The Interior Castle or The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
Mansion 6 Chapter 8
|
Mansion 6 Chapter 8
Chapter Contents
Speaks
• Of The Manner In Which God
Communicates With The Soul
By Intellectual Vision
And
Gives Advice Upon The Subject.
• Of The Effects Produced By This Vision
When Genuine Secrecy
About These Favours
Is Enjoined.
░░░░░░░░░░░░░░░░░░░░
1. Our Lord's presence
accompanying the soul.
2. St. Teresa's experience of this.
3. Confidence and graces
resulting from this vision.
4. Its effects .
5. It Produces humility.
6. And prepares the soul for other graces.
7. Consciousness of the presence
of the saints.
8. Obligations resulting from this grace.
9. Signs that this favour is genuine.
10. A confessor should be consulted.
11. Our Lord will enlighten our advisers.
12. Cautions about this vision.
|
Mansion 6 Chapter 8
CHAPTER VIII.
1. Our Lord's presence
accompanying the soul.
1.
To prove to you more clearly, sisters,
the truth of what I have been saying
and
to show that
the more the soul advances,
the closer does this good Jesus
bear it company,
it would be well for me to tell you how,
when He so chooses,
it cannot withdraw from His presence.
This is clearly shown
by the manners and ways
in which His Majesty
communicates Himself to us,
manifesting His love by wonderful
apparitions and visions
which, if He is pleased to aid me,
I will describe to you
so that you may not be alarmed
if any of these favours are granted you.
We ought,
even if we do not receive them ourselves,
to praise Him fervently
for thus communing with creatures,
seeing how sovereign are
His majesty and power.
2. St. Teresa's experience of this.
2.
For example,
a person who is
in no way expecting such a favour
nor has ever imagined herself worthy
of receiving it,
is conscious that Jesus Christ stands
by her side
although she sees Him
neither with the eyes of the body
nor of the soul. [345]
This is called an intellectual vision;
I cannot tell why.
I knew a person to whom God granted
both this grace and others
I shall describe later on.
At first it distressed her,
for she could not understand it;
she could see nothing,
yet so convinced did she feel
that Jesus Christ was thus
in some way manifesting Himself
that she could not doubt
that it was some kind of vision,
whether it came from God or no.
Its powerful effects were a strong argument
that it was from Him;
still she was alarmed,
never having heard of an intellectual vision,
nor was she aware
that such a thing could be.
She, however,
felt certain of our Lord's presence, [346]
and
He spoke to her several times
in the way that I described.
Before she had received this favour,
she had heard words spoken
but had never known who uttered them.
3. Confidence and graces
resulting from this vision.
3.
She was frightened by this vision
which, unlike an imaginary one,
does not pass away quickly
but lasts
for several days
and
even sometimes for more than a year.
She went, in a state of great anxiety,
to her confessor, who [347]
- asked her
how, if she saw nothing,
she knew that our Lord was near her,
and
- bade her describe His appearance.
She said that she
was unable to do so,
nor could she see His face
nor tell more than she had already done,
but that she was sure
- it was the fact
that it was He Who spoke to her
and
- it was no trick of her imagination
Although people constantly cautioned her
against this vision,
as a rule she found it impossible
to disbelieve in it,
especially when she heard the words:
'It is I, be not afraid' [348]
4. Its effects .
4.
The effect of this speech was so powerful
that for the time being
she could not doubt its truth.
She felt much encouraged
and
rejoiced at being in such good company,
seeing that this favour greatly helped her to
a constant recollection of God
and
an extreme care not to displease
in any way Him
Who seemed ever by her side, watching her.
Whenever she desired to speak
to His Majesty in prayer,
or even at other times,
He seemed so close
that He could not fail to hear her
though He did not speak to her
whenever she wished,
but unexpectedly,
when necessity arose.
She was conscious of His being
at her right hand,
although not in the way
we know an ordinary person to be beside us
but in a more subtle manner
which cannot be described.
Yet this presence is quite
as evident and certain,
and
indeed far more so,
than the ordinary presence
of other people
about which we may be deceived;
not so in this,
for it brings with it
graces and spiritual effects
graces and spiritual effects
which could not come from melancholia.
Nor could the devil
thus fill the soul
with peace,
with a constant desire to please God,
and
such utter contempt of all
that does not lead to Him.
As time went on,
my friend recognized
that this was no work of the evil one,
as our Lord showed her
more and more clearly.
