Let’s read St Teresa of Avila’s “The Way of Perfection”.
Translated by Kieran Kavanaugh, OCD and Otilio Rodriguez, OCD.
A Study Edition Prepared by Kieran Kavanaugh, OCD.
ICS Publications, ISBN 978-0-935216-70-7
Chapter 5
- This chapter picks up where St Teresa ended with in the last chapter, on the importance of being able to change confessors and picking a good one. She give several arguments for why this is important in this chapter.
- The first issue she addresses is that danger of too much familiarity between the confessor and the prioress, in which the honor of each prevents the nuns to talk to the one about the other, to the detriment of the soul.
“Nor may He allow a situation in which if the prioress gets along well with the confessor no one dares to speak either to him about her or to her about him. The result of this state of affairs will be the temptation to omit the confession of very serious sins for fear of being disturbed. O God help me, what harm the devil can cause here, and how dearly the nuns will pay for this restriction and concern about honor! For while they think that by dealing with no more than one confessor they are doing something great for religious life and the reputation of the monastery, the devil manages in this way to catch souls, since he cannot in any other.”
- But also, St Teresa was worried that an appointed confessor may not be learned and able to advise her sisters on contemplative life. So they should be allowed to seek out and speak to learned persons:
“May she always ask permission from the bishop or the provincial that, besides speaking with the ordinary confessors, she and all the others might sometimes speak and discuss their souls with learned persons, especially if the confessors, however good, may not be learned. Learning is a great help for shedding light upon every matter.”
- Here St Teresa was speaking out of personal experience with confessors since she herself had received bad counsel from some who didn’t know any better:
“It happened to me that I spoke about matters of conscience with a confessor who had gone through the whole course of theology, and he did me a great deal of harm by telling me that some matters didn’t amount to anything. I know that he didn’t intend to misinform me and had no reason to, but he simply didn’t know any more. And the same thing happened to me with two or three others, besides the one I mentioned.”
- As a remedy to this, St Teresa recommended that her nuns have a “spiritual and learned person” as a spiritual advisor, since without good spiritual advise, the foundation of their lives as contemplatives would not be sound. This person did not have to be their confessor and if the confessor was not spiritual and learned, they could look for someone else:
“Having true light at our disposal for the sake of keeping the law of God with perfection is all our good; prayer is well founded on such light. Without this strong foundation and if the Sisters are not given freedom to confess and discuss their souls with persons like those I have mentioned, the whole building will be wobbly. [Thus they must speak to spiritual and learned persons. If the appointed confessor is not spiritual and learned, they should at times seek out others.]”
- St Teresa was also sensitive to the fact that there are different paths to God, and that contemplative spirituality is just one such path which a given confessor may not be familiar with. So again, being able to seek out a spiritual director who was knowledgeable in the matter would be beneficial:
“For there are different paths along which God leads souls, and one confessor perhaps will not know them all.”
- She even went so far as to suggest that having a spiritual advisor is a way of keeping confessors honest! Here she was probably again considering the bad advise she had received from those confessors she alludes to above.
“For even if the devil tempts a confessor so as to deceive him about some doctrine, he will be careful and consider with caution everything he does when he knows that you speak to others.”
- In fact, St Teresa herself took her own advise regarding the issue — she came up with her advise about allowing the sisters to seek out spiritual and learned persons by herself seeking the advise of spiritual and learned persons!
“I have seen and understood what I have mentioned here, and discussed it with learned and holy persons who have considered what was most suitable for this house so that there would be progress along the path of perfection.”
Chapter 6
- Chapter 5 was a conscious digression for St Teresa, but one which she says is very important. In this chapter she returns to the question of love which came up two chapters ago in connection with detachment and humility as necessary conditions for contemplative prayer and for the inward and outward peace recommended by our Lord. It is worth quoting the exert from chapter 4 again here:
“Before I say anything about interior matters, that is, about prayer, I shall mention some things that are necessary for those who seek to follow the way of prayer … if they do not possess them, it is impossible for them to be very contemplative … the practice of these three things helps us to possess inwardly and outwardly the peace our Lord recommended so highly to us. The first of these is love for one another; the second is detachment from all created things; the third is true humility, which, even though I speak of it last, is the main practice and embraces all the others.”
