The Letters of St. Teresa E-Book

St. Teresa Of Avila

• Herausgeber: Charles River Editors
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 434

Veröffentlichungsjahr: 2018

Beschreibung

Saint Teresa of Avila (also known as Saint Teresa of Jesus) (1515-1582), was a Spanish nun and mystic, and is recognized as a Doctor of the Church. The Letters of Saint Teresa contains 60 letters by St. Teresa of Avila.

Leseprobe

FOREWORD

Saint Teresa of Avila (also known as Saint Teresa of Jesus) (1515-1582), was a Spanish nun and mystic, and is recognized as a Doctor of the Church. The Letters of Saint Teresa contains 60 letters by St. Teresa of Avila.

A table of contents is included.

Translator's Preface.

I TRUST this first volume of Saint Teresa’s “Letters,” now presented to the public, will be read with that profit, interest, and delight which they are so eminently calculated to produce. If volumes filled with the “Life and Correspondence” of statesmen, poets, philosophers, travellers, military men, &c., be now so universally sought after, how ought we to prize the “Correspondence” of St. Teresa? Her “Letters” far surpass in sterling worth (as well as abound in circumstances invested with the deepest interest) the letters of any statesman, poet, or philosopher of modern times, however great such may have been in the eyes of the world. However pure or elegant their style may be, they cannot equal the classic purity of St. Teresa’s; however interesting may be the events recorded in them, they cannot surpass in interest the wondrous events mentioned by St. Teresa, whether they relate to the supernatural state, or to the occurrences of ordinary life, or to her familiar and loving intercourse with her brothers and sisters; or to the delightful outpourings of her noble soul to her confessors; or to the edifying exhortations she gives to her Religious; or to the wit, vivacity, and playfulness with which she both delights and amuses those to whom she writes.

Her correspondence was most extensive, including bishops, archbishops, kings, ladies of rank, gentlemen of the world, abbots, priors, nuncios, her confessors, her brothers and sisters, rectors of colleges, fathers-provincial of the Society of Jesus, nuns and superiors of her convents and monasteries, learned doctors of different religious orders, and even most eminent saints, such as St. Peter of Alcantara, St. Francis Borgia, St. John of the Cross, &c.

In the “Letters” of St. Teresa it seems to me that all her admirable endowments, both of nature and of grace, can be more clearly discovered than in any of her other works. When we puruse her “Life,” or “The Interior Castle,” one is at first inclined to imagine that the Saint was altogether unearthly, unfit for the cares and troubles of life; that all her time must have been spent in holding sweet converse with her Beloved, and sighing for the hour when she should be united with Him for ever, and that visions and raptures must have engrossed all the powers of her soul. Others, again, might fancy that the Saint must have been very grave, austere, solemn exceedingly scrupulous, and given to melancholy. Some might also be inclined to believe that she was quite an enthusiast,1 led away by the ardent temperament of her character, or the vagaries of an unsteady imagination. But how quickly are such erroneous ideas scattered, when we read her admirable “Letters!” They soon convince us that the Saint possessed what we call “common sense” in a most remarkable manner; that so far from being an enthusiast, she was endowed with a solidity of judgment, and a prudence and sweetness in all her actions, which won the admiration of every one; that she was so careful to guard against melancholy, as never to allow anyone to enter the Order who seemed to be the lest infected with it. With regard to herself, we shall see, by perusing her “Letters,” that she was cheerfulness itself, even in the midst of her greatest trials and afflictions, and withal exceedingly witty, lively, and jocose; indeed, her naiveté is one of the greatest charms of her “Letters” These will show us, too, that her raptures and visions did not in the least, interfere with her ordinary duties, for she was an excellent and most admirable “woman of business.” Considering her numerous labours, duties, journeys, sicknesses, and infirmities, is it not surprising how she could find time to carry on such an extensive correspondence? Juan de Palafox,2 the celebrated bishop of Osma, remarks, “that it was principally by her Letters the Saint was enabled to effect the reform of the Carmelite Order.”

All the biographers of the Saint speak in the highest terms of her “Letters.” It is unnecessary to quote here the praises bestowed on them by Abbé Boucher, F. Ribera, Villefore, S. Antonio,3 Diego de Yepes, Bishop Palafox,4 the Bollandists, Dom Taste, Colliombet, &c. The reader will soon perceive their beauty, and be charmed almost out of himself, with the admirable character with which they invest the Saint. What love and tenderness does she not show towards her sisters in religion–what zeal for their advancement in virtue–what gentleness in correcting them–what sweetness, and charity, and forbearance toward those who opposed her reform–what gratitude for the least favour–what discretion, judgment, and consummate prudence in the management of affairs–what affection for her brothers and sisters–what tact and powers of persuasion–what admirable maxims of morality does she not inculcate–what sublime discourses on the wonders of the supernatural life does she not deliver? Indeed, it is not too much to say, that had the Saint written nothing but her “Letters,” these alone would have been sufficient to entitle her to the admiration of the whole world, as well as to the love and gratitude of every devout soul. I know no letters written by any other saint which can equal those of Saint Teresa, and which have effected so much good. We can have no idea how highly they are prized in France, Italy, and Spain; and this, too, not merely by “Religious,” but by the population in general. I trust their translation into English–now for the first time–will be received with the interest such letters deserve, and that those who read them devoutly may derive abundant spiritual profit and delight from their perusal. The Second Volume shall appear in due time.

Abraham Woodhead translated only a few of the letters, which are appended to the second part of the Saint’s works. The zealous community of Carmelite nuns at Mount Carmel, Darlington, have in manuscript a translation in English of the Saint’s “Letters;” but as the translation is made from the French, it is very inaccurate. L’Abbé Pelicot published a translation of several letters of the Saint in French, which appeared in 1660: a second volume was published at Lille in 1696, translated by Pierre de la Mère de Dieu. The style of both these translations is far from pleasing: the words are antiquated, and the sense often misunderstood. D’Andilly also published a translation; but on the whole it is not a faithful one, for having been a Jansenist,5 he cannot be trusted. Let us hope it will soon be superseded altogether, by the very excellent translation of St. Teresa’s works undertaken by the learned Father Bouix, of the Society of Jesus. In 1753 appeared another translation of the Letters, from the pen of M. Chappe de Ligni, a French lawyer. This translation is both faithful and elegant; it does not, however, include all the Saint’s Letters. There is also another translation, made by Marie Marguerite de Maupeou;6 this did not appear till 1748. Dom Taste has adorned it with a valuable preface and many useful notes, besides arranging the Letters in chronological order, as far as could be done with certainty. Though many admire this translation, yet the “Bollandists” seem to think it is not so correct as one could wish. L’Abbé Migne follows Chappe de Ligni and Madame de Maupeou, in his edition of the Saint’s Letters.7 He has added three Letters never before published, which he lately informed me were found in the Convent of the Carmelites at Paris. But L’Abbé Migne acknowledges in his letter to me, that the translation is not quite correct. I have, however, given these three Letters in Appendix (No. III.)

The Spanish edition from which I have translated is the Madrid edition of 1793, which is considered to be the very best. It consists of four thick volumes octavo, the first volume being illustrated by the valuable, though somewhat diffuse, notes of the illustrious Señor Don Juan de Palafox, bishop of Osma. But as his Lordship did not live to complete his labours, the other volumes contain the notes of a Carmelite father, named Antonio de San Joseph. Vol. IV. contains several fragments of letters written by the Saint. It seems very probable, on the authority of a letter received from a learned Carmelite father in Rome, “that the Spanish edition of Madrid contains nearly all the Letters of the Saint, which have come down to us.” One great fault in this edition is, that the Letters are not arranged in chronological order; and yet, considering how difficult it is to fix the date of all the Saint’s Letters, we cannot be surprised at this deficiency; she often omits giving the date, or the name of the place whence she writes. It will be seen, then, that I have not followed the chronological order in the present translation because I found it would be very difficult to do so: indeed, I consider it unnecessary (however desirable it might be in some respects), as there is little or no connection between the Letters. I cannot be certain if the dates I have given be quite correct: I have taken them on trust, partly from Bishop Palafox, and partly from the French translation given by L’Abbé Migne. According to the Bollandists, nearly all the Saint’s Letters were written from the year 1562, to about the 12th of September, 1582.

Both in her “Life” and in her “Letters,” the Saint frequently testifies the great esteem in which she held the fathers of the Society of Jesus. They came into Spain about the year 1553.8 Several of them were at different periods her confessors. Many of her Letters are addressed to them, as for instance to Padre Rodrigo Alvarez, to F. Ribera Gonzalo de Avila, Padre Juan Suarez, Gaspar de Salazar, and Balthasar Alvarez,9 &c. In Letter No. XXI. (p. 93), the Saint gives a very interesting account of most of those whom she consulted in the affairs of her soul. There were also three individuals belonging to the holy Order of St. Dominic, whom the Saint highly esteemed, and of whom she often speaks in her Letters, viz., Fray Luis de Granada, Fray Pedro Ibañez, and Fray Domingo Bañez. The two latter were her confessors for some time. The valuable Letters addressed to Father Gracian, who belonged to the Carmelite Order, commence at No. XXIV.; and those written to her brother, Señor Lorenzo de Cepeda y Ahumada, begin at No. XI. The others will be found towards the end of the present volume. It was my intention to have given in this Preface a short biographical sketch of the lives of Balthasar Alvarez, Luis de Granada, Pedro Ibañez, Domingo Bañez, Señora Doña Luisa de la Cerda, Señor Don Alonso Velasquez, Bishop of Osma, Señora Guiomar de Ulloa, Lorenzo de Cepeda, and others.10 But as I have been disappointed in some valuable works which I expected to have received, I must defer the pleasing task to the last volume of the translation of the Letters. I have, however, added a few Notes, which I hope will be found useful: too many would only turn away the reader’s attention from the golden words of the Saint. To each Letter I have prefixed a short summary of the contents, and also the number of the Letter in the Spanish edition.

