Life of St Teresa of Jesus, Teresa of Avila [top ten books to read TXT] 📗
- Author: Teresa of Avila
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was sound and the work of God. Under his direction she made
great progress, and for the further satisfaction of her
confessor, and of Don Francis, who seems to have still retained
some of his doubts, she told everything to St. Francis de Borja,
who on one point changed the method of direction observed by
F. Juan. That father recommended her to resist the supernatural
visitations of the spirit as much as she could, but she was not
able, and the resistance pained her; [9] St. Francis told her she
had done enough, and that it was not right to prolong
that resistance. [10]
The account of her life which she wrote before she applied to the
Jesuits for direction has not been preserved; but it is possible
that it was made more for her own security than for the purpose
of being shown to her confessor.
The next account is Relation I., made for St. Peter of Alcantara,
and was probably seen by many; for that Saint had to defend her,
and maintain that the state of her soul was the work of God,
against those who thought that she was deluded by Satan. Her own
confessor was occasionally alarmed, and had to consult others,
and thus, by degrees, her state became known to many; and there
were some who, were so persuaded of her delusions, that they
wished her to be exorcised as one possessed of an evil
spirit, [11] and at a later time her friends were afraid that she
might be denounced to the Inquisitors. [12]
During the troubles that arose when it became known that the
Saint was about to found the monastery of St. Joseph, and therein
establish the original rule of her Order in its primitive
simplicity and austerity, she went for counsel to the Father Fra
Pedro Ibañez, [13] the Dominican, a most holy and learned priest.
That father not only encouraged her, and commended her work, but
also ordered her to give him in writing the story of her
spiritual life. The Saint readily obeyed, and began it in the
monastery of the Incarnation, and finished it in the house of
Doña Luisa de la Cerda, in Toledo, in the month of June, 1562.
On the 24th of August, the feast of St. Bartholomew, in the same
year, the Reform of the Carmelites began in the new monastery of
St. Joseph in Avila.
What the Saint wrote for Fra Ibañez has not been found. It is,
no doubt, substantially preserved in her Life, as we have it now,
and is supposed to have reached no further than the end of
ch. xxxi. What follows was added by direction of another
Dominican father, confessor of the Saint in the new monastery of
St. Joseph, Fra Garcia of Toledo, who, in 1562, bade her “write
the history of that foundation, and other matters.”
But as the Saint carried a heavy burden laid on her by God, a
constant fear of delusion, she had recourse about the same time
to the Inquisitor Soto, who advised her to write a history of her
life, send it to Juan of Avila, the “Apostle of Andalucia,” and
abide by his counsel. As the direction of Fra Garcia of Toledo
and the advice of the Inquisitor must have been given, according
to her account, about the same time, the Life, as we have it now,
must have occupied her nearly six years in the writing of it,
which may well be owing to her unceasing care in firmly
establishing the new monastery of St. Joseph. The book at last
was sent to Blessed Juan of Avila by her friend Doña Luisa de la
Cerda, and that great master of the spiritual life wrote the
following censure of it:
“The grace and peace of Jesus Christ be with you always.
“1. When I undertook to read the book sent me, it was not so much
because I thought myself able to judge of it, as because I
thought I might, by the grace of our Lord, learn something from
the teachings it contains: and praised be Christ; for, though I
have not been able to read it with the leisure it requires,
I have been comforted by it, and might have been edified by it,
if the fault had not been mine. And although, indeed, I may have
been comforted by it, without saying more, yet the respect due to
the subject and to the person who has sent it will not allow me,
I think, to let it go back without giving my opinion on it, at
least in general.
“2. The book is not fit to be in the hands of everybody, for it
is necessary to correct the language in some places, and explain
it in others; and there are some things in it useful for your
spiritual life and not so for others who might adopt them, for
the special ways by which God leads some souls are not meant for
others. These points, or the greater number of them, I have
marked for the purpose of arranging them when I shall be able to
do so, and I shall not fail to send them to you; for if you were
aware of my infirmities and necessary occupations, I believe they
would make you pity me rather than blame me for the omission.
“3. The doctrine of prayer is for the most part sound, and you
may rely on it, and observe it; and the raptures I find to
possess the tests of those which are true. What you say of God’s
way of teaching the soul, without respect to the imagination and
without interior locutions, is safe, and I find nothing to object
to it. St. Augustine speaks well of it.