5. It Produces humility.
5.
However, I know that she
often felt great alarm
and
was at times overcome with confusion,
being unable to account for so high a favour
having been granted her.
She and I were so very intimate [349]
that I knew all that passed in her soul,
hence my account is thoroughly
true and reliable.
This favour brings with it
an overwhelming sense
of self-abasement and humility;
the reverse would be the case,
did it come from Satan. [350]
It is evidently divine;
No human effort could produce such feelings
nor could any one suppose
nor could any one suppose
that such profit came from herself,
but must needs recognize it
as a gift from the hand of God.
6. And prepares the soul for other graces.
6.
Although I believe some
of the former favours
are more sublime,
are more sublime,
yet, this brings with it
a special knowledge of God;
A most tender love for Him results
from being constantly in His company,
while the desires
of devoting one's whole being
to His service
to His service
are more fervent
than any hitherto described.
than any hitherto described.
The conscience is greatly purified
by the knowledge
of His perpetual and near presence,
for although we know
that God sees all we do,
yet nature inclines us
to grow careless and forgetful of it.
This is impossible here
since our Lord makes the soul conscious
that He is close at hand,
thus preparing it to receive
the other graces mentioned
by constantly making acts of love to Him
Whom it sees or feels at its side.
In short,
the benefits caused by this grace prove
how great and how valuable it is.
The soul thanks our Lord
for bestowing it on one unworthy of it,
but who would refuse to exchange it
for any earthly riches or delight.
7. Consciousness of the presence
of the saints.
7.
When our Lord chooses
to withdraw His presence,
the soul, in its loneliness,
makes every possible effort
to induce Him to return.
This avails but little,
for this grace comes
at His will
and
not by our endeavours.
At times we may enjoy the company
of some saint, [351]
which also brings us great profit.
You will ask me,
if we see no one,
how can we know
whether it is Christ,
or His most glorious Mother, or a saint?
Such a person cannot
answer this question
or
know how she distinguishes them,
but the fact remains undoubted.
It seems easy to recognize our Lord
when He speaks,
but it is surprising
how the soul can,
without hearing a word from him,
recognize which saint
has been sent by God
to be its companion and helper.
8. Obligations resulting from this grace.
8.
There are other spiritual matters
which cannot be explained.
Our inability to grasp them
should teach us
how incapable is our nature
of understanding the sublime mysteries
of God.
Those
on whom these favours are bestowed
on whom these favours are bestowed
should
- marvel at
and
- praise God's mercy for them.
As these particular graces are
not granted to everybody,
any one who receives them
should
- esteem them highly
and
- strive to serve God more zealously,
since He has given her such special aid.
Therefore,
such a person does not rate herself
more highly on this account,
but rather thinks she serves Him less
than any one else in the world;
feeling herself to be
under greater obligations to Him
than others,
any fault she commits
pierces her to the heart,
as indeed it ought under the circumstances.
9. Signs that this favour is genuine.
9.
When the effects described are felt,
any of you
any of you
whom our Lord leads by this way
may be certain
that it is
that it is
neither deception
nor fancy
in her case.
in her case.
I believe it
to be impossible for the devil
to be impossible for the devil
to produce an illusion lasting so long,
neither could he benefit the soul
so remarkably
nor cause such interior peace.
It is not his custom,
nor, if he would,
could such an evil creature
bring about so much good;
The soul would soon be clouded by
- self-esteem
and
- the idea that it was better than others.
The mind's continual keeping
in the presence of God [352]
and
the concentration of its thoughts on Him
would so enrage the fiend that,
although he might try the experiment once,
he would not often repeat it.
God is too faithful to permit him
so much power over one
whose sole endeavour is
- to please His Majesty
and
- to lay down her life
for His honour and glory;
He would soon unmask
the demon's artifices.
10. A confessor should be consulted.
10.
I contend,
as I always shall,
as I always shall,
that if the soul reaps the effects
described from these divine graces,
although God may withdraw
these special favours,
His Majesty will turn all things
His Majesty will turn all things
to its advantage;
even should He permit the devil
to deceive it at any time,
the evil spirit will only reap
the evil spirit will only reap
his own confusion.
Therefore, as I told you, daughters,
none of you who are led by this way,
need feel alarm.
Fear is good
and
we should be cautious and not overconfident,
for if such favours made you careless,
it would prove they were not from God
as they did not leave the results I described.
It would be well at first
to tell your case,
under the seal of confession,
to a thoroughly qualified theologian
( for that is the source
whence we must obtain light )
or
to some highly spiritual person.
If your confessor is not very spiritual,
a good theologian would be preferable; [353]
Best of all,
one who unites both qualities. [354]
Do not be disturbed
if he calls it mere fancy;
if it is,
it can
neither harm
neither harm
nor benefit your soul much.
Recommend yourself to the divine Majesty
and
beg Him not to allow you to be misled.
11. Our Lord will enlighten our advisers.
11.
It would be worse should he tell you
the devil is deceiving you,
although no learned man would say so
if he sees in you the effects described.
Even should your adviser say this,
I know that the same Lord
Who is beside you,
will comfort and reassure you
and
will go to your counsellor
and
give him light that he may impart it to you.
[355]
If the director,
though given to prayer,
has not been led by God in this way,
he will at once take fright and condemn it.
Therefore I advise you
to choose a qualified theologian
and,
if possible,
one who is also spiritual.
one who is also spiritual.
The Prioress ought to allow you this,
for although she may feel sure
that you are safe from delusion
because you lead a good life,
yet she is bound to permit you
yet she is bound to permit you
to consult some one
for your mutual security.
When you have conferred with these persons,
be at peace;
Trouble yourself no more about the matter,
for sometimes
when there is no cause for fear,
when there is no cause for fear,
the demon gives rise
to such immoderate scruples
that the person cannot be satisfied
with consulting her confessor
only once on the subject,
especially
if he is inexperienced and timid
or
if he bids her consult him again.
12. Cautions about this vision.
12.
Thus, that which should have been
kept strictly private
becomes public; [356]
Such a person
is persecuted and tormented
and
finds that what she believed to be
her own secret
has become public property.
Hence she suffers many troubles
which may even devolve upon the Order
in such times as these.
Consequently,
I warn all Prioresses
that great caution is required
in such matters;
Also they must not think a nun
more virtuous than the rest
because such favours are shown her.
Our Lord guides every one,
in the way He knows to be best.
This grace,
if made good use of,
prepares one receiving it
to become a great servant of God,
to become a great servant of God,
but sometimes
our Lord bestows it
our Lord bestows it
on the weakest souls;
Therefore, in itself,
it is
neither to be esteemed
nor condemned.
neither to be esteemed
nor condemned.
We must look to the virtues;
She, who is
- most mortified,
- humble
and
- single-minded in serving God
is the most holy.
However, we can never feel very certain
about such matters
until the true Judge rewards each one
according to his merits.
Then we shall be surprised
to find how very different
is His judgment
is His judgment
from that of this world.
May He be for ever praised.
Amen.
______________________
Foot Notes:
[345]
Life, ch. xxvii. 3, 5.
Rel. vii. 26.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #2's
Footnote reference #345
"For example, a person is conscious
that Jesus Christ stands by her side
although she sees Him
neither with the eyes of the body
nor of the soul. [345]
This is called an intellectual vision;"
Life, ch. xxvii. 3, 5
"...I was in prayer one day,...
when I saw Christ close by me,
or, to speak more correctly, felt Him;
for I saw
nothing with the eyes of the body,
nothing with the eyes of the soul.
He seemed to me
to be close beside me...
Jesus Christ seemed to be
by my side continually,
and,
as the vision was not imaginary,
I saw no form;
but I had a most distinct feeling
that He was always on my right hand,
a witness of all I did; ..."
[ Life: Ch. 27: #3 ]
. . . . . . . . . . . . . . . . . . . . .
Rel. vii. 26
"As for the vision...
it is of this kind:
she sees nothing
either outwardly or inwardly,
for the vision is not imaginary:
but, without seeing anything...
She...feels that another is close beside her;
...she sees him not,
yet is certain that he is there present.
...
And when it is over,
though she may wish...
to retain the image thereof,
-- she cannot do it,
for it is then clear to her
that it would be, in that case,
an act of the imagination,
not the vision itself,
-- that is not in her power;
and so it is
with the supernatural things.
And it is from this
it comes to pass
that he
in whom God works these graces
- despises himself, and
- becomes more humble
than he was ever before,
for he sees
that this is a gift of God, and
that he can
neither add to it
nor take from it..."
[ Relation 7: #26 ]
_____________________
[346]
Life, ch. xxvii. 7.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #2's
Footnote reference #346
"She, however,
felt certain of our Lord's presence [346]"
Life, ch. xxvii. 7.
