Conceptions of The Love of God Chapter 7 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 7 Chapter VII. Chapter Contents Treats ● Of a zealous love for God, which belongs to a very high grade of love and is of two kinds. • In the first, the soul performs great deeds in God's service solely in order to please Him; • In the second, it desires and asks for crosses in imitation of Christ crucified. ░░░░░░░░░░░░ 1. The soul languishes with love. 2. As does the body. 3. How death is warded off. 4. The flowers symbolise good works. 5. Good works and self-interest. 6. Contrasted with pure zeal for God. 7. The woman of Samaria felt this pure zeal. 8. Sublime favours produce sublime virtues. 9. The apple-tree of the cross and its fruit. 10. This favour produces love for our neighbour. 11. Beginners do not understand this. 12. St. Teresa's aim in writing this treatise. 13. Gratitude due for such favours. |
Chapter 7
"Stay Me Up With Flowers,
Compass Me About With Apples:
Because I Languish With Love."
1. The soul languishes with love.
1.
Oh, what divine language
in which to express my meaning !
Are you slain, then,
by this sweetness, holy Bride ?
I have been told that sometimes
it is so excessive
that it
exhausts the soul
and
seems to deprive it of life.
And yet, you ask for flowers !
What flowers are these ?
They would bring you no relief,
unless you beg for them
in order to end your life at once.
And indeed,
when the soul has reached this state,
it has no dearer wish. [1]
Yet, this cannot be your meaning,
for you say:
"Stay me up with flowers",
and
to ask to be "sustained",
does not seem to me to ask for death,
but rather to seek for life
that you may render
some service to Him
to Whom you are conscious
you owe so vast a debt.
2. As does the body.
2.
Do not suppose, daughters,
that I exaggerate
when I say
that such a person is in a dying state,
as I repeat
that this is really the case.
Sometimes love is so strong
as to dominate over the powers of nature.
I know someone
who during this state of prayer
heard a beautiful voice singing, [2]
and
she declares that
unless the song had ceased
she believes that her soul
would have left her body
from the extreme delight and sweetness
which our Lord made her feel.
His Majesty providentially
stopped the singer,
for the person in this state of trance
might have died in consequence,
yet she could not say a word
to check the songstress,
for she was
incapable of any bodily action
nor could she even stir.
Although realising her danger,
she was like one in a bad dream
who tries to wake from it
but cannot cry out,
in spite of all her efforts. [3]
I was told for certain by a person
who I know is incapable of falsehood,
that on several occasions
she was at the point of death
in consequence of
- her extreme longing to see God,
and
- the excessive sweetness experienced
by her at feeling herself
caressed by Him
and
melted by love for Him.
While plunged in this delight,
her soul desired
never to emerge from it,
and
death was no longer painful,
but most delicious,
for she lived by longing to die.
The joys of
this state of prayer
and
degree of love
are incompatible with any sort of pain.
3. How death is warded off.
3.
The soul does not now wish
to rouse itself,
nor would death be grievous,
but would bring it great joy,
since it is for this
that it longs.
How blest the death
inflicted by such love !
Did not His Majesty at times bestow
the light to see
that it is well to live,
weak nature would succumb
if this favour lasted long.
Thus, to be delivered
from this overwhelming boon,
the soul petitions for another grace,
crying:
"Stay me up with flowers !"
These blossoms have
a very different perfume
from those of the world.
4. The flowers symbolise good works.
4.
I understand by this
that the Bride is begging
that she may perform great works
in the service of God
and
her neighbour, [ 4]
for the sake of which she gladly forfeits
her own joys and consolations.
This appears proper
rather to the active
than to the contemplative life,
and
apparently she would lose
rather than gain
by her prayer being granted;
yet when the soul has reached this state,
Martha and Mary always act together,
as we may say. [5]
For the soul takes its part
in the outward actions
which seem merely exterior,
and
which, when they spring from this root,
are lovely, odoriferous flowers
growing on the tree of a love for God
solely for His own sake,
unmixed with self-interest.
The perfume of these blossoms
is wafted to a distance,
blessing many souls,
and
it is lasting,
for it does not pass away
without working great good.
5. Good works and self-interest.
5.
I will explain myself more fully
for your benefit.
A preacher delivers his sermon
for the profit of souls,
yet is not so free
from desire of worldly advantages
as not to try to please his audience,
either to win honour and credit
for himself,
or to obtain preferment
by his eloquence.
It is the same in other ways;
Certain people are anxious
to help their neighbour
notably and with a good intention,
still they are very wary
about losing by it or giving offence.
They
- dread persecution,
- wish to keep on good terms with
royalty, the higher classes,
and the general public,
and
- act with the moderation
highly rated by the world,
but which screens many imperfections
under the name of prudence.
God grant that it is prudence !
6. Contrasted with pure zeal for God.
6.
Such people
serve God
and
do great good,
yet I do not think
that these are the flowers
for which the Bride begs,
but that she is petitioning
for an intention of seeking
solely for the honour and glory
of God
in all things.
of God
in all things.
