Conceptions of The Love of God Chapter 2 S. Teresa of Jesus of the Order of our Lady of Carmel St. Teresa of Avila From the Book, "Minor Works Of St. Teresa Conceptions Of The Love Of God Exclamations, Maxims And Poems" |
Conceptions of The Love of God On Some Verses Of The Canticle. CHAPTER II Chapter Contents Treats • Of nine sorts of false peace; • Of defective love and fallacious prayer. This chapter contains very important teaching • On genuine love, and • On how souls should examine themselves so as to discover the defects that hinder them from attaining the perfection they desire. ░░░░░░░░░░░░░░░░░░░░ 1. Peace produced in souls by the devil. 2. Peace proceeding from laxity. 3. Examples of this peace among religious. 4. Life must be a constant warfare. 5. Advantages of temptations and struggles. 6. Peace of soul and contrition. 7. Contrition a sign of spiritual life. 8. Preparation for this peace. 9. Dangerous peace. 10. Object of this treatise. 11. Riches disturb peace. 12. Peace and holy poverty. 13. Evils of flattery. 14. Its treachery. 15. Our own nothingness. 16. Dangers of flattery. 17. Bodily comfort and our Lord's example. 18. And that of the Saints. 19. Consequences of self-indulgence. 20. Self-indulgence in religious. 21. Various kinds of divine peace. 22. Peace with God. 23. Dispositions for obtaining it. 24. Habitual sin. 25. God is patient with us. 26. Venial sins and peace. 27. Their danger. 28. Worldliness and peace. 29. Renouncement of the world. 30. An instance. 31. Self-deception difficult in religious life. 32. Human respect and perfection. 33. Peace disturbed by care for reputation. 34. Cautious souls. 35. Their want of trust. 36. The religious life and peace. |
CHAPTER 2
1. Peace produced in souls by the devil.
1.
God deliver you from many kinds of peace
which the world enjoys !
May He prevent us
from ever experiencing such peace,
for it engenders a perpetual warfare !
When worldly minded people
feel very placid
although they commit heinous offences
and
are untroubled by their sins,
so that conscience does not upbraid them,
so that conscience does not upbraid them,
their peace, as you have read,
comes from their being friends
with the devil,
who while they live
will wage no war on them,
for such is their malice that,
to save themselves trouble,
they would, to a certain extent,
return to God
although they do not love Him.
Still, with such a motive as this,
they never remain long in His service.
As soon as the evil one notices it,
he flatters their humour again,
and so regains their friendship,
until he holds them fast in the place
where they learn
how false was his peace.
how false was his peace.
But it is needless to speak of such persons
— let them enjoy their tranquillity —
and I trust in God
that no such harm will be found among you.
2. Peace proceeding from laxity.
2.
The devil may give us another kind of peace
respecting insignificant defects,
and we must fear him, daughters,
as long as we live.
When a nun
begins to grow lax about
what appear to be in themselves
unimportant things, and
feels no remorse of conscience
after some time,
this is an evil peace,
and
Satan may bring her
to a very wicked peacefulness.
3. Examples of this peace among religious.
3.
Such is
the breach of some Constitution,
which in itself is no sin,
or
carelessness in obeying the orders
of a superior
who is the representative of God,
for we came here prepared
to respect her wishes.
There are other little matters
which do not seem to be sinful,
but which are imperfections.
Such things must occur,
because of the miseries of our nature:
I do not deny this,
but I say that we ought
to be sorry for them
and
to know that we have done wrong;
Otherwise the devil may
bestir himself
and
gradually make the soul insensible
to these small defects,
and
when he succeeds in this,
I assure you, my daughters,
that he has gained no small victory,
and
I fear he will not stop there.
4. Life must be a constant warfare.
4.
For the love of God,
watch yourselves very carefully.
There must be war in this life,
for we cannot sit with our hands folded
among so many enemies,
but must keep constant watch over both
our outward and inward conduct.
I assure you
that even though our Lord may grant you
favours during prayer,
of which I shall speak later on,
yet at other times there will be no lack
of a thousand little stumbling-blocks
and chances,
such as
breaking a rule through carelessness,
not performing some duty
as well as might be,
besides internal troubles and temptations.
I do not say this must always be the case,
nor that it is very usual.
Still, it is a signal mercy from our Lord
when such trials occur [ l ]
and
the soul makes progress by their means.
We cannot be angels in this world,
for it is not our nature.
5. Advantages of temptations
and struggles.
5.
Therefore I do not feel alarmed
at seeing a soul greatly tempted,
which will benefit it
if it has the fear and love of our Lord,
for I know it will come out with great gain.
When I see anyone,
like some people I have met,
always calm and
never meeting with any conflict,
although I do not witness her offend God,
yet I always feel misgivings about her,
and,
since the devil leaves her alone,
I try to prove her in every possible way,
so that she may discover what she really is.
I have rarely known such cases,
yet it is possible for the soul
which God has raised
to a high degree of contemplation
to
be in such a state.
and
enjoy constant interior happiness.
For my part I do not believe
that their case is thoroughly understood,
and on investigating the matter,
I have found
that they have their little struggles at times,
although not frequently.
I have weighed the matter carefully,
and I do not envy such persons,
for I find others advance far more
who sustain the combats
that I have described,
although their prayer is not such,
in point of perfection,
as we should expect it to be here.
6. Peace of soul and contrition.
6.
I do not allude to those
who have attained
great holiness and mortification
by their long years of warfare;
They have died to the world,
and
our Lord usually gives peace,
which, however, does not prevent
their perceiving and grieving deeply
over their faults.
God guides souls in many different ways,
daughters,
yet I am always sorry
when you feel no sorrow
for any fault you have committed,
for you ought to take to heart every sin,
even a venial one,
as, glory be to God, I believe and see
that you do.
7. Contrition a sign of spiritual life.
7.
Notice one thing, and remember it
for love of me.
If a person is alive,
however slightly you prick her
with a needle or with a little thorn,
the most slender you can find,
does she not feel it ?
