Thursday, October 15, 2020
SAINT TERESA OF AVILA
Jude, Chapter 1, Verse 22-23
22 On those who waver, have mercy; 23 save others by snatching them out of the fire; on others have mercy with FEAR, abhorring even the outer garment stained by the flesh.
Save others by snatching them out of the fire. Jude is advising us to be prudent when you save others. There is almost no way you can pull others from a fire without being burnt, unless you are wearing protective garments.
You cannot save unbelievers by hanging out in the bar with them or partying with them.
Jude states the even the very garments of the godless are to be abhorred because of their contagion or in more simplistic terms we cannot have the same lifestyle as the godless. No, we must be in the world but not of the world. Christ in His Sermon on the Mount taught us how our lifestyle is to be.
1. Be not afraid but be brave in the world loving even the loveless.
2. Do not become prideful and self-important but show humility; reverence and respect to all: for they are created by the hand of God.
3. Do not envy the wicked; but let your desire be to be kind remembering they must account for themselves before God; respect and be loyal to them.
4. Let your anger be at injustice, showing patience, compassion and forgiveness to the sinner.
5. Be temperate and do all things in moderation; do not greedily take things to yourself but share your wealth with those in need. Remember to show true charity by helping them with their troubles thus empowering them to become greater; to pursue righteousness.
6. Do not become slothful or failing to resist evil but be diligent to build the Kingdom of God; one day and one person at a time: begin with yourself.
7. Do not be gluttonous; avoid excess and exclusivity (the country club mentality) but be temperate sacrifice, give up and surrender to the Spirit of God.
8. Do not look on others as objects to be used for lustful needs but see them as created by the hand of God; your chase purpose is to help them achieve God’s dream for them.
Saint Teresa of Avila
Teresa, whose name was Teresa de Cepeda y Ahumada, was born in Avila, Spain, in 1515. In her autobiography she mentions some details of her childhood: she was born into a large family, her “father and mother, who were devout and feared God”. She had three sisters and nine brothers. While she was still a child and not yet nine years old she had the opportunity to read the lives of several Martyrs which inspired in her such a longing for martyrdom that she briefly ran away from home in order to die a Martyr’s death and to go to Heaven (cf. Vida,[Life], 1, 4); “I want to see God”, the little girl told her parents.
A few years later Teresa was to speak of her childhood reading and to state that she had discovered in it the way of truth which she sums up in two fundamental principles.
On the one hand was the fact that (1) “all things of this world will pass away” while on the other God alone is (2) “for ever, ever, ever”, a topic that recurs in her best-known poem: “Let nothing disturb you, let nothing frighten you, All things are passing away: God never changes.
· Patience obtains all things. Whoever has God lacks nothing, God alone suffices”. She was about 12 years old when her mother died, and she implored the Virgin Most Holy to be her mother (cf. Vida, I, 7).
· When she was 20, she entered the Carmelite Monastery of the Incarnation, also in Avila. In her religious life she took the name “Teresa of Jesus”. Three years later she fell seriously ill, so ill that she remained in a coma for four days, looking as if she were dead (cf. Vida, 5, 9).
· In the fight against her own illnesses too the Saint saw the combat against weaknesses and the resistance to God’s call: “I wished to live”, she wrote, “but I saw clearly that I was not living, but rather wrestling with the shadow of death; there was no one to give me life, and I was not able to take it. He who could have given it to me had good reasons for not coming to my aid, seeing that he had brought me back to himself so many times, and I as often had left him” (Vida, 7, 8).
· In 1543 she lost the closeness of her relatives; her father died and all her siblings, one after another, emigrated to America. In Lent 1554, when she was 39 years old, Teresa reached the climax of her struggle against her own weaknesses. The fortuitous discovery of the statue of “a Christ most grievously wounded”, left a deep mark on her life (cf. Vida, 9).
· The Saint, who in that period felt deeply in tune with the St Augustine of the Confessions, thus describes the decisive day of her mystical experience: “and... a feeling of the presence of God would come over me unexpectedly, so that I could in no wise doubt either that he was within me, or that I was wholly absorbed in him” (Vida, 10, 1).
Teresa of Jesus had no academic education but always set great store by the teachings of theologians, men of letters and spiritual teachers. As a writer, she always adhered to what she had lived personally through or had seen in the experience of others (cf. Prologue to The Way of Perfection), in other words basing herself on her own first-hand knowledge.
Among her most important works we should mention first of all her autobiography, El libro de la vida (the book of life), which she called Libro de las misericordias del Señor [book of the Lord’s mercies].
Among the most precious passages is her commentary on the Our Father, as a model for prayer. St Teresa’s most famous mystical work is El Castillo interior [The Interior Castle]. She wrote it in 1577 when she was in her prime. It is a reinterpretation of her own spiritual journey and, at the same time, a codification of the possible development of Christian life towards its fullness, holiness, under the action of the Holy Spirit. Teresa refers to the structure of a castle with seven rooms as an image of human interiority. She simultaneously introduces the symbol of the silkworm reborn as a butterfly, in order to express the passage from the natural to the supernatural. The Saint draws inspiration from Sacred Scripture, particularly the Song of Songs, for the final symbol of the “Bride and Bridegroom” which enables her to describe, in the seventh room, the four crowning aspects of Christian life: the Trinitarian, the Christological, the anthropological and the ecclesial.
Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.
Another subject dear to the Saint is the centrality of Christ’s humanity. For Teresa, in fact, Christian life is the personal relationship with Jesus that culminates in union with him through grace, love and imitation. Hence the importance she attaches to meditation on the Passion and on the Eucharist as the presence of Christ in the Church for the life of every believer, and as the heart of the Liturgy. St Teresa lives out unconditional love for the Church: she shows a lively “sensus Ecclesiae”, in the face of the episodes of division and conflict in the Church of her time.
A final essential aspect of Teresian doctrine which I would like to emphasize is perfection, as the aspiration of the whole of Christian life and as its ultimate goal. The Saint has a very clear idea of the “fullness” of Christ, relived by the Christian. At the end of the route through The Interior Castle, in the last “room”, Teresa describes this fullness, achieved in the indwelling of the Trinity, in union with Christ through the mystery of his humanity.
Dear brothers and sisters, St Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends. This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: “I am not alive, I am not truly alive because I do not live the essence of my life”. Therefore, time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters.