeaksofthe beneftthatcomesfromunderstandingthistruthand knowing about the favors wereceive from God and how 9 263 281 thedoortothiscastleisprayer.283 2Treatsof howuglyasoulis whenin mortal sinandhow Godwantedtoletacertainpersonknowsomething aboutthis.Discusses,also,some matters on the theme of self-knowledge.This chapter isbenefici al , for there are noteworthypoints.Explainswhatismeantbythese dwellingplaces.288 THESECONDDWELLINGPLACES Chapter 1Discussestheimportanceofperseveranceifoneisto reachthefnaldwellingplaces;thegreatwarthedevil wages;and the importance of taking the right road from the bn g.Ofer a rmey that has prve ver efcacous.297 THETHIRDDWELLING PLACES Chapter 1Treatsof whatlittle security wecanhavewhile living in thisexile,eventhoughwemayhavereachedahigh state,and of how we should walk with fear.This chapter hassomegoodpoints.304 2Continuesonthesametopic;dealswithdrynessin prayer;withwhat, inheropinion,mighttakeplaceat thisstage;howitisnecessary to testourselves;and with thefactthattheLorddoestrythosewhoareinthese dwellingplaces. 309 1 0 Contents THEFOURTHDWELLINGPLACES Chapter 1Discuses the difference between consolations (or feelings of tenderness)inprayerandspiritualdelights.Tellsofher happinesonlearingthedifferencebetweenthemind andtheintellect.Thisknowledgeisverybenefcialfor anyonewhoisgreatlydistractedinprayer.316 2Continuesonthesamesubjectandexplainsthrougha comparisonthenatureof spiritualdelightandhowthis isattainedby notseekingit. 322 3Dealswiththeprayer of recollectionwhichforthe most parttheLordgivesbeforetheprayer justmentioned. Tellsaboutitseffectsandaboutthosethatcomefrom thatspiritualdelight,gvenbytheLord,thatwas discussedinthepreviouschapter.327 THEFIFTHDWELLINGPLACES Chapter 1Begins to deal with how the soul is united to God in prayer. Tellshowonediscer whether thereisanyillusion.335 2Continues onthe same topic.Explains the prayer of union through an exquisite comparison.Tells about the effects it leavesinthesoul .Thechapteris very important.341 3Continues on the same subject. Tells aboutanother kind of unionthe soulcan reach with God's helpand of how importantloveofneighborisforthisunion.The chapterisveryuseful .348 4Continues withthe same subject,explaining further this kindofprayer.Tellshowimportantitistowalkwith care because the devil himself uses a great deal of care in tryingtomake oneturn backfromwhat wasbegun.354 THESIXTHDWELLINGPLACES Chapter 1Discusseshowgreatertrials come whentheLordbegins tograntgreaterfavors.Mentionssomeandhowthose whoarenowinthisdwelling placeconductthemselves. This chapter is good forsoulsundergoing interior trials.359 2Deals withsomeof the waysin whichourLordawakens the soul.It seems there is nothing inthese awakenings to Contentsll feareventhoughtheexperience1b sublimeandthe favorsaregreat.366 3Dealswiththesamesubjectandtellsof themannerin whichGod,whenpleased,speakstothesoul. Gives counselabouthowoneshouldbehaveinsuchamatter andnotfollow one's own opinion.Sets down some signs fordiscerningwhenthereisdeceptionandwhennot.This chapterisverybeneficial . 370 4TreatsofwhenGodsuspendsthesoulinprayerwith rapture or ecstasy or transport,which are all the same in myopinion,andhowgreatcourageisnecessaryto receive sublimefavorsfromHisMajesty.378 5Continuesonthesamesubjectanddealswithakindof rapture inwhichGodraisesup the soulthroughaflight of thespirit,anexperiencediferentfromthat justexplained.Tellswhycourage1b necessary.Explains somethingaboutthisdelightfulfavortheLordgrants. Thechapterisaverybenefcialone.386 6Tellsaboutaneffectoftheprayerdiscussedinthe previous chapter.How tounderstand whether thiseffect is true rather thandeceptive.Discusses another favor the Lordgrants sothatthe soulmightbe occupied in prais-ingHim.391 7Discussesthekindof sufferingthose souls towhomGod grantsthefavorsmentionedfeelconcerningtheirsins. Tellswhatagreatmistakeitis,howeverspiritualone maybe,nottopracticekeepingthehumanityofour LordandSaviour JesusChristpresentinone'smind; alsoHismostsacredPassionandlife,Hisglorious Mother,andthesaints.Thechapterisveryhelpful .397 8DiscusseshowGodcommunicatesHimselftothesoul through an intellectual vision; gives some counsels.Tells abouttheeffectssuchavisioncausesifitisgenuine. Recommends secrecy concerning thesefavors.405 9TreatsofhowtheLordcommunicateswiththesoul throughanimaginativevision;givescarefulwarning against desiring towalk bythis pathandthe reasons for suchawarning.Thechapterisverybeneficial .410 10TellsaboutotherfavorsGodgrantsthesoul , inaway di fferentfromthosejustmentioned,andofthegreat profitthatcomesfromthem.418 1 2Contents 11TreatsofsomedesiresGodgivesthesoulthatareso powerfuland vehement theyplaceit in danger of death. Treatsalso of thebenefits causedby thisfavortheLord grants. THESEVENTHDWELLINGPLACES Chapter 1TreatsofthegreatfavorsGodgrantssoulsthathave enteredtheseventhdwellingplaces.Tellshowinher opinionthereisacertaindifferencebetweenthesoul andthe spirit,althoughthesoulisallone.Thechapter 421 containsnoteworthydoctrine.427 2Continues on the same subject.Explains thediference be tween spiritual union and spiritual marriage.Describes this differencethrough somedelicatecomparisons.432 3Dealswiththewonderfuleffectsof thisprayerthatwas mentioned.Itisnecessary topayattentionandheedto theseeffects,forthedifferencebetweenthemandthe previousonesisremarkable.438 4Concludes by explaining what shethinks our Lord's pur pose is in granting such great favorstothe souland how itis necessary thatMarthaandMary jointogether.This chapterisverybeneficial.444 [Epilogue] NOTES NotestoTheWayof Perfection NotestoTheMeditationsontheSongof Songs NotestoTheInteriorCastle INDEX 451 455 477 480 501 TheWayofPerfection THEWAYOFPERFECTION INTRODUCTION Orins IN THELASTFIVECHAPTERSofherLie,St . Teresadescribes the unusual events that surrounded her first foundation of a monastery for nuns. These chapters were added in her revision of this work and were written when she was already living in the new monastery called St. Joseph' s.1Her confessor at thetimewastheDominicantheologianDomingoBaiez,who wasaprofessorof theologyat St . ThomasCollegein Avila. I twasanother Dominican friar, however,Garciade Toledo, for whomshe wroteherLie.Becausehewasanxioustohavei t ,she sent her fnal version t o him without taking time t o read i tover. 2Thisaccount of herlifedealing with so many personal mattersandsuchunusualandsublimemysticalexperiences passed,afew monthslater,intothehands of Baiez .Though theworkcontainedexcellentdoctrineaboutcontemplative prayer,he nonetheless shunned the thought of allowing it to be circulatedamong nunsor others interestedinthesubject.Having got word of this work written by their Mother Foundress,the nuns at St. Joseph's were understandably curious and eagertoreadit.Teresaherselfdidnotshareherconfessor's misgivingsandthoughtthebookcouldbereadprofitably by those who werefavoredwithpassiveprayer. But sinceBaiez refusedtohearofthisandeventhreatenedtothrowthe manuscriptintothefire,thenunspressedTeresatowrite anotherworkjustforthemaboutprayer.Theleared Dominicanwasmorereceptivetothisidea, andheallowed Teresato"writesomethingsaboutprayer. "4Thenuns 15 1 6 St.Teresa of Ava themselves,inadditiontoBanez'sgeneralperission,made theirownspecificrequestsaboutthesubjectmatter.Someof themwereeagertolearaboutcontemplation-andeven perfectcontemplation.Others,apparentlyfrightenedbythe thought of such elevatedtopics,asked for simplerthemes such as how to recite vocal prayer. 5 In any event , Teresa wroteThe WayofPerfectionforhernunsandwiththeirrequestsand needsinmind;andshethereforedialogueswiththem throughoutthe work. In Teresa's view,her responsetothe Sisters' urgings waslike anactof obedience;"Ihave decided to obey them, "6she says. Andwhenatdiferenttimesshebeginstosensethelackof orderinthewaysheisproceeding,she comfortsherself with thethoughtthat sheis writing forher Sisters,in obedience to them,and that they will not mind. At one point in the middle ofherwork,shemoansincompletedissatisfactionoverthe jumbled way the material is being treated:"But what disorder in the way Iwrite!Really,it's as though the work were done by onewhodoesn'tknowwhatshe'sdoing.Thefaultisyours, Sisters,because you are the ones who ordered me to write this. Read i t as best you can,forI am writing it as best Ican.And if you find that it is all wrong,burn i t.Time is necessary to do the work well,andIhave solittle as you see,foreight days must have gone by in which Ihaven' t writtenanything.SoIforget whatIhavesaidandalsowhatIwas goingtosay. "7 When shecomes to the conclusion of her work,Teresa summarizesbrieflythesubjectmattershedealtwith:"howone reachesthisfountoflivingwater,whatthesoulfeelsthere, how God satisfiesit, and so on.She then implies that she has thought of this book as an introduction to her Lieby asserting thatthose who have reached the fount of living water will fnd herLieverybenefcialand receivemuchlightfromit. 9 Attheoutset,Teresatellsofherintentiontosubmither worktoatheologianforcensorshipbeforeturningit overto any of her nunsto read.For reasons we do not know,the censorwasnotBanez, thepersonshe mentions, 1 0butGarciade Toledo.Lesssevereasacensorthan hisDominicanconfrere wouldprobably have been,Garcia de Toledo nonetheless per-TheWay of Perfection-Introduction1 7formedhistaskdiligently,makinginallaboutfiftycorrections .Some of them concerned trifes, but others were more extensive and amountedto cancelling entire pages.He obviously hadaclear graspof the polemics underlying anumberof the topics that were discussed. Though posterity can be grateful to him for not having consigned the book to the flames,as Teresa suggestedhemightifitdidnotmeetwithhisapproval,the numberofcorrectionsdidcallforacautiousrevisionofthe wholework. Leaving the prologuealmostintact, including the reference toBanezasthepossiblecensor,Teresaamendedtheproblematicalpassagesandconformedthemtothe censor'sopinion.In addition, she elaborated on some doctrinal matters and toned downmanyof themorespontaneousandconfidential assertionsandsomeofthesubtleironythatfowedfromher pen.Her second version also manifests a decided efort to write morelegbly, as though thecensor mighthavecomplained of diffcultyinreadingthetext . TeresaprobablywroteherfrstredactionofTheWayof Perfection in1566, the year after she had completed her Lie. Although some have thoughttheworkwascomposed between 1 562- 1 564, i tseemsfrominternalevidence,suchasher references to Banez and to her Lie,the date would more likely be1 566 . 