Now, if the soul is not dead,
but has a living love for God,
is it not a great grace from Him
that she should feel pained
at the least infringement of the vows
she has taken or the obligations she is under ?
Oh !
Is not the heart
in which God implants such solicitude
prepared by Him as a couch of flowers
to which He cannot choose
but come and delight Himself,
long though His delay may be ?
8. Preparation for this peace.
8.
Alas, O my God !
Why are we nuns in our convent ?
Why did we leave the world ?
For what did we come ?
How can we better spend our time
than in preparing within our souls
a dwelling-place for our Bridegroom,
that we may be able to ask Him
to " kiss us with the kiss of His mouth " ?
Blessed will she be
who makes this petition,
whose lamp shall not have gone out
when the Lord comes
and
who need not return to her home
after having knocked. [2]
O my daughters,
in how high a state are we placed !
No one can prevent our saying these words
to our Spouse,
for we became His brides
when we made our profession.
9. Dangerous peace.
9.
Let scrupulous persons understand
that I have not been speaking
of an occasional fault,
or
of failings
that cannot always be known or regretted;
I allude to a religious
who
habitually commits faults
and
takes no notice of them,
thinking they are of no consequence,
and
who
neither repents
nor tries to amend them.
I say once more
that such a peace is dangerous,
therefore beware of it.
What, then, will become of those
who are very lax about their Rule ?
God grant there may be none of this kind
among us !
Doubtless,
the devil often gives such peace,
and
God permits it as a punishment for our sins,
but there is no need to discuss it here,
as I only wished to give you
a word of warning.
10. Object of this treatise.
10.
We will now consider the peace
which our Lord begins
to grant us in prayer;
Of this I will tell you
as much as His Majesty shall be pleased
to make me understand.
On reflection,
I think it best to say something here
about the peace
given by the world,
and
that produced by our sensuality,
for though it has been
far better written about elsewhere,
you may be too poor to buy the books,
and perhaps no one will give them to you,
but these writings
will be kept in the convent
and
will contain both subjects.
11. Riches disturb peace.
11.
We may be misled in many ways
by worldly peace:
from those I shall describe
you may divine the rest.
For instance —
some people have all they require
for their needs,
besides a large sum of money
shut up in their safe as well,
but as they avoid mortal sin,
they think they have done their duty.
They enjoy their riches and
give an occasional alms,
yet never consider
that their property is not their own,
but
- that God has entrusted it to them
as His stewards
for the good of the poor,
and
- that they will have to render
a strict account
of the time they kept it
shut up in their money chests,
if the poor have suffered
from want on account
of their hoarding and delay.
We have no concern with this,
except
- to ask God to enlighten such people
lest they meet with the fate
of the rich miser, [3]
and
- to thank Him for making us poor,
which we should hold as a special favour
on His part, my daughters !
What a solace to be free from such burdens,
even as regards this world's tranquillity, [4]
and
it is impossible to imagine
what a difference it will make to us
at the last day.
The rich are slaves,
while you are rulers:
As a comparison will show.
Which is the more at ease,
the gentleman who finds his meals
set ready for him
or
his steward who has to render an account
of every maravedi ?
The former enjoys his goods
without counting the cost,
but the burden falls
on the poor steward's shoulders,
and
the greater the wealth,
the heavier the responsibility.
How often he must lose his sleep,
especially when the time of reckoning comes,
particularly if he
has to balance up for several years,
and
has been more or less careless
in the past.
Then, if there is a large deficit,
I cannot think how he can feel any peace.
12. Peace and holy poverty.
12.
Read no further, daughters,
without first thanking God very heartily.
Be more strict than ever in your custom
of holding no personal property.
We are contented to eat
whatever our Lord provides, [5]
and as He will let us want for nothing,
we need not be anxious about superfluities.
His Majesty has taken good care
that we should possess nothing
we might feel constrained to give away.
The principal point is, daughters,
that we should be satisfied with little;
we ought not to want anything
for which we should be bound
to render a strict account,
as a rich man must,
even though his money is not
in his own care,
but in that of his major-domo.
And what a strict reckoning that will be !
If only he realised it,
he would
not enjoy his luxurious meals so much,
nor squander his means
in useless and frivolous ways.
As for you, my daughters,
always try to be as poor as you can,
both in your food and clothing,
otherwise you will cheat yourselves,
for God will not give you more,
so you will remain unsatisfied.
Always endeavour
not to take the food of the poor
without having served His Majesty, [6 ]
although all that you can do
will be but a scanty return to God
for the peace and rest
which He bestows on you
because you will have to render
no account of riches.
I know that you understand this,
but you must from time to time
render special thanks to Him
on this account.
on this account.
13. Evils of flattery.
13.
It is needless for me to warn you
against the earthly peace
which comes from honours,
because the poor never meet
with much honour. [7]
However, unless you are careful,
praise from others
may harm you greatly,
may harm you greatly,
for when once it begins
it never ceases,
and
generally ends
in running you down afterwards.
This usually takes the form of telling you
that you are more holy than others,
and
such-like nattering speeches
which seem to have been inspired
by the devil.
Indeed, they must be, sometimes,
for if they were said in your absence
it would not matter,
but when uttered in your hearing,
what other fruit can they produce but evil,
unless you are most wary ?
14. Its treachery.
14.
For the love of God,
I implore you
never to find your peace in such speeches,
for they might gradually do you
so much mischief
that at last you would come
to believe them,
or
to think
you had done all you need,
and
that your work was finished.
Never let such things be said of you
without strongly repudiating them;
You can easily do this
if you make it your constant practice.
Remember
how the world treated our Lord Jesus Christ,
yet how it had extolled Him on Palm Sunday!
Men so esteemed St. John Baptist
as to mistake him for the Messiah,
yet how barbarously and for what a motive
they afterwards beheaded him !
they afterwards beheaded him !
Never does the world exalt
any of the children of God,
save to dash them down again !
15. Our own nothingness.
15.
I know this well by experience.
