The Collected Works of St. Teresa of Avila Volume 1 [includes The Book of Her Life, Spiritual Testimonies and the Soliloquies]

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ICS Publications, 16 հլս, 2011 թ. - 420 էջ

Translated by Kieran Kavanaugh, OCD, and Otilio Rodriguez, OCD Contains Book of Her Life, Spiritual Testimonies, and Soliloquies.


This is the second edition of Volume One of The Collected Works of St. Teresa of Avila, first woman doctor of the church. The translators have taken full advantage of all that recent scholarship has contributed to a better understanding of Teresa and her writings. This volume includes her first major work, The Book of Her Life, and two of her shorter works, the Spiritual Testimonies and the Soliloquies. Clear and contemporary, this rendering captures Teresa's spirit while remaining faithful to her thought. 


Includes fully linked general and biblical indexes.


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"A singularly direct yet thoroughly readable version of the great mystic."

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great profit her soul derived from them
Continues on the same subject telling of the great favors the Lord
Continues with the same subject telling of the great favors the Lord
Epilogue
Surrender and joy in
10
Habitual experience of the indwelling Trinity
14
Prophecy about St Josephs at Ávila
18
Penance and obedience
19
The Lord tells her to record His words
48
Gods presence in the soul
49
Father Gratians health
50
The indwelling of the Blessed Trinity
51
Deep secrets in Communion
52
Intellectual vision of the Lords nearness
53
Vision of Father Gratian
54
The feast of the Presentation of our Lady in the temple
55

Intellectual vision of a soul in grace and in
20
Her vision of our Lady in the choir of the Incarnation
21
Eucharistic experience
22
Am I not your
23
True humilityPut my counsels in writing
24
The nature of union
25
Do not renounce what awakens love
26
Spiritual improvement at the Incarnation
27
A favor on St Mary Magdalenes feast
28
Infused knowledge of the Blessed Trinity
29
Her mission in Carmel
30
Spiritual Marriage
31
The way of suffering and love
32
A prophetic vision and victory for her Carmel
33
A spiritual token
34
The vow of obedience to Father Gratian
35
The vow of obedience to Father Gratian
36
Desire to live and serve the Lord
37
Locution about Father Gratian
38
Establishing a feast of our Lady
39
Gods omnipresence
40
The constitutions and the Lords
41
Infused knowledge of the Trinity
42
Renewal of vows in our Ladys hands
43
Union with Christ in the Eucharist
44
The reform of the monastery of Paterna
45
An effect of the spiritual marriage
46
The value of good works
47
Infused understanding of a Magnificat verse
56
Revelation about the survival of her Carmel
57
Account of her spiritual life for the Inquisitor of Seville
58
The degrees of infused prayer
59
Changing confessors
60
Perfection and poor health
61
Selflove and the desire for penance
62
Forgiveness of sins
63
Counsels for the Discalced Fathers
64
The present state of her spiritual life
65
Soliloquies
68
Introduction Soliloquy
69
Separation from
71
Solitude and thirst for souls
72
Merciful Redeemer and Just Judge
73
Recovering lost time
75
Loving complaints and petitions Marthas complaint
76
Painful longing for
77
Your delight is to be with the children of
78
Cure the blindness caused by our evil deeds
79
You give living water to the thirsty
80
Raise up sinners from their death
81
The fear of endless torments
83
Notes to the Life
97
Notes to the Spiritual Testimonies
119
Index
479
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Common terms and phrases

Հեղինակի մասին (2011)

Teresa Sanchez Cepeda Davila y Ahumada was
born at Avila, Old Castile, 28 March, 1515;
died at Alba de Tormes, 4 Oct., 1582.