"But in this vision...
so clear a knowledge
is impressed on the soul
that all doubt seems impossible,
though He is not seen.
Our Lord wills
that this knowledge be so graven
on the understanding,
that we can
no more question
His presence
than we can question
that which we see with our eyes:
...
there remains a certainty so great..."
[ Life: Ch. 27: # 7 ]
_____________________
[347]
Ibid. l.c. 4.
Father Juan de Pradanos was then
the Saint's confessor.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #3's
Footnote reference #347
"She went, in a state of great anxiety,
to her confessor, who asked her [347]
how, if she saw nothing,
she knew that our Lord was near her..."
Ibid. l.c. 4.
"I went at once to my confessor, [389]
in great distress,
to tell him of it.
He asked in what form
I saw our Lord.
I told him I saw no form.
He then said:
"How did you know that it was Christ?"
I replied,
that I did not know how I knew it;
but I could not help knowing
- that He was close beside me,
- that I saw Him distinctly,
and felt His presence,
- that the recollectedness of my soul
was deeper in the prayer of quiet,
and more continuous,
[ Life: Ch. 27: #4 ]
_____________________
[348]
Life, ch. xxv. 22;
xxx. 17.
Supra, M. vi. ch. iii. 5.
Rel. vii. 22.
St. John of the Cross,
Ascent of Mount Carmel,
bk. ii. ch. xxxi. 1.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #3's
Footnote reference #348
"Although people constantly cautioned her
against this vision,
as a rule she found it impossible
to disbelieve in it,
especially when she heard the words:
'It is I, be not afraid' [348]"
Life, ch. xxv. 22;
"In this distress,
for then I had never had a single vision,
these Thy words alone were enough
to remove it, and give me perfect peace:
"Be not afraid, my daughter: it is I;
and I will not abandon thee.
Fear not."
[ Life: Ch. 25: #22 ]
. . . . . . . . . . . . . . . . . .
Life, ch. xxx. 17.
"...if our Lord spoke to me
but one word, saying only,
'Be not distressed, have no fear'...
I was made whole at once..."
[ Life: Ch. 30: #17 ]
. . . . . . . . . . . . . . . . . .
Supra, M. vi. ch. iii. 5.
"For example:
a soul is suffering all the sorrow and disquiet
...but it is
set at peace,
freed from all trouble
and
filled with light
merely by hearing the words:
'Be not troubled.'
These deliver it from all its pains..."
[ Interior Castle: Mansion 6:
Ch. 3: # 7]
"She hears a single sentence which says,
'It is I, be not afraid,'
and is at once
freed from all fears
and
filled with consolation..."
[ Interior Castle: Mansion 6:
Ch. 3: # 8]
"on hearing words bidding her,
'Be at peace; all will go well,'
she feels reassured and free from all care
in the matter.
[ Interior Castle: Mansion 6:
Ch. 3: #9]
. . . . . . . . . . . . . . . . . .
Rel. vii. 22.
"Being thus in distress,,,
at the mere hearing interiorly
these words,
'It is I, be not afraid',
her soul became so calm,
courageous, and confident,
that she could not understand
whence so great a blessing had come;
[ Relation 7: #22 ]
. . . . . . . . . . . . . . . . . .
St. John of the Cross,
Ascent of Mount Carmel,
bk. ii. ch. xxxi. 1.
"The third kind of interior words...
is called substantial.
These substantial word... are impressed
upon the soul in a definitely formal way,
..produce vivid and substantial effects
upon the soul,
It is as if Our Lord were to say formally
to the soul:
‘Be thou good’;
it would then be substantially good.
Or as if He were to say to it:
‘Love thou Me’;
it would then have and feel within itself
the substance of love for God.
Or as if it feared greatly and
He said to it:
‘Fear thou not’;
it would at once feel within itself
great fortitude and tranquility.
For the saying of God, and His word,
is full of power;
[ Ascent of Mount Carmel,
bk. ii. ch. 31.: #1
St. John of the Cross,
Translation: Peers ]
_____________________
[349]
In fact, one and the same person.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #5's
Footnote reference #349
"She and I were so very intimate [349]
that I knew all that passed in her soul,
hence my account is thoroughly
true and reliable."
_____________________
[350]
Life, ch. xix. 2;
xx. 38.