I used to regret
that people praised me so blindly,
but now I laugh as at the words of a madman.
Remember your sins,
and
that, even if there is some truth
in what is told you,
- the good is not your own,
- but you are only under an obligation
of serving God more strictly. [8]
Dread lest you should take pleasure
in this treacherous kiss given by the world;
Look upon it as the kiss of Judas;
Although no harm may be meant by it,
the devil
is always on the alert
and
may despoil your soul
unless you defend yourself.
16. Dangers of flattery.
16.
Believe me,
in such a case, you must stand ready
with the sword of recollection in hand.
Although you may think
that no harm is done you,
do not trust to that —
Remember how many
who stood on the heights
have fallen into the abyss.
There is no safety during this life,
but for the love of God, sisters,
always struggle within your own heart
against these dangerous flatteries;
Then
you will come forth with deeper humility,
and
the devil,
who has been watching
both you and the world,
will be crestfallen.
17. Bodily comfort
and our Lord's example.
17.
I could say much about
the peace our bodies can bring us,
and
the harm that results.
I will give you some warnings
upon certain points
which will guide you about the rest. [9]
The body, as you know,
is very fond of comfort,
and
we ought to realise
the great danger of pacifying it.
I often wonder, and never can understand,
how self indulgent persons can feel
so peaceful and at rest.
Did the most sacred body
of our great Model and Light
merit less enjoyment than do ours ?
Had He done aught
to deserve the cruel sufferings it bore ?
18. And that of the Saints.
18.
The Saints are in heaven, this is certain;
Have we read of any who got there
by living luxuriously on earth ?
Then, how can we feel
so easy about doing so ?
Who told us that it was right ?
How is it
that some men squander their time uselessly
in eating and sleeping well
and
in amusement and ease ?
I am amazed at it.
One would suppose
there was no future world,
and
that this was the safest way to live !
19. Consequences of self-indulgence.
19.
Daughters,
if you only knew what harm there is in this !
While the body grows sturdy,
the soul becomes so enfeebled
that, if we saw it,
we should fancy it was about
to become extinct.
Many books warn us of the injury done us
by finding our peace in bodily comfort.
If men only realised it was wrong,
there would be some hope
of their amending,
but I fear the idea never occurs to them,
nor am I surprised,
since the habit is so universal.
I assure you
that though they may enjoy physical ease,
they will have a thousand struggles
to go through
in order to save their souls.
It would be better for them
to understand this
and
to do the penance by degrees
which will one day come upon them
all at once.
20. Self-indulgence in religious.
20.
I have told you this, daughters,
to make you thank God
for placing you
where your body could not find such peace,
even if you sought it.
Yet it could harm you unconsciously
under the pretext of illness,
and
there is need
to warn you urgently against this.
For instance,
it might injure you to take the discipline
on a certain day,
but perhaps there is no necessity
to leave it off a whole week.
Again,
it would harm you not to wear linen,
but you need not do so for several days.
On another occasion
you cannot eat fish,
yet it would not disagree with you
when your digestion became used to it.
You may fancy you are too weak
for this and a great many other things.
I am experienced,
and
I know that nuns are
sometimes unaware of
how important such things are
when there is no urgent need
of such dispensations.
What I say is,
that we ought not to be content
with such relaxations,
but should, from time to time,
try whether we can fulfil our duties:
Flesh and blood are very treacherous,
and
there is need for us to recognise this.
May God, of His great bounty,
give us light !
Prudence and confidence
in our superiors' judgment
instead of our own
are the important points.
21. Various kinds of divine peace.
21.
To return to my subject.
By describing the special peace
she asks for in the words,
"Let Him kiss me with the kiss of His mouth"
the Bride shows
that our Lord has other ways
of bestowing His peace and friendship.
I will describe some of them
so that you may
see the difference
and
realise the sublimity of this kind.
O great God and Lord of ours !
How profound is Thy wisdom !
Well might she say:
" Let Him kiss me!"
Yet it seems as if
she might have concluded her petition here,
for what is the meaning of
for what is the meaning of
"the kiss of His mouth " ?
Undoubtedly,
there is no superfluous letter
in these words.
in these words.
I do not understand her reason,
yet I will write something on the subject;
As I said,
it matters little
if it is not the exact meaning,
if it is not the exact meaning,
so long as it profits us.
22. Peace with God.
22.
Our King confers His peace and friendship
on the soul in many ways,
as we see daily,
both during prayer and at other times,
but our peace with Him
hangs by a single hair,
as the expression is.
Consider, daughters,
the meaning of these words,
so that you may utter them with the Bride,
if our Lord should draw you near to Himself;
if not, do not lose courage.
Every kind of friendship with God
will leave you rich in gain,
unless of your own accord
you forfeit it.
But how deeply should we grieve and regret it
if, through our own fault,
we do not attain
to such close friendship with Him,
but content ourselves with a slighter intimacy.
23. Dispositions for obtaining it.
23.
Alas, Lord !
Do we not remember
how great are the reward and the goal ?
A reward which,
when our friendship has attained to this grade,
is bestowed on us by God even in this world!
How many remain
at the foot of the mountain
who might have climbed to its summit !
I have often told you in the other little works
I have written,
and I now repeat it:
Always make courageous resolutions,
for then God will give you grace
to act accordingly. [10]
Rest assured that much depends on this.
24. Habitual sin.
24.
There are people
who, though they have attained
to friendship with God,
for they
confess their sins sincerely
and
repent of them,
yet before two days are over,
commit the same faults again.
This is certainly not the friendship
for which the Bride petitions.
O daughters !
Try not to take the same fault
to confession every time.
It is true
that we cannot help committing sins,
but at all events
let them not always be identical,
lest they take root,
for it would be hard to pull them up,
and
they may even send out many off-shoots.
If we
set a plant or a shrub
and
water it every day,
it will grow so sturdy
that we shall want a spade and a fork
to tear it up.