For truly,
as I have seen in several cases,
souls raised by Him to this state
are as oblivious
as if they no longer existed,
of their own loss or gain. [6]
Their one thought
is to serve and please God,
for,
knowing his love for His creatures,
they delight in leaving
their own comfort and advantages
to gratify Him
by helping and teaching their neighbour
in order that they may profit his soul.
They never calculate as to
whether they will lose by it themselves,
but think about the welfare of others
and of nothing else;
Forgetting themselves
for the sake of God
for the sake of God
in order to please Him better,
— and they will even lose their lives
if need be,
as did many of the martyrs.
Their words are interpenetrated
with this supreme love for God,
so that they never think,
or
if they think, they do not care,
whether they offend men
by what they say.
Such people do immense good.
7. The woman of Samaria
felt this pure zeal.
7.
Often have I thought
of the woman of Samaria,
who must have been intoxicated
with this draught. [7]
How well her heart
must have mastered our Lord's teaching,
since she actually left Him
that she might profit her fellow-citizens
by winning them to Him !
How this striking instance
enforces the reality
of what I have described !
In return for her fervent charity,
her neighbours believed her words,
and
she witnessed the great good
that Christ worked in her town.
I think that to see souls helped
by our means
by our means
must be one of the greatest joys
in this world;
Then it is,
as it appears to me,
that we eat the most delicious fruit
of these flowers.
Blessed are the souls
on whom our Lord bestows these graces !
How strictly are they bound to serve Him !
8. Sublime favours produce
sublime virtues.
8.
The holy Samaritan,
divinely inebriated as she was,
cried aloud
as she passed through the streets.
I am surprised at men believing her,
for she
was only a woman
and
must have belonged to the lower classes,
as she went to fetch water herself.
She was indeed most humble,
for when our Lord told her
of her sins,
she showed no such resentment
as the world does nowadays,
when people can hardly endure
to hear the truth,
but she told Him
that He must be a prophet.
In fact,
her neighbours believed her word,
and, with no other evidence,
large numbers flocked out of the town
to see our Lord.
I maintain
that, in the same way,
those persons do great good
who,
after having been in intimate converse
with His Majesty
for several years,
now that they receive
caresses and consolations from Him,
do not hesitate to undergo
fatiguing labours for Him
even at the cost of these delights and joys.
In my opinion
these flowers are good works, [8]
springing from
and
produced as they are
by the tree of fervent love;
Therefore
they have a far more lasting perfume,
and
one such soul profits others
in a wider manner
by its words and actions
than do the deeds and words
of a number of people
whose intentions
are soiled by the dust
of human sensuality
and
are not unmixed with self-interest.
9. The apple-tree of the cross and its fruit.
9.
These are the flowers that produce fruit !
These are the apples
of which the Bride cries:
"Compass me about with apples!
— Send me crosses, Lord!
Send me persecutions!"
Indeed, she sincerely
desires them
and
comes forth from them with profit;
For as she no longer cares
for her own pleasure,
but solely for pleasing God,
she delights in imitating,
in some degree,
that most painful life led by Christ.
I believe that the apple tree
signifies the tree of the cross, [9]
for in another part of the Canticles
the words occur:
"Under the apple tree,
I raised thee up," [10]
and a soul that is 'compassed about'
with crosses of sufferings
expects to benefit greatly by them.
As a rule
it does not enjoy
the delight of contemplation,
but finds keen joy
in its trials
by which the bodily strength is
not enervated and wasted
as it usually is
by frequent suspension of the faculties
during contemplation. [11 ]
10. This favour produces love
for our neighbour.
10.
The Bride is right
in making this request,
for we ought not to spend all our time
in joy
without any work or suffering.
I have often noticed in certain persons,
— there are very few of them
on account of our sins, —
that as they
- advance farther in this prayer
and
- receive more consolations
from our Lord,
they become more anxious
about the happiness and salvation
of their neighbour,
especially as regards his soul,
for, as I said above,
they would sacrifice their lives
again and again
to rescue one soul from mortal sin.
11. Beginners do not understand this.
11.
Who could teach this to people
to whom our Lord
is only just beginning to give consolations ?
Perhaps they fancy the others have made
but little progress
and
that to stay in a corner
enjoying these favours
is the essential thing.
I believe
that it is by divine Providence
that such persons do not realise
how high these other souls have risen,
for in their first fervour
they would rush after them.
This would not be well for beginners,
because they
are still children
and
need to be fed with the milk
of which I spoke.
Let these souls keep close
to those divine "breasts":
Our Lord will take care,
when they are strong enough,
to advance them farther,
but at present
they would not do good to others
as they imagine,
but would injure themselves. [12]
12. St. Teresa's aim
in writing this treatise.
12.
From the book I spoke of,
you will have learnt
- when the soul ought to wish
to help others,
and
- the danger of doing so
before the proper time;
I will say no more about it now. [13]
My intention,
when I began to write the present book,
was to show you
▪ how to enjoy the words
of the Canticle of Canticles
when you hear them,
and
▪ the way to meditate
on the great mysteries
which they contain,
obscure as they may seem to you.