- Previously St Teresa dwelt on a defective type of love, one which was excessive and “takes away the strength of will to be totally occupied in loving God”. But in this chapter, her focus changes to “the love that it is good for us to have, that which I say is purely spiritual.” Admittedly, she struggles to clarify “which love is spiritual, or when sensual love is mixed with spiritual love” but she trusts that “the Lord wills that it be well said.” All said, she does provide something of a definition. Perfect love comes with an experiential knowledge about the difference between loving the Creator and loving the creature:
“Now it seems to me that those whom God brings to a certain clear knowledge love very differently than do those who have not reached it. This clear knowledge is about the nature of the world, that there is another world, about the difference between the one and the other, that the one is eternal and the other a dream; or about the nature of loving the Creator and loving the creature (and this seen through experience, which is entirely different from merely thinking about it or believing it); or this knowledge comes from seeing and feeling what is gained by the one love and lost by the other, and what the Creator is and what the creature is, and from many other things that the Lord teaches to anyone who wants to be taught by Him in prayer, or whom His Majesty desires to teach.”
- St Teresa refers to persons whom the Lord brings to this state as “majestic souls” who “are not content with loving … these bodies … however attractive”. Rather, they praise the Creature as the ultimate cause behind the beauty of the creature. As she puts it:
“Yes, it pleases them to see such bodies, and they praise the Creator; but, no, they do not stop there. I mean stop in such a way that they love these things. It would seem to them that they were loving something of no substance, loving a shadow.”
- Having provided a general definition of perfect love, St Teresa continues for the rest of the chapter with practical ways in which “perfect persons” manifest this love:
- They are not attached to the affection of others, but are not ungrateful and recommend them to God.
“All other affection wearies these persons, for they understand that no benefit comes from it and that it could be harmful. But this does not make these persons ungrateful or unwilling to repay the love of others by recommending them to God. They entrust to the Lord the care of those who love them, for they understand that the love comes from Him.”
- They think they are loved by others for love of God, not because of some loveable quality in themselves. And they remain free from repaying that love (ie becoming attached), leaving repayment up to God.
“It doesn’t seem there is anything within themselves to love, and they immediately think they are loved because these others love God. They leave it to His Majesty to repay those who love them, and they beg Him to do so. In this way they remain free, for it seems to them that repaying the love is not their business.
- Desiring love from someone is a seeking after satisfaction. But perfect persons seek no such consolation apart from God.
“Now, note well that when we desire love from some person, there is always a kind of seeking our own benefit or satisfaction, and these perfect persons have already trampled underfoot all the good things and comforts the world has to offer them. Their consolations are of a kind that even though they may desire them, so to speak, they cannot tolerate having them apart from God or from speaking of Him. For what benefit can come to them from being loved?
- They realize that the suffering they once experienced at unrequited love is vain.
“they laugh at themselves because of the affliction they once suffered as to whether or not their love was repaid. Although our affection is good, the desire that it be repaid is very natural. But once we receive the payment, we realize that the pay is all straw”
- Perfect love is detached from any expectation, but it is not detached from wanting to give. It is, in fact, the only true love.
“It will seem to you that such persons do not love or know anyone but God. I say, yes they do love, with a much greater and more genuine love, and with passion, and with a more beneficial love; in short, it is love. And these souls are more inclined to give than to receive. Even with respect to the Creator Himself they want to give more than to receive. I say that this attitude is what merits the name “love,” for these other base attachments have usurped the name “love.””
- Perfect love is intent on the eternal and looks for the loveable in the soul of the other in the hope that they will be eternally together.
“It is true that what they see they love and what they hear they become attached to; but the things that they see are stable. As soon as these persons love, they go beyond the bodies and turn their eyes to the soul and look to see if there is something to love in the soul … Nothing could be presented to them that they wouldn’t eagerly do for the good of this soul, for they desire to continue loving it; but they know that if it does not love God very much and have His blessings, their loving it is impossible.”
- Ultimately, perfect love is an imitation of the love of Christ, the love that lays down your life for a friend.
“Well now in the case of perfect love, if a person loves there is the passion to make the other soul worthy of being loved, for, as I say, this person knows that otherwise he will not continue to love the other. It is a love that costs dearly. This person does everything he can for the other’s benefit; he would lose a thousand lives that a little good might come to the other soul. O precious love that imitates the Commander-in-chief of love, Jesus, our Good!”
Chapter 7
- Chapter 7 is a continuation of St Teresa’s discussion of perfect love. Possibly because she had difficulties coming up with a comprehensive definition, she felt it necessary to flesh out a better understanding by multiplying examples:
8. Perfect love wants to see the other make spiritual progress and is always fearful at the possibility of eternal separation.
“It is not happy unless it sees that person make progress … It is always fearful lest the soul it loves so much be lost and the two be separated forever. Death here below matters nothing to it, for it doesn’t want to become attached to anything that in a mere moment escapes from one’s hand and cannot be grasped again. It is, as I said, a love with no self-interest at all. All that it desires or wants is to see the other soul rich with heavenly blessings.”
- Perfect love is not disquieted at the trials of the other if they are good for the other, although it would gladly suffer trial for the other if the merit could be transferred:
“reason immediately considers whether the trial is good for the one loved, whether there is an enrichment in virtue and how that soul bears the suffering; it asks God to give the other patience and merit in the trials. If this love sees that the other person has patience, no distress is felt; rather it rejoices and is consoled. This love would much rather suffer the trial itself than see the other suffer it if the merit and gain that lies in suffering could be given to the other entirely — but not because this love is disquieted and disturbed.”
- Perfect love is completely sincere, and will correct the other out of love for their immortal soul:
“These lovers cannot in their hearts be insincere with those they love; if they see them deviate from the path or commit some faults they immediately tell them about it. They cannot help but do so. And since they are not going to change their attitude, nor are they going to flatter or hide anything from the other, either that other person mends his ways or the friendship is broken. For these lovers cannot suffer such a thing, nor should it be suffered.
This level of intimacy can only be sustained within the bonds of perfect love, not with others in the world. If the lover cannot bear the correction, then the intimacy was not there in the first place and the friendship is broken.
“There is a continual war between the two attitudes these lovers have; on the one hand they go about forgetful of the whole world, taking no account of whether others serve God or not but only keeping account of themselves; on the other hand, with their friends, they have no power to do this, nor is anything covered over; they see the tiniest speck. I say that they bear a truly heavy cross.”
St Teresa herself benefited from the corrections of such people who had reached perfection:
“Love such persons as much as you like. They must be few, but the Lord does desire that it be known when someone has reached perfection … I know through experience. After the Lord, it is because of persons like these that I am not in hell, for I was always very attached to their praying for me, and so I strove to get them to do this. Now let us return to our subject.”
- Perfect love is compassionate. Do not judge the weaknesses of others but remember your own weaknesses that were made strong by God’s grace. And do not be prideful and think that you gained fortitude through your own effort since this leads to coldness towards the weaknesses of others.
“If you are not like them, do not fail to be compassionate. And perhaps our Lord desires to exempt us from these sufferings, whereas in other matters we will suffer. And those sufferings that for us are heavy — even if in themselves they truly are — may be light for another. So in these matters let us not judge from ourselves, nor let us think that we are at a stage in which perhaps the Lord without our own effort has made us stronger, but let us think of the stage we were at when we were weaker.
“Consider that this advice is important for knowing how to sympathize with your neighbor in his trials, however small they may be. This is especially true in the case of those souls that were mentioned. Since they desire trials they make little of everything, and it is very necessary that they take the time to remember how they themselves were once weak and that if they are not weak now, their strength doesn’t come from themselves. For it could be that the devil by this means will make charity toward one’s neighbor grow cold, and make us think that what in reality is a fault belongs to perfection.”
