"The greatest glory we can give to God is to do his will in everything."

St Alphonsus de Liguori

* * *

"Try to turn your heart from the love of things visible and bring yourself to things invisible. For they who follow their own evil passions stain their consciences and lose the grace of God. "

Thomas á Kempis

* * *

"Let persons in the world sanctify themselves in their own houses, for neither the court, professions, or labour, are any hindrance to the service of God."

St Philip Neri

* * *


 St Teresa of Avila  (1515- 1582)
Founder of the Discalced Carmelites and Doctor of the Church


By St Teresa of Avila



  In which there are Four Chapters.


Continues the same matter. Describes another kind of union which, with the help of God, the soul can attain, and the important part played in it by the love of our neighbour. This chapter is of great profit.

Let us now return to our little dove, and see something of what God gives her in this state. It must always be understood that she will try to advance in the service of Our Lord and in self-knowledge. If she does no more than receive this favour, and, as though she enjoyed complete security, begins to lead a careless life and stray from the road to Heaven -- that is, from the Commandments -- there will happen to her what happens to the creature that comes out of the silkworm, which leaves seed for the production of more silkworms and then dies for ever.

I say it leaves seed because for my own part I believe it is God's will that so great a favour should not be given in vain, and that if the soul that receives it does not profit by it others will do so. For, as the soul possesses these aforementioned desires and virtues, it will always profit other souls so long as it leads a good life, and from its own heat new heat will be transmitted to them. Even after losing this, it may still desire others to profit, and take pleasure in describing the favours given by God to those who love and serve Him.

I knew a person to whom this happened,[137] and who, though having herself gone far astray was glad that others should profit by the favours God had shown her, she would describe the way of prayer to those who did not understand it, and she brought them very, very great profit.[138] Later, the Lord gave her new light. It is true that she had not yet experienced the effects which have been mentioned. But how many are called by the Lord to apostleship, as Judas was, and enjoy communion with Him, or are called to be made kings, as Saul was, and afterwards, through their own fault, are lost! From this, sisters, we may deduce that, if we are to acquire increasing merit, and not, like Saul and Judas, to be lost, our only possible safety consists in obedience and in never swerving from the law of God; I am referring to those to whom He grants these favours, and in fact to all.

Despite all I have said, this Mansion seems to me a little obscure. There is a great deal to be gained by entering it, and those from whom the Lord withholds such supernatural gifts will do well to feel that they are not without hope; for true union can quite well be achieved, with the favour of Our Lord, if we endeavour to attain it by not following our own will but submitting it to whatever is the will of God. Oh, how many of us there are who say we do this and think we want nothing else, and would die for this truth, as I believe I have said! For I tell you, and I shall often repeat this, that when you have obtained this favour from the Lord, you need not strive for that other delectable union which has been described, for the most valuable thing about it is that it proceeds from this union which I am now describing; and we cannot attain to the heights I have spoken of if we are not sure that we have the union in which we resign our wills to the will of God.

Oh, how much to be desired is this union! Happy the soul that has attained to it, for it will live peacefully both in this life and in the next as well. Nothing that happens on earth will afflict it unless it finds itself in peril of losing God, or sees that He is offended -- neither sickness nor poverty nor death, except when someone dies who was needed by the Church of God. For this soul sees clearly that He knows what He does better than it knows itself what it desires.

You must observe that there are many kinds of grief. Some of them come upon us suddenly, in natural ways, just as pleasures do; they may even arise from charity, which makes us pity our neighbours, as Our Lord did when He raised Lazarus;[139] and these do not prevent union with the will of God, nor do they cause a restless, unquiet passion which disturbs the soul and lasts for a long time. They are griefs which pass quickly; for, as I said of joys in prayer, they seem not to penetrate to the depth of the soul but only reach these senses and faculties. They characterize all the Mansions so far described but do not enter that which will be dealt with last of all, from which the suspension of the faculties already referred to is inseparable. The Lord can enrich souls in many ways and bring them to these Mansions by many other paths than the short cut which has been described.

But note very carefully, daughters, that the silkworm has of necessity to die; and it is this which will cost you most; for death comes more easily[140] when one can see oneself living a new life, whereas our duty now is to continue living this present life, and yet to die of our own free will.[141] I confess to you that we shall find this much harder, but it is of the greatest value and the reward will be greater too if you gain the victory. But you must not doubt the possibility of this true union with the will of God. This is the union which I have desired all my life; it is for this that I continually beseech Our Lord; it is this which is the most genuine and the safest.

But alas that so few of us are destined to attain it! A person who takes care not to offend the Lord and has entered the religious life may think he has done everything. But oh, there are always a few little worms which do not reveal themselves until, like the worm which gnawed through Jonas's ivy,[142] they have gnawed through our virtues. Such are self-love, self-esteem, censoriousness (even if only in small things) concerning our neighbours, lack of charity towards them, and failure to love them as we love ourselves. For, although late in the day we may fulfil our obligations and so commit no sin, we are far from attaining a point necessary to complete union with the will of God.

What do you suppose His will is, daughters? That we should be altogether perfect, and be one with Him and with the Father,[143] as in His Majesty's prayer. Consider what a long way we are from attaining this. I assure you that it causes me real distress to write in this way because I know how far I am from it myself, and entirely through my own fault. For we do not require great favours from the Lord before we can achieve this; He has given us all we need in giving us His Son to show us the way.