I dare not flatter myself, that I have always succeeded in giving the true sense of the original, or in translating the classic words of the Saint into good English, and at the same time preserving the grace and elegance of the epistolary style. This is no easy task. Still I may say with truth, that I have taken all possible pains. I shall feel grateful in being corrected and told of my faults.

I take this opportunity of returning my most sincere thanks to His Eminence Cardinal Wiseman, to Bishop Wareing, Bishop Ullathorne, and Bishop Brown of Shewsbury, as well as several priests, for the kind encouragement I have received, and for the interest they have taken in the translation of St. Teresa’s works.

To the Rev. Joseph Brown, of’ Mount Carmel, Darlington, I am indebted for the loan of the Spanish edition of the Saint’s Letters, and to the Very Rev. T. Sing for sending me a correct facsimile of the Saint’s handwriting. The superiors of the convents of Mount Carmel and Llanherne have also very kindly lent me several valuable works, for which I return my grateful thanks.

At the end of the first volume of the Letters in the Spanish edition, appear certain “Advices"11 which the Saint gave, partly when she was alive, and some after her death. They are addressed to several individuals. Many of the advices are more like maxims or proverbs. They are illustrated by the remarks by Bishop Palafox. Most of these I have given in Appendix No. I. I have given three of the Letters in the original Spanish (Appendix No. II.). In Appendix No. III. are given “Letters Inédites,” published by L’Abbé Migne. I did not translate them into English, as I could not be certain the French translation was correct. In Appendix No. IV. I have given the greater part of the interesting Letter written by Bishop Palafox to the Most Rev. Padre Diego de la Visitacion, respecting the letters of St. Teresa. In Appendix No. V. will be found a translation of the verses which the Saint sent to her brother, and of which mention is made in Letter No. XII. (English translation.)

Before I conclude, I think it necessary to mention, that St. Teresa never spells her name with an h: it is always “Teresa de Jesus.” The French translators, however, insert the h, thus “Sainte Thérèse.” But Father Bouix, in his recent translation of the Saint’s Life, has restored the recent orthography.12

JOHN DALTON.

Bishop’s House, Northampton, 1853.

1 A high Puseyite paper, in reviewing the “Life” of the Saint, actually asserted that there were many points of resemblance between St Teresa, John Wesley, and Joanna Southcote! This seems to be the opinion of Mr. Macaulay also. (See his Review on Ranke’s “History of the Popes.")

2 This great prelate was enthusiastically devoted to Saint Teresa. Besides his “Annotations” on many of the Letters, he wrote an admirable critique on them, addressed to Padre Diego de la Visitacion. (See vol. i. Spanish ed. Madrid, 1793.)

3 “Giocondissima é la lezione di esse. Vi si scorge l’anima generosa di Teresa, una mente fra tanti travagli, infermita, e affari, sempre limpida e vivace,” &c. (Vita di Santa Teresa, tom. iv. p. 44.)

4 “Y aunque todos sus escritos estàn llenos de doctrina del cielo, pero como advierten bien los instruidos en la humana erudicion, no puene negarse que en las cartas familiares se derrama mas el alma, y la condicion del autor, y se dibuxa con mayor propiedad, que no en los dilatados discursos y tratados……….Por eso, estas cartas de Santa Teresa, en las quales, tanto manifesta su zelo ardiente, su discrecion admirable, su prudencia, y carided maravillosa, han de ser recibidas de todos con mayor gozo, y no menor fruto y aprovechamiento.” (Carta al Reverendisimo Padre Diego de la Visitacion.)

5 This fact is proved by the Bollandists, in their last magnificent volume on St. Teresa; and also by the Reverend Father Bouix, in his admirable translation of the Saint’s “Life” (Paris, 1852).

6 Her name in religion was Thérèse de Saint Joseph. She was superioress of the convent of St. Denis in Paris, and died in 1727.

7 Se “OEuvres très-complètes de Sainte Thérèse,” tom. ii. Paris, 1840.

8 See the Saint’s “Life” (chap. xxiii. p. 192).

9 It would be well if the “Life” of this holy man, by Da Ponte, were translated into English.

10 I have not mentioned St. Peter of Alcantara, St. John of the Cross, and St. Francis Borgia, because more is known about them from Alban Butler; and no doubt Father Faber will publish their lives, for which we shall be grateful.

11 “Avisos de la Santa Madre Teresa de Jesus que ella dió en esta vida, por revelacion divina,” is the Spanish title.

12 “Nous avons restitué au nom de Térèse sa véritable orthographe. La Sainte, ainsi que ses autographes le démontrent, n’a jamais mis d’h dans son nom: ses historiens l’ont écrit comme elle: tous les auteurs Espagnols ont fait de même.” (Avertissement du Traducteur)

The Letters of St. Teresa.

No. I.To Philip II. King of Spain.