1 1The year in which she actually composed her second version ofTheWayof Perectionisalsoamatter for debate.Almost unanimously,historians of the past set 1 569 as the date of composition.They established their opinion on thetestimony gven by a young novice fromthe monastery of Toledo.The worth of this testimony has been recently challenged,and the date suggested is1 566. 1 2Thus Teresa would have undertaken the task as soonasthe censored manuscript had beenreturnedto her. Thisopinionisbasedonherfailuretoalludetoanynew Carmels founded by her or to the missionary spirit she received fromtheenthusiasticFranciscanmissionaryFr. Alonso Maldonadointheautumnof1 566afterhisreturnfromthe Indies. This second versionof TheWayofPerfection was censored 1 8 St.Teresa of Ava againbyGarda de Toledoaswellasby anothercensorwhose identityisunknown.Neitherofthemmadecancellationsor observationsthatrequiredany major changeinthebookthis time.One passage of the secondredaction Teresa herself later modified. It is in chapter 1 6.In answer to the question whether Godmightgivemysticalgracestoimperfectsouls,Teresa thinksthatHe would,soasto free them fromtheirimperfections. Butshecategoricallydeniesthatcontemplationwould everbe grantedtosomeonein mortal sin.In her altered view she simply says:"I want to say,then,that there are times when God will want to grant some great favor to persons who are in a bad state soas to drawthem by thismeans outof thehands of thedevil . "1 3 TheAutographs HappilythetwoautographsofTheWayofPerfectioncensoredbyGardadeToledoarestillconserved.Thefrstison displayintheroyal libraryoftheEscorial ;andthesecondis kept in the monastery of the Carmelite nuns in Valladolid,one of Teresa's own foundations.The first manuscript, referred to as"Escorial , " beginswithaprologueandcontinueswithout any division into chapters,although Teresa did indicate where shedesiredthatachapterbegin.Thereareseventy-two chaptersandtheheadingsof thesearewritteninthebackof thebook in Teresa's hand. Sincethelengthof someofthechaptersintheValladolid manuscriptwasincreased,thereare,inall ,onlyforty-two chapters.Knowing now that this work would be read by others besidesherSistersatSt.Joseph's,andalso,aswassaid,in response to the remarks of the censors, Teresa suppressed some of the material .But in other areas she enlarged upon the matter being discussed and developed her ideas further;for example, thisisseenintheimportantmatteroftheprayerof recollectionandquiet. TheautogaphofValladolidistheworkapprovedbythe Dominican censor,and the text that was circulated inthe new TheWay of Perfection-Introduction1 9 Carmels.ThecopiesmadeofValladolid,however,werenot always carefully done.Two of the copies, which were reviewed, corrected, andannotatedbyTeresaherself,areconsered today in the monasteries of the Carmelite nuns in Salamanca and Madrid. HistoricalContext In sixteenth-century Spain,political events wereclosely tied to religiousideas.Whatwashappeningintheworldat l arge, particularlyinSpainandinotherpartsofEurope, leftits tracesonTeresa'sworks .Whatwashappeninginthelittle world of the monastery of the Incarnation also left its mark on Teresaandherwritings.Anunderstandingof someof these eventsenlivensmanyof thepagesof hertreatisesonprayer. Refecting onthefnal experiences of which Teresawrites in herLie,thereaderisleftwiththenotionthattheCastilian Saint was living more among the Church triumphant of heaven thantheChurchof thisearth.Shebeholdsthegloriousrisen Christ ,the BlessedVirgin Mary,the saints,and the angels.In an extraordinary vision of the angels,she experiences the glory of heavenwithinherself,though shedoesnotseetheDivinity clearly. 1AHow much she was living in heaven is reflected in her following thoughts: "These revelations helped me very much,I think,incomingtoknowourtruecountryandrealizing that we are pilgrims here below . . .It happens to me sometimes that those who I know live there are my companions and the ones in whom Ifnd comfort ;it seems to me that they are the ones who are truly alive and that those who live here on earth are so dead thatnot eventhe whole world,Ithink,affords me company,especially whenIexperiencethoseimpulses. "1 5 Allof thisin addition to the painful longngs of love that she felt caused her to surmisethatshe would soon die. 1The first chapter of TheWay of Perfection,however, reveals aTeresa verymuchback on earth,keenlydistraught overthe afflictedChurch."Atthattime news reached me of theharm beingdoneinFranceandofthehavoctheLutheranshad 20St.Teresa of Avla causedandhowmuchthismiserablesectwasgrowing.The newsdistressedmegeatly,and,asthoughIcoulddo something or were something,Icriedtothe Lord and begged Himthat Imight remedy somuch evil. "1 7What had occurred isthatsomeharshrumorshadreachedTeresa, buther remarksshowthatherknowledgeofthefactswasvague.Itmustbe rememberedthatherreferencestotheLutheransin FrancerepresentherhazywayofspeakingofProtestantism and demonstrate neither historical nor geographical precision. The unhappy news that had spread even to the enclosure of St.Joseph's concered the religious war between the Catholics and theHuguenots.Teresa'sstereotypedremarksrefecttheway theordinarypeopleinSpainprobablycommentedonthe news."Churches were being destroyed,the Blessed Sacrament takenaway,many priests were being lost. "1 8 InTeresa'smindtheChurchandChristianitywereidentical .Theattack of"thoseLutherans"wasanattackagainst Christianity,shethought .Nowhereinthisworkdoessheuse thequalifier"Catholic"todesignatethemembersofthe ChurchortheChurchitself.MoreovertherelationshipbetweenhermysticallifeandtheChurch,bothinitsministry and itssuferings,wasinseparable. Curiouslyenough,despiteallherlocutions,visions,and communicationsfromGod,Teresa never received revelations destined for the Church asdid other saints,suchas Bridget of Sweden,CatherineofSiena,andMargaretMaryAlacoque. Her mysticallife, rather,consistedofaninner experienceof thecontentofRevelation.Whileitissuedfromwithinthe faith,italsobroughtwhatwascontainedinthatfaithinto sharperfocusresultingforherinaconvincedandpowerful awarenessoffaith'smysteries.Understandablyaloveofthe faithaccompaniedherexperiencesand,inaddition,moved herto looktotheChurchand Scripture forguidance.In this respect she writes:"And with this love of the faith, which God then infusesand which is strong living faith,italways strives to proceedin conformity withwhattheChurchholds,asking of this one and that,as one who has already made a frm assent to these truths . "19And further on sheadds:"For from what Isee TheWay of Perfection-Introduction2 1and know through experience,a locution bears the credentials ofbeingfromGodifitisinconforitywithSacred Scripture. "2 0 Inhermind, thefaithwaswhattheChurch holds,thetruthsof Sacred Scripture. Consequently,inconsultinglearnedmenandgivingthem anaccountofherspirituallife,Teresawasmostofallconcernedwithwhetherornotherlifeandexperienceswerein agreementwiththetruthsoftheSacredScriptures.Ina general manifestation of her soul,written in1 563 for Garda de Toledo,sheexplainswithreferencetoDomingoBanez:"He wasavery spiritualmanandatheologianwithwhomIdiscussed everything about my soul.And hediscussed these matters with other learned men,among whom was Father Manci o.Theyfoundthatnoneofmyexperienceswaslackingi n conformity withSacredScripture.Thisputsme verymuchat peace now,although Iunderstand that as long as God leads me bythispathImustnottrustmyselfinanything.SoIhave always consulted others,even though Ifindit difficult . "2 1The learnedman, thetheologan,isenvisionedbyTeresaasthe spokesmanfor"whattheChurchholds, " amasterin"the truths of SacredScripture. "Notforthemeresakeoffulfillingaformality, then,did Teresa submit her writings.Thus,at the beginning and end of TheWayof Perfection,she mentions Fr.Banez as the one who she thinks will take on the task of being her censor;and on two occasions in the course of her work she states her adherence to the faith professed by the Church. 22An interesting aside is that only later,sometime around1578,when reviewing her textin preparationforitspublication,sheaddedthequalifier "Roman. "The attestation of faith at the beginning was also insertedatthistime. Similarchangeswereintroducedintothe InteriorCastleandthe Book of Foundations.Thesefactors,it wouldseem,pointtolittlemorethanhereagernessfororthodoxy.Inhersimpleview, shefndsin"HolyMother Church, "the truths of Revelation,the sacraments,and a familyof Christians. "Don'tallowanymoreharmtocometoChristianity,Lord. "2 3It was easy t o speak of the Church as Christianity; just 22St. Teresa of Ava as easily didTeresa feelthat what was done against the Church wasdoneagainst Christ ,"whoissoroughlytreated. "24What might Teresadoto prevent this har,these "geat evils"?She has no use forany recourse to violence."Human forces are not sufficienttostopthespreadofthisfirecausedbythese heretics,eventhough people have tried to see if withthe force of arms they could remedy all the evilthatis making such progress .It has seemedto me that what is necessary isadifferent approach . . . .For as Ihave said,it is the ecclesiastical,not the secular,armthat will save us. "2 5 Now the "ecclesiasticalarm" consistedofpreachersandtheologians;andontheplaneof knowledge,they werethe ones whomustthroughtheir learningandwordsdefendtheChurch.This excludedTeresa. "I realizedIwasawomanandwretchedandincapable of doing anyoftheusefulthingsIdesiredtodointheserviceofthe Lord. "2 6 The result of these reflections,though,was not a surrender to apathy but the resolve "to do the little that was in my power. "2 7This "little" developed into the Teresian ideal:a small goup of Christians (inthebeginning only eleven ortwelve,later increased to ffteen and then to twenty-one),who would be good friendsoftheLordbystrivingtofollowtheevangelical counselsascloselyaspossibleandlivingalifeofprayerfor preachers and theologans,thedefenders of the Church;thus a lifein serviceoftheChurch,inserviceof Christ. Butagroupofwomendedicatingthemselvestoalifeof prayerandcontemplationinthatageandinthosecircumstanceswasdestinedtobelookedupon,if notwithcomplete distrust, then at least with caution. 