Do not think that if, for example, my father or my brother dies, I ought to be in such close conformity with the will of God that I shall not grieve at his loss, or that, if I have trials or illnesses, I must enjoy bearing them. It is good if we can do this and some times it is a matter of common sense: being unable to help ourselves, we make a virtue of necessity. How often philosophers used to act thus in matters of this kind, or in similar matters -- and they were very wise men! But here the Lord asks only two things of us: love for His Majesty and love for our neighbour. It is for these two virtues that we must strive, and if we attain them perfectly we are doing His will and so shall be united with Him. But, as I have said, how far we are from doing these two things in the way we ought for a God Who is so great! May His Majesty be pleased to give us grace so that we may deserve to reach this state, as it is in our power to do if we wish.

The surest sign that we are keeping these two commandments is, I think, that we should really be loving our neighbour; for we cannot be sure if we are loving God, although we may have good reasons for believing that we are, but we can know quite well if we are loving our neighbour. And be certain that, the farther advanced you find you are in this, the greater the love you will have for God; for so dearly does His Majesty love us that He will reward our love for our neighbour by increasing the love which we bear to Himself, and that in a thousand ways: this I cannot doubt.

It is most important that we should proceed in this matter very carefully, for, if we have attained great perfection here, we have done everything. Our nature being so evil, I do not believe we could ever attain perfect love for our neighbour unless it had its roots in the love of God. Since this is so important, sisters, let us strive to get to know ourselves better and better, even in the very smallest matters, and take no notice of all the fine plans which come crowding into our minds when we are at prayer, and which we think we will put into practice and carry out for the good of our neighbours in the hope of saving just one soul.

If our later actions are not in harmony with those plans, we can have no reason for believing that we should ever have put them into practice. I say the same of humility and of all the virtues; the wiles of the devil are terrible, he will run a thousand times round hell if by so doing he can make us believe that we have a single virtue which we have not. And he is right, for such ideas are very harmful, and such imaginary virtues, when they come from this source, are never unaccompanied by vainglory; just as those which God gives are free both from this and from pride.

I like the way in which some souls, when they are at prayer, think that, for God's sake, they would be glad if they could be humbled and put to open shame -- and then try to conceal quite a slight failure. Oh, and if they should be accused of anything that they have not done ---- ! God save us from having to listen to them then! Let anyone who cannot bear trials like that be very careful to pay no heed to the resolutions he may have made when he was alone. For they could not in fact have been resolutions made by the will (a genuine act of the will is quite another matter); they must have been due to some freak of the imagination.

The devil makes good use of the imagination in practising his surprises and deceptions, and there are many such which he can practise on women, or on unlettered persons, because we do not understand the difference between the faculties and the imagination, and thousands of other things belonging to the interior life. Oh, sisters, how clearly it can be seen what love of your neighbour really means to some of you, and what an imperfect stage it has reached in others! If you understood the importance of this virtue to us all you would strive after nothing but gaining it.

When I see people very diligently trying to discover what kind of prayer they are experiencing and so completely wrapt up[144] in their prayers that they seem afraid to stir, or to indulge in a moment's thought, lest they should lose the slightest degree of the tenderness and devotion which they have been feeling, I realize how little they understand of the road to the attainment of union. They think that the whole thing consists in this. But no, sisters, no; what the Lord desires is works.

If you see a sick woman to whom you can give some help, never be affected by the fear that your devotion will suffer, but take pity on her: if she is in pain, you should feel pain too; if necessary, fast so that she may have your food, not so much for her sake as because you know it to be your Lord's will. That is true union with His will.

Again, if you hear someone being highly praised, be much more pleased than if they were praising you; this is really easy if you have humility, for in that case you will be sorry to hear yourself praised. To be glad when your sisters' virtues are praised is a great thing, and, when we see a fault in someone, we should be as sorry about it as if it were our own and try to conceal it from others.

I have said a great deal about this elsewhere,[145] sisters, because I know that, if we were to fail here, we should be lost. May the Lord grant us never to fail, and, if that is to be so, I tell you that you must not cease to beg His Majesty for the union which I have described. It may be that you have experienced devotion and consolations, so that you think you have reached this stage, and even enjoyed some brief period of suspension in the Prayer of Quiet, which some people always take to mean that everything is accomplished. But, believe me, if you find you are lacking in this virtue, you have not yet attained union.

So ask Our Lord to grant you this perfect love for your neighbour, and allow His Majesty to work, and, if you use your best endeavours and strive after this in every way that you can, He will give you more even than you can desire. You must do violence to your own will, so that your sister's will is done in everything, even though this may cause you to forgo your own rights and forget your own good in your concern for theirs, and however much your physical powers may rebel. If the opportunity presents itself, too, try to shoulder some trial in order to relieve your neighbour of it. Do not suppose that it will cost you nothing or that you will find it all done for you. Think what the love which our Spouse had for us cost Him, when, in order to redeem us from death, He died such a grievous death as the death of the Cross.


137. St. Teresa herself. Cf. Life, Chap. VII (Image Books Edition, p. 105).
138. [The phrase is very emphatic: Harto provecho, harto -- "exceedingly great profit, exceedingly."]
139. St. John xi, 35.
140. St. Teresa added here the word acullá, "yonder", which Luis de León altered to en lo susodicho, "in what is (said) above". [This affects the sense: Luis de León's alteration suggests that the silkworm is referred to, which seems to me unlikely. I take acullá to refer to the end of one's life and acá to mean "here and now".]
141. [Lit.: "to kill it ourselves." By "it", which in the Spanish can only stand for "life", is presumably meant the Pauline "old man".]
142. Jonas iv, 6-7 [The "gourd" of A.V.]
143. St. John xvii, 22.
144. [Encapotadas: lit., covering their faces with a cloak, muffled up. Metaphorically, the word can mean "frowning", "sullen". Here a less reprehensible meaning seems indicated.]
145. Cf. Way of perfection, Chap. VII.