The Saint implores the protection of his Majesty against certain individuals who were endeavouring to injure the character of Father Gracian, and also to prevent the reformation of the order. The persecution was raised in Seville. The date of the letter is about the year 1577. It is remarkable for the zeal and pious boldness with which the Saint addresses so illustrious a monarch.

JESUS. The grace of the holy Spirit be ever with your Majesty. Amen.

I have heard that a memorial has been presented to your Majesty against the Rev. Father Gracian. This stratagem of the devil and his ministers has indeed terrified me, because, not content with defaming the character of this servant of God (and he is truly such, for he gives great edification to all of us; and whenever he visits our monasteries, I am informed that he always fills the religious with renewed fervour), his enemies are now striving to injure those houses in which our Lord is so devoutly served.

For this purpose they have made use of two Carmelite Friars, one of whom was a servant in our monastery, before he took the habit; but he committed himself in such a way more than once, as plainly to show us he possessed but little judgment. The others who are opposed to Father Gracian (because he has the power of punishing them)–have induced these Carmelites to sign such foolish charges against the nuns, that I should certainly laugh at them, were I not fearful, lest the devil might be able to draw some evil from them. Such accusations, if true, would be monstrous, considering the habit we wear.

I beseech your Majesty, then, for the love of God, not to allow such scandalous charges to be made before a court of justice, because, should we give an occasion, the world might be inclined to believe we had done something evil, even though our innocence should be proved.

The reformation of the order, hitherto so blessed by the divine goodness, might be seriously injured by the least stain. Your Majesty would be able to form a judgment in the matter, should you be pleased to read the attestation which Father Gracian has thought proper to draw up, respecting these monasteries. It includes the testimony of those who have communication with the nuns, and they are persons of great weight and holiness.

Moreover, since the motive by which those are influenced who have written the memorial can easily be discovered, I beseech your Majesty to examine the matter, because the honour and glory of God are concerned; for if our enemies should see that some attention is paid to their charges, they will not hesitate, in order to prevent a visitation, to accuse as a heretic whoever shall undertake to make it: and this would not be difficult to do, where there is no fear of God.

I quite sympathize with the sufferings of this servant of God, which he endures with such patience and perfection; and this induces me to beseech your Majesty, either to take him under your protection, or to remove the cause of these dangers, for he belongs to a family that is extremely attached to your Majesty: independent of this consideration, he has great merits of his own. I consider him to be a man sent by God and our blessed Lady, for whom he has such a tender devotion. Our Lord conducted him to our order, that he might be of assistance to me: for as I have now laboured alone for more than seventeen years, my weak health will not allow me to endure much more.

I beg of your Majesty to pardon me for having entered so much into these particulars: but the great respect which I have for your Majesty, emboldened me to do so; for I considered, that as our Lord endured my indiscreet complaints, so also would your Majesty. May God be pleased to hear all the prayers of the religious, both men and women, that your Majesty may have a long life; for we have no other protector on earth.

I remain, your Majesty’s unworthy Servant, and Subject,

TERESA DE JESUS.

No. II. To the most Illustrious Lady Louisa de la Cerda, of Malagon.

The Saint gives the lady an account of the state of her health, and asks her co-operation in a new foundation. The date is 1568.

JESUS BE WITH YOU, MADAM. I have neither time nor strength to write a long letter, for now I write to few persons: it is, however, not very long ago since I wrote to your ladyship. My health has altogether failed me. I found myself much better when I was residing with you, although the people here are attached to me–praise be to God. But as I am with you in affection, so I desire to be in body also.

Are you not astonished, madam, to see how sweetly our Lord conducts all things? Blessed be His name, for having been pleased to commit our interests into the hands of those who are so devoted to His service; I think the undertaking will be very agreeable to His Majesty.

For the love of God, madam, endeavour to obtain leave. I think it best, however, my name should not be mentioned to the Governor; but only that he be requested to allow a house of Carmelite Nuns to be established. He should also be informed, what great good these religious do, wherever they are placed (at least, this may be said with truth of the nuns at Malagon: praise be to God for it).

When permission has been obtained, your ladyship will see how soon I shall be with you: our Lord seems unwilling that we should be separated. May His Majesty be pleased to unite us together in (eternal) glory, together with all my superiors, to whose prayers I constantly recommend myself. Write and tell me how your ladyship is: you are very negligent in doing me this favour.

The Sisters send their most respectful regards to you. You cannot imagine how many indulgences we have obtained for the benefactors of this order: they are innumerable.

May our Lord be with your Ladyship.

Your Ladyship’s unworthy Servant,

TERESA DE JESUS, Carmelite.

No. III. To the Most Illustrious Lady Anne Henriquez, of Toro.

The Saint expresses her great desire to see this lady, and praises two of the nuns, &c. The date is 1574.

JESUS. The grace of the Holy Spirit be ever with your ladyship.

It gave me great comfort to find your ladyship in this place.1 I do not regret the journey, as I now have more leisure to enjoy your company than I had at Salamanca. I have not deserved this favour from our Lord: may He be for ever praised. The prioress is quite well and happy; she is much better than I am, and she is also exceedingly devoted to your ladyship.