This appears to be the case with any fault,
however small, that we commit daily,
unless we amend it;
Though it is easy to uproot it
when it has only grown
for a day
or even for ten days.
We must pray to our Lord
to grant us this amendment,
for on our own account we can do little,
except add to our sins
instead of giving them up.
Remember that this will be
of no small consequence to us
in the terrible judgment at the hour of death,
especially to those
whom the Judge made His brides
during their lifetime.
25. God is patient with us.
25.
O great and marvellous condescension !
- that God should invite us
to endeavour to please our Lord and King !
Yet how ill do those requite His friendship
who so soon again
who so soon again
become His mortal enemies !
Great indeed is the mercy of God !
Where can we find a friend so patient ?
When once such a severance has occurred
between two companions
it remains unforgotten
and
their friendship is never so close as before.
Yet
how often does such a breach occur
between us and our Lord,
and
how many years
does He await our return !
does He await our return !
Blessed be Thou, my Master,
Who art so long-suffering in Thy pity for us
that Thou
that Thou
seemest to forget Thine own greatness,
and
dost not, as Thou hast the right,
chastise such faithless treason !
The state of such souls seems full of peril,
for though God's mercy is manifest,
yet sometimes
we see them die without confession.
May He,
for His own sake,
deliver us, daughters, from such danger !
26. Venial sins and peace.
26.
A better sort of friendship
is that of persons
who are careful not to offend God mortally
— indeed, as the world goes,
it is a great thing
for souls to have got so far.
Though such people avoid grave faults,
yet I believe they fall into them occasionally,
for they care nothing about venial sins,
although they
commit many every day,
and
are thus on the point
of mortally offending God. [11]
They ask:
"Do you scruple about that ? "
"Do you scruple about that ? "
(as I have heard many people say);
"This fault will be effaced with
a little holy water
and
the remedies of our holy Mother Church."
[12]
How very sad this is !
27. Their danger.
27.
For the love of God,
be most watchful:
Never let the thought of so simple a remedy
make you careless
about committing a venial sin,
however small;
What is good
ought not to lead us into evil.
If you remember this resource
after you have fallen
— well and good !
It is a great thing
to preserve so pure a conscience
that there (is) nothing
to hinder your asking
to hinder your asking
for the perfect friendship
desired by the Bride.
Most certainly,
the state described is not this amity,
but a very dangerous one for many people,
tending to self-indulgence
and
likely to lead to great tepidity,
nor are they always certain
whether their faults are venial or mortal.
God deliver you from such a friendship !
For these souls think
they have not committed such grievous sins
as they see in others.
To hold others worse than oneself
is a want of humility, [13]
while, perhaps,
they (those others) may be far better,
being deeply sorry and contrite
for their misdeeds,
and
more firmly resolved than their critics
to amend,
so that in future, perhaps,
they will offend God
neither in light
nor in grave matters.
The first mentioned, (they that judge others)
as they think that they do no serious wrong,
are much more lax in indulging themselves:
They rarely say their prayers devoutly,
as they do not trouble themselves
about such details.
28. Worldliness and peace.
28.
There is another kind of friendship and peace
that our Lord bestows partially
upon certain persons
who
wish not to offend Him in any way,
yet who
do not completely withdraw themselves
from occasions of falling. [14]
They keep their set times for prayer
and
God grants them the gift
of devotion and tears,
yet they wish to spend good and regular lives
without giving up their pleasures,
which they think will conduce
to their living in peace even in this world.
But the events of life bring many changes
and
it will be hard for such souls
to persevere in virtue;
For, not having given up
earthly joys and pleasures,
they soon grow lax on the road to God,
from which there are many powerful foes
to turn us.
This, daughters, is
not the amity asked for by the Bride,
nor that you wish for yourselves.
Avoid every slight occasion of evil,
however insignificant,
if you are anxious for your soul
to grow in grace and to live in safety.
29. Renouncement of the world.
29.
I do not know
why I tell you all these things,
except to teach you
the danger of not resolutely
leaving all worldly things,
by which we should free ourselves
from many sins and troubles.
Our Lord has so many ways
of contracting friendship with souls
that I should never finish telling
about those I know,
though I am only a woman.
Of how many more, then, must
confessors
and
those who study the subject
and
those who study the subject
be aware ?
30. An instance.
30.
I am astonished at some souls,
for there seems nothing to prevent
their becoming the friends of God.
I will mention one person of this sort
whom I knew very intimately
a short time ago.
She
liked to receive Holy Communion
very frequently;
never spoke ill of anyone,
and
felt great devotion during prayer.
She lived alone in continual solitude,
for she had a house of her own,
and
she was so sweet-tempered
that nothing that was said ever vexed her,
which is a very great virtue,
nor did she ever say anything wrong.
She had never married, and
was now too old to do so.
She had suffered much annoyance
from others,
yet had kept her peace.
These appeared to me signs of a soul
far advanced
in the spiritual life
and
in a high state of prayer,
so that at first
I had a very good opinion of her,
for I never saw her offend God,
and
I was told that she carefully avoided doing so.
But, on knowing her better,
I began to discover
that she was peaceful enough
as long as
nothing touched her self-interest,
nothing touched her self-interest,
but when that was in question,
her conscience
lost its sensitiveness
and
became extremely lax.
She bore patiently
what was said to her,
but
was jealous of her honour
and
would not willingly yield
one jot nor tittle of her dignity
or
the esteem of the world,
so wrapt up was she
in this miserable sentiment.
Her anxiety to know all the current gossip
was so great
that I wondered
how she could remain alone for an hour;
Besides which she was very fond of comfort.
She gilded over all her actions
so that they seemed blameless,
and,
according to her own account of some affairs,
I thought it would have been wrong of me
to judge otherwise,
yet in certain matters it was notorious
that she was in the wrong;
— however, perhaps,
she did not understand it.
At first
I liked her very much,
and
most people took her for a saint,
yet afterwards
I thought she ought to have owned
that she herself was partly in fault
as regards some of the persecutions
she told me she had suffered.