It would be audacious of me
to attempt to say more.
God grant that I have not committed
this audacity already,
although this has been written
only in obedience to authority.
13. Gratitude due for such favours.
13.
May it all tend to serve His Majesty !
If there is anything good
in these writings
you may be sure
it is not my own,
as the sisters here can bear witness,
for they know
how hurriedly I have written it,
because of my many duties.
Beg His Majesty to teach me
to understand it by experience.
Let any one among you
who thinks that she has received
some of these favours,
- thank our Lord for them
and
- ask Him to grant them to me,
so that she may not be
the only one who profits.
May our Master uphold us
with His hand,
and
teach us ever to fulfil His will !
Amen.
Foot Notes: [1] Castle, M. vi. ch. xi. 1-6 ; M. vii. ch. iii. 14. Exclam. vi. and xiv. Poem, "I die because I do not die." . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #1's Footnote reference #1 "Stay me up with flowers", What flowers are these ? They would bring you no relief, unless you beg for them in order to end your life at once. And indeed, when the soul has reached this state, it has no dearer wish. [1] Castle, M. vi. ch. xi. 1-6 She sees herself still far away from God, yet with her increased knowledge of His attributes, her longing and her love for Him grow ever stronger as she learns more fully how this great God and Sovereign deserves to be loved. As, year by year her yearning after Him gradually becomes keener, she experiences the bitter suffering [Interior Castle: Mansion 6: Ch.11: #1 ] . . . . . . . . . . . . . . . . . . Castle, M. vii. ch. iii. 14 Sometimes they long to die and be in safety, but then their love at once makes them wish to live in order to serve God... Therefore they commit all that concerns them to His mercy. At times they are more crushed than ever by the thought of the many graces they have received; Lest, like an overladen ship, they sink beneath the burden... God's presence within them soon makes them forget all else. [Interior Castle: Mansion 7: Ch. 3: # 14 ] . . . . . . . . . . . . . . . . . . Exclam. vi 1. O my Joy, Lord of all things and my God ! How long must I languish for Thy presence ? ... 2. Oh tedious, oh painful, oh dying life ! what lonely solitude ! How hopeless is my case ! How long, Lord, how long shall it endure ? ... Shall I desire not to desire Thee? 3. O God my Creator ! Who dost wound, yet dost not heal... Be it so, my God, since it is Thy will, for I only seek to love Thee. ...bitter anguish...for which there is no remedy until Thou providest one ! The soul...would not move one hair's breadth from the path Thou choosest for it. 5. O my soul, submit to the will of thy God: This is best for thee: Serve Him and trust to His mercy to ease thy pain, when by penance thou hast won some little claim to pardon for thy sins: Seek not to rejoice until thou hast suffered ! [ Exclamations Or Meditations Of The Soul On Its God. Ch. 6 ] . . . . . . . . . . . . . . . . . Exclam xiv. 1. Alas, alas, Lord ! How long this exile lasts ! What torture does it give me from my yearning to possess my God ! Yet, Lord, what can the soul do, held fast in this prison ? 2. Ah, Jesus, how long is mortal life, though men call it short ! ...very long and weary to the soul that desires to be in God's presence ! What medicine hast Thou for such suffering ? None, save to suffer for Thy sake ! 4. ...if there is need for me to live to render Thee some service... I refuse no trials that may await me on earth. 5...Since we must live, let us live solely for Thee, relinquishing all desires, all self-interest, for what can profit us more than to please Thee ? [ Exclamations Or Meditations Of The Soul On Its God. Ch. 14 ] . . . . . . . . . . . . . . . . . . Poem, "I die because I do not die." THE SOUL'S DESIRE. (Poem 2) Vivo sin vivir en mi. I live, but yet I live not in myself, For since aspiring to a life more high I ever die because I do not die. This mystic union of Love divine, The bond whereby alone my soul doth live, Hath made of God my Captive — but to me True liberty of heart the while doth give. And yet my spirit is so sorely pained At gazing on my Lord by me enchained, That still I die because I do not die. Alas, how wearisome a waste is life ! How hard a fate to bear ! In exile here... But yet the very hope of some relief Doth wound my soul with such tormenting grief, That still I die because I do not die. No life so bitter, none so sad as mine While exiled from my Lord my days are spent, For though to love be sweet, yet hope deferred Is wearisome: From life's long banishment, God, relieve me ! From this mournful freight Which crushes with a more than leaden weight So that I die because I do not die. [Poem 2: The Soul's Desire. Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems ] _____________________ 2] This is the incident described in the Castle, M. vi. ch. xi. 8, 9, and Rel. iv. i. See also Poems 2, 3 and 36. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #2's Footnote reference #2 Sometimes love is so strong as to dominate over the powers of nature. I know someone who during this state of prayer heard a beautiful voice singing, [2] and she declares that unless the song had ceased she believes that her soul would have left her body from the extreme delight and sweetness which our Lord made her feel. . . . . . . . . . . . . . . . . . . Castle, M. vi. ch. xi. 8, 9, the soul's longings for death do not abate meanwhile nor can its sorrows be stilled or allayed until God brings it comfort. This He usually does by a deep trance or by some vision whereby the true Comforter consoles and strengthens the heart, which thus becomes resigned to live as long as He wills. [ Interior Castle: Mansion 6: Ch. 11: # 9 ] "Isabel of Jesus... declares that she was the singer. The words were: "Good Sweet Jesus Let my eyes see you and then may I die" [ Interior Castle: Mansion 6: Ch. 11: #8 Footnote reference #384 ] . . . . . . . . . . . . . . . . . . Rel. iv. i. "Last night, being with the community, I heard one of them singing (regarding) how hard it is to be living away from God. ...the effect of that singing on me was such ...I go out of myself in raptures of joy, so then my soul was thrown into a trance through the excessive pain" [ Relation 4: #1 ] . . . . . . . . . . . . . . . . . . Poem 2 ...No life so bitter, none so sad as mine While exiled from my Lord my days are spent, For though to love be sweet, yet hope deferred Is wearisome: From life's long banishment, God, relieve me ! ... So that I die because I do not die. ... [Poem 2: The Soul's Desire. Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems] http://www.archive.org/stream/minorworksofstte00tere#page/n5/mode/2up Poem 2. Note "— This poem, known as the "Gloss" of St. Teresa, is the most famous of her verses. It was written at Salamanca in 1571, as related by Sister Isabel of Jesus in her deposition in the process of canonisation : "When I was a novice I sang one day during recreation some verses [see Poem 36] describing the grief felt by the soul at its separation from God. During the singing our Mother went into an ecstasy in the presence of the nuns. They waited for a time, but as she did not come to herself, three or four carried her, looking as if she were dead, into her cell. I do not know what passed there, but when I saw her come out of it next day after dinner, she seemed quite absorbed and beside herself. By comparing the day and hour with what she wrote later on, we discovered that during this rapture our Lord had bestowed upon her some signal favour. The Saint then wrote this poem, which she enclosed in a letter sent to her confessor." Yepes, Life, bk. iii. ch. xxii.; Relation iv. 1 ; Interior Castle, M. vi. ch. xi, 8 ; Concept, ch. vii. 2 ; Exclam. i. vi. xiv. xvi. ; Fuente, I.e., Poem 1. The last five verses of this poem, preceded by two which differ from St. Teresa's, are classed as an original poem of St. John of the Cross (Living Flame of Love, edit. 1912, p. 264), who, referring to this subject, says : 'The third kind of pain — of a soul wounded by love — is like dying; It is as if the whole soul were festering because of its wound. It is dying a living death until love, having slain it, shall make it live the life of love, transforming it into love. . . . Hence the soul is dying of love, and dying the more when it sees that it cannot die of love. Perceiving itself to be dying of love and yet not dying so as to have the free enjoyment of its love, it complains of the continuance of its bodily life, by which the spiritual life is delayed ' (Spiritual Canticle, Stanza vii. 4, and viii. 1). " [ Notes for Poem #2 Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems ] . . . . . . . . . . . . . . . . . . Poem 3 THE SOUL'S DESIRE. (second verse) Vivo sin vivir en mi. A life apart, estranged from myself, ...And since our Lord has sought me for His own. In Him, not in myself, I live and move. For when my heart to Christ I wholly gave Therein this epigraph did He engrave — That I shoud die because I do not die ! This mystic union of love divine, This bond whereby alone my soul doth live, Alas ! how wearisome a waste is life ! How hard a fate to bear my exile here Where locked in iron fetters lies my soul, A prisoner in earth's mournful dungeon drear ! And yet to muse upon the day relief Shall come, doth wound with such tormenting grief That still I die because I do not die. Achieve thy task — forsake me utterly ! O Life, I pray of thee, molest me not ! For when I die, throughout eternity What but to joy and live will be my lot ? Delay thou not to mitigate my grief, O Death ! but in thy pity bring relief, Because I die in that I do not die ! [Poem 3: The Soul's Desire. Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems ] . . . . . . . . . . . . . . . . . . Poem 36 BEFORE THE CRUCIFIX. BY ISABEL OF JESUS. O Thou all good and sweet, Jesus of Nazareth, Let me but look on Thee, Then send me death ! Let those look who will On rose and jasmine fair ; On Thee I gaze and see A thousand gardens there. Thou Flower all seraph-bright, Jesus of Nazareth ! Let me but look on Thee, Then send me death ! I seek no other joy — My Jesus is not here ! All else torments the soul That holds His Presence dear Love and desire of Thee Are of my life the breath ; Let me but look on Thee, Then send me death ! A captive's fate is mine, Whilst far Thou art from me ; Life is but living death, I live not, save with Thee. When will that day draw near Which ends my exile here ? O Thou all good and sweet, Jesus of Nazareth ! Let me but look on Thee, Then send me death ! [Poem 36: The Soul's Desire. Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems ] Poem 36. — These are the verses sung by Sister Isabel of Jesus at Salamanca which caused St. Teresa to go into an ecstasy (see note to Poem 2 above and the references there given) ... [Notes for Poem #36 Minor Works Of St. Teresa Conceptions of the Love Of God Exclamations, Maxims And Poems ] _____________________ [3] The following passage until the end of this paragraph is from the manuscripts of Baeza and Consuegra. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #2's Footnote reference #3 Although realising her danger, she was like one in a bad dream who tries to wake from it but cannot cry out, in spite of all her efforts. [3] _____________________ [4] Yepes, in a long letter to Fray Luis de Leon (Fuente, Obras, vi. 139), says that though St. Teresa vehemently longed for the sight of God, yet she wished to live in order to suffer lor Him. She cried, like the Bride in the Canticles : "Stay me up with flowers," which she thus explained: Why, Bride of God, do you ask to be strengthened so that you may live ? What better end could you desire than to die of love ? Do you love and see that love is killing you, and yet want to live ? "Yes, for I desire to preserve my life in order to serve God and to suffer for Him." Burning with this flame of love, St. Teresa asked our Lord: "How can I live while I am dying?" His Majesty replied: "Daughter, thou canst do so by reflecting that, once this life is ended, thou canst no longer serve Me nor suffer for Me " (Rel. ix. 19). By means of these "flowers" and "apples " God strengthened her weakness and rendered life pleasant to her, although she was sick of love. See also Exclam. ii. 3, 4. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #4's Footnote reference #4 the Bride is begging that she may perform great works in the service of God and her neighbour, [ 4] . . . . . . . . . . . . . . . . . . Rel. ix. 19 "I was thinking how hard it was to remain alive, seeing that it was living on that robbed us of that marvellous companionship; and so I said to myself: "O Lord, show me some way whereby I may bear this life!" He said unto me: "Think, my child, when life is over, thou canst not - serve Me as thou art serving Me now, and - eat for Me, and - sleep for Me. Whatsoever thou doest, let it be done for Me as if thou wert no longer living, but I; for that is what St. Paul said." [721] [ Relation 9: #19] [721] Galat. ii. 20: "Vivo autem, jam non ego: vivit vero in me Christus." And I live, now not I; but Christ liveth in me. And that I live now in the flesh: I live in the faith of the Son of God, who loved me, and delivered himself for me. [ Relation 9: #19: FootNote 721] . . . . . . . . . . . . . . . . . . Exclam. ii. 3, 4. 3. ...I grieve at remembering the many hearts which do not desire these joys... Thus my soul seeks company, gladly leaving its own delight, moved by the hope that it may incite souls to strive to attain it. 4. Oh, my Jesus ! how deep is Thy love for the children of men ! The greatest service we can render Thee is to leave Thee, for the sake of loving and aiding them. Then do we possess Thee most entirely, for, though our will enjoy Thee less, yet love delights to please Thee. During this mortal life, all worldly delights are found to be uncertain even though they seem to come from Thee, unless the love of our neighbour bear them company. Who loves not his brethren, loves not Thee, my Lord, for Thy blood, shed for us, bears witness to Thy boundless love for the sons of Adam. [ Exclamations Or Meditations Of The Soul On Its God. Ch. 2: #3, 4] _____________________ 5] Life, ch. xvii. 6; ch. xxii. 13. Rel. viii. 6. Way of Perf., ch. xvii. 4 ; ch. xxxi. 4, Castle, M. vii, ch. i. 14 ; ch. iv. 17. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #4's Footnote reference #5 that she may perform great works in the service of God and her neighbour, for the sake of which she gladly forfeits her own joys and consolations. This appears proper rather to the active than to the contemplative life, and apparently she would lose rather than gain by her prayer being granted; yet when the soul has reached this state, Martha and Mary always act together, we may say. [5] . . . . . . . . . . . . . . . . . . Life, ch. xvii. 6; "...in this (3rd state of) prayer - it can be like Martha also. Accordingly, the soul is, as it were, - living the -- active and -- contemplative life at once, and - is able to apply itself to -- works of charity and the -- affairs of its state, and to -- spiritual reading. [ Life: Ch. 17: #6] . . . . . . . . . . . . . . . . . . Life ch. xxii. 13. it is a little failure in humility, in that the soul desires to rise of itself before our Lord raises it, and is not satisfied with meditation on so excellent a subject, seeking to be Mary before it has laboured with Martha. If our Lord will have a soul to be Mary, even on the first day, there is nothing to be afraid of; but we must not be self-invited guests... This little mote of want of humility, though in appearance a mere nothing, does a great deal of harm to those who wish to advance in contemplation. [ Life: Ch. 22: #13] . . . . . . . . . . . . . . . . . . Rel. viii. 6. the soul is aware that the will alone is in union; and this it sees very clearly, --that is, it seems so to it. The will is wholly intent upon God, and the soul sees that it has no power to rest on, or do, anything else; and at the same time the two other faculties are at liberty to attend to other matters of the service of God, --in a word, Martha and Mary are together [ Relation 8: #6] . . . . . . . . . . . . . . . . . . Way of Perf., ch. xvii. 4 St. Martha was holy," though we are never told she was a contemplative; Would you not be content with resembling this blessed woman who deserved to receive Christ our Lord so often into her home, where she fed and served Him... If she had always been enraptured. like the Magdalen, there would have been no one to offer food to this divine Guest. Imagine, then, that this community is the house of St. Martha where there must be different kinds of people. Remember that some one must cook the food, and think yourself favoured in being