28 The Spanish people in general were officially taught to follow the "level" and "safe" paths of both theascetical lifeand vocal prayer andto shun the extraordinarywaysofmysticism,especiallyitsaccessory phenomenaof locutions,visions,andrevelations. Inthecaseofwomen,theteaching wasputforwardwith greaterurgency.Andtheexamplesoffalsewomenmystics becamematerialforsmalltalkandsubtlethreat .Moreover, thereweretheinterpretationsofgeneticlawswhichclaimed thatwomenwereamistakeofnature,akindofunfinished TheWay of Perection-Introduction23 man.The shocking extent towhichantifeminismcouldreach is evidentinapassagefroma writing by FranciscodeOsuna:"Sinceyouseeyourwifegoingaboutvisitingmany churches, practicing many devotions,and pretending tobe asaint,lock thedoor; andifthatisn'tsufficient, breakherlegifsheis young,forshecangotoheavenlamefromherownhouse withoutgoingaroundinsearchofthesesuspectformsof holiness.It isenoughfora woman to hear a sermon and then put it intopractice.If shedesiresmore,letabook be readto her while she spins,seated at her husband's side. "2 9More than mere jestwasinvolvedinasayingof thetimethatawoman shouldbeallowedtoleavethe house ononlythreeoccasions : oncefor her baptism,another in order to go to the house of the man she marries,andathird forherburial . Thescholastictheologiansthemselveswereinfluencedby Aristotle's reasoning that women were guided by their passions ratherthanby stable judgments.In the processes for Teresa's canonization,Banezackowledgedhis unwillingnessto letthe writings of women be circulated. 3 0 And in his official judgment ofTeresa'sLie,hepraiseshervirtuesbutwarnsagainstthe manyrevelationsandvisions"whicharealwaystobe geatly feared,especially in women,whoare more inclined to believe thatthesearefromGodandtomakesanctityconsistof them. " 3 1Thedeleteriousefectstheseattitudesmayhavehadon womencanbe imagined; andasawomanTeresaindeeddid feelincapableofmuch. Nonetheless,herdefenseofwomen wassoclearandforcefulinherfrst writingofTheWayof Perectionthatthecensorintervened,andshefeltobligedto omit a large portion in her revision. After pointing out that the Lord found as much love in women as in men,and more faith, whileHewasonthisearthandthattheworldhassointimidated womenthattheydonotdaredoanythingworthwhile in public for Him or "dare speak some truths that we l ament over in secret , " she concludes sharply:"Since the world's judges are sons of Adam and all of them men,there is no virtue inwomenthatthey donot hold suspect .Yes, indeed, theday will come, my King,when everyone will be known for what he 24St .Teresa of Aula is.Idonot speak formyself,because the worldalready knows mywickedness -andIhaverejoicedthatthiswickednessis knownpublicly-butbecauseIseethatthesearetimesin whichitwouldbewrongtoundervaluevirtuousandstrong souls,eventhoughtheyarewomen. "3 2Teresa's smallgroupof womenwere t o become goodfriends of theLord,developing this friendship through a life of unceasing prayer as the Carmelite rule prescribed.But over and above their being women,the notion that they were to practice mental prayer also created problems.For both the followers of Erasmus andthe Alumbrados wenttosuchextremesinurging the practiceof mental prayerthattheymanifestedacertaincontempt forvocalprayer,includingliturgcalprayerandother ceremoniesandrituals.Whether ornot suchcontemptwasindeedapartof theteachingof many Gf the groupsclassifiedas A lumbrados is amatter for further research.Archbishop Carranzaintimatesthepossibilityoffalseaccusationswhenhe speaksof apersonwhowasaccusedof beinganA lumbrado merely for praying before a crucifx. 33In his defense of mental prayer,Carranza holds that such prayer is more excellent than vocalprayer,but hedoesnotcondemnthe latter. Nonetheless,conservativetheologiansfearedthatinthe practice of mental prayer lay the seeds of Protestantism,which wasasdreadedastheplaguebyboththecivilandtheecclesiasticalrulersof Spain inthe goldenage.The Dominican friar Melchior Cano,a theologianat the Council of Trentand consultanttoPhilipIIandtotheInquisition,attackedhis fellowDominican,ArchbishopCarranza,andLuisde Granadaforpromotingthepracticeof mentalprayeramong the common people.Fernando Valdes,the Inquisitor General, complainedthatLuisdeGranadawastryingtowritethings aboutcontemplationformerecarpenter'swives. 3 4 Itwas Valdeswhopublishedin1 559anIndexofforbiddenbooks which included almostallthose dealing with prayer. 3 5The ordinary peopleweretobebusy maintainingtheirhouseholds. Forsuchpeople,Massandvocalprayerweresuffcient.Anothertheologianinthiscamp,DomingoSoto,confessed that he did notunderstandhowthose who were ontheir knees TheWayof Perfection-Introduction25 beforethe tabernaclefortwohourscouldbethinking of God sinceGodisinvisible. 36AndManciodeCorpusChristi , anothertheologianatTrent ,criticizedCarranzaforspeaking of prayerasthoughit wereasharing betweenfriends. Thiswasthe skeptical environment in which Teresafounded amonastery of women who woulddedicatethemselves to alife of prayer,of intimate friendshipwithGod, of living faithand love,themostperfectxemplarofwhichwas,forher, the BlessedMother,acarpenter's wife. Allthis mistrust of women isclearlyenoughimpliedinTeresa'swords :"Youwillhear some persons frequently making objections:there are dangers; so- and-sowentastraybysuchmeans;thisotheronewasdeceived; another who prayed a great deal fell away; it' s harmful to virtue;it's not for women,for they will be susceptible to illusions;it's better they stick to their sewing; they don' t need these delicacies;theOurFather and the Hail Mary are suffcient . " 3 7Withthelaststatement,however,Teresawas i n fullagreement. If theOurFather istobe prayedinanauthenticmanner,it must be joined by mental prayer.Almost as if she were a motherscoldingherchild, shepointsaccusinglytothe senselessnessofwhatwasbeingurged. "Well, whatisthis, Christians,that yousaymentalprayer isn'tnecessary?Do you understandyourselves?Indeed,Idon'tthinkyoudo,andso youdesirethat weallbe misled.You don't know what mental prayer is, or how vocal prayer shouldberecited,or what contemplation is,forif you did you wouldn' t on the one hand condemnwhatontheother hand youpraise. "3 8 Teresa, here,offersastrongdefenseofmentalprayer,butsheexaltsvocal prayer joiningittomentalprayerandobservingthatitmay leadoneinto perfect contemplation. While insisting that if thereis any danger that danger lies in theneglectofmentalprayer,sheexclaimswithenthusiasm: "Holdfast , daughters,fortheycannottakefromyoutheOur FatherandtheHail Mary. "39Herethe censor,quick tocatch thepoint, intervenedand,going a stepfurther fromhis usual method of simply crossing outapassage,wrote inthe margin: "I t seemssheisreprimandingtheInquisitorsforprohibiting books onprayer. "40 26St .Teresa of Avla ThatprayerisaworkoftheChurchandparticularlyeffcacious inthe case of God's close friends, Teresa is convinced, eventhoughitmaybewomen'sprayer."Itrust,myLord,in theseyourservantswholivehere,andIknowthey desireand strivefornothingelsethantopleaseYou. ForYoutheyrenouncedthelittlethey had-andwouldhavewantedtohave more so as to serve You with i t.Since You,my Creator,are not ungrateful , IthinkYouwillnotfailtodowhattheybegof You.NordidYou,Lord,whenYouwalkedintheworld despisewomen;rather,Youalways ,withgeatcompassion, helpedthem. "41Thepetitionsofthesesoulscloselyunitedto Christ,shefurtherobserves,areinconformitywithHimand HisSpiritandaregrantedthroughHisownmerits . 4 2Thiscommunity of womenthat had cometogether t o livea lifeofprayercouldfndsupportalsointhespiritofthe Carmeliterule.Thehermitsof thepastwhohadspenttheir daysinruggedsolitudeandcontemplationonMountCarmel weretobethegroup'sinspiration. 43Despitethefactthat Teresadidnot seem toknowabouttheearlier Carmeliterule writtenforhermitsandapprovedbyHonoriusI I I in1 226,there was forher enough of the eremitical spirit i n the rule for Carelite mendicants approved in 1 247by Innocent IVto lead her to emphasizethe practice of solitude throughan enclosure and withdrawal from the world greater than that which existed at the Incarnation. 44Because of the large numbers living in the Incarnationand the penury of thecommunity,the nuns were obliged to spend more time in the company of benefactors both inthemonasteryandoutsideinprivatehomes .Forsimilar reasons,intimesofsicknesstheyoftenhadtoleavetheir monasteryandseekassistanceoutside.Therewereother motivesas well for which they could easily enough obtainpermissiontoleavetheenclosure.SomenunsattheIncarnation desireda stricter observance of enclosure soasto comply with themandateoftheCouncilofTrentinthisregard.But Teresa's appeal was to the eremitical spiri t :"For the style of life weaimtofollowisnotjustthatofnunsbutofhermits. "45Solitude wasimportant forher smallcommunitydedicatedto prayer.Thusworkinacommonroomwastobeavoided; TheWay of Perfection-Introduction27 "silence is better observed wheneach nun is by herself;and to getusedto solitude isa great help forprayer. "46 Thoughthere i s much evidence to attest to the fact that the communityof theIncarnationwasadevoutandferventone, theredidexistaclassstructurewithitsvaryinglifestyles according to whether one was of wealthy orpoorbackground.Individualswereablet oobtainpermissiont okeepmoney, fromwhateversourcetheymayhavereceivedit,andsome were even allowed to have an income.Thus we find references to the custom of buying and selling rooms,the better rooms,of course,going tothe richer nuns.Andthe nuns who were poor didn' thaveroomsatallbutsleptindormitories .Thedifference betweenthe rich and the poor was indicated also in the religiousgarbbymeansofsuchthingsaspleats, colors, buckles,andsoon.Someworerings,andothersownedpet dogs .Therewere thosewho,like Teresa, keptthe title dona andhadampleprivatequarterswheremembersoftheir families could visit or stay.Some had servants or slaves.There werethosewhoinvirtueoftheirfamilyranktookthefirst placesinthechoir.Itmightbeaddedaswellthatinthose times it wasnotunusualformany to enter amonasteryasthe solutiontoasocialproblemratherthaninresponsetoa religiousvocation.4 7Upon all these practices and ways of looking atreligious life, Teresaturnedherback. Thepovertyofspiritofthegospels,likeapowerfulmagnet ,drewher. "Buttheone whoisfrom noblerlineageshouldbetheonetospeakleastabouther