- Perfect love takes time for the other even in mundane activities, as long as the intention is pure.
“Strive also to take time for recreation with the Sisters when there is need and during the time set aside for it by custom, even though this may not be to your pleasure, for everything done with a pure intention is perfect love.”
- Perfect love takes pity on the other, but shows discretion in what one ought to feel sorry about.
“Thus, it is very good that some take pity on others in their need. Let them take care that there be no lack of discretion in things that would go against obedience … And learn how to understand which are the things one ought to feel sorry about and take pity on with regard to the Sisters.”
- Perfect love is tolerant of the other’s faults because it recognizes that we all have faults.
“Here love shows itself, and it is practiced well when you know how to suffer the fault and not be surprised; so the others will do with respect to your faults, for you may have many more than you are aware of.”
- Perfect love strives to correct faults in others by fixing them in yourself and teaching by example.
“Recommend the Sister to God and strive yourself to practice with great perfection the virtue opposite the fault that appears in her. Make every effort to do this so that you teach that Sister in deed what perhaps through words or punishment she might not understand or profit by; and the imitation of the virtue in which one sees another excel has a great tendency to spread. This is good advice; don’t forget it.”
- Perfect love does not give itself over to false intimacy, but love sincerely since this is truly aimed at the good of the other.
“Oh, how good and true will be the love of the Sister who can help others by setting aside her own advantage for their sake … Better friendship will this be than all the tender words that can be uttered, for these are not used, nor should they be used, in this house; those like, “my life,” “my soul,” “my only good,” and other similar expressions addressed now to one, now to another, of the Sisters. Keep these words of affection for your Spouse,”
- Perfect love does its share of the chores, and rejoices to see a sister grow in virtue!
“Another very good proof of love is that you strive in household duties to relieve others of work, and also rejoice and praise the Lord very much for any increase you see in their virtues.”
- Perfect love avoids being the cause of petty resentments, and strives to remedy them as soon as possible.
“If by chance some little word should escape, try to remedy the matter immediately and pray intensely. And if things of this sort against charity continue, such as little factions, or ambition, or concern about some little point of honor.”
- St Teresa here echoes St Benedict’s Rule, that “grumbling” is a great danger to the peace of a monastery:
“Oh, how great an evil it is! God deliver us from the monastery where it enters; I would rather that the monastery catch fire and all be burned.”
Chapter 8
- St Teresa once again returns to chapter 4 where she presented us with three conditions for contemplative prayer (love, detachment and humility), and having dealt with love in chapters 6 and 7, picks up the thread with her discussion on detachment in chapter 8. Detachment for her means embracing the Creator and not caring for the whole of creation. In withdrawing from the world, she tells us that God will infuse us with virtues with little struggle on our part.
“Now let us talk about the detachment we ought to have, for detachment, if it is practiced with perfection, includes everything. I say it includes everything because if we embrace the Creator and care not at all for the whole of creation, His Majesty will infuse the virtues. Doing little by little what we can, we will have hardly anything else to fight against; it is the Lord who in our defense takes up the battle against the demons and against the world.”
- Her path is not one of heroic asceticism in which we forcefully struggle to free ourselves from our vices, but rather of gently making room in our hearts for God by clearing it of worldly clutter.
- St Teresa understands that created things are a hindrance to unity with God, and she is very grateful that her monastery provides her sisters with separation from everything:
“With regard to externals, obviously we are separated here from everything. [I think the Lord wants all of us He has gathered together in this house to withdraw from everything so that His Majesty may unite us to Himself here without any hindrance. O my Creator and Lord! When did I merit such honor? For it seems You went a roundabout way to bring us closer to Yourself. May it please Your goodness that we do not lose through our own fault this nearness to You.] O Sisters, understand, for the love of God, the great favor the Lord has granted those whom He brought here.”