I did not envy her sanctity
nor her mode of life;
Indeed,
she and two other persons I have known
who considered themselves saints,
when I became intimate with them
struck me with greater fear
than all the sinners I ever met.
31. Self-deception difficult in religious life.
31.
Let us
beg God to enlighten us;
and
thank Him fervently
for having brought you to this convent,
where,
however hard the devil tries,
he cannot deceive us
as if we lived in our own homes.
Some souls seem quite ready
to soar to heaven,
since they are perfect in every way
in their own opinion
and
there is no one to know better;
Yet in a religious community,
they are always detected,
for there they must obey
instead of following their own way.
But in the world,
although they sincerely wish
to know themselves
in order to please God,
yet they cannot do so,
because they follow their own will
in everything they do,
and
although it may be crossed at times,
yet they are not so exercised in mortification.
Certain persons are to be excepted
who for many years
have received divine light
to seek some one
who understands them,
to whom they submit
although they maybe more learned than he,
for their great humility
destroys all self-confidence.
32. Human respect and perfection.
32.
There are other people
who have left everything for our Lord;
They possess neither home nor belongings,
and
care nothing for pleasure or worldly matters,
but are penitent,
but are penitent,
because our Lord has shown them
the worthlessness of all these things.
Still,
they are very tenacious of their honour
and
value their reputation;
They will do nothing
that does not please men as well as God.
How discreet and prudent they are !
These two objects are hard to reconcile,
and
the mischief is
that, half-unconscious of their error,
they always take the world's side
in preference to our Lord's.
They are generally very grieved
if anything is said against them.
They do not carry the cross
but drag it after them,
and
so it pains and wearies them,
but when it is loved
it is undoubtedly sweet to bear.
Neither is this the friendship
the Bride asked for;
Therefore, daughters,
since you have made the sacrifice I spoke of
in the beginning of this book, [15]
do not fail or hesitate to yield the rest.
All such things would burden you
if you have forsaken the chief thing
in giving up the world
with its joys, its pleasures and riches,
which, false as they are,
still delight us
— what have you to fear ?
33. Peace disturbed by care for reputation.
33.
You do not understand the question.
To free yourself from the vexation
of being found fault with,
you burden yourselves
with a thousand cares and obligations.
These are so numerous,
if we seek to please society,
that it would take too long to describe,
nor do I even know them all.
34. Cautious souls.
34.
To conclude with,
there are other souls in whom,
if you examine them attentively,
you will find many signs
that they are
beginning to make progress,
yet they stop midway.
They care little
for what is said of them,
or
for honour,
but are unused
to mortify themselves
or
to renounce self-will,
and
have not yet lost all fear of temporal evils.
Prepared to suffer all things,
they have apparently reached perfection,
yet in grave matters,
when our Lord's honour is at stake,
they prefer their own interests.
They do not realise it,
but imagine
that they fear God and no one else.
It seems as if
the devil must suggest to them
the devil must suggest to them
the drawbacks they prophesy
a thousand years beforehand
concerning the great harm
that may result from some good work.
that may result from some good work.
35. Their want of trust.
35.
These are not the souls
to imitate Saint Peter
when he cast himself into the sea, [16]
or
to follow many other of the saints.
They wish to draw others to God,
but to do so peacefully
without running into danger themselves,
nor does their faith influence their motives
very powerfully.
I have noticed
that we rarely see anyone in the world
(I am not speaking now of religious)
who trusts to God for maintenance;
Indeed, I only know two such persons.
People know that they will want for nothing
in religion,
although I believe
that no one who enters it purely
for the sake of God
even thinks of this.
Yet how many are there, daughters,
who but for this assurance
would not forsake all they possess !
However, as in my other writings
I have spoken fully about
such cowardly souls [17]
and
the harm they do themselves,
and also of
the great advantage of having high aims
although our actions may not correspond
with them,
I will say no more about them,
though I should never grow tired
of the subject.
36. The religious life and peace.
36.
Since God has raised souls to this high state,
let them
serve Him in it
and
not remain shut up in themselves.
If religious (and nuns especially)
cannot help their neighbour personally,
they have much power to do so by prayer,
if their resolutions are heroic
and
their wish of saving souls is sincere.
Our Lord may even permit them
to be of some service to others,
either during this life
or after death,
as He did the holy friar Saint Diego, [18]
who was a lay-brother
and only did manual work.
Yet, many years after his decease,
God has revived his memory
to be our example.
Let us give thanks to His Majesty.
Therefore, my daughters,
if our Lord has called you
to the religious state,
there is little wanting (lacking)
to obtain for you
the friendship and peace
desired by the Bride.
desired by the Bride.
Ask for it unceasingly
with tears and longing ;
Do all you can
on your part
to gain it from God.
You must understand
that the state of religion
is not in itself the peace and amity
begged for by the Spouse,
although such a vocation
is a signal and divine favour;
but this friendship is the result
of much practice
in prayer, penance, humility
and many other virtues.
May God, the Giver of all things,
be praised eternally !
Amen.
