"A person who rails at God in adversity, suffers without merit; moreover by his lack of resignation he adds to his punishment in the next life and experiences greater disquietude of mind in this life."

St Alphonsus de Liguori

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"Though the path is plain and smooth for people of good will, those who walk it will not travel far, and will do so only with difficulty if they do not have good feet, courage, and tenacity of spirit. "

St John of the Cross, OCD - Doctor of the Church

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"Every man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars."

Thomas á Kempis

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 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 Two Chapters.


Treats of the insecurity from which we cannot escape in this life of exile, however lofty a state we may reach, and of how good it is for us to walk in fear. This chapter contains several good points.

To those who by the mercy of God have overcome in these combats, and by dint of perseverance have entered the third Mansions, what shall we say but "Blessed is the man that feareth the Lord"?[56] As I am so stupid in these matters, it has been no small thing that His Majesty should have enabled me to understand the meaning of this verse in the vernacular. We shall certainly be right in calling such a man blessed, for, unless he turns back, he is, so far as we can tell, on the straight road to salvation.

Here, sisters, you will see the importance of having overcome in your past battles; for I am convinced that the Lord never fails to give a person who does this security of conscience, which is no small blessing. I say "security", but that is the wrong word, for there is no security in this life, so, whenever I use it, you must understand the words "unless he strays from the path on which he has set out".

It is really a perfect misery to be alive when we have always to be going about like men with enemies at their gates, who cannot lay aside their arms even when sleeping or eating, and are always afraid of being surprised by a breaching of their fortress in some weak spot. Oh, my Lord and my God! How canst Thou wish us to desire such a miserable life as that? It would be impossible to refrain from wishing and begging Thee to take us from it, were it not for our hope that we may lose it for Thy sake, or spend it wholly in Thy service -- and, above all, for the realization that it is Thy will for us. If that is indeed so, my God, let us die with Thee, as Saint Thomas said,[57] for life without Thee is nothing but death many times over and constant dread at the possibility of losing Thee for ever.

So I think, daughters, that the happiness we should pray for is to enjoy the complete security of the blessed;[58] for what pleasure can anyone have when beset by these fears if his only pleasure consists in pleasing God? Remember that all this, and much more, could be said of some of the saints, and yet they fell[59] into grave sins, and we cannot be certain that God will give us His hand and help us to renounce them[60] and do penance for them. (This refers to particular help.)[61]

Truly, my daughters, I am so fearful as I write this that, when it comes to my mind, as is very often the case, I hardly know how to get the words down, or how to go on living. Beseech His Majesty, my daughters, always to live within me, for otherwise what security can there be in a life as misspent as mine? And do not let it depress you to realize that I am like that -- I have sometimes seen you depressed when I have told you so. The reason it affects you in that way is that you would like to think I had been very holy. That is quite right of you: I should like to think so myself. But what can I do about it when I have lost so much through my own fault? I shall not complain that God ceased giving me all the help I needed if your wishes were to be fulfilled: I cannot say this without tears and great confusion when I realize that I am writing for those who are themselves capable of teaching me.

Rigorous has been the task that obedience has laid upon me![62] May it please the Lord that, as it is being done for His sake, you may gain some profit from it and may ask Him to pardon this wretched and foolhardy woman. But His Majesty well knows that I can count only upon His Mercy, and, as I cannot help having been what I have, there is nothing for me to do but approach God and trust in the merits of His Son, and of the Virgin, His Mother, whose habit both you and I unworthily wear. Praise Him, my daughters, for you are really the daughters of Our Lady, and when you have as good a Mother as that there is no reason for you to be scandalized at my unworthiness. Imitate Our Lady and consider how great she must be and what a good thing it is that we have her for our Patroness; even my sins and my being what I am have not been sufficient to bring any kind of tarnish upon this sacred Order.

But of one thing I must warn you: although you are in this Order, and have such a Mother, do not be too sure of yourselves; for David was a very holy man, yet you know what Solomon[63] became. Nor must you set store by the fact that you are cloistered and lead lives of penitence. Nor must you become confident because you are always talking about God, continually engaging in prayer, withdrawing yourselves completely from the things of this world and (to the best of your belief) abhorring them. All that is good, but, as I have said, it is not enough to justify us in laying aside our fears. So you must repeat this verse and often bear it in mind: Beaus vir, qui timet Dominum.64

And now I forget what I was saying -- I have been indulging in a long digression. Whenever I think of myself I feel like a bird with a broken wing and I can say nothing of any value. So I will leave all this for now and return to what I had begun to explain concerning the souls that have entered the third Mansions.

In enabling these souls to overcome their initial difficulties, the Lord has granted them no small favour, but a very great one. I believe that, through His goodness, there are many such souls in the world: they are most desirous not to offend His Majesty; they avoid committing even venial sins;[65] they love doing penance, they spend hours in recollection; they use their time well; they practise works of charity toward their neighbours; and they are very careful in their speech and dress and in the government of their household if they have one. This is certainly a desirable state and there seems no reason why they should be denied entrance to the very last of the Mansions; nor will the Lord deny them this if they desire it, for their disposition is such that He will grant them any favour.

Oh, Jesus! How could anyone ever say that he has no desire for such a wonderful thing, especially when he has got over the most troublesome stages leading to it? Surely no one could do so. We all say we desire it; but if the Lord is to take complete possession of the soul more than that is necessary. Words are not enough, any more than they were for the young man when the Lord told him what to do if he wished to be perfect.[66] Ever since I began to speak of these Mansions I have had that young man in mind, for we are exactly like him; and this as a rule is the origin of our long periods of aridity in prayer, although these have other sources as well. I am saying nothing here of interior trials, which vex many good souls to an intolerable degree, and through no fault of their own, but from which the Lord always rescues them, to their great profit, as He does also those who suffer from melancholy and other infirmities. In all things we must leave out of account the judgments of God.

