Life of St Teresa of Jesus, Teresa of Avila [top ten books to read TXT] 📗
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of the death of Father Pedro Ibañez, which appears to have taken
place on 2nd February. This, at least, is the date under which
his name appears in the Année Dominicaine, and the Very
Rev. Prior Vincent McNabb tells me that there is every reason to
think that it is the date of his death.
8. When about A.D. 1452 certain communities of Beguines demanded
affiliation to the Carmelite Order, they were given the
Constitutions of the friars without any alterations.
These Constitutions were revised in 1462, but neither there nor
in the Acts of the General Chapters, so far as these are
preserved, is there the slightest reference to convents of nuns.
The colophon of the printed edition (Venice, 1499) shows that
they held good for friars and nuns: Expliciunt sacrae
constitutiones novae fratrum et sororum beatae Mariae de Monte
Carmelo. They contain the customary laws forbidding the friars
under pain of excommunication, to leave the precincts of their
convents without due licence, but do not enjoin strict enclosure,
which would have been incompatible with their manner of life and
their various duties. St. Teresa nowhere insinuates that the
Constitutions, such as they were, were not kept at the
Incarnation; her remarks in chap. vii. are aimed at the
Constitutions themselves, which were never made for nuns, and
therefore did not provide for the needs of their convents.
9. Reforma lib. i., cap. 47. Bollandists. no. 366.
10. Chap. vii. § 11.
11. Chap. v. § 2.
12. Constitutions of 1462. Part i., cap. x.
13. Chap. xxiii. § 17.
14. Deposition for the process of canonisation, written in 1591.
Fuente, Obras, vol. vi., p. 174.
15. See the notes to chapters vii. § 11; xvi. § 10; xx. § 6;
xxiv. § 4; xxvii. § 17. At the end of chapter xxxi. we are told
on the authority of Don Vicente that the “first” Life must have
ended at this point.
16. Bollandists, no. 1518.
17. Lettres, edit. Grégoire. I., pp. 13 (18 May, 1568); 21
(27 May); 35 (2 November).
18. Reforma, vol. i., lib. v., cap. xxxv., no. 9. Bollandists,
no. 1518.
19. If the latter, it must have been very much shorter than the
second edition, and can scarcely have contained more than the
first nine chapters (perhaps verbatim) and an account of the
visions, locutions, etc., contained in chapters xxiii.-xxxi.,
without comment.
20. Chap. xxxiii. § 7.
21. Chap. xxxiv. § 8.
22. Chap. xvi. § 2.
23. Chap. xvii. § 7.
24. Chap. xxviii. § 10.
25. In the Prologue to the Book of Foundations, Father Garcia de
Toledo, her confessor at St. Joseph’s Convent, is said to be
responsible for the order to rewrite the “Life”; but in the
Preface to the “Life” St. Teresa speaks of her “confessors” in
the plural. Fathers Ibañez and Bañez may be included in the
number. See also ch. xxx. § 27.
26. Chap. xviii. § 11.
27. Chap. xiii. § 22. In chap. xvi. § 12, the Saint says: “I
wish we five who now love one another in our Lord, had made some
such arrangement, etc.” Fuente is of opinion that these five
were, besides the Saint, Father Julian de Avila, Don Francisco de
Salcedo, St. John of the Cross, and Don Lorenzo de Cepeda,
St. Teresa’s brother: but this is impossible at the date of this
part of the “Life.” It is more probable that she meant Francisco
de Salcedo, Gaspar Daza, Julian de Avila, and Father Ibañez, the
latter being still alive in the beginning of 1564, when this
chapter was written. It is more difficult to say who the three
confessors were whom St. Teresa desired to see the “Life”
(ch. xl. § 32). If, as I think, the book was first handed to
Father Garcia de Toledo, the others may have been Francisco de
Salcedo, Baltasar Alvarez, and Gaspar de Salazar.
28. Chap. x. §§ 11 and 12.
29. This is the second reason why the letter could not have been
addressed to Father Ibañez in 1562.
30. Edited by Don Francisco Herrero Bayona, 1883 p. 4.
31. Ibid., chap. xli. (see Dalton’s translation, chap. xxv.).
32. Ibid., chap. lxxiii. See the difference in Dalton’s
translation, chap. xlii.
33. Fuente, Obras, vol. vi., p. 275.
34. See the following Preface, p. xxxvii. Lettres, ed. Grégoire,
ii., p. 65. P. Bertholde-Ignace, Vie de la Mère Anne de Jésus,
i., p. 472.
35. In the Prologue to the Book of Foundations, St. Teresa says
that Father Garcia de Toledo ordered her to rewrite the book the
same year in which St. Joseph’s Convent was founded, i.e. 1562,
but seeing that she only spent a few hours there and that the
principal difficulties only arose after her return to the
Incarnation, it appears more probable that Father Garcia’s
command was not made until the spring of the following year, when
she went to live at St. Joseph’s.
36. Chap. x. § 11.
37. See Historia Generalis Fratrum Discalceatorum Ordinis
B. Virginis Mariae de Monte Carmelo Congregationis Eliae.
Romae, 1668, vol. i., pp. 340-358 ad ann. 1604.
