Teresa of Avila - Saint Teresa of Ávila - Collected Works

28Chap. x. §§ 11 and 12.

29This is the second reason why the letter could not have been addressed to Father Ibañez in 1562.

30Edited by Don Francisco Herrero Bayona, 1883 p. 4.

31Ibid., chap. xli. (see Dalton's translation, chap. xxv.).

32Ibid., chap. lxxiii. See the difference in Dalton's translation, chap. xlii.

33Fuente, Obras, vol. vi., p. 275.

34See the following Preface, p. xxxvii. Lettres, ed. Grégoire, ii., p. 65. P. Bertholde-Ignace, Vie de la Mère Anne de Jésus, i., p. 472.

35In the Prologue to the Book of Foundations , St. Teresa says that Father Garcia de Toledo ordered her to rewrite the book the same year in which St. Joseph's Convent was founded, i.e. 1562, but seeing that she only spent a few hours there and that the principal difficulties only arose after her return to the Incarnation, it appears more probable that Father Garcia's command was not made until the spring of the following year, when she went to live at St. Joseph's.

36Chap. x. § 11.

37See Historia Generalis Fratrum Discalceatorum Ordinis B. Virginis Mariae de Monte Carmelo Congregationis Eliae. Romae, 1668, vol. i., pp. 340–358 ad ann. 1604.

38See Carmel in England , by Rev. Father B. Zimmerman, p. 240 sqq.

Table of Contents

J.H.S.

J.H.S. Chapter I. 1--In which she tells how God 2began to dispose this soul from childhood for virtue, and how she was helped by having virtuous parents.

Chapter II.--How she lost these virtues and how important it is to deal from childhood with virtuous persons.

Chapter III.--In which she sets forth how good company was the means of her resuming good intentions, and in what manner God began to give her some light on the deception to which she was subjected.

Chapter IV.--She explains how, with the assistance of God, she compelled herself to take the (Religious) habit, and how His Majesty began to send her many infirmities.

Chapter V.--She continues to speak of the great infirmities she suffered and the patience God gave her to bear them, and how He turned evil into good, as is seen from something that happened at the place where she went for a cure.

Chapter VI.--Of the great debt she owes God for giving her conformity of her will (with His) in her trials, and how she turned towards the glorious St. Joseph as her helper and advocate, and how much she profited thereby.

Chapter VII.--Of the way whereby she lost the graces God had granted her, and the wretched life she began to lead; she also speaks of the danger arising from the want of a strict enclosure in convents of nuns.

Chapter VIII.--Of the great advantage she derived from not entirely abandoning prayer so as not to lose her soul; and what an excellent remedy this is in order to win back what one has lost. She exhorts everybody to practise prayer, and shows what a gain it is, even if one should have given it up for a time, to make use of so great a good.

Chapter IX.--By what means God began to rouse her soul and give light in the midst of darkness, and to strengthen her virtues so that she should not offend Him.

Chapter X.--She begins to explain the graces God gave her in prayer, and how much we can do for ourselves, and of the importance of understanding God's mercies towards us. She requests those to whom this is to be sent to keep the remainder (of this book) secret, since they have commanded her to go into so many details about the graces God has shown her.

Chapter XI.--In which she sets forth how it is that we do not love God perfectly in a short time. She begins to expound by means of a comparison four degrees of prayer, of the first of which she treats here; this is most profitable for beginners and for those who find no taste in prayer.

Chapter XII.--Continuation of the first state. She declares how far, with the grace of God, we can proceed by ourselves, and speaks of the danger of seeking supernatural and extraordinary experiences before God lifts up the soul.

Chapter XIII.--She continues to treat of the first degree, and gives advice with respect to certain temptations sometimes sent by Satan. This is most profitable.

Chapter XIV.--She begins to explain the second degree of prayer in which God already gives the soul special consolations, which she shows here to be supernatural. This is most noteworthy.

Chapter XV.--Continuing the same subject, she gives certain advice how one should behave in the prayer of quiet. She shows that many souls advance so far, but that few go beyond. The matters treated of in this chapter are very necessary and profitable.

Chapter XVI.--On the third degree of prayer; she declares things of an elevated nature; what the soul that has come so far can do, and the effect of such great graces of God. This is calculated to greatly animate the spirit to the praise of God, and contains advice for those who have reached this point.

Chapter XVII.--Continues to declare matters concerning the third degree of prayer and completes the explanation of its effects. She also treats of the impediment caused by the imagination and the memory.

Chapter XVIII.--She treats of the fourth degree of prayer, and begins to explain 3in what high dignity God holds a soul that has attained this state; this should animate those who are given to prayer, to make an effort to reach so high a state since it can be obtained in this world, though not by merit but only through the goodness of God 4.

Chapter XIX.--She continues the same subject, and begins to explain the effects on the soul of this degree of prayer. She earnestly exhorts not to turn back nor to give up prayer even if, after having received this favour, one should fall. She shows the damage that would result (from the neglect of this advice). This is most noteworthy and consoling for the weak and for sinners.

Chapter XX.--She speaks of the difference between Union and Trance, and explains what a Trance is; she also says something about the good a soul derives from being, through God's goodness, led so far. She speaks of the effects of Union. 5

Chapter XXI.--She continues and concludes this last degree of prayer, and says what a soul having reached it feels when obliged to turn back and live in the world, and speaks of the light God gives concerning the deceits (of the world). This is good doctrine.

Chapter XXII.--In which she shows that the safest way for contemplatives is not to lift up the spirit to high things but to wait for God to lift it up. How the Sacred Humanity of Christ is the medium for the most exalted contemplation. She mentions an error under which she laboured for some time. This chapter is most profitable.

Chapter XXIII.--She returns to the history of her life, how she began to practise greater perfection. This is profitable for those who have to direct souls practising prayer that they may know how to deal with beginners, and she speaks of the profit she derived from such knowledge.

Chapter XXIV.--She continues the same subject and tells how her soul improved since she began to practise obedience, and how little she was able to resist God's graces, and how His Majesty continued to give them more and more abundantly.

Chapter XXV.--Of the manner in which Locutions of God are perceived by the soul without being actually heard; and of some deceits that might take place in this matter, and how one is to know which is which. This is most profitable for those who are in this degree of prayer, because it is very well explained, and contains excellent doctrine.

Chapter XXVI.--She continues the same subject; explains and tells things that have happened to her which caused her to lose fear and convinced her that the spirit which spoke to her was a good one.

Chapter XXVII.--Of another way in which God teaches a soul, and, without speaking, makes His Will known in an admirable manner. She goes on to explain a vision, though not an imaginary one, and a great grace with which God favoured her. This chapter is noteworthy.