father.AlltheSistersmustbeequal."48Povertywastobethe insigniaofTeresa'snuns:"inhouses,clothing,words,and most of allinthought."49And closely linked with detachment frommoneyisdetachmentfromhonorbecause"honorand moneyalwaysgotogether;anyonewhowantshonordoesn't despisemoney,andanyonewhodespisesmoneydoesn'tcare muchabouthonor. "5 0 Thislifeofequalityandhumilitywas meant, as Teresa envisioned it,to blossom into a life of authenticsisterlylove,theloveChristinsisteduponforHisfol lowers.As sheputsi t, "inthishousewherethereare no more thanthirteen -normusttherebeanymore -allmustbe 28 St.Teresa of Avila friends,allmustbe loved,allmustbehelddear,all mustbe helped. "51 TheCentralTheme When Teresa revised TheWayof Perfection after Fr.Garcia deToledohadexaminedthework,shewrotesomewhatformally on theopeningpage:"Thisbookdealswiththeadvice andcounselTeresaof JesusgvestoherreligiousSistersand daughters. "Only later wasatitle given to this book of "advice andcounsel , " andthetitlewasnotcomposedbyTeresa.However she knew of i t and approved.The title appears in her manuscriptontheoppositesideoftheopeningpage:"The book calledTheWayof Perfection written by Teresa of Jesus, anunof theOrder of ourLady of Mount Carel . "TheWay ofPerfectionisthereforeapracticalbookofadviceand counseldestinedtoinitiatetheCarmelitenunintothelifeof prayer.Thus,Teresaisateacherthroughoutthework, demonstrating how,pointing to the pitfalls,and explaining the right way fromthe wrong. TheFoundationofPrayer Inbeginningherwork,shefirstestablishedthereasons behindthis new manner of contemplative life. Becauseof her keendesirethattheLord'sfriendsbegoodones,shewanted thelittle community to follow Christ's counselsasperfectlyas possible. This implies careful observance of the rule, and for Teresatheessential element of the Carmelite ruleis unceasing prayer. Peaceisnecessaryforalifeof prayer.ThusTeresa avoidsplacing burdens on her nuns.She dwells mainly on only three practices becausethese will help them to possessboth inwardly and outwardly the peace the Lord recommends to them and will dispose them to a life of prayer. 54What are these three practices?Loveofneighbor,detachment , andhumility. Together they formafoundationforprayer.Since they touch TheWay of Perfection-Introduction29 upon the ties that are fel t in one's relationship to others,to the world,andto oneself,theyfreethe spiri t.Thoughadmittedlytherei s an underlyingstructureand a logicinherworks,Teresamakeslittleefforttopresenther ideas according to a well-ordered plan.In her characteristicallysimplemanner, sheconfessesattheoutset: "SinceIdon't knowwhatIamabouttosay,Icannotsayi tinanorderly way. "5 5 Itisnotonlyinthefrstpartofherworkthatshe speaks of thesepracticesthat serve as afoundation for prayer, butthe subjects of charity,detachment,and humility provide materialfordiscussionagainlateraseffectsofprayer.Her digressions,too,for which she is well known,may cause readers somefrustrationintheir effortstofollowherthought; hardly does she begin her work when she goes off into a lengthy digression (theentire second chapter) that would fit better elsewhere. Consequently,subjectstreatedinonesectionof thebook will frequentlybecomplementedbywhatissaidonthe matter in other places. Takingupthefirstpractice,loveofneighbor,Teresa devotesfour chapterstoan analysis of love.Dividinglove into that which is purely spiritual and that which is mixed with sensuality,she met with particular diffculty in explaining thelatter.After rewriting the entire part in her revision, she then tore outthepageandtriedathirdtime. 5 6With regard t o the whole subject of love,she complains that the term "love" is applied to much that has nothing to do with trueandperfectlove.Sheacknowledgestheimportanceof friendshipsandofhowtheymustgrowintothisperfectlove andareenrichedby i t; butforhernunsliving closetogether and only few in number she encourages them all to be friends. Furthermore,withhergeatcapacityforfriendshi p, Teresa observedthattoomuchrestraintcouldfrightenpeopleaway fromtheserviceofGod."Ournatureissuchthatthisconstraintisfrighteningandoppressivetoothers,andtheyflee fromfollowingtheroadthat youaretaking,eventhough they knowclearlyi tisthemorevirtuouspath. "5 7 Herownspontaneity and freedom from excessive constraint are noticeable in manypassagesofherfirstredactionthatwerecensoredor 30St .Teresa of Ava omittedinherrevision.Forexample,inwarninghernuns againstmagifcentbuildings,sheconcluded:"AndifIcan saythisingoodconscience,maysuchabuildingfalltothe ground the day you construct one. " But the words used in her frst writing are much stronger:" . . . may such a building fall to the groundandkill youallthedayyou desire one."5 8However sublime the spirituality of which she speaks,Teresa wouldneverwantherdaughtersoranyof herreaderstolose the compassionthat goes with charity."For at times it happens that some trife will cause asmuch suffering to oneasa great trialwilltoanother;littlethingscanbringmuchdistressto persons who have sensitive natures.If you are not like them,do notfailtobe compassionate. "5 9Thesubjectof detachmentincludesallthatTeresahasto say through such expressions as poverty of spiri t,mortification, andsurrendertothewillofGod. Whatsheobservedinthe humanconditionthatmostinfluencedherthinkngabout detachmentwas"howquicklyallthingscometoanend. DNor is the practice of detachment exclusively for nuns, no more thanisthatof charity or humility.ThoughTeresawroteThe WayofPerectionfor hernuns,anditis,inasense,acommentary on the constitutions she drafted forthem,the treatise hasbecomeapopularbookofspiritualitysincemuchofher adviceisapplicabletowhoeverisreadingi t. Remarkably, Teresa avoidsany claim that nuns have a greater occasion for the practice of detachment or that their lifeis harder;rather, attimes,sheobseresthat marriedpeopleareforcedtopractice geater self-discipline because of their obligations and that people living in the world have diffcult trials fromwhich the nunsarefreed. 61 Shestates:"Idonotcall'givingup everything'entering religious life,and the perfectsoulcan be detachedandhumbleanyhere. "62Thehappy result of detachment i s inner freedom,freedom fromworryaboutbodilycomfort ,honor,andwealth.Consideringthetimes in which she lived,the role Teresagivesto spartan fastsand penances isa small one."ButIam speaking aboutpersonswhobytemperamentliketobeesteemedand honored and who look at the faults of others and never at their TheWayof Perfection-Introduction31own,andothersimilarthingsthattrulyarisefromlackof humility."6 JDetachmentandhumility:socloselyjoinedthatTeresa could notspeak of the one without the other;these two virtues "itseemsalwaysgotogether. "6 4 Forhumilityimpliesdetachment from oneself,from worry about esteem and honor. Then, justastheVirgnby humility drew theKing of heaven to earth, sothe soulby humility drawsLove into itself." Icannot understand how there could be humility without love or love without humility; norarethesetwovirtuespossiblewithoutdetachmentfromallcreatures. "6 5Therei sthatlackof self-esteemwhichhasnothingtodo with humility and is discernible through the agitation it causes . "Humilitydoesnotdisturbordisquiet , " Teresawrites , "howevergreatitmaybe;itcomeswithpeace, delight, and calm . . . . The pain of genuine humility doesn' t agtate or affict the soul ;rather, this humility expands it and enables it to serve God more. "6 6Inhumilityonei stouchedwiththeconvictionthatevery goodthing comes fromGod.If she fel t great detachment from allthingsoneday, Teresaknewthroughexperiencethaton anothersuchdetachmentcouldbetakenfromher; andshe therefore concludes:"Now since this is true,who will be able to sayof himself thatheis virtuousorrich?Foratthe very momentwhen there isneedof virtueonefindsoneself poor. "6 7AMet hodofPrayer Aquestion oftenproposed is whether Teresahadamethod of prayer which she taught.Apopular method of prayer in her day wasthatofdiscursivemeditation.Andinturningherattentionto the subjectof prayer in the second part of her work inwhichshewritesacommentaryontheOurFather,she beginsbyreferringtothemanybooksof meditations.Oneof themostfamouswastheDominicanfriarLuisdeGranada's Book of Prayer and Meditation,published in1 554, a work she recommendsinher constitutions.While praising thesebooks , 32St.Teresa of Avla Teresaaddsasignificantqualification:"Therearesomany goodbookswrittenbyablepersonsforthosewhohave methodicalmindsand for souls thatareexperiencedandcan concentrate within themselves that it would be a mistake if you payattention towhatIsay about prayer. "6 8She, indeed,does notintendtowriteforthosewhopossessthesequalities.Her method is for those whose minds, similar to hers,are like "wild horses. "69"Ipitythesesouls greatly,forthey seemtobelike very thirstypersonswho seewaterinthedistance,butwhen they wantto gothere,they meetsomeonewhopreventstheir passing fromthebegnning throughthe middle tothe end. "70 Tothesepersonsandtoal l otherswhocannotfollowthe path of discursive meditation, Teresa offers her method.In doing so,she turns totheOur Father,theprayer Christtaught us;forvocalprayerdoes notimpedecontemplation.Butthe recitation of this prayer must be informed by Teresa's method, which she calls the prayer of recollection.She calls it "recollection" because "the soul collects its faculties together and enters within itself to be with its God. "71 What is necessary along with thiscenteringofattentionistherealizationthatGodisvery close.She insistson thenearnessof Godtoeachone. "Allthe harmcomesfromnottrulyunderstandingthatHe is near. "7 2Not only i s He near,but He "never takes His eyes off you. "And she asks:"Who can keep you from turning the eyes of your soul towardthisLord?"73 Her method i s one of presence,of being fully present to God inourprayer,forHeisfully presenttousatalltimes."What I' mtrying topoint out isthat we should seeandbe presentto theOnewithwhomwespeakwithoutturningourbackon Him. "7 4 Centeringtheattentionwithin,beingfullypresent , lookingat, gazingupon;thesearetheexpressionsthat fither method.' ' I'mnotasking you nowthat you think about Himor thatyoudrawoutalotofconceptsormakelongandsubtle reflectionswithyourintellect .I' mnotaskingyoutodo anything more than look at Him. "75I ti s sufficientthat one makethe efort ,and forthat reason Teresacallsthisprayerofrecollectionamethod. 