Way of Perf. ch. xxxvi. 10.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #5's
Footnote reference #350
"This favour brings with it
an overwhelming sense
of self-abasement and humility;
the reverse would be the case,
did it come from Satan. [350]"
Life, ch. xix. 2;
"when this prayer was over...
The soul
- makes greater and higher progress...
- grows in humility more and more...
It looks upon itself as most unworthy..."
[ Life, ch. 19: # 2 ]
. . . . . . . . . . . . . . . . . .
Life, ch. xx. 38.
"It is in rapture
that true humility is acquired--
Humility that will
never say any good of self,
nor suffer others to do so.
The Lord of the garden,
not the soul,
distributes the fruit thereof,
and so none remains in its hands;
all the good it has,
it refers to God;
[ Life: Ch. 20: #38 ]
. . . . . . . . . . . . . . . . . .
Way of Perf. ch. xxxvi. 10.
"I cannot believe
that one who has approached so near
to the Source of all mercy,
which has shown the soul
what it really is
and
all that God has pardoned it,
would not instantly and willingly forgive,
and be at peace,
and
remain well-affefited towards any one
who has offended her.
For the divine kindness and mercy
shown her
prove the immense love felt for her
by the Almighty,
and
she is overjoyed to have an oppor tunity
of showing love in return.
[ Way of Perfection: Ch. 36: # 10
Translation: Benedictines of Stanbrook ]
_____________________
[351]
Life, ch. xxix 6.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #7's
Footnote reference #351
"At times we may enjoy the company
of some saint, [351]
which also brings us great profit."
Life, ch. xxix 6.
"I had recourse also
to St. Peter and St. Paul;
for our Lord had said to me,
-- it was on their feast
that He had appeared to me
the first time --
that they would preserve me from delusion.
I used to see them frequently most distinctly
on my left hand;
but that vision was not imaginary.
These glorious Saints
were my very good lords.
[ Life: Ch. 29: #6 ]
_____________________
[352]
Gen. xvii, 1:
Ambula coram me et esto perfectus.'
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #9's
Footnote reference #352
"The mind's continual keeping
in the presence of God [352]
and
the concentration of its thoughts on Him..."
Gen. xvii, 1:
Ambula coram me et esto perfectus.'
Walk before me, and be perfect
"the Lord appeared to(Abram):
and said unto him:
I am the Almighty God:
Walk before me, and be perfect.
[ Gen: 17: 1 ]
_____________________
[353]
'Magni doctores scholastici,
si non sint spirituales,
vel omni rerum spiritualium
experientia careant,
non solent esse magistri
spirituales idonei--
nam theologia scholastica
est perfectio intellectus;
mystica, perfectio intellectus et voluntatis:
unde bonus theologus scholasticus
potest esse malus theologus mysticus.
In rebus tamen difficilibus, dubiis,
spiritualibus, praestat mediocriter
spiritualem theologum consulere
quam spiritualem idiotam.'
(Schram, Theol. Myst. # 483.)
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #10's
Footnote reference #353
"It would be well at first
to tell your case,
under the seal of confession,
to a thoroughly qualified theologian
or
to some highly spiritual person.
If your confessor is not very spiritual,
a good theologian would be preferable
[353]
best of all,
one who unites both qualities. [354]"
Blog's rough translation:
"Great doctors of learning
If they are not spiritual,
or lack experience of all spiritual matters are not accustomed to be suitable masters
of the spiritual
for scholastic theology is the perfection of the intellect; the mystical perfection
of the intellect and the will:
whence a good scholar of theology can be a bad / unsuccessful
mystical theologian.
Nevertheless, in difficult spiritual matters,
when in doubt
it helps a little
to consult a spiritual theologian
than one who is uneducated in spiritual
matters.
"Institutiones Theologiae Mysticae
ad usam Directorum animarum
curatirum, omniaumque perfectioni
Christianae Studentium"
Benedictine Father, Dominikus Schram,
( 1722 - 1797 )
composed this complete work on spiritual
theology and mystical phenomena.
( circa 1774)
_____________________
[354]
Life, ch. v. 6.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #10's
Footnote reference #354
"best of all,
one who unites both qualities. [354]"
Life, ch. v. 6
"I know by experience that it is better,
if the confessors are good men
and of holy lives,
that they should have no learning at all,
than a little;
for such confessors never trust themselves
without consulting those who are learned
nor would I trust them myself:
and a really learned confessor
never deceived me.
Neither did the others willingly deceive me,
only they knew no better..."