“4. Interior locutions in these days have been a delusion of
many, and exterior locutions are the least safe. It is easy
enough to see when they proceed from ourselves, but to
distinguish between those of a good and those of an evil spirit
is more difficult. There are many rules given for finding out
whether they come from our Lord or not, and one of them is, that
they should be sent us in a time of need, or for some good end,
as for the comforting a man under temptation or in doubt, or as a
warning of coming danger. As a good man will not speak
unadvisedly, neither will God; so, considering this, and that the
locutions are agreeable to the holy writings and the teaching of
the Church, my opinion is that the locutions mentioned in the
book came from God.
“5. Imaginary or bodily visions are those which are most
doubtful, and should in no wise be desired, and if they come
undesired still they should be shunned as much as possible, yet
not by treating them with contempt, unless it be certain that
they come from an evil spirit; indeed, I was filled with horror,
and greatly distressed, when I read of the gestures of contempt
that were made. [14] People ought to entreat our Lord not to
lead them by the way of visions, but to reserve for them in
Heaven the blessed vision of Himself and the saints, and to guide
them here along the beaten path as He guides His faithful
servants, and they must take other good measures for avoiding
these visions.
“6. But if the visions continue after all this is done, and if
the soul derives good from them, and if they do not lead to
vanity, but deeper humility, and if the locutions be at one with
the teaching the Church, and if they continue for any time, and
that with inward satisfaction—better felt than described—there
is no reason for avoiding them. But no one ought to rely on his
own judgment herein; he should make everything known to him who
can give him light. That is the universal remedy to be had
recourse to in such matters, together with hope in God, Who will
not let a soul that wishes to be safe lie under a delusion, if it
be humble enough to yield obedience to the opinion of others.
“7. Nor should any one cause alarm by condemning them forthwith,
because he sees that the person to whom they are granted is not
perfect, for it is nothing new that our Lord in His goodness
makes wicked people just, yea, even grievous sinners; by giving
them to taste most deeply of His sweetness. I have seen it so
myself. Who will set bounds to the goodness of our
Lord?—especially when these graces are given, not for merit, nor
because one is stronger; on the contrary, they are given to one
because he is weaker; and as they do not make one more holy, they
are not always given to the most holy.
“8. They are unreasonable who disbelieve these things merely
because they are most high things, and because it seems to them
incredible that infinite Majesty humbles Himself to these loving
relations with one of His creatures. It is written, God is love,
and if He is love, then infinite love and infinite goodness, and
we must not be surprised if such a love and such a goodness
breaks out into such excesses of love as disturb those who know
nothing of it. And though many know of it by faith, still, as to
that special experience of the loving, and more than loving,
converse of God with whom He will, if not had, how deep it
reaches can never be known; and so I have seen many persons
scandalized at hearing of what God in His love does for His
creatures. As they are themselves very far away from it, they
cannot think that God will do for others what He is not doing for
them. As this is an effect of love, and that a love which causes
wonder, reason requires we should look upon it as a sign of its
being from God, seeing that He is wonderful in His works, and
most especially in those of his compassion; but they take
occasion from this to be distrustful, which should have been a
ground of confidence, when other circumstances combine as
evidences of these visitations being good.
“9. It seems from the book, I think, that you have resisted, and
even longer than was right. I think, too, that these locutions
have done your soul good, and in particular that they have made
you see your own wretchedness and your faults more clearly, and
amend them. They have lasted long, and always with spiritual
profit. They move you to love God, and to despise yourself, and
to do penance. I see no reasons for condemning them, I incline
rather to regard them as good, provided you are careful not to
rely altogether on them, especially if they are unusual, or bid
you do something out of the way, or are not very plain. In all
these and the like cases you must withhold your belief in them,
and at once seek for direction.
“10. Also it should be considered that, even if they do come from
God, Satan may mix with them suggestions of his own; you should
therefore be always suspicious of them. Also, when they are
known to be from God, men must not rest much on them, seeing that
holiness does not lie in them, but in a humble love of God and
our neighbour; everything else, however good, must be feared, and
our efforts directed to the gaining of humility, goodness, and
the love of our Lord. It is seemly, also, not to worship what is
seen in these visions, but only
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