- Here St Teresa is not merely referring to detachment from material possessions, but also detachment from people. She extends her gratitude for the smallness of St Joseph’s with only twelve nuns and the prioress, compared to the Incarnation where she lived previously with more than 180 other nuns! The din of too many people in one’s life can also a hindrance to unity with God. This is something of a harkening back to the primitive rule of the Hermits of mount Carmel.
“Instead of keeping me where there were so many living together and where my wretchedness would not have been so clearly seen during my lifetime, You have brought me to a place where, since there are so few nuns, it seems impossible for this wretchedness not to be known. That I might walk more carefully, You have removed from me all opportunities to conceal it. Now I confess there is no longer an excuse for me, Lord, and so I have greater need of Your mercy that You might pardon any fault I may have.”
- In that quiet where there is only the bare soul and God, every imperfection is made manifest. St Teresa counsels her sisters that this life isn’t for everyone, and that if a sister want to find consolation in hiding her soul in her relationship with others, then St Josephs is not for her:
“In other places there is the freedom to find relief by being with relatives; here if some relatives are allowed to visit, it is that they might find relief by being with us. But the nun who desires to see them for her own consolation, if these relatives are not spiritual persons, should consider herself imperfect. She ought to believe that she is not detached, not healthy; she will not possess freedom of spirit; she will not possess complete peace. She needs a doctor; and I say that if this attachment is not removed and she is not cured, she is not meant for this house.”
- The attachment to find consolation in others is likened by St Teresa to a spiritual illness:
“She needs a doctor; and I say that if this attachment is not removed and she is not cured, she is not meant for this house. The best remedy I know is that she not see them until obviously she is free and obtains this freedom from the Lord through much prayer. When it is clear that she considers these visits a cross, it will be all right for her to see them, for then she will be of benefit to her relatives and not be harmed herself.”
Chapter 9
- St Teresa dedicates this chapter to detachment from relatives, which she sees as an occasion for the religious to remain rooted in the world. How is one fleeing the world if one remains rooted in it because of one’s relatives:
“I don’t know what it is in the world that we renounce when we say that we give up everything for God if we do not give up the main thing, namely, our relatives.”
- This is not that our relatives are mischievous, but rather that their concerns are rooted in the world and “having too much to do with” them draws us into their world of familial reciprocity, and away from God.
“In this house, daughters, great care should be taken to recommend them to God; that is right. As for the rest, we should keep them out of our minds as much as possible, because it is a natural thing for the will to become attached to them more than to other persons.”
“For since these seek to be repaid by God, they do things for us. Those who seek to be repaid by us soon grow tired, since they see that we are poor and unable to help them in any way. And although this may not be universally so, it is now more usually so; for, after all, the world is the world.”
- Our relatives is what makes us cling most to the world. It helps to embrace Jesus with determination, for in him everything is found and everything is forgotten. It helps to withdraw bodily until we come to know this truth.
“All that the saints counsel us about fleeing the world is clearly good. Well, believe me, our relatives are what clings to us most from the world, as I have said, and the most difficult to detach ourselves from … what helps is that the soul embrace the good Jesus our Lord with determination, for since in Him everything is found, in Him everything is forgotten. Yet, it is a very great help to withdraw even bodily until we have come to know this truth.”
Closing Remarks: Before entering into a discussion on contemplative prayer, St Teresa felt it necessary that her sisters have the correct disposition. As she explains, without love for one another, detachment from all created things and true humility, it impossible to be very contemplative and possess the peace recommended by our Lord. Previously, she began her discussion of love with warnings against the dangers of excessive love, a love marked by a disordered attachment to others. In these chapters, she turns her discussion to the question of perfect love and detachment.
Perfect love entails an experiential knowledge of the difference between loving the Creator and loving His creatures. Detachment does not mean that we abstain from loving one another; rather, that we love one another in loving God, for the sake of loving God who loves them, and with the same self-sacrificial love with which God loves. To love a creature in isolation from loving his or her Creator, we are imbuing the finite object of our affection with expectations of God — we make them into an idol which is sure to disappoint. Properly ordered love is always directed to the Eternal through his creatures.
Jan 17, 2021. Second Sunday of Ordinary Time.