I was much pleased on hearing that you have been entertaining Father Baltasar Alvarez2 for a few days, for he requires some repose from his numerous labours. Our Lord be praised for giving you better health than usual. Mine is better now than it has been for several years past, and this is saying a great deal, considering the season of the year.

I have found such pure souls in this house, that I have praised our Lord for such a blessing. I consider Sister Stephanie to be a saint, and I feel great pleasure in beholding the merits of Sister Casilda, and the favours which our Lord bestows upon her ever since she put on the habit. May our Lord advance them more and more in perfection, for we should esteem those souls highly, whom He chooses so early for Himself.

I cannot help admiring the simplicity of Sister Stephanie in everything relating to God, when I consider the wisdom and truth of her words. The Father Provincial has made the visitation of this house,3 and the election has taken place. The prioress has been unanimously re-elected. One of the sisters of St. Joseph’s of Avila has been chosen sub-prioress; she takes the name of Antonia of the Holy Spirit. Lady Guiomar is acquainted with her; she is a very devout soul.

The foundation of Zamora has been deferred, at least, for the present, and I am on the point of resuming my long journey. I intend to pass through your place, in order to have the pleasure of paying my respects to your ladyship. It is now some time since I received a letter from my Father Baltasar Alvarez; neither have I written to him, not, however, through any desire of mortification, for I never profited by his advice as I ought to have done. But you cannot conceive what difficulty I have in writing these letters; even when they are for my own pleasure, I can never find time. Blessed be God whom we hope to enjoy in security for ever; for upon nothing can we rely in this world, with all its trials and changes. I live with the hope of arriving at this end; people say “it is amidst sufferings,” but I find none.

The mother prioress compliments me on my charge; he appears in her eyes to be as charming a child4 as he does in mine. I beseech our Lord to make him a great saint. Do not forget to give my respects to your husband, and the same also to Don Juan Antonio: I often recommend them to our Lord. Do not, madam, for the love of God, forget me in your prayers, for I always stand in need of them. As you remark, there is no occasion for us to trouble ourselves about Lady Guiomar, and so she tells me herself in stronger words. I should be glad to hear some beginning has been made towards so good a work. I wish to know what it is, and to enjoy the same delight that you feel. May our Lord give your ladyship abundance of joy during this feast, as great as I pray you may have.

To-day being the feast of St. Thomas, Father Dominic (Bañez)5 gave us a sermon, in which he so highly extolled the merit of suffering, that I felt a great desire to endure many, and I requested of our Lord to give me some for the future. The Father’s sermons give me very great pleasure. He has been chosen prior. I do not know if his election will be confirmed. He has been so much engaged, that I have enjoyed but little of his company; however, I shall be content, if I can enjoy yours as long.

May our Lord direct your Ladyship, and give you such health and rest as may be necessary for arriving at that happiness which has no end.

Your Ladyship’s unworthy Servant,

TERESA DE JESUS.

1 At Valladolid.

2 One of the Saint’s confessors.

3 The convent at Valladolid.

4 It seems that the Saint had a son of this lady under her protection.

5 Another of the Saint’s confessors.

No. IV. To the Reverend Father Louis of Granada, of the Order of St. Dominic.

The Saint expresses an ardent desire to see this great man, and recommends herself to his prayers. Date, 1577.

THE grace of the Holy Spirit be ever with your Reverence. Amen.

I consider myself as one among that great number of persons who love your Reverence in the Lord, for having written such holy and useful works, and who give thanks to His Majesty for having made you instrumental in the good of so many souls. I think no difficulty would prevent me from going to hear the words of one who consoles me so much by his writings, did not my sex and state of life put an obstacle in the way.

But independent of this consideration, I am obliged to seek for persons like you to calm the fears in which I have now lived for some years. And though I have not deserved this favour, I have been consoled by the command I have received from His Grace Don Teutonio,1 to address this letter to you; this I should not have presumed to do of myself. But the confidence which I placed in obedience, induces me to hope in our Lord, that your Reverence will sometimes remember me in your prayers. I stand in great need of them, both because I have little merit of myself, and because I am exposed to the eyes of the world, without being in any way able to justify the good opinion which people have of me.

If your Reverence knew how I was situated, you would then be induced to grant me this favour, which I ask as an alms. You who know so well the Majesty of God, can easily imagine how great must be the sufferings of one, who has led such a wicked life as I have. But though so wicked, I have often presumed to ask of our Lord to give your Reverence a long life. May His Majesty grant me this favour, and may your Reverence increase more and more in holiness and divine love.

Your Reverence’s unworthy Servant,

TERESA DE JESUS, Carmelite.

P.S.–Don Teutonio is one of those who are deceived in their opinion of me. He tells me that he esteems your Reverence highly. In return, your Reverence should visit his Grace, and tell him not to be so credulous without cause.

1 Don Teutonio de Braganza was Archbishop of Evora.

No. V. To the Reverend Father Pedro Ibañez.1

The Saint, having written her “Life” by the command of this her holy Director, sent him the manuscript with the following letter. The date is about 1562.