allowed to serve with Martha. Reflect: that true humility consists in being willing and ready to do what our Lord asks of us: It always makes us consider ourselves unworthy to be reckoned among His servants. [ Way of Perfection: Ch. 17: #4] . . . . . . . . . . . . . . . . . . Way of Perf ch. xxxi. 4, ...God grants a great favour to these souls, for the contemplative and active life are here combined. Thus the whole being serves Him, for the will, while rapt in contemplation, works without knowing how, and the other two powers share Martha's labour thus Martha and Mary toil together. [ Way of Perfection: Ch. 31: #4] . . . . . . . . . . . . . . . . . . Castle, M. vii, ch. i. 14 ...in a manner her soul appeared divided ...while undergoing great sufferings, she complained of her soul as Martha did of Mary, reproaching it with enjoying solitary peace while leaving her so full of troubles and occupations that she could not keep it company. [ Interior Castle: Mansion 7: Ch. 1: # 14 ] . . . . . . . . . . . . . . . . . . Castle, M.vii ch. iv. 17 ... I would have us strive for -- to offer our petitions and to practise prayer, not for our own enjoyment but to gain strength to serve God. ... both Martha and Mary must entertain our Lord and keep Him as their Guest, nor must they be so inhospitable as to offer Him no food. How can Mary do this while she sits at His feet, if her sister does not help her? 18. His food is that in every possible way we should draw souls to Him so that they may be saved and may praise Him for ever. ... [ Interior Castle: Mansion 7: Ch. 4: # 17, 18 ] _____________________ [6] Castle, M. v. ch. iii. 8 ; M. vii. ch. iv. 10, 11. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #6's Footnote reference #6 souls raised by Him to this state are as oblivious as if they no longer existed, of their own loss or gain. [6] . . . . . . . . . . . . . . . . . . Castle, M. v. ch. iii. 8 7. ...Our Lord asks but two things of us: love, for Him and for our neighbour: 8. I think the most certain sign that we keep these two commandments is that we have a genuine love for others. We cannot know whether we love God although there may be strong reasons for thinking so, but there can be no doubt about whether we love our neighbour or no. Be sure that in proportion as you advance in fraternal charity, you are increasing in your love of God... ...we could not feel a perfect charity for our neighbour unless it were rooted in the love of God. [ Interior Castle: Mansion 5: Ch. 3: # 7, 8 ] . . . . . . . . . . . . . . . . . . Castle M. vii. ch. iv. 10, 11. 10. This is the end and aim of prayer... This is the reason of the spiritual marriage whose children are always good works. Works are the unmistakable sign which shows these favours come from God... 11...If His Majesty proved His love for us by such stupendous labours and sufferings, how can you seek to please Him by words alone? [ Interior Castle: Mansion 7: Ch. 4: # 10, 11] _____________________ [7] St. John iv. 5-42. Life, ch. xxx. 24. Way of Perf., ch. xix. 4. Castle, M. vi. ch. xi. 5. Found., ch. xxxi. 42. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #7's Footnote reference #7 Often have I thought of the woman of Samaria, who must have been intoxicated with this draught. [7] . . . . . . . . . . . . . . . . . St. John iv. 5-42. 13 Jesus answered, and said to her: Whosoever drinketh of this water, shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever: 14 But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. . . . . . . . . . . . . . . . . . Life, ch. xxx. 24. ...I used to pray much to our Lord for that living water; and I had always a picture of it, representing our Lord at the well, with this inscription, "Domine, da mihi aquam." 25. This love is also like a great fire... [ Life: Ch. 30: #24, 25] "Domine, da mihi aquam." "Lord, give me this water" (St. John iv. 15). . . . . . . . . . . . . . . . . . Way of Perf., ch. xix. 4. ...the living fountain of water of which our Lord spoke to the Samaritan woman, promising that whoever drank of it should never thirst again. How true is this which was told us by Truth Himself! For the soul thirsts no more for the things of this world, although its craving for the next life exceeds any natural thirst that can be imagined. Yet how the heart pines for this thirst, realising its priceless value! This drought brings its own remedy with it: It allays all desire of created things and satisfies the soul. When it has been satiated by God, one of the greatest graces He can bestow on the spirit is to leave it with this thirst, which, after drinking, increases the longing to partake again and again of this water. [Way of Perfection: Ch. 19: #4 ] . . . . . . . . . . . . . . . . . Castle, M. vi. ch. xi. 5. ...why should she seek to live apart from her only Good? She feels a strange loneliness, finding no companionship ... since they are not her Beloved... She is unable to reach the water while parched with thirst and this is not a thirst that can be borne, but one which nothing will quench nor would she have it quenched save with that water of which our Lord spoke to the Samaritan woman, but this is not given to her. [ Interior Castle: Mansion 6: Ch. 11: # 5 ] . . . . . . . . . . . . . . . . . Found., ch. xxxi. 42. that living water of which our Lord spoke to the Samaritan woman, [Book of the Foundations: Ch.31: #42 ] _____________________ [8] Exclam. ii. 3, 4. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #8's Footnote reference #8 these flowers are good works, [8] springing from and produced as they are by the tree of fervent love ; Exclam. ii. 3, 4. 