Foot Notes: [1] Life, ch. xxx. 17. Castle, M. iv. ch. i. 3. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #4's Footnote reference #1 "when such trials occur [1 ] and the soul makes progress by their means." Life, ch. xxx. 17. I rejoiced in God, and made my complaint to Him, because He permitted me to undergo such afflictions; yet the recompense was great; for almost always, afterwards, His mercies descended upon me in great abundance. The soul seemed to come forth as gold out of the crucible, most refined, and made glorious to behold, our Lord dwelling within it. These trials afterwards are light, though they once seemed to be unendurable; and the soul longs to undergo them again, if that be more pleasing to our Lord. And though trials and persecutions increase, yet, if we bear them without offending our Lord, rejoicing in suffering for His sake, it will be all the greater gain: [ Life: Ch. 30: #17 ] . . . . . . . . . . . . . . . . . . Castle, M. iv. ch. i. 3. Were it not tempted, the devil might sometimes deceive it about divine consolations, thus injuring it far more. Besides, the soul would benefit less, because all occasions of gaining merit would be withdrawn, were it left continually absorbed in God. [ Interior Castle: Mansion 4: Ch. 1: #3 ] _____________________ [2] See Poem 13. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #8's Footnote reference #2 Blessed will she be who makes this petition, whose lamp shall not have gone out when the Lord comes and who need not return to her home after having knocked. [2] Poem 13 The Wise Virgin. Written For The Veiling Of Sister Isabel Of The Angels. Hermana, por que veleis. To bid thee, Sister, keep strict watch and ward, We, on this morn, bestowed this veil on thee, For heaven itself 'twill win thee in reward Then watchful be ! Sister, the graceful veil we gave to thee Doth warn thee to keep steadfast watch and ward And faithfully to tend thy virgin-lamp, Until the hour the Bridegroom comes, — thy Lord , For sudden, like some far-famed bandit, He Comes unawares, when thou dost least fore-see — Then watchful be ! For none doth know nor can His hour decree For whether in the first hour of the night It comes, or lingers till the next or third, No Christian soul there is, divines aright. Then watch., my sister, watch, lest by surprise Thou shouldst be plundered of thy lawful prize ! Oh, watchful be ! Ever, O Sister, in thy vigil, see Thou hold'st a burning lamp within thy hand, Wearing thy veil while thou dost mount on guard : Constant, with reins fast girded, shalt thou stand ! Beware lest thou by slumber be undone yet thy pilgrim-course be wholly run — But watchful be ! Then take a vial with thee: kept ever tilled With oil of works, and merits thou hast won, As fuel to provide thy virgin lamp Lest the flame perish ere thy vigil's done, Since thou wouldst have to seek it from afar If empty were the vase that thou didst bear — So watchful be ! For there are none would lend the oil to thee, And if thou shouldst depart to purchase more Thou might return too late. If once the Spouse Has come and passed within the bridal door, And they by His behest the portal lock, Ne'er will it open more to cry or knock — Then watchful be ! So keep thou sentinel, I counsel thee, And let thy threefold promise made this morn Be kept with manful courage faithfully, As thou, on thy profession day, hast sworn. Thus, if on earth in vigil thou dost wake, Shalt with the Bridegroom joyful entrance make — Sister, I charge thee, ever watchful be ! [Minor Works Of St. Teresa Conceptions Of The Love Of God Exclamations, Maxims And Poems Of Saint Teresa Of Jesus Translated By The Benedictines Of Stanbrook ] _____________________ [3] St. Luke xvi. 19-31. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #11's Footnote reference #3 lest they meet with the fate of the rich miser, [3] St. Luke xvi. 19-31. There was a certain rich man, who... feasted sumptuously every day. And there was a certain beggar, named Lazarus... desiring...the crumbs that fell from the rich man's table, and no one did give him; And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. And the rich man also died: and he was buried in hell. ...And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip...his finger in water, to cool my tongue: for I am tormented in this flame. And Abraham said to him: Son, remember that thou didst receive good things in thy lifetime, and likewise Lazareth evil things, but now he is comforted; and thou art tormented. _____________________ [4] Life, ch. xi. 3. Way of Perf., ch. xxxviii. 10. Castle, M. hi. ch. ii. 4. Letter to Don Lorenzo de Cepeda of January 2, 1577. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #11's Footnote reference #4 that they will have to render a strict account of the time they kept it shut up in their money chest... What a solace to be free from such burdens, even as regards this world's tranquillity, [4] Life, ch. xi. 3. We resolve to become poor, and it is a resolution of great merit; but we very often take great care not to be in want, not simply of what is necessary, but of what is superfluous: yea, and to make for ourselves friends who may supply us; and in this way we take more pains, and perhaps expose ourselves to greater danger, in order that we may want nothing, than we did formerly, when we had our own possessions in our own power. [ Life: Ch. 11: #3] . . . . . . . . . . . . . . . . . Way of Perf., ch. xxxviii. 10. Again, the evil one makes us fancy that we are very poor in spirit... We are in the habit of saying that we want nothing and do not care for anything, yet directly something is offered us, even though it is superfluous, our poverty of spirit disappears A person...who thinks that she really is poor in spirit, says to herself: I do not want anything, but I keep this because I cannot do without it; we must live, in order to serve God, and He wishes us to maintain our bodies. The demon, disguised as an angel of light, persuades her that she needs a thousand other things, for all this is right in itself. Thus he leads her to imagine that she possesses the virtue of poverty of spirit... [ WofP: Ch. 38: #9 ] . . . . . . . . . . . . . . . . . Castle, M. iii. ch. ii. 4. A rich man, without son or heir, loses part of his property, but still has more than enough to keep himself and his household. If this misfortune grieves and disquiets him as though he were left to beg his bread, how can our Lord ask him to give up all things for His sake? This man will tell you he regrets losing his money because he wished to bestow it on the poor. [IC: Mansion 3: Ch. 2: # 4] I believe His Majesty would prefer me to conform to His will, and keep peace of soul while attending to my interests, (rather than) to such charity as this. ...let him know that he is wanting in liberty of spirit; let him beg our Lord to grant it him, and be rightly disposed to receive it. [IC: Mansion 3: Ch. 2: #5] _____________________ [5] The poverty practised by the holy Mother, says Yepes, was extreme, if such a word can be applied to so great a virtue. She often left her convent without any provision for the journey, yet neither the things she needed nor her trust in God ever failed her. She took most pleasure in those convents that were founded in the deepest penury, and used to say that the only things required for a foundation were a small bell and a house on hire. Once, when founding a convent she rejected the offer of a counterpane and a brasier, as she thought both these articles unsuitable for discalced nuns. She also refused other gifts of greater value, for she shunned riches as other people seek them. An instance told by the Duchess of Alva, Dona Maria Knriquez, who, knowing her need and poverty, gave her some valuable jewels which the holy Mother received with gratitude, as she did not appear to despise the presents, yet on taking leave of her hostess, she handed them to the waiting maid with an injunction to return them to the Duchess (Life, bk. ii. ch. 36). . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #12's Footnote reference #5 We are contented to eat whatever our Lord provides, [5] and as He will let us want for nothing, _____________________ [6] Way of Perf., ch. ii. 6, 7. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #12's Footnote reference #6 Always endeavour not to take the food of the poor without having served His Majesty, [6 ] although all that you can do will be but a scanty return to God Way of Perf., ch. ii. 6, 7. "poverty,...striftly practised at the foundation of our Order ... that...they kept no provisions from one day to the other, let us...now that it is no longer observed so perfectly in exteriors, strive to practise it interiorly ...imitating His Majesty... if poverty is real, it guards purity and all the other virtues better than do fine buildings." [ Wof P: Ch. 2: #6 ] _____________________ [7] Way of Perf., ch. ii. 5. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #13's Footnote reference #7 because the poor never meet with much honour. [7] Way of Perf., ch. ii. 5. "a thirst for honour always carries with it some regard for property and money; it is strange to see a poor man honoured by the world, for however much he may deserve it, he generally remains unnoticed." [ Wof P: Ch. 2: #5 ] _____________________ [8] Way of Perf., ch. xv. 4, 5, Rel. i. 18, 19. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #15's Footnote reference #8 "I used to regret that people praised me so blindly, but now I laugh as at the words of a madman. Remember your sins, and that, even if there is some truth in what is told you, the good (in you or that you do) is not your own, but you are only under an obligation of serving God more strictly. [8]" Way of Perf., ch. xv. 4, 5, "We shall never reach the summit of perfection unless we come to understand what is the great reality, and what is of no account. ... We must all strive to preach by our deeds since the Apostle and our own incapacity forbid our doing so, by word of mouth. Do not imagine that either the good or the ill you do will be concealed, [ Wof P: Ch. 15: #4 ] I would rather have you rejoice at being accused. Time will show you how your soul will benefit by this: You will gradually gain liberty of spirit and will not care whether you are well or ill spoken of. ... I know that this liberty of spirit, abnegation, and detachment may, by the grace of God, gradually be obtained. [ Wof P: Ch. 15: # 5 ] . . . . . . . . . . . . . . . . . Rel. i. 18, 19. "for I see plainly that in these things which God sends me I have no part myself; On the contrary, God makes me conscious of my own wretchedness; [ Relation 1: #18 ] _____________________ [9] Ibid., ch. x. 4, 5 ; xi. 4. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #17's Footnote reference #9 I could say much about the peace our bodies can bring us, and the harm that results. I will give you some warnings upon certain points which will guide you about the rest. [9] Ibid., ch. x. 4, 5 But what presumption for me to praise humility and mortification which have been so extolled by the King of Glory and exemplified by all His toils and sufferings ! These are the virtues that you must labour to obtain in order to escape from the Land of Egypt My daughters, when you possess them, you will find the manna then all things will taste sweet to you: however bitter the world may find them, to you they will be delicious. Our first effort must be to cease loving our bodies; some of us are naturally self-indulgent, therefore this is no easy work. ... Be convinced, sisters, that you came here to die for Christ, not to indulge yourselves for Him. The devil suggests that we need to take care of ourselves in order to observe the Rule. Such nuns are so exceedingly anxious to preserve their health so that they may be able to obey the Rule that they die without ever having observed it for a month, or perhaps even for a single day. If good health is our object in life, I do not know why we came here. [ Wof P: Ch. 15: # 4 ] Directly we fancy our head aches, we stop away from choir which would not kill us either. One day we are absent because it aches, the next because it has ached, and three more lest it should ache again ; but we love to invent penances for ourselves, so that we end by doing neither the one nor the other. [ Wof P: Ch. 10: # 5 ] . . . . . . . . . . . . . . . . . Ibid., ch. xi. 4. Unless we resolve, once for all, to resign ourselves to death and ill-health, we shall never do anything. Endeavour to lose all fear of them and to leave everything in God s hands, come what may. What does it matter if we die? How many times have not our bodies mocked us ! Let us mock them for once. Trust me, this resolution is more important than can be realised, for by keeping faithfully to it and practising it little by little until it becomes a habit, with the grace of God we shall vanquish the flesh, and you will experience the truth of what I say. Victory over such an enemy goes far to carry us through the battle of life. ... no one will regret any sufferings that have been endured in order to gain such peace and self-command. [ Wof P: Ch. 11: # 4 ] _____________________ [10] Life, ch. xiii. 3. Way of Perfection. ch. xxiii. I, 3. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #23's Footnote reference #10 "Always make courageou s resolutions, for then God will give you grace to act accordingly. [10] Life, ch. xiii. 3. His Majesty seeks and loves courageous souls; but they must - be humble in their ways, and - have no confidence in themselves. I never saw one of those lag behind on the road; and never a cowardly soul, though aided by humility, make that progress in many years which the former (courageous one) makes in a few. I am astonished at the great things done on this road by encouraging oneself to undertake great things, though we may not have the strength for them at once; the soul takes a flight upwards and ascends high, though, like a little bird whose wings are weak, it grows weary and rests. [Life: Ch. 13: # 3] ... I used often to think of those words of St. Paul: "That all things are possible in God." I saw clearly that of myself, I could do nothing. ...I was often thinking how St. Peter lost nothing by throwing himself into the sea, though he was afterwards afraid. These first resolutions are a great matter-- although it is necessary in the beginning that we should be - very reserved, - controlled by the discretion and authority of a director (Confessor) but we must take care that he be one who does not teach us to crawl like toads, nor one who may be satisfied when the soul shows itself fit only to catch lizards. Humility must always go before: so that we may know that this strength can come out