JESUS. The Holy Ghost be always with your Reverence. Amen.

It would not be amiss, in writing to your Reverence, to dwell on this service of mine, in order to oblige you the more to take particular care in recommending me to God. And this I could well do, seeing it has cost me so dear to behold myself in writing, and thus to have brought to my remembrance so many of my miseries, though I can with truth say, that I have experienced more reluctance in mentioning the favours which our Lord has shown me, than I should have felt in mentioning the offences I have committed against His Majesty.

I have done what your Reverence commanded me, to enter into more particulars; but upon this condition, that your Reverence also will perform what you promised me, viz., to tear out whatever you do not approve. When your Reverence sent for the manuscript, I had not finished the perusal of it after having written it. Hence you may find some things not very clearly explained, and others mentioned twice over; for the time I had was so short, that I could not review what I had written. I beseech your Reverence to correct it; and order it to be transcribed, if it must be sent to Father Avila, otherwise some one may know my hand.

I am very desirous such orders may be given, as he thinks proper, since it is with this intention I began to write. If he shall judge I am going on in a safe way, this will give me great consolation, for there will be no more to do on my part. Your Reverence must do whatever you think best; consider how bound you are to one who thus confides her soul to you. Your soul I will recommend to our Lord all the days of my life; make haste, then, to serve His Majesty, in order to be able to do me this favour, for your Reverence will see, by what is now sent you, how well you are employed in giving yourself wholly to Him (as your Reverence has already begun so to do) who gives Himself to us without reserve. May He be blessed for ever: I hope in His mercy, that both your Reverence and myself may one day meet together in that kingdom, where we shall more clearly understand the great favours He has been pleased to show us both, and praise Him for ever and ever. Amen.

Your Reverence’s unworthy Servant,

TERESA DE JESUS.

1 The Saint speaks in the highest terms of this holy religious, who belonged to the order of St. Dominic. He was of the greatest assistance to her in the foundation of St. Joseph’s monastery. (See her “Life,” chap. xxxviii. p. 364.)

No. VI. To the Reverend Father John de Jesu Roca, Carmelite, at Pastrana.

The Saint having been imprisoned by the decree of a general chapter, shows in this letter the greatest patience and joy in sufferings. Date, 1579.

JESUS. Mary and Joseph be in the soul of my father John de Jesu.

I received your Reverence’s letter in this prison, where I am now filled with the greatest delight, because I endure all my troubles for my God and for my order. That which grieves me, my father, is the affliction your Reverence feels for me; this it is that troubles me. Do not, however, my son, be troubled, nor any one else, since I may say, like another Paul, though not his equal in sanctity, That prisons, labours, persecutions, torments, ignominies, and insults for my Saviour,1 and for my order, are to me delights and favours.

I never knew myself to be more free from troubles than I am now. It belongs to God to help the afflicted and imprisoned with His favour and assistance. I give my God a thousand thanks; and it is proper we should all thank Him for the favour He has done me by this imprisonment. My son and father, can there be a greater delight or sweetness, than in suffering for our good God? When were the saints at the height of their joy, but when they were suffering for their God and Saviour? This is the most secure and certain path that leads to God, since the cross should be our joy and delight. Let us, then, my father, seek the cross: let us desire the cross; let us embrace afflictions; and whenever we have none, woe to the Carmelite order, woe to us.

You tell me in your letter how the Nuncio has given orders, “That no more convents of our order should be founded, and that those already erected must be taken down, by the request of the father general.” You also mention that the Nuncio is exceedingly angry against me, and considers me a troublesome woman, and of a roving disposition;2 that the world is in arms against me, and my sons, who hide themselves in the rocks of the mountains, and the most retired places, in order not to be found and taken. This is what I lament–what I feel–what grieves me, that for such a sinner and wicked nun as I am, my sons should endure so many persecutions and afflictions, and should be abandoned by all men; but not by God; for of this I am certain, He will not forsake us, nor abandon those who love Him so tenderly.

But in order that you, my son, and the rest of your brothers may rejoice, I will tell you something very consoling; but this must be in confidence between myself, your reverence, and Father Mariano; for I should be grieved if others knew it. You must know then, my father, how a certain nun3 of this house, being in prayer on the vigil of the feast of my Father St. Joseph, he appeared to her in company with the Blessed Virgin and her Son; and she noticed how they stood, asking for the reformation (of the order); and our Lord told her, “that many both in hell and on earth rejoiced greatly to see, as they supposed, the order dissolved; but that when the Nuncio commanded its dissolution, God confirmed it.” He told her to have recourse to the king,4 who in everything would be to her and her sons as a father. Our Lady and St. Joseph said the same, and several other things not fit to be mentioned in a letter. She was also told that within twenty days I should be delivered from prison, God so willing. Let us then all rejoice, for from this day forward the reform will continue to advance more and more.

What your Reverence should do is, to continue in the house of Madame Maria de Mendoza till you hear again from me; and Father Mariano must go and present this letter to the king, and another to the duchess of Pastrana. I hope your Reverence will not leave the house, least you might be apprehended, for we shall soon see ourselves at liberty.