She was the third child of Don Alonso
Sanchez de Cepeda by his second wife,
Doña Beatriz Davila y Ahumada, who died
when the saint was in her fourteenth year,
Teresa was brought up by her saintly father,
a lover of serious books, and a tender and
pious mother. After her death and the
marriage of her eldest sister, Teresa was
sent for her education to the Augustinian
nuns at Avila, but owing to illness she
left at the end of eighteen months, and
for some years remained with her father
and occasionally with other relatives,
notably an uncle who made her acquainted
with the Letters of St. Jerome, which
determined her to adopt the religious life,
not so much through any attraction towards
it, as through a desire of choosing the
safest course. Unable to obtain her
father's consent she left his house
unknown to him on Nov., 1535, to enter
the Carmelite Convent of the Incarnation
at Avila, which then counted 140 nuns.
The wrench from her family caused her
a pain which she ever afterwards compared
to that of death. However, her father
at once yielded and Teresa took the habit.
After her profession in the following year
she became very seriously ill, and
underwent a prolonged cure and such
unskillful medical treatment that she was
reduced to a most pitiful state, and even
after partial recovery through the
intercession of St. Joseph, her health
remained permanently impaired. During these
years of suffering she began the practice
of mental prayer, but fearing that her
conversations with some world-minded
relatives, frequent visitors at the
convent, rendered her unworthy of the
graces God bestowed on her in prayer,
discontinued it, until she came under
the influence, first of the Dominicans,
and afterwards of the Jesuits. Meanwhile
God had begun to visit her with
"intellectual visions and locutions",
that is manifestations in which the
exterior senses were in no way affected,
the things seen and the words heard being
directly impressed upon her mind, and
giving her wonderful strength in trials,
reprimanding her for unfaithfulness, and
consoling her in trouble. Unable to
reconcile such graces with her
shortcomings, which her delicate
conscience represented as grievous faults,
she had recourse not only to the most
spiritual confessors she could find, but
also to some saintly laymen, who, never
suspecting that the account she gave them
of her sins was greatly exaggerated,
believed these manifestations to be the
work of the evil spirit. The more she
endeavored to resist them the more
powerfully did God work in her soul. The
whole city of Avila was troubled by the
reports of the visions of this nun. It was
reserved to St. Francis Borgia and St.
Peter of Alcantara, and afterwards to a
number of Dominicans (particularly Pedro
Ibañez and Domingo Bañez), Jesuits, and
other religious and secular priests, to
discern the work of God and to guide her
on a safe road.

The account of her spiritual life
contained in the "Life written by herself"
(completed in 1565, an earlier version
being lost), in the "Relations", and in
the "Interior Castle", forms one of the
most remarkable spiritual biographies
with which only the "Confessions of St.
Augustine" can bear comparison. To this
period belong also such extraordinary
manifestations as the piercing or
transverberation of her heart, the
spiritual espousals, and the mystical
marriage. A vision of the place destined
for her in hell in case she should have
been unfaithful to grace, determined her
to seek a more perfect life. After many
troubles and much opposition St. Teresa
founded the convent of Discalced
Carmelite Nuns of the Primitive Rule of
St. Joseph at Avila (24 Aug., 1562), and
after six months obtained permission to
take up her residence there. Four years
later she received the visit of the
General of the Carmelites, John-Baptist
Rubeo (Rossi), who not only approved of
what she had done but granted leave for
the foundation of other convents of
friars as well as nuns. In rapid
succession she established her nuns at
Medina del Campo (1567), Malagon and
Valladolid (1568), Toledo and Pastrana
(1569), Salamanca (1570), Alba de Tormes
(1571), Segovia (1574), Veas and Seville
(1575), and Caravaca (1576). In the
"Book of Foundations" she tells the story
of these convents, nearly all of which
were established in spite of violent
opposition but with manifest assistance
from above. Everywhere she found souls
generous enough to embrace the
austerities of the primitive rule of
Carmel. Having made the acquaintance of
Antonio de Heredia, prior of Medina, and
St. John of the Cross, she established
her reform among the friars (28 Nov.,
1568), the first convents being those
of Duruelo (1568), Pastrana (1569),
Mancera, and Alcalá de Henares (1570).

A new epoch began with the entrance
into religion of Jerome Gratian,
inasmuch as this remarkable man was
almost immediately entrusted by the
nuncio with the authority of visitor
Apostolic of the Carmelite friars and
nuns of the old observance in Andalusia,
and as such considered himself entitled
to overrule the various restrictions
insisted upon by the general and the
general chapter. On the death of the
nuncio and the arrival of his successor
a fearful storm burst over St. Teresa
and her work, lasting four years and
threatening to annihilate the nascent
reform. The incidents of this persecution
are best described in her letters. The
storm at length passed, and the province
of Discalced Carmelites, with the support
of Philip II, was approved and canonically
established on 22 June, 1580. St. Teresa,
old and broken in health, made further
foundations at Villanuava de la Jara and
Palencia (1580), Soria (1581), Granada
(through her assistant the Venerable Anne
of Jesus), and at Burgos (1582). She left
this latter place at the end of July,
and, stopping at Palencia, Valladolid,
and Medina del Campo, reached Alba de
Torres in September, suffering intensely.
Soon she took to her bed and passed away
on 4 Oct., 1582, the following day, owing
to the reform of the calendar, being
reckoned as 15 October. After some years
her body was transferred to Avila, but
later on reconveyed to Alba, where it is
still preserved incorrupt. Her heart, too,
showing the marks of the Transverberation,
is exposed there to the veneration of the
faithful. She was beatified in 1614, and
canonized in 1622 by Gregory XV, the
feast being fixed on 15 October.

St. Teresa's position among