3. ...I grieve at remembering the many hearts which do not desire these joys... Thus my soul seeks company, gladly leaving its own delight, moved by the hope that it may incite souls to strive to attain it. 4. Oh, my Jesus ! how deep is Thy love for the children of men ! The greatest service we can render Thee is to leave Thee, for the sake of loving and aiding them. Then do we possess Thee most entirely, for, though our will enjoy Thee less, yet love delights to please Thee. During this mortal life, all worldly delights are found to be uncertain even though they seem to come from Thee, unless the love of our neighbour bear them company. Who loves not his brethren, loves not Thee, my Lord, for Thy blood, shed for us, bears witness to Thy boundless love for the sons of Adam. [ Exclamations Or Meditations Of The Soul On Its God. Ch. 2: #3, 4] _____________________ [9] "As it was by the forbidden tree of paradise that our nature was corrupted by Adam and lost, so it was by the tree of the cross that it was redeemed and restored. The apple tree is the wood of the cross where the Son of God was conqueror, and where He betrothed our human nature to Himself, and, by consequence, every soul of man. There, on the cross, He gave us grace and pledges of love " ( St. John of the Cross, Spiritual Canticle, Stanza xxiii. 1,2 ). . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #9's Footnote reference # 9 the apple tree signifies the tree of the cross, [9] . . . . . . . . . . . . . . . . . . St. John of the Cross, Spiritual Canticle, Stanza xxiii. 1,2 THE Bridegroom tells the soul of the wondrous way of its redemption and betrothal to Himself, by referring to the way in which the human race was lost. ... There, on the Cross, He gave us grace and pledges of His love. "There were you betrothed, there I gave you My hand. " [ Spiritual Canticle, Stanza xxiii. 1,2 ] _____________________ 10] Cant. viii. 5: Sub arbore malo suscitavi te. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #9's Footnote reference #10 in another part of the Canticles the words occur: "Under the apple tree, I raised thee up," [10] and a soul that is 'compassed about' with crosses of sufferings expects to benefit greatly by them. . . . . . . . . . . . . . . . . . . Cant. viii. 5: Sub arbore malo suscitavi te. "Under the apple tree, I raised thee up," _____________________ [11] Castle, M. vii. ch. iv. 14-16. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #9's Footnote reference #11 the bodily strength is not enervated and wasted as it usually is by frequent suspension of the faculties during contemplation. [11 ] . . . . . . . . . . . . . . . . . . Castle, M. vii. ch. iv. 14-16. 15...The vigour the soul derives from the wine 'drunk in the cellar' ( into which the Bridegroom brought her and would not let her go ) overflows into the feeble body, just as the food we eat nourishes both the head and the whole frame. 16...the soul has energy for far greater tasks and goads it on to more, for all it can perform, appears as nothing. This must be the reason of the severe penances performed by many of the saints... This caused - the zeal felt by our Father Elias for the honour of God, and - the desires of St. Dominic, and St. Francis to draw souls to praise the Almighty. I assure you that, forgetful of themselves, they must have passed through no small trials. [ Interior Castle: Mansion7: Ch. 4: # 15, 16 ] _____________________ 12 Life, ch. xiii. 11. Castle, M. i. ch. ii. 19, 21 ; M. iii. ch. ii. 19. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #10,11's Footnote reference #12 they would sacrifice their lives again and again to rescue one soul from mortal sin. but at present (Beginners) would not do good to others as they imagine, but would injure themselves. [12] . . . . . . . . . . . . . . . . . . Life, ch. xiii. 11. There is another temptation, which is very common: when people begin to have pleasure in - the rest and - the fruit of prayer, they will have (want) everybody else to be very spiritual also. Now, to desire this is not wrong, but to try to bring it about may not be right, except with great discretion and with much reserve, without any appearance of teaching. He who would do any good in this matter ought to be endowed with solid virtues, that he may not put temptation in the way of others. It happened to me-- that is how I know it-- when... I made others apply themselves to prayer, to be a source of temptation and disorder; for, on the one hand, they heard me say great things of the blessedness of prayer, and, on the other, (they) saw how poor I was in virtue, notwithstanding my prayer. They had good reasons on their side, and afterwards they told me of it; for they knew not how these things could be compatible one with the other. This it was that made them not to regard that as evil which was really so (evil) in itself, namely, that they saw me do it myself, now and then, during the time that they thought well of me in some measure. [ Life: Ch. 13: #11] . . . . . . . . . . . . . . . . . . Castle, M. i. ch. ii. 19, 21 19. ... Another nun is very zealous about religious perfection; this is very right, but may cause her - to think every small fault (which) she sees in her sisters (is) a serious crime, and - to watch constantly whether they do anything wrong, that she may run to the Prioress to accuse them of it. At the same time, maybe she never notices her own shortcomings because of her great zeal about other people's religious observance, while perhaps her sisters, not seeing her intention but only knowing of the watch she keeps on them, do not take her behaviour in good part. 20. Perfection consists in charity. 