[ Life: Ch. 5: # 6 ]
_____________________
[355]
Ibid. ch. xxv. 18 sqq.
Way of Perf. ch. iv. 11;
v. 3.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #11's
Footnote reference #355
"I know that the same Lord
Who is beside you,
will comfort and reassure you and
will go to your counsellor and
give him light that he may impart it to you.
[355]"
Ibid. ch. xxv. 18 sqq.
"...My confessor,
though he agreed with them
for the sake of trying me...
always comforted me...
He told me that,
if I did not offend God,
my prayer,
even if it was the work of Satan,
could do me no harm;
that I should be delivered from it.
He bade me pray much to God:
he himself...did so earnestly..."
[ Life: Ch. 25: # 20 ]
. . . . . . . . . . . . . . . . . .
Way of Perf. ch. iv. 11;
"the safest thing will be
for the sister to try to speak
with some learned person;
if necessary,
permission to do this can be given her, and she can make her confession to him and
act in the matter as he directs her.
For he cannot fail to give her
some good advice about it,
without which she might go very far astray.
...
The course that must on no account be
followed is to do nothing at all;
...
the plan I have suggested, then,
of trying to consult another confessor
is the safest one if it is practicable..."
[ Way of Perfection: Ch. 4: #11 ]
Translation: E. Allison Peers ]
. . . . . . . . . . . . . . . . . .
Way of Perf. ch. v. 3.
"...though there are not a great many priests
whom you can consult,
there are a few,
other than your ordinary confessors,
who can give you light upon everything.
I beg every superior...
to allow a holy liberty here:
let the Bishop or Provincial be approached
for leave for the sisters to
- go from time to time
beyond their ordinary confessors and
- talk about their souls
with persons of learning,
especially if the confessors,
though good men,
have no learning;
for learning is a great help
in giving light upon everything.
It should be possible to find
a number of people
who combine both learning
and spirituality, and
the more favours
the Lord grants you in prayer,
the more needful is it that
your good works and
your prayers
should have a sure foundation.
You already know
that the first stone of this foundation
must be a good conscience and
that you must make every effort
to free yourselves from even venial sins
and follow the greatest possible perfection.
You might suppose
that any confessor would know this,
but you would be wrong:
it happened that I had to go
about matters of consciences to a man
who had taken a complete course
in theology;
and he did me a great deal of mischief
by telling me
that certain things were of no importance.
I know that he had no intention
of deceiving me,
or any reason for doing so:
it was simply that he knew no better.
And in addition to this instance
I have met with two or three similar ones.
Everything depends on
our having true light
to keep the law of God perfectly.
This is a firm basis for prayer;
but without this strong foundation,
the whole building will go awry.
In making their confessions, then,
the nuns must be free
to discuss spiritual matters
with such persons as I have described.
I will even go farther and say
that they should sometimes do as I have said
even if their confessor has
all these good qualities,
for he may quite easily make mistakes and
it is a pity that he should be the cause
of their going astray.
[ Way of Perfection: Ch. 5 ]
Translation: E. Allison Peers ]
_____________________
[356]
Life, ch. xxiii. 14-15.
Rel. vii. 17.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Paragraph #12's
Footnote reference #356
"Thus that which should have
been kept strictly private
becomes public; [356]
Life, ch. xxiii. 14-15.
"They should be advised
to keep things secret;
and it is necessary, also,
that their secret should be kept.
I am speaking of this
as one to whom
it has been a sore trouble;
for some of those
with whom I spoke of my prayer
did not keep my secret,
but, making inquiries one of another,
for a good purpose,
did me much harm;
for they made things known
which might well have remained secret,
because not intended for every one and
it seemed as if
I had made them public myself.
[ Life: Ch. 23: # 14 ]
"...I do not say that they revealed
anything I discussed with them
in confession;
still, as they were persons to whom,
in my fears,
I gave a full account of myself,
in order that they might give me light,
I thought they ought to have been silent.
Nevertheless, I never dared
to conceal anything from such persons.
[ Life: Ch. 23: # 15 ]
. . . . . . . . . . . . . . . . . .
Rel. vii. 17.
"The reason why so much
is known about her is that,
as she
was in fear about herself, and
described her state to so many,
- these talked to one another
on the subject...
This has been to her
a very grievous torment
and cross,
and has cost her many tears..."
[ Relation 7: #17 ]
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End of
Mansion 6 Chapter 8
The Interior Castle
or
The Mansions
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
|
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.
|