38. See Carmel in England, by Rev. Father B. Zimmerman,
240 sqq.
St. Teresa’s Arguments of the Chapters.
J.H.S.
J.H.S. Chapter I. [1]—In which she tells how God [2] began to
dispose this soul from childhood for virtue, and how she was
helped by having virtuous parents.
Chapter II.—How she lost these virtues and how important it is
to deal from childhood with virtuous persons.
Chapter III.—In which she sets forth how good company was the
means of her resuming good intentions, and in what manner God
began to give her some light on the deception to which she
was subjected.
Chapter IV.—She explains how, with the assistance of God, she
compelled herself to take the (Religious) habit, and how His
Majesty began to send her many infirmities.
Chapter V.—She continues to speak of the great infirmities she
suffered and the patience God gave her to bear them, and how He
turned evil into good, as is seen from something that happened
at the place where she went for a cure.
Chapter VI.—Of the great debt she owes God for giving her
conformity of her will (with His) in her trials, and how she
turned towards the glorious St. Joseph as her helper and
advocate, and how much she profited thereby.
Chapter VII.—Of the way whereby she lost the graces God had
granted her, and the wretched life she began to lead; she also
speaks of the danger arising from the want of a strict enclosure
in convents of nuns.
Chapter VIII.—Of the great advantage she derived from not
entirely abandoning prayer so as not to lose her soul; and what
an excellent remedy this is in order to win back what one has
lost. She exhorts everybody to practise prayer, and shows what a
gain it is, even if one should have given it up for a time, to
make use of so great a good.
Chapter IX.—By what means God began to rouse her soul and give
light in the midst of darkness, and to strengthen her virtues so
that she should not offend Him.
Chapter X.—She begins to explain the graces God gave her in
prayer, and how much we can do for ourselves, and of the
importance of understanding God’s mercies towards us.
She requests those to whom this is to be sent to keep the
remainder (of this book) secret, since they have commanded her to
go into so many details about the graces God has shown her.
Chapter XI.—In which she sets forth how it is that we do not
love God perfectly in a short time. She begins to expound by
means of a comparison four degrees of prayer, of the first of
which she treats here; this is most profitable for beginners and
for those who find no taste in prayer.
Chapter XII.—Continuation of the first state. She declares how
far, with the grace of God, we can proceed by ourselves, and
speaks of the danger of seeking supernatural and extraordinary
experiences before God lifts up the soul.
Chapter XIII.—She continues to treat of the first degree, and
gives advice with respect to certain temptations sometimes sent
by Satan. This is most profitable.
Chapter XIV.—She begins to explain the second degree of prayer
in which God already gives the soul special consolations, which
she shows here to be supernatural. This is most noteworthy.
Chapter XV.—Continuing the same subject, she gives certain
advice how one should behave in the prayer of quiet. She shows
that many souls advance so far, but that few go beyond.
The matters treated of in this chapter are very necessary
and profitable.
Chapter XVI.—On the third degree of prayer; she declares things
of an elevated nature; what the soul that has come so far can do,
and the effect of such great graces of God. This is calculated
to greatly animate the spirit to the praise of God, and contains
advice for those who have reached this point.
Chapter XVII.—Continues to declare matters concerning the third
degree of prayer and completes the explanation of its effects.
She also treats of the impediment caused by the imagination and
the memory.
Chapter XVIII.—She treats of the fourth degree of prayer, and
begins to explain [3] in what high dignity God holds a soul that
has attained this state; this should animate those who are given
to prayer, to make an effort to reach so high a state since it
can be obtained in this world, though not by merit but only
through the goodness of God. [4]
Chapter XIX.—She continues the same subject, and begins to
explain the effects on the soul of this degree of prayer.
She earnestly exhorts not to turn back nor to give up prayer even
if, after having received this favour, one should fall.
She shows the damage that would result (from the neglect of this
advice). This is most noteworthy and consoling for the weak and
for sinners.
Chapter XX.—She speaks of the difference between Union and
Trance, and explains what a Trance is; she also says something
about the good a soul derives from being, through God’s goodness,
led so far. She speaks of the effects of Union. [5]
Chapter XXI.—She continues and concludes this last degree of
prayer, and says what a soul having reached it feels when obliged
to turn back and live in the world, and speaks of the light God
gives concerning the deceits (of the world). This is
good doctrine.
Chapter XXII.—In which she shows that the safest way for
contemplatives is not to lift up the spirit to high things but to
wait for God to lift it up. How the Sacred Humanity of Christ is
the medium for the most exalted contemplation. She mentions an
error under which she laboured for some time. This chapter is
most profitable.
Chapter XXIII.—She returns to the history of her life, how she
began to practise greater perfection. This is profitable for
those who have to direct souls practising prayer that they may
know how to deal with beginners, and she speaks of the profit she
derived from such knowledge.
Chapter XXIV.—She continues the same subject and tells how her
soul improved since she began to practise obedience, and how
little she was able to resist God’s graces, and how His Majesty
continued to give them more and more abundantly.
Chapter XXV.—Of the manner in which Locutions of God are
perceived by the soul without being actually heard; and of some
deceits that might take place in this matter, and how one is to
know which is which. This is most profitable for those who are
in this degree of prayer, because it
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