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    Writings of Teresa of Avila (Annotated)
    Writings of Teresa of Avila (Annotated)
    Writings of Teresa of Avila (Annotated)
    Ebook69 pages1 hour

    Writings of Teresa of Avila (Annotated)

    By Upper Room Books

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    About this ebook

    With:

    • Historical commentary
    • Biographical info
    • Appendix with further readings

    For nearly 2,000 years, Christian mystics, martyrs, and sages have documented their search for the divine. Their writings have bestowed boundless wisdom upon subsequent generations. But they have also burdened many spiritual seekers. The sheer volume of available material creates a seemingly insurmountable obstacle. Enter the Upper Room Spiritual Classics series, a collection of authoritative texts on Christian spirituality curated for the everyday reader. Designed to introduce 15 spiritual giants and the range of their works, these volumes are a first-rate resource for beginner and expert alike.

    Writings of Teresa of Avila presents excerpts from the best-known writings of the 16th-century Spanish nun, reformer, and celebrated spiritual writer. This volume includes portions from The Book of Her Life, The Interior Castle, and The Way of Perfection, all from a noted contemporary translation.

    LanguageEnglish
    PublisherUpper Room Books
    Release dateApr 1, 2017
    ISBN9780835816724
    Writings of Teresa of Avila (Annotated)

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      Book preview

      Writings of Teresa of Avila (Annotated) - Upper Room Books

      Introduction

      On October 4 , 1970, Pope Paul VI proclaimed Teresa of Ávila a Doctor of the Church, that is, an outstanding theological teacher and saint. Although about thirty men had been so designated, Teresa and Catherine of Siena were the first women to receive that title. It was a tribute to both the depth and the popularity of her writings, writings that, during her life, had been censored and impounded by the Inquisition.

      Teresa traveled perhaps as far on her spiritual journey as anyone can in this life, finally reaching what she felt was a complete and enduring union with God, which she called a spiritual marriage. This happened while she was leading a very active life and fighting many chronic diseases, including malaria and arthritis. Fortunately, her confessors ordered her to make time to write about her experiences and her understanding of prayer. She was able to do so with amazing vividness, finding a variety of images to help explain different kinds of prayer.

      Teresa’s writing repeatedly emphasizes the importance of absolute dependence on God’s grace. No human efforts can force God to grant favors to the soul. On the other hand, people do have a responsibility to try to eliminate barriers against grace, habits, and attitudes that tend to keep God at arm’s length.

      Teresa’s World

      Spain in the sixteenth century was a nation in turmoil. In 1492, Granada, the last Moorish stronghold, had fallen, and a land where once Jew, Muslim, and Christian had lived more or less peacefully now became exclusively Christian. That same year, Columbus had discovered America. In Teresa’s day, the colonization of the New World was proceeding rapidly. Several of Teresa’s brothers went there at least temporarily.

      Church and state were so intermingled that it was often hard to distinguish between politics and religion. One of the most powerful institutions in Spain was the Inquisition, founded in 1479. Political and economic restrictions had encouraged the conversion of many Muslims and Jews. Many of these converts still secretly practiced their original religion, and it was the mission of the Inquisition to find such false Christians and either bring them back into conformity with the church or execute them as heretics. Even though many conversos became priests, nuns, even bishops, they were always looked on with some suspicion and lived in danger of being denounced to the Inquisition as secret Jews. Among those so accused in 1485 were Juan Sanchez and his sons Alvaro and Alonso (Teresa’s father), the latter being five years old at the time. Juan confessed his heresy and performed penance. Together with his sons, he visited each church in Toledo on seven Fridays while the good Christians spat and threw rocks. Sanchez then moved his family to Ávila, where he used his second wife’s family name, Cepeda, and bought himself a knighthood, so that he became Don Juan de Cepeda.

      Secret Jews were not the Inquisition’s only worry, however. The Protestant Reformation (which began in 1517) was gaining ground in Germany and France. Any who insisted on the primacy of grace or on the priesthood of all believers might be suspect. Even within the Catholic church, there was the danger of illuminism or seeking to follow an inner light. Many claimed special revelations from God, often as God’s response to such acts of devotion as self-starvation or disfigurement. The Inquisition saw such heresy as the natural result of individual meditation (sometimes called mental prayer). Spoken prayers (also known as vocal prayer), such as the Lord’s Prayer, the Daily Office, or the Mass, were much safer. Many of Teresa’s favorite books on prayer were eventually deemed dangerous and confiscated. Her own books insist on beginning with vocal prayer but also on the need to think about what one was saying, thereby opening the door to mental prayer. Because she was a woman and a converso who was given to mental prayer and heard voices, it is no wonder the Inquisition kept a close eye on Teresa.

      In Teresa’s day, the human mind was described in terms of faculties. Since Teresa makes much use of this language, it is important to understand it. The mind was seen as having three primary faculties: the will, the intellect, and the memory, all operating more or less independently. Thus Teresa can speak of the will being united to God while the intellect is distracted with many thoughts. When the memory and intellect are quieted and brought back into alignment with the will, this is recollection. These primary faculties were supported by the five exterior senses as well as the three interior senses: phantasy, which forms internal images based on external or supernatural sensory impression; sense memory, which stores such impressions and images; and imagination, which uses these images to form new images for things not directly experienced. Learning to ignore the constant clamor of these senses is another, more basic sort of recollection.

      Teresa’s Life

      Teresa was born on March 28, 1515, to Alonso de Cepeda and his second wife, Beatriz de Ahumada, the third of their nine children (Alonso also had three children by his first wife). She generally called herself Teresa de Ahumada until she became a nun, when she took the name Teresa of Jesus. Today she is best known by the small town where she was born, Ávila.

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