7 6Understandably,the degees of this recollection may vary,and TheWay of Perfection-Introduction33 Teresa predicts that in the beginning it may be a little difficul t ,butsoon"the gainwillbe clearly seen. "7 7Thisprayerofrecollection,accompaniedby vocalprayer, provedtobeanexcellentmethod,Teresadiscovered, of disposing one for contemplativeprayer."Andits divine Master comes more quickly toteachitandgiveitthe prayer of quiet than He would throughany other method it might use. "7 8She claims she "never knew what it was to pray with satisfaction untiltheLordtaughtmethismethod. "79Andconcludes : "Therefore,Sisters,outof lovefortheLord,getusedto praying theOur Father with this recollection,and you will see the benefitbefore long. This isamanner of praying thatthe soul getssoquicklyusedtothatitdoesn'tgoastray, nordothe facultiesbecomerestless,as time willtel l ."80 Strictadherence toany one forula neverbecameapart of Teresa'steaching.Her ownspontaneityinprayerisdisplayed onalmost every page and includes petitions,praise,adoration, offering,thanksgiving-alltheformsofprayer.Theopening wordsoftheOurFatherleadherintoflightsofherownunpremeditatedprayer,andsheteachesustopraybypraying herself.But the Our Father is always there toreturnto.In addition to this freedom fromrestriction, she values variety in the mode of being present to Christ:in joy,tobe with Him as risen; intrialandsadness,tobewithHim in HisPassion.Presenceto ChristwithinasHeisshowntousinthedifferentgospelaccounts can be afurtherimportantaid,then, to the practice of recollectionandofcenteringone'sattention onHim.Although risen,HestillinfuencesusthroughHisearthlymysteriesby which Hedrawsclosetousinamoretangibleway.81 Attimesduringthisprayer,thesoulwillfeelapassive quieting andbedrawngraduallytoagreater silence."Iknow there are many persons who while praying vocally, as has been alreadymentioned,areraisedbyGodtosublimecontemplation. "8 2From this method of recollection,then,Teresa goes on todescribetheprayer of quiet ,theinitialstageof contempl ationwhich,inherterminology,isalwayspassiveprayerand unattainablethroughany human efforts.Thisinitialstageof contemplation,in which there is not yet acomplete silencing of 34St .Teresa of Avila the faculties,isfollowed bythe prayer of union inwhich all the facultiescometorestintheinner silence.Ascontemplation begins,therecollection takes deeperhold;the wordsbecome fewer,onewordutteredfromtimetotimebeingsufficient .But one'sowneffortsareof noavaili neitherproducingor holding on to mystical prayer."The best way to hold on to this favor is to understand clearly that we can neither bring it about norremoveit;wecan only receiveitwithgratitude,asmost unworthy of it;and thisnotwithmany words. "83 Contemplation is like living water drunk fromthe fount; yet it is diferent from earthlywaterinthat, while satisfying the soul's thirst, at thesametimeitincreasesthatthirst . TheLordgavetheOurFatherinaratherobscureform, Teresathinks,sothateachonemaypetitionaccording tohis ownintention.Asforherself,shecametotheknowledgeof manydeepsecretsunfoldedbeforeherbytheMasterwho teachesthosewho saythisprayer."Certainly,itnever entered my mindthatthisprayercontainedsomanydeep secrets;for nowyou have seen the entire spiritual way contained in i t,from thebeginning stagesuntilGodengulfsthesoulandgivesitto drink abundantly from the fount of living water, which He said wastobefoundattheendof the way. "84 The end of the way cannotbereachedwithout Teresa's indomitabledeterminationamuydeterminadadeterminacion."Theymusthaveagreatandveryresolutedeterminationto persevereuntilreachingtheend,comewhatmay, happen what may, whatever work is involved,whatever criticism arises, whether they arrive or whether they die on the road,or even if theydon'thavecourageforthetrialsthataremet ,orifthe whole worldcollapses. "85 OurTranslation Becauseofthedemandandthelackofcopies,Teresa thought, afteratime,of having her book printed;butshe felt the need of help for some careful editing.The unknown editor shecommissionedenteredunscrupulouslyintothedelicate TheWay of Perfection-Introduction35 task.His polished textnolonger bore many of the fascinating Teresiantraits.Shedutifullyreviewedit, patientlycancelling andrewritingsomeofhisexcessivechanges;andthis manuscript is now conserved in the monastery of the Carmelite nunsinToledo.Itwasacopy of thistextthatservedfor the frst editions of TheWay of Perfection that appeared in Evora, 1 583, inSalamanca, 1 585, andinValencia,1 587 .Butsince thoseacquainted with Teresa's unlabored, conversational style wereunhappywithi t, FrayLuisdeLeoni nhiseditionof Teresa'scomplete works chosetheautographof Valladolidas thetext . Thedifferent versions of thebook,however, leftthe matterveryconfused,evenintoourowncentury,untilFr. Silveriobroughtclaritytotheentirequestioninhiscritical editions. OurtranslationisoftheValladolidautograph,thework revised by Teresa and for which she received approval from Fr. GarciadeToledo.AtranslationonlyoftheValladolidtext ,however,would bring with i t certain disadvantages.The lively passagesandinterestingvariationsintheEscorialtextwould be lost to the English-speaking reader.Many of these omissions andvariationsfromEscorialcanbeinsertedintothe Valladolidtextwithoutseriouslydamagingthefowof thought. WehaveindicatedwhateveristakenfromEscorial andintroducedintoourmaintext fromValladolidby enclosingi ti nbrackets.Wheretherearetwoversionsofthesame passage,yetwithsignificantdifferences,we giveatranslation of theEscorialversioninanote. TheWayofPerfectionmaybedividedasfollows: I . PurposeoftheTeresianCarmel (chs.1 - 3) I I . Foundationsof prayer:loveof neighbor, detachment , and humility(chs.4- 15)I I I . Diversity of pathsin contemplativecommunities(chs . 1 6- 1 8) I V. Prayeringeneral(chs.1 9- 26) V. Commentaryonthe Our Father( chs.27 -42) A. Christ asMaster andGuidein prayer ( chs .26- 27) B. prayer of recollection(chs .28- 29) 36 1979 St . Teresa of Avzla C. prayerofquiet(chs.30- 31 )D. abandonment t o thewillof God(ch. 32) E. theEucharist( chs.33- 35) F. pardonofoffensesanddetachmentfromhonor and esteem(chs.36- 37) G.deliverancefromdeceptionand illusions(chs . 38- 41) H. desiresforeternallife(ch. 42) + + + +KieranKavanaugh,0.C. D.CarmeliteMonastery Brookline,Massachusetts + + +Manyhavehelpedinthepreparationofthisvolumeand deservetoreceivean expression of gratitude.Special thanks go toPadreTomasdeIaCruz(Alvarez)forallowingthetranslators tomakeuse of his Spanish edition of the complete works of St. Teresa.Hisplentifulfootnoteswereindispensabletousin preparing our ownnotes.Iwouldalso like to thank the Carmel inElysburg,Pennsylvania,forits importantcontribution of an index.SeveralotherCarmelswerehelpfulwithsomemuchneedededitorialassistanceandproofreading,theCarmelsof Danvers,Roxbury,andIndianapolis.FatherAdrianCooney assistedwithsomeeditorialadvice,and JeanMalloncarefully typedtheentiremanuscript .Finally,Imustexpressmyappreciation to the many who have encouraged Father Otilio and me,aftertheappearanceof volumeone,toperseveretranslating throughallthewritingsof this greatSaint.K. K.THEWAYOFPERFECTION ThebookcalledTheWayofPerfectionwrittenbyTeresaof Jesus,anun of the Order of ourLadyof Mount Carmel .This bookisintendedforthediscalcednunswhoobservethe primitiveruleof ourLady of MountCarmel . 37 JHS This bookdeals with the advice and counsel Teresa of Jesus gvestoherreligiousSistersanddaughterswholiveinthe monasteriesthat, withthehelpofourLordandtheglorious VirginMotherofGod,ourLady,shefounded.These monasteriesfollowtheprimitiveruleofourLadyofMount Carmel .She directs her counsel particularly to the Sisters at St.Joseph's monastery in Avila.which was the first foundation and theplace where she was prioresswhen she wrote thisbook. 1 Inall that Isay in thisbook I submit to what our Mother the Holy Roman Church holds. If there should be anything contrary tothat, itwillbedueto mynotunderstanding the matter.And so I beg the learned men who will see this work to look itover carefully and to correct any mistake theremay be asto whattheChurchholds,aswellasany other mistakesin other matters.If there should be anything goodin this work,may it beforthe honor and glor of God and the serviceof His most BlessedMother, ourLadyandPatroness,whosehabitIwear despitemybeingveryunworthytodoso.38 JHS Prologue I . TheSistersinthismonasteryofSt .Josephhaveknown thatIreceived permission fromtheFather Presentado, 1Friar DomingoBanez,of the order of the glorious St .Domini c,who at present is my confessor, to write some thingsaboutprayer. ItseemsImightbeabletomeetwithsuccessindoingthis becauseIhave discussedprayerwithmany spiritualand holy persons.The Sisters have urged me so persistently to tell them somethingaboutitthatIhavedecidedtoobeythem.Iam awarethatthegreatlovetheyhaveformewillmakewhatI say, soimperfectlyandwithsuchpoorstyl e, moreacceptable than what is in somebooks that are verywellwrittenby those whoknowwhattheyarewritingabout .AndItrustinthe Sisters'prayersthatpossiblythroughthemtheLordwillbe pleasedthatImanagetosaysomethingaboutthemodeand manneroflifepropertothishouse.AndifIshouldbe mistaken, theFatherPresentado ,whowillbethefrsttosee thisbook,willeithermakecorrectionsorburni t. Iwillnot have lostanything by obeying these servants of God,andthey will see whatIhave when leftto myself and whenHisMajesty doesn'thelpme.2. Iamthinking of listing someremediesforcertaincommon,small temptations of thedevi l ,for since they are so common perhaps little 2ttention is paid to them.AndIshall write of other things astheLord inspiresme or that mightcometo my mind;forsinceIdon't know whatI'm going to say, Icannot say i t inanorderlyway.Ibelieve this l ack of order is best since writing this book is a thing already so out of order for me.May the Lord haveahand i n al lthatIdo so that i t may confortoHisholywill ;theseare mydesires always,eventhough myworksareasfaultyasIam. 