I am well and strong, thanks be to God. My companion is displeased. Recommend us to God, and say a mass of thanksgiving in honour of my Father St. Joseph. Do not write to me till I tell you. May God make you a holy and perfect Carmelite.

Father Mariano advises your Reverence and Father Jerome de la Madre de Dios, to consult in secret the Duke de Infantado.

TERESA DE JESUS.

Wednesday, 25th of March, 1579.

1 Spanish, “Por mi Christo.”

2 “Llamandome muger inquieta, y andariega,” &c.

3 The Saint no doubt alludes to herself.

4 King Philip II. of Spain.

No. VII. To the Most Illustrious Don Alonzo Velasquez, bishop of Osma.1

The Saint gives his Lordship an account of the state of her soul. He was then her confessor at Toledo. Date, 1581.

JESUS. Oh! that I could make your Reverence understand the quiet and tranquillity which my soul now enjoys. She is now so certain she is to enjoy God, that He seems already to have given her the possession, though not the enjoyment of Him. It is as if some one had, by a legal deed, settled a great estate upon another, so that he should have possession of it after a certain period, and receive the rents; but till then, he was to enjoy only the reversion then made over to him.

But through the gratitude he feels for the donor, he does not wish to enjoy the estate now, because he thinks he does not deserve it, but only to serve Him, even though it were by much suffering. He sometimes even thinks this were but little, though his afflictions should last till the end of the world, provided he could be of service to the giver of this possession; for in truth, such a person is not, in this respect, subject to the miseries of the world, as he used to be formerly, because, though he endures more, it seems to be only outwardly; for the soul is as it were in a castle with sovereign power, and thus she does not lose her peace.

And yet this security does not exclude the great fear she has of offending God, and of removing everything which might prevent her from serving Him: it even increases her fear and care. But so unmindful is she of her own interest, that she seems in part to have lost her very being, so forgetful is she of herself. In everything she looks to God’s glory, and how to accomplish His will the best, and glorify Him.

Besides what I have just mentioned, then again, as far as regards her body and health, I think she takes more care of it, and is less mortified in eating, neither has she such desires of doing penance, as she used to have. But in her opinion, all tends to this object, viz., to be able to serve God the more in other things; for she often offers Him, as an agreeable sacrifice, this care she takes of the body: often is she fatigued, and yet sometimes she tries herself in some mortification; but in her opinion she cannot do this without injury to her health; and the commands of her superiors are always before her. Self-love no doubt insinuates itself in this, and in her desires also about her health. But I think it would give me more pleasure, and I received more, when I was able to endure great mortifications; because if I suffered, then I was doing something and giving good example, and I was not troubled with the thought that I was not serving God in anything. Your Lordship well knows what is best to be done in this respect.

The “Imaginary Visions"2 have ceased, but the intellectual vision of the three Persons and of the Humanity, seems always to be present; this, in my opinion, much more sublime. Now I seem to understand that the visions I have had came from God, because they dispose the soul to the state in which she now is. And as she was so weak and so miserable, God went on conducting her as He thought necessary: I consider they are to be valued exceedingly, when they are from God.

The “Internal Speeches” have not gone, for when there is any necessary, our Lord gives me some advice: here in Palentia a great oversight would have been committed, though not sinful, had it not been for such advice.

The “Acts and Desires” do not seem to have so much power in me as formerly, because though they are great, yet that is so much greater which possesses me, viz., that the will of God may be done, and whatever conduces most to His glory; and as the soul knows well that His Majesty understands what is the most proper for this object, and as she takes no pleasure in her own interest, these “acts and desires” immediately cease, and I think have no power whatever. Hence proceeds the fear I sometimes have (though not as I used to have it, with pain and trouble), so that my soul is, as it were, stupefied, and I seem to be doing nothing, because I cannot do any penance. Desires of suffering and of martyrdom, and of seeing God, have no great power over me and in general I cannot accomplish them. It seems as if I had lived only to eat and to sleep, and to suffer no pain in anything; and even this troubles me, except that sometimes (as I have said) I fear it is a delusion; yet I cannot believe it, for as far as I can understand, no attachment to any creature, nor to all the glory of heaven, reigns with any power over me, except only to love my God. This is not diminished, nay, rather, in my opinion it is increased, as well as the desire that all should serve him.

Notwithstanding this, one thing astonishes me, viz., that now I feel so little those excessive and interior sentiments that used to afflict me, through beholding the loss of souls, and of thinking whether any offence against God had been committed, although I think this desire that God should not be offended is not lessened.