20. The devil's chief aim here is to cool the charity and lessen the mutual affection of the nuns, which would injure them seriously. Be sure, my daughters, that true perfection consists in the love of God and our neighbour, and the better we keep both these commandments, the more perfect we shall be. The sole object of our Rule and Constitutions is to help us to observe these two laws. 21. Indiscreet zeal. 21. Indiscreet zeal about others must not be indulged in; It may do us much harm; Let each one look to herself. However, as I have spoken fully on this subject elsewhere, I will not enlarge on it here, and will only beg you to remember the necessity of this mutual affection. Our souls may lose their peace and even disturb other people's if we are always criticizing trivial actions which often are not real defects at all, but we construe them wrongly through ignorance of their motives... It is true charity... if we saw our sisters commit a grave fault... [ Interior Castle: Mansion 1: Ch.2: # 19, 21 ] . . . . . . . . . . . . . . . . . . Castle, M. iii. ch. ii. 19. 19. Let us look at our own faults, and not at other persons'. People who are extremely correct themselves are often shocked at everything they see; However, we might often learn a great deal that is essential from the very persons whom we censure. Our exterior comportment and manners may be better... but not of the first importance. 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; It is best to keep our rule... 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 ] _____________________ 13] Life, ch. xiii. . . . . . . . . . . . . . . . . . . Blog Addition: Regarding Paragraph #12's Footnote reference #13 From the book I spoke of, you will have learnt - when the soul ought to wish to help others, and - the danger of doing so before the proper time; I will say no more about it now. [13] . . . . . . . . . . . . . . . . . . Life, ch. xiii. 11. There is another temptation, which is very common: when people begin to have pleasure in - the rest and - the fruit of prayer, they will have (want) everybody else to be very spiritual also. Now, to desire this is not wrong, but to try to bring it about may not be right, except with great discretion and with much reserve, without any appearance of teaching. He who would do any good in this matter ought to be endowed with solid virtues, that he may not put temptation in the way of others. It happened to me-- that is how I know it-- when I made others apply themselves to prayer, to be a source of temptation and disorder; for, on the one hand, they heard me say great things of the blessedness of prayer, and, on the other, (they) saw how poor I was in virtue, notwithstanding my prayer. They had good reasons on their side, and afterwards they told me of it; for they knew not how these things could be compatible one with the other. This it was that made them not to regard that as evil which was really so (evil) in itself, namely, that they saw me do it myself, now and then, during the time that they thought well of me in some measure. 12. This is Satan's work: he seems to take advantage of the virtues we may have, for the purpose of giving a sanction, so far as he can, to the evil he aims at... And thus, during many years, only three persons were the better for what I said to them... 13. There is another great inconvenience in addition to this: - the loss to our own soul; for the utmost we have to do in the beginning is to -- take care of our own soul only, and -- consider that in the whole world there is only God and our soul. This is a point of great importance. 14. There is another temptation-- we ought to be aware of it, and be cautious in our conduct: - persons are carried away by a zeal for virtue, through the pain which the sight of the sins and failings of others occasions them. Satan tells them that this pain arises only - out of their desire that God may not be offended, and - out of their anxiety about His honour; so they immediately seek to remedy the evil. This so disturbs them, that they cannot pray. The greatest evil of all is - their thinking (that) this an act -- of virtue, -- of perfection, and -- of a great zeal for God. I am not speaking of the pain which public sins occasion, if they be habitual in any community, nor of wrongs done to the Church, nor of heresies by which so many souls are visibly lost; for this pain is most wholesome, and being wholesome is no source of disquiet. The security, therefore, of that soul which would apply itself to prayer lies - in casting away from itself all anxiety about persons and things, - in taking care of itself, and - in pleasing God. This is the most profitable course. 15. If I were to speak of the mistakes which I have seen people make, in reliance on their own good intentions, I should never come to an end. Let us labour, therefore, always to consider - the virtues and the good qualities which we discern in others, and - with our own great sins cover our eyes, so that we may see none of their failings. This is one way of doing our work; and though we may not be perfect in it at once, we shall acquire one great virtue-- - we shall look upon all men as better than ourselves; and we begin to acquire that virtue in this way, by the grace of God, which is necessary in all things-- for when we have it not, all our endeavours are in vain-- and by imploring Him to give us this virtue; for He never fails us, if we do what we can. [Life, ch. 13: # 11,12,13,14,15] |
End of Conceptions of The Love of God Chapter 7 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. |