39 40St .Teresa of Ava 3. Iknowthere is nolackof lovein meandof thedesireto helpas much asIcanthat the souls of my Sisters mayadvance in the service of theLord.This love together with my ageand the experience I have from living in some monasteries may help meinspeaking of ordinary thingstobe moresuccessfulthan learned men.Since these learned men have other more important occupations and are strong, they don't pay so much attentiontothingsthatdon'tseemtoamounttomuchin themselves.But everything can be harmful to thoseas weak as we women are.Thewiles of thedevilare many for women who liveaverycloisteredlife, for thedevilseesthatnew weapons areneeded i n order todoharm.I,as wretched asIam,have known how to defend myself only poorly.So I have desired that my Sisters might take warning from my own experience.I shall say nothing about whatIhavenotexperienced myself or seen inothers[orreceivedunderstandingoffromourLordin prayer. ]4. Not long agoIwas ordered to writeacertainaccount of my life,in which I also dealt with some things about prayer. 3It could be that my confessor wouldnotwant you to seethisaccount,and so I shall put down here something of what was said there. Ishallalsowriteofotherthingsthattomeseem necessary.MaytheLord's own hand be in this work,asIhave begged Him;and may Hedirectthe work toHis glory,amen. Chapter 1 ThereasonIfoundedt hismonasterywithsuchstrict observance.WHENIBEGANtotakethefirststepstowardfounding this monastery(for the reasons gven in the book I mentionedthatIwroteandalsobecause of some greatfavors fromtheLordthroughwhichIlearnedthatHewouldbe geatly servedinthishouse),it was not my intention that there besomuchexternalausterityorthatthehousehavenoi ncome;on the contrary,l would have desired the possibility that nothing be lacking. I n sum,my intention was the intention of the weak and wretched person that Iam-althoughIdid have somegoodmotivesbesidesthoseinvolving myowncomfort . 2. Atthat time newsreached me of theharm being done in FranceandofthehavoctheLutheranshadcausedandhow much this miserable sect was growing.The news distressed me greatly, and,asthoughIcoulddosomethingorwere something,IcriedtotheLordandbeggedHimthatImight remedy so much evil .It seemed to me that I would have given a thousand lives to saveonesouloutof the many that werebeing lostthere.IrealizedIwasawomanandwretchedandi ncapable of doing any of the usefulthingsIdesired to do in the service of the Lord.All my longng was and still is that since He has somany enemiesand so fewfriendsthat these fewfriends be good ones.AsaresultIresolvedtodothe littlethat was in my power;that is, to follow the evangelical counsels as perfectly asIcouldand strive that these fewpersons who live here do the same.Idid this trusting inthe great goodness of God,who neverfailstohelpanyonewhoisdeterminedtogiveup everything for Him.My trust was that if these Sisters matched the ideal my desires had set for them,my faults would not have 41 42St .Teresa of Avla muchstrengthinthemidstofsomanyvirtues;andIcould thereby please the Lord in some way.Since we would all be occupied in prayer for those who are the defenders of the Church andforpreachersandforlearned menwhoprotecther from attack,wecouldhelpasmuchaspossiblethisLordofmine whoissoroughlytreatedbythoseforwhomHehasdoneso muchgood; itseemsthesetraitorswouldwantHimtobe crucifedagainand that He have no place to lay Hishead. 3. 0myRedeemer,myheartcannotbearthesethoughts withoutbecomingterriblygrieved.Whatisthematterwith Christians nowadays?Must it always be those who owe You the mostwhoaffictYou?ThoseforwhomYouperforedthe greatestworks,thoseYouhavechosen forYourfriends,with whom You walk and commune by means of Your sacraments? Aren'tthey satisfedwiththetormentsYouhavesufferedfor them? 4. Indeed,myLord,onewhowithdrawsfromtheworld nowadaysisnotdoinganything.Sincetheworldsolittleappreciates You,what do we expect? Do we perhaps deserve to be treatedbetter?Haveweperhapsdonebettertowardthosein the world that they would keep us in their friendship? What is this?Whatdowenowexpect,thoseofuswhothroughthe goodness of the Lord are freed of that contagious,scabby sore, that sectwhosefollowersalreadybelongtothedevil?Indeed, they havewon punishment withtheir own hands andhave easily earned eternalfirewith their pleasures.That's their worry! Stil l ,my heart breaks to see how many souls are lost.Though I can'tgrievesomuchovertheevilalreadydone -thatisirreparable -!would not want to see more of them lost each day. 5 . 0mySistersinChrist,helpmebegthesethingsofthe Lord.ThisiswhyHehas gathered youtogetherhere.This is yourvocation.Thesemustbethebusinessmattersyou're engaged in. These must be the things you desire,the things you weepabout; these mustbethe objectsof yourpetitions -not,mySisters,thebusinessmattersof the world.ForIlaughat and am even distressed about the things they come here to ask ustopray for: toask His Majesty forwealthand money-and this is done by persons who Iwish would ask Him for the grace TheWayof Perfection-Chap.243 totrampleeverythingunderfoot .Theyare wellintentioned, andintheendweprayfortheirintentionsbecauseoftheir devotion-althoughformyselfIdon'tthinktheLordever hearsmewhenIprayforthesethings.Theworldisallin flames;theywanttosentenceChristagain,sotospeak,since they raise athousand false witnesses against Him;they want to ravage His Church-and are we to waste timeasking forthings that if God were to give them we'd have one soul less in heaven? No,my Sisters,thisis notthetimetobediscussing withGod mattersthathavelittleimportance. 6. Indeed,wereInottoconsiderthehuman weaknessthat is consoled by receiving help in time of need (and i t is good that wehelpi nsofaraswecan) ,I' dbehappyonlyifpeople understoodthatthesearenotthethingstheyshouldbebeggngGod for with somuchcare. Chapter2 Treatsofhow oneshould not worryaboutbodilyneedsandof theblessingt hereisinpoverty. L .my Sisters,thatbecauseyoudonotstrive to pleasethose whoare in the world you will lack food.I assure youthat such willnotbe the case.Never seek sustenance throughhumanschemes,foryouwilldieofhunger -and rightly so.Your eyes on your Spouse!He will sustain you.Once He is pleased,those least devoted to you will give you food even thoughtheymaynotwantto,asyouhaveseenthroughexperience.If in following this advice you shoulddie of hunger, blessed be the nuns of St. Joseph' s!For the love of the Lord,do notforgetthis. Sinceyouhavegivenupanincome, giveup worryaboutfood.If youdon' t, everythingwillbelost. God wants some to have anincome,and in their case it's all right for themtoworryabouttheirincomesincethatgoeswiththeir vocation; butforustoworry,Sisters ,wouldbeabsurd. 2. Worryabout thefnancial resources of others ,itseems to me,would amount to thinking about what others are enjoying.44St.Teresa of Avila Indeed,your worrying won't make the other change his thinking, norwilli t inspirehimwiththe ideatogivealms.Leave this worrying to the One who can moveall ,for He is the Lord of moneyand of those whoearn money.By Hiscommandwe came here. His words are true;they cannot fai l ;rather,heaven andearthwillfail . 1 Letusnot fail Him;donot fear thatHe will fail you.And if some time He should fail you,it will be for agreatergood. Thelivesofthesaintsfailedwhentheywere killedbecauseof theLord,but this happened sothatthrough martyrdomtheir glory would be increased. It would be a good exchange to give up everything for the enjoyment of everlasting abundance. 3. Sisters,whatIamsayingis so important that Iwant you torememberitaftermy death-andthat'swhyI' mleaving i t foryouinwriting-forwhileIliveIwillremindyouof i t. I haveseenbyexperiencethegreatgainthatcomesfromnot worrying about such things. The less there is the more carefree Ibecome.TheLord knows that, in my opinion,itdistresses me more when we have a large surplus than whenwe arein need.I don' t know if this is because I 've experienced that theLordi mmediatelygiveswhatwe need.Forus to worryaboutmoney wouldamounttodeceiving theworld,makingourselvespoor inanexteriorwaybutnotbeingpoorinspiri t. Iwouldfeel scrupulous,sotospeak,anditwouldseemtomeasthougha rich person were begging alms.Please God suchmay notbe the case,forwherethereare too many caresabout whether others willgiveusalms,soonerorlaterthesecareswillbecome habitual ;or it could happenthat we would go asking for what wehavenoneedof,perhaps fromsomeone moreneedythan weourselves.Althoughthosewhogivetouscannotlose anything but onlygain,wewouldbelosing.No, pleaseGod, mydaughters !Ifyoushouldstartworryinglikethis,Iwould preferthatyouhavean income. 4. Ibeg you forthelove of God and as analmsto me, in no wayletyourthoughtsbetakenupwiththesecares.If atany timesuchcaresshouldbepresentinthishouse,letthe youngestSister cry out to His Majestyandbring the matter to theattention of the prioress.She may humbly tellthe prioress TheWayof Perfection-Chap.245 that the latter is mistaken, and so mistakenthat little by little true poverty will be lost. Ihope in the Lord that this will never happenandthatHewillnotabandonHis servants.Maythis book you have asked me to write,even if it do no more,sere to awakenyouin these matters. 5 . Believeme,my daughters,thatforyour goodtheLord has givenmealittleunderstanding of the blessingsthatliein holypoverty.Thosewhoexperiencethemwillunderstand, though perhaps not as muchasI .Fornotonly hadIfailedto bepoorin spiri t ,even though Iprofessed i t,but Iwas foolish in spirit . Poverty of spiritisagoodthat includeswithin itself all the good things of the world.[AndIbelieve it has many of the good things contained in all the virtues.Iam not saying this for certain, becauseIdon'tknowtheworthof eachvirtue. Iwill not speak about what in my opinion Ido not understand well . But, for myself,Ihold that poverty of spirit embraces many of thevirtues . ] Initliesgreatdominion.Isaythatitgivesonce againtoonewhodoesn'tcareabouttheworld'sgoodthings dominion overthemall .What do kingsandlords matter to me if Idon' twant theirriches,or don' tcareto pleasethemif in ordertodosoIwouldhavetodispleaseGodineventhe smallestthing? Nor what do I care about their honors if Ihave understoodthatthe geatest honor of a poor person lies inthe factofhisbeingtrulypoor? 6 . Inmyopinionhonorandmoneyalmostalwaysgo together;anyonewhowantshonor doesn' tdespise money,and anyonewhodespisesmoneydoesn'tcaremuchabouthonor. Letthisbeclearlyunderstood,foritseemstomethatthe desire for honor always brings with i t some interest in money or income. It would be a wonder if any poor person were honored in the worl d;on the contrary, even though he may be worthy of honor,he is little esteemed. 