Your Lordship must observe, that I can do no more in whatever I either now have, or that is past; nor is it in my power to serve more, if I could, were I not so wicked; more I say, since if now I should earnestly endeavour to desire to die, I could not desire such a thing, nor perform the acts that I used to do; nor have I such sorrow for offences against God, nor likewise those great fears I had for so many years, when I thought I was deluded; hence, I now have no occasion to consult the learned, or to tell anything to any one. I only wish to satisfy myself whether I am going on well at present, and whether I can do anything better. I have spoken on this matter with some whom I consulted about other things, viz., Father Dominic (Bañez) and Maestro Medina, and some belonging to the Society of Jesus. I am resolved to agree to whatever your Lordship shall now say to me, on account of your Lordship’s great authority: weigh your words well, for the love of God. I have lately been unable to know whether the souls of some relatives of mine who have died have gone to heaven; but of others, I have not lost the knowledge.

An interior peace, and the little strength which either pleasures or displeasures have to remove this presence (during the time it lasts) of the three Persons, and that without power to doubt of it, continue in such a manner, that I clearly seem to experience what St. John says, “That He will dwell in the soul,” and this not only by grace, but that He will also make her perceive this presence, which brings so many good things as cannot be uttered, especially that there is no occasion to seek considerations for knowing that God is in the soul. This is almost general, except when she is oppressed by severe sickness: sometimes it seems as if God wished her to suffer without any internal consolation; but never, not even through any first motion, does this turn the will from desiring that God’s will should not be accomplished in her. Her resignation to this will has such strength, that she desires neither death nor life, except for a short time, when she desires to see God; but the presence of these three Persons is immediately represented to her with such power, and thereby her grief for being at a distance from her Spouse is diminished, and a desire to live remains if such be His will, in order to serve Him the more, and that she may be instrumental in causing at least one soul to love Him the more, and praise Him through her means; and though this should be only for a very short time, she thinks it would be more profitable to her, than to enjoy eternal glory.

Your Lordship’s unworthy Servant and Daughter,

TERESA DE JESUS.

1 St. Teresa, in the book of her Foundations, highly extols this great prelate, both for his learning and piety. When she consulted him as her confessor, he was a canon of the cathedral of Toledo. (See “Foundation of the Monastery of Soria.")

2 The Saint explains this kind of visions in her “Interior Castle.”

No. VIII. To the Reverend Father Gonzalo de Avila, of the Society of Jesus.

This holy man was confessor to the Saint, and Rector of a College at Avila. He seems to have asked her for some advice respecting his office. Date 1578.

JESUS be with your Reverence.

It is a long time since I have been so mortified as I was to-day, with the letter I received from your Reverence. I am not yet so humble as to desire to be considered so proud, nor is your Reverence so anxious to show your humility, so much to my cost. I never felt so much inclined to tear your letter. I assure your Reverence, you know well how to mortify me and make me understand what I am: does your Reverence imagine, then, that I consider myself able to instruct others? God deliver me from such a thought! I do not wish to think of such a thing. Now I perceive I have committed a fault, though it may perhaps be out of a desire I have to see your Reverence very good: and from such a weakness may proceed the follies of my discourse with you, and also from the great respect I have for you, which makes me speak with freedom, without considering what I say. Afterwards, I had some scruple respecting certain things I said to you; and if I were not afraid, too, of being disobedient, I should not now comply with what your Reverence commands me, because I find great reluctance in doing so. May God accept my submission. Amen.

One of the great defects which I have, is judging of myself in these matters of prayer, and therefore your Reverence must not heed what I shall say, because God may give you another talent, different from that He gives to a weak woman like myself. Considering the favour bestowed on me by our Lord, of having Him actually present to me; and how, in addition to this I see, when many duties are to be performed by me, that neither persecutions nor labours can disturb me as much as these1 do; if any business comes which requires immediate despatch, I very commonly go to rest an hour or two, or even later, after midnight, in order that my soul may not afterwards be obliged to attend to any other thought save to Him only whom she possesses thus present. This has been very injurious to my health, and therefore it must be a temptation, though it seems to me the soul remains more at liberty, like one who has on his hands some business of great importance and urgency; and so he immediately settles anything else, that it may not hinder him from attending to that which he considers more necessary.

And so it is a great pleasure to me whenever I can leave anything to be done by the sisters, though it might in some degree be done better by myself; but should I not do it well, His Majesty supplies the deficiency. The less attention I give to business, the more advanced I find myself in my interior. Though I know this very clearly, yet I often neglect using care to be released from business, and doubtless, I receive some harm thereby. I see I might do more, and employ greater diligence in this respect, and thus do myself greater good.

What I say, however, must not be understood of weighty affairs, which cannot be neglected; and here perhaps, lies my mistake, for such are the duties of your Reverence, and it would not be proper to leave them to the management of another, in my opinion; but as I see your Reverence’s health is injured by them, I wish you could have less to do. I am, however, excited to bless God, by seeing you take such an interest in matters relating to the welfare of the house, for I am not so weak as not to understand the great favour our Lord bestowed upon you in having giving you such a talent, and the great merit which may be gained thereby. It makes me somewhat envious, because I wish my superior also to have the like. Since God has given your Reverence to me as such, I wish you would take as much care of my soul as you do of the fountain. I am much pleased with your account of it, for it is so necessary in the monastery, that it deserves all your Reverence can do.