Personally, I think that what I have said is the most usual thing. These souls know that nothing would induce them to commit a sin -- many of them would not intentionally commit even a venial sin -- and they make good use of their lives and their possessions. So they cannot be patient when the door is closed to them and they are unable to enter the presence of the King, Whose vassals they consider themselves, and in fact are. Yet even on earth a king may have many vassals and they do not all get so far as to enter his chamber. Enter, then, enter within yourselves, my daughters; and get right away from your own trifling good works, for these you are bound, as Christians, to perform, and, indeed, many more. It will be enough for you that you are vassals of God; do not try to get so much that you achieve nothing. Look at the saints who have entered the King's chamber and you will see the difference between them and ourselves. Do not ask for what you have not deserved. For we have offended God, and, however faithfully we serve Him, it should never enter our heads that we can deserve anything.

Oh, humility, humility! I do not know why I have this temptation, but whenever I hear people making so much of their times of aridity, I cannot help thinking that they are somewhat lacking in it. I am not, of course, referring to the great interior trials of which I have spoken, for they amount to much more than a lack of devotion. Let us test ourselves, my sisters, or allow the Lord to test us; for He knows well how to do it, although often we refuse to understand Him. And now let us return to these carefully-ordered souls and consider what they do for God, and we shall then see how wrong we are to complain of His Majesty. For, if, when He tells us what we must do in order to be perfect, we turn our backs upon Him and go away sorrowfully, like the young man in the Gospel,[67] what do you expect His Majesty to do, for the reward which He is to give us must of necessity be proportionate with the love which we bear Him? And this love, daughters, must not be wrought in our imagination but must be proved by works. Yet do not suppose God has any need of our works; what He needs is the resoluteness of our will.

It may seem to us that we have done everything -- we who wear the religious habit, having taken it of our own will and left all the things of the world and all that we had for His sake (for although, like Saint Peter, we may have left only our nets, yet He esteems a person who gives all that he has as one who gives in fullest measure).[68] This is a very good beginning; and, if we persevere in it, instead of going back, even if only in desire, to consort with the reptiles in the first rooms, there is no doubt that, by persevering in this detachment and abandonment of everything, we shall attain our object.

But it must be on this condition -- and note that I am warning you of this -- that we consider ourselves unprofitable servants, as we are told, either by Saint Paul or by Christ,[69] and realize that we have in no way obliged Our Lord to grant us such favours; but rather that, the more we have received of Him, the more deeply do we remain in His debt. What can we do for so generous a God, Who died for us and created us and gives us being, without counting ourselves fortunate in being able to repay Him something of what we owe Him for the way He has served us[70] (I write this word reluctantly, but it is the truth,[71] for all the time He lived in the world He did nothing but serve) without asking Him once more for gifts and favours?

Consider carefully, daughters, these few things which have been set down here, though they are in rather a jumbled state, for I cannot explain them better; the Lord will make them clear to you, so that these periods of aridity may teach you to be humble, and not make you restless, which is the aim of the devil. Be sure that, where there is true humility, even if God never grants the soul favours, He will give it peace and resignation to His will, with which it may be more content than others are with favours. For often, as you have read, it is to the weakest that His Divine Majesty gives favours, which I believe they would not exchange for all the fortitude given to those who go forward in aridity. We are fonder of spiritual sweetness than of crosses. Test us, O Lord, Thou Who knowest all truth, that we may know ourselves.


56. Psalm cxi, 1 (A.V. cxii, 1).
57. St. John xi, 16. The last four words are a marginal addition of the author's.
58. Graci�n adds "in Heaven"; the addition is deleted by Ribera.
59. Graci�n alters this to: "some who, although they are saints [a more exact translation would be "are saintly"], yet fell," but Ribera restores St. Teresa's reading.
60. Graci�n alters this to: "we have no certainty of abandoning them and of doing, etc."
61. The bracketed words, which St. Teresa wrote in the margin of the autograph, are crossed out with two strokes. But Ribera has written underneath them: "This is not to be deleted."
62. [A striking example of St. Teresa's untranslatably concise language. The original is: Recia obediencia ha sido! Lit.: "Rigorous obedience (it) has been!"]
63. Graci�n altered this word to "Absalom" but Ribera wrote in the margin: 'This should read 'Solomon', as the holy Mother said."
64. Psalm cxi, 1 (A.V., cxii, 1).
65. The autograph makes this sentence negative, but partially deletes the negative particle. Luis de Le�n, followed by later editors, omits it.
66. St. Matthew xix, 16-22.
67. The phrase "like . . . Gospel" was written by St. Teresa in the margin. [No doubt she recalled the reference to St. Matthew xix, 16-22, which she had made just above.]
68. [Or this clause might mean: "yet a person who gives all that he has thinks that he gives in fullest measure." But the interpretation in the text seems preferable.]
69. [St. Luke xvii, 10.] Graci�n, in a note, gives the correct authorship.
70. "For what He has suffered for us" was substituted for the phrase by Graci�n but the original text was restored by Ribera.
71. Graci�n deleted the words "I write . . . truth" but Ribera wrote in the margin: "Nothing is to be deleted, for what the Saint says is well said."