2Truepovertybringswithitoverwhelminghonor.Povertythatischosenfor Godalonehasno needof pleasinganyonebutHim. Itiscertainthatinhaving need of no one a person has many friends.I have become clearlyawareofthisthrough experience. 7 . So much is written about this virtue that Iwouldn' t know howtounderstand it all or still less speak of i t.And so in order 46 St.Teresa of Ava notto do an injusticetothisvirtue bytrying to praise i t ,Iwill say nomore.Ihave only spokenof whatIhave seen through experience,andIconfessthatuntilnowIhavebeensoabsorbedin speaking of thesethingsthatIdid not realizeIwas doing so.But since I have written this, for the love of the Lord, keepinmindthatholypovertyisourinsigniaandavirtue whichatthebeginning,when our order wasfounded, wasso esteemedandwell keptbyourholyfathers.ForIhave been told,by someone whoknows,that they did not keep anything for the next day.If exteriorly we do not carry out this practice so perfectly, let us strive to do so interiorly.Life lasts but a couple of hours;exceedingly great will be the reward.If we should do nothing elsebut what the Lord counseled us to do,the pay of just being able in some way toimitateHim would be great . 8. Thesearetheinsigniathat mustbe onourcoat of ars, forwemustdesiretoobservepovertyineveryway:in houses, clothing,words,andmost of allin thought.As long as you do this,havenofearthatthereligious life inthis housewill fai l ;God will help.As St.Clare said,great walls are those of poverty.Shesaidthati twaswithwallslikethese,andthoseof humility, thatshewanted to enclose her monasteries. 3Surely, if poverty istruly obsered,recollectionandallthe other virtueswillbemuchbetterfortifiedthanwithverysumptuous buildings.Becarefulof buildingslikethese;Ibeg you for the love of God and by His precious blood.And if Ican say this in goodconscience,maysuchabuildingfalltothegroundthe day youconstructone. 4 9. Itlooks very bad, mydaughters,if largehousesare built with money fromthe poor. May God not allowit. The houses mustbepoorand smallin every way.Letusin somemanner resembleourKing,whohadnohousebutthestablein BethlehemwhereHewasbornandthecrosswhereHedied. Thesewerehouseswheretherewaslittle roomforrecreation. Thosewhobuildlargeonesknowwhattheyaredoing;they have other holy intentions.But forthirteen poor little women, any corner shouldbe enough. 5If it is necessary because of the extremely secludedlife you live tohavea stretch of land (and thisevenhelpsprayeranddevotion)withsomehermitages TheWay of Perfection-Chap.347 whereyoucanwithdrawtopray,wellandgood. Butno buildings, or large and orate house.God deliver us fromthem! Always remember that everything willcome tumbling down on the day of judgment.Who knows whether this willcome soon? 1 0. Now it would not be right for the house of thirteen poor littlewomen to makea loud crash whenit falls;thetruly poor mustmakenonoise.Theymustbenoiselesspeoplesothat others willtake pity onthem.And how they will rejoice when they see someone whowas freedfromhellbecause of the alms hegavethem! That'sallpossiblebecausetheyaremuch obligedtopraycontinually forthesouls oftheirbenefactors, since their food comes fromthem.TheLordalsodesires that,eventhoughitcomesfromHim,we showgratitudetothose persons through whose means He gives this food tous.Do not benegligentabout showing gratitude. 1 1 . Idon' tknowwhatIbegantosay,forIhavewandered ofthesubject. IbelievetheLordwantedmetodoso,forI neverthoughtaboutsayingwhatIhavesaidhere.MayHis Majestyalways helpussothatwe never failinthepractice of poverty,amen. Chapter 3 Continues the subjectshebegantodiscuss in the firstchapter; she urgesherSisters alwaystobusythemselvesbeggingGodto help those who laborfor theChurch.The chapter ends wit h an earnestplea. TORETURNTOTHEMAINREASONtheLordbrought us together inthis houseandwhyIhave geatlydesired that we live so as to please His Majesty,Iwant to speak of helping to remedy the geat evilsIhave seen.Human forces are not sufficienttostopthespreadofthisfirecausedbythese heretics,even though people have tried to seeif with the force of armsthey could remedy all the evil that is making such progress.Ithasseemedtomethatwhatisnecessary isadiferent approach,the approach of a lord when intime of war his land 48 St.Teresa of Ava isoverrunwith enemiesandhefindshimself restrictedonall sides. He withdraws to a city that he has well fortified and from there sometimes strikes his foe.Those whoare in the city, being chosenpeople,aresuchthattheycandomoreby themselves thanmany cowardly soldierscan.And often victory is wonin this way.At least,even though victory is not won,these chosen people are not conquered.For sincethey have notraitor, they cannotbeconquered-unlessthroughstarvation.Inthisexamplethestarvationcannotbesuchastoforcethemtosurrender -todie, yes;butnottosurrender. 2. ButwhyhaveIsaidthis?Sothatyouunderstand,my Sisters,thatwhatwemustaskGodisthatinthislittlecastle wheretherearealready good Christians notoneof uswill go over tothe enemy andthat God will make the captains of this castle or city,whoarethe preachersandtheologans,very advancedintheway of theLord.Sincemostof thembelong to religiousorders,askGodthattheyadvanceveryfarinthe perfectionofreligiouslifeandtheirvocation;thisismost necessary.ForasIhavesaid,itistheecclesiastical ,notthe secular.arm that will save us. Since in neither the ecclesiastical nor the seculararmcanwebe of any helptoourKing,letus strivetobe the kind of persons whose prayerscanbe usefulin helpingthoseservantsofGodwhothroughmuchtoilhave strengthened themselves with learning and a good life and have laboredsoasnowtohelptheLord. 3.Youmayperhapsask whyIamstressingthissomuch,andsayingthat we musthelpthosewhoarebetterthanwe ourselves are.I will tell you why:it is because Idon't think that asyetyouunderstandwellhowmuchyou owetheLordfor bringng youhere whereyouaresoremovedfrombusinessaf fairs ,occasions of sin,andworldly occupations.Indeed,itisa verygreatmercy.AsforthosepersonsImentioned, whoare not free in this way,itis good that they are notfree; more so in thesetimesthaninthepast .Theyarethepersonswhomust strengthen people who are weak,and encourage the little ones. Afinestatethingswouldbein-soldierswithoutcaptains ! Thesepersonsmustliveamongmen,dealwithmen,livein palaces,andevensometimesoutwardlybehaveassuchmen TheWay of Perfection-Chap.349 do. Do youthink,my daughters,that little is required for them to deal with the world,live in the world,engage in its business, and,asIsaid, resembleit inits conversation,whileinteriorly remaining its strangers,its enemies;in sum,not being men but angels? For if they do not live in this way,they do not deserve to becalled captains;nor may the Lordallowthemto leavetheir cells,fortheywilldomoreharmthangood. Thisisnotthe timeforseeing i mperfectionsinthose whomustteach.4. And i f they are not interiorly fortified through an understanding of the importance of trampling everything underfoot,of detachment from things that come to an end,and of attachment to eternal things,they will show some sign of this lack no matter how muchthey try to conceal it.Is it not the world they have to dealwith?Have no fear that the worldwill forgivethis deficiency;nor is there any imperfection it fails to recognize. It willoverlook many good thingsand perhaps not even consider them good;but have no fear that it will overlook any evil or i mperfectthings.Now Iwonderwhoitisthatteachespeoplei n theworldaboutperfection,notsomuchthatthesepeople mightseekperfection(foritdoesn' tseemtothemtheyhave any obligation to do this,but they think they are doing enough if they keep the commandments reasonably well), butthat they might condemn others.Andattimes what is virtuous seems to them luxury.So, then,do not think thatlittle help from God is necessary for this great battle these preachers andtheologians arefghting;avery greatdealisnecessary. 5 . Ibeg youtostrivetobesuchthatwemightmeritfrom Godtwothings:First,thatamongthenumerous learned men and religous there be many who will meet these requirements I mentioned that are necessary forthisbattle,andthat theLord maypreparethose whodonotmeetthem;one who isperfect willdo much morethanmany whoare not .Second, that after beingplacedinthiscombat, which, asIsay, isnot easy,they mayreceiveprotectionfromtheLordsoastoremainfreeof themanyperilsthereare intheworld, andstoptheirearsin order nottohear the siren's song onthis dangerous sea.If we canobtain someanswersfromGodtotheserequests,weshall be fghting forHim even though we are very cloistered.And if 50St.Teresa of Ava someofourrequestsareanswered, Iwouldconsiderwell worthwhile the trials I have suffered in order to found this little corner, where I have also sought that this rule of our Lady and Empressbeobservedwiththeperfectionwithwhichitwas observed wheninitiated. 6.Donotthinkitisuselesstohavethesepetitions1continually in your heart ,for with some persons it seems a difficult thingforthemnottobeprayingagreatdealfortheirown soul . ButwhatbetterprayeristherethanthesepetitionsI mentioned? If you are uneasy because you think your sufferings inpurgatorywillnotbeshortened,knowthatbythisprayer theywillbe; andifyoumuststillpaysomedebts,sobei t.What would it matter wereI to remain in purgatory until judgment day if through my prayer I could save even one soul? How much less wouldit matter if myprayeristotheadvantageof many and for the honor of the Lord.Pay no attention to sufferingsthat come toan end if throughthem some greater service is renderedto Him who endured so many forus.Always try to beinformedaboutwhatismoreperfect[forasIwillaskyou later, andwillgive my reasons,youmustalwayscommunicate withlearned men] . So, then,Ibeg you for thelove of theLordto ask HisMajesty tohearusinthismatter.Miserable thoughIam,IaskHis Majesty this since it is for His glory and the good of the Church;this gloryand goodis theobject of my desires. 7 . ItseemsboldthatIthinkIcouldplaysomeroleinobtaining an answer to these petitions.Itrust ,my Lord,inthese Your servants wholivehere,andI know they desireand strive fornothing elsethantopleaseYou.ForYoutheyrenounced the little they had-and would have wanted to have more soas toserveYouwithi t. SinceYou, myCreator,arenot ungrateful , IthinkYouwillnotfailtodowhattheybegof You. NordidYou,Lord,whenYouwalkedintheworld, despisewomen;rather,Youalways,withgreatcompassion, helped them.[And Youfoundas much love and more faith in them than You did in men.Among them was Your most blessedMother,and through her merits -and because we wear her habit -wemeritwhat , becauseofouroffenses,wedonot TheWay of Perfection-Chap.35 1deserve.I si tnot enough,Lord,that the world has intimidated us . . . sothatwemaynotdoanything worthwhileforYouin public or dare speak some truths that we lament over in secret,withoutYouralsofailingto hear so justapetition?Idonot believe,Lord,thatthiscouldbetrueofYourgoodnessand justice,for You are a just judge and not like those of the worl d.Since the world's judges are sons of Adam and al lof them men,there is no virtue in women that they do not hold suspect .Yes,indeed, thedaywillcome, myKing, wheneveryonewillbe knownforwhat heis .Ido notspeak formyself,becausethe worldalready knows my wickedness -andIhave rejoiced that this wickedness is known publicly -but because I see that these aretimesinwhichitwouldbewrongtoundervalue virtuous and strong souls,even though they are women. pWhen we ask You for honors,income,money, or worldly things,do not hear us.ButwhenweaskYouforthehonorofYourSon,why wouldn' t You hear us,eternal Father,for the sake of Him who lostathousand honors andathousandlivesforYou?Notfor us ,Lord,for we don' t deserve it ,but for the blood of Your Son andHismerits . 8. 0eternalFather,seetoitthatsomanylashesandinjuriesand suchheavytorentsarenotforgotten!Howthen, myCreator,cana heart as loving as Yoursallow that thedeeds donebyYour Sonwith suchardentloveand soastomakeus more pleasing to You (for You commandedthatHe love us) be esteemedsolittle?Fornowadaysthesehereticshavesolittle regard for the Blessed Sacrament that they take away its dwellingplacesbydestroyingchurches.Was somethingstilltobe done to please You? But He di d everything.Wasn' t i t enough, eternalFather,that while He lived Hedid nothave aplaceto lay Hishead-3andalways inthemidst of somany trials?But now they takeawaythe placesHe hasatpresentforinviting His friends,for He realizes that we are weak and knows that the laborers must be nourished with such food. Hasn'tHe already paid far more than enough forthe sin of Adam? Whenever we sinagainmustthislovingLambpay?Don'tallowthis,my Emperor!Let Your Majestybeat once appeased!Do not look at our sins but behold that Your most blessed Son redeemed us,52St. Teresa of Avla and behold His merits and those of His glorious Mother and of somany saints andmartyrs who diedforYou! 9. Ay,whatapity,Lord,andwhohasdaredto makethis petitiononbehalf of all of us?Whatabad intermediary,my daughters ,isshe whoseekstobeheardandtomakesucha petitionforyou! Indeed,thissovereign Judgeshouldbecome moreindignant -andrightlyand justlyso-atseeingmeso bol d!Butbehold,my Lord,that You are a God of mercy;have mercy on this little sinner,this little wormthatis sobold with You. Behold, myGod,my desiresand thetears with whichI beg this of You;forget my deeds because of whoYouare;have pityonsomanysoulsthatarebeinglost, andhelpYour Church. Don'tallowanymoreharmtocometoChristianity, Lord.Give light now to these darknesses. 1 0. Iask you,my Sisters, forthelove of theLord,to recommend to His Majesty this poor little thing,and beg Him to gve her humility. Dothis assomething you are obligedto do.Iam notrequesting youtopray in particular for kingsand prelates in the Church, especially our bishop. Isee you now so careful aboutdoingsothatitdoesn' t seemnecessary formeto insist. Let those whoareto come realize that if the bishop is holy the subjects will be so too;and as something very important always askthisof theLordinyourprayers.Andwhenyourprayers, desires,disciplines,and fasts are not directed toward obtaining thesethingsImentioned,refectonhowyouarenotaccomplishingorfulfllingthepurposeforwhichtheLord brought you here together. [And may the Lord because of who HisMajestyis never allow youtoforgetthis . ] TheWay of Perfection-Chap.453 Chapter4 Urges t he observance of the rule and discusses t hree things t hatareimportant fort he spiritual lie.Explainst he firstof t hese, whichisloveofneighbor,andhow particular friendshzpsdo harm. 1 NOW,DAUGHTERS,youhaveseenthe great task wehave undertaken[fortheprelateandbishopwhoisyour superior and for the order,already included in whatwas mentioned,since all is forthe good of the Church; and to pray for theChurchisanobligation] .Whatdoyouthinkwemustbe likeif wearenottobeconsideredveryboldbyGodand the worl d? Clearly,we must work hard, and it helps a great deal to have lofty thoughts so that we will exert ourselves and make our deeds comply with our thoughts. For if we strive to observe our ruleandconstitutionsverycarefully, Ihope intheLord that ourprayerswillbeheard.Iamnotbeseechingyoutodo something new,mydaughters,but only that weobserve what weprofess;toobservethisisourvocationandobligation-although there are many degreesof observance. 2 . Our primitive rule states that we must praywithout ceasing. 2I f wedothiswithallthecarepossible -forunceasing prayeris the most important aspect of the rule -the fasts,the disciplines,andthesilencetheordercommandswillnotbe wanting.For you already know that if prayer is tobe genuine, itmustbe helpedbythese other things;prayer andcomfortablelivingareincompatible. 3 . Itisaboutprayerthatyouaskedmetosaysomething, andIbeg youthatinrecompenseforwhatIam going to say you eagerly do what I have said up until now,and read it often. BeforeIsayanythingaboutinteriormatters,thati s, about prayer,I shall mention some things that are necessary for those who seektofollowthe wayof prayer;sonecessarythatevenif thesepersonsarenotverycontemplative,theycanbe faradvancedintheserviceof theLordif theypossessthesethings. And if they do not possess them,it is impossible for them to be very contemplative.And if they think they are,they are being 54St.Teresa of Avla highlydeceived. May theLord helpmespeak of these things, and may he teach me what Iamabout to say so that i t may be forhis glory,amen. 4. Donotthink,myfriendsanddaughters,thatIshall burdenyouwithmanythings;pleaseGod,weshalldowhat our holy fathersestablishedand obsered, forby walking this paththey themselves established they merited this title we give them.Itwouldbe wrong toseekanother wayortrytoleam about this path fromanyone else.Ishall enlarge on only three things,which are fromour own constitutions,fori t is very importantthatweunderstandhowmuch thepracticeofthese threethingshelpsustopossessinwardlyandoutwardlythe peace our Lord recommended so highly to us.The frst of these isloveforoneanother;thesecondisdetachmentfromall createdthings;the third is true humility,which,even though I speakofitlast ,isthemainpracticeandembracesallthe others. 5.About the frst, love for one another,it is most important that we have this,for there is nothing annoying that is not suffered easily by those who love one another -a thing would have tobe extremely annoying before causing any displeasure.And if thiscommandmentwere observed inthe worldasitshould be,Ithink such love wouldbe very helpfulforthe observance of theothercommandments.But, becauseofeither excess or defect ,weneverreachthepointof observingthiscommandmentperfectly. I t mayseemthathavingexcessiveloveamongourselves couldnotbe evi l , butsuch excess carrieswithit somuchevil andsomanyimperfectionsthatIdon'tthinkanyonewill believe this save the one who has been an eyewitness.The devil lays many snareshere,forthis excess is hardly noticedby personshavingconsciencesthatdealonlyroughlywithpleasing God,andtheexcessevenseemstothemvirtuous;butthose whoare interested in perfection havea deepunderstanding of thisexcessivelove,becauselittlebylittleittakesawaythe strengthof willtobetotally occupied inlovingGod. 6. Ibelieve this excessive love must be found among women even more than among men;and the harm it does in the com-TheWay of Perfection-Chap.455 munityis wellknown.It gvesriset o thefollowing:failing t o loveequallyalltheothers ;feeling sorryaboutanyaffrontt o t he friend;desiring possessions so as to gveher gfts;looking fortimeto speakwithher,and often soastotellherthat you hold her dear and other trifing thingsratherthanaboutyour loveforGod.Forthesegreatfriendshipsareseldomdirected towardhelpingone loveGodmore.Onthecontrary,Ithink the devil gets them started so as to promote factions i n religous orders.Forwhenloveis in the sericeof HisMajesty,thewill does not proceed with passion but proceeds by seeking help to conquerotherpassions. 7 . Ishouldlikethattherebemanyofthesefriendships wherethereisalargecommunity,butinthishousewhere therearenomorethanthirteen-normusttherebeany more3 -all must be friends,all must be loved,all must be held dear,allmustbe helped.Watch outforthese friendships,for loveoftheLord,howeverholytheymaybe; evenamong brothersthey can be poisonous .Iseeno benefit i n them. And if the friendsare relatives, the situationismuchworse -it' sa pestilence!4Andbelieve me, daughters,eventhough this kind of talk seemsextreme,great perfectionand greatpeace lie in keepingmyadvice;andmanyoccasionsareremovedfrom thosewhoarenotstrong.But if the will shouldbeinclinedto onemorethantoanother(thiscannotbehelped,foritis naturalandweareoftendrawntolovetheworstoneif that person is endowed with morenatural gaces) ,let us be careful not to allow ourselves to be dominated by that affection.Let us lovethe virtuesand interior good,and alwaysstudiously avoid payingattentiontothis exterior element.8. Let us not condescend,oh daughters,to allow our wills to beslavestoanyone,savetotheOnewhoboughtitwithHis blood.5 Beawarethat ,withoutunderstandinghow,youwill find yourselvessoattached thatyouwillbe unable to manage theattachment .Oh, Godhelpme,thesillythingsthatcome fromsuchattachmentaretoonumeroustobecounted. And becausethesethingsaresominutethatonly the one who sees such friendship willunderstand and believewhatis saidabout them,there' s no reason to say any more here -except that such 56St. Teresa of Avla afriendshipis bad when foundinanyone;but when found in theprioressit' sapestilence. 9. Tobreakawayfromthesefriendshipsinvolvingaparticularfondness,greatcareisnecessaryattheoutsetofthe friendship.Thisbreakingaway shouldbedonedelicatelyand lovingly rather than harshly.Inproviding a remedy it is important that the friends avoid being together and speaking to each other save at the designated hou