of no strength of our own. [Life: Ch. 13: # 4] . . . . . . . . . . . . . . . . . Way of Perfection. ch. xxiii. I, 3. "It is essential, I think, to begin the practice of prayer with a firm resolution of persevering in it. ... when we pay this attention (slight in itself) of ...our thoughts ... when we render this homage to God, ...it would be wrong not to give it Him entirely; not as one who gives a thing, meaning to take it back again. ... let us yield it Him with thoughts that are free and withdrawn from all else. Let us fully resolve never to take it back, whatever crosses it may bring us, and in spite of all aridities." [ Wof P: Ch. 23: # 1 ] A second reason why our resolution should be firm is that this lessens the devil s power of tempting us. He is very frightened of determined souls, knowing by experience how they injure him, and that by trying to do them mischief he only profits them and others and damages himself. If they find that a soul is fickle, irresolute, and wanting in perseverance in the right path, they will never leave it alone day or night and will suggest to it endless fears and difficulties. ... a resolute soul fights more courageously, knowing that, come what may, it must never retreat. [ Wof P: Ch. 23: # 3 ] _____________________ [11] Way of Perf., ch. xli. 3. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #26's Footnote reference #11 "for they care nothing about venial sins, although they commit many every day, and are thus on the point of mortally offending God. [11]" Way of Perf., ch. xli. 3. ...have such a fixed determination not to offend God that you would rather forfeit a thousand lives than commit a mortal sin. You must also be extremely vigilant about venial faults, so that you would rather suffer persecution ...than fall into this offence. I am speaking about misdeeds that are committed with full consent and are deliberate, for who does not constantly lapse into inadvertent errors? But there is one advertency which is very deliberate and another so sudden that to commit the sin and to know it seem one and the same thing and we hardly realise what we are about, though yet, to a certain extent, we are aware of it. But from wilfully committing any sin, however trivial, may God deliver us! [Wof P: Ch. 41: #3 ] _____________________ [12] St. Teresa had great confidence in the efficacy of holy water. — Life, ch. xxxi. 4-5, 9-10. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #26's Footnote reference #12 Life, ch. xxxi. 4-5, I know by frequent experience that there is nothing which puts the devils to flight like holy water. They run away before the sign of the cross also, but they return immediately: great, then, must be the power of holy water. ...Indeed, I feel almost always a certain refreshing... together with an inward joy, which comforts my whole soul. ...that the words of the Church are so mighty, that they endow water with power, so that there shall be so great a difference between holy water and water that has never been blessed. [Life: Ch. 31: #4 ] _____________________ [13] Castle, M. iii. ch. ii. 19. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #28's Footnote reference #13 "To hold others worse than oneself is a want of humility, [13]" Castle, M. iii. ch. ii. 19. Let us look at our own faults, and not at other persons'. ... We ought - not to insist on every one following in our footsteps, - nor to take upon ourselves to give instructions in spirituality when, perhaps, we do not even know what it is. Zeal for the good of souls, though given us by God, may often lead us astray, sisters; ... Our Lord will care for the souls belonging to Him; and if we beg His Majesty to do so, by His grace we shall be able to aid them greatly. [ Interior Castle: Mansion 3: Ch. 2: # 19 ] _____________________ [14] Way of Perf., ch. xxxvi, 2-7. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #28's Footnote reference #14 "There is another kind of friendship and peace that our Lord bestows partially upon certain persons who wish not to offend Him in any way, yet who do not completely withdraw themselves from occasions of falling. [14] They keep their set times for prayer and God grants them the gift of devotion and tears, yet they wish to spend good and regular lives without giving up their pleasures, which they think will conduce to their living in peace even in this world. But the events of life bring many changes and it will be hard for such souls to persevere in virtue;" Way of Perf., ch. xxxvi, 2-7. Now we see why the saints rejoiced in injuries and persecutions, for thereby they had some payment to offer God when they made this petition. Otherwise, what could such poor sinners as myself do, who have so little to forgive and so much to be forgiven? [ WofP: Ch. 34: # 2 ] _____________________ [15] Supra, § 7. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #32's Footnote reference #15 Therefore, daughters, since you have made the sacrifice I spoke of in the beginning of this book, [15] the chief thing ...in giving up the world with its joys, its pleasures and riches" Supra, § 7. for you ought to take to heart every sin, even a venial one, [ Conceptions...: Ch. 2: # 6 ] Contrition a sign of spiritual life. Now, if the soul... has a living love for God, is it not a great grace from Him that she should feel pained at the least infringement of the vows she has taken or the obligations she is under ? Oh ! Is not the heart in which God implants such solicitude prepared by Him as a couch of flowers to which He cannot choose but come and delight Himself, long though His delay may be ? [ Conceptions...: Ch. 2: # 7 ] _____________________ [16] St. John xxi. 7. . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #35's Footnote reference #16 "Their want of trust. These are not the souls to imitate Saint Peter when he cast himself into the sea, [16]" St. John xxi. 7. "the disciple whom Jesus loved said to Peter, “It is the Lord!” As soon as Simon Peter heard him say, “It is the Lord,” he wrapped his outer garment around him ...and jumped into the water _____________________ 17] Way of Perf. See chapters ii., iv., xxxiv., and xxxviii. _____________________ [18] St. Diego (or Didacus), born in Andalusia, became a Franciscan lay-brother at Arizafa, where he led a most holy life. Though uneducated, he obtained so much light in prayer that theologians from all parts consulted him on difficult questions. Having been sent to the Canary Islands, he converted many. Still a lay-brother, he was made Guardian. He was eventually recalled to Spain and died at Alcala de Henares, November 12, 1463. Among other miracles he cured Don Carlos of a mortal wound, for which reason the latter's half-brother, Philip II., obtained his canonisation in 1558. His feast is kept on November 13. |
End of Conceptions of The Love of God Chapter 2 S. Teresa of Jesus of the Order of our Lady of Carmel St. Teresa of Avila From the Book, "Minor Works Of St. Teresa Conceptions Of The Love Of God Exclamations, Maxims And Poems" |
Note: Attempt was made to display the quotes of the other books being cited by the editor's foot notes. But, they may not be the actual intended passages that were cited by the editor since the editions/translations used by the editor may have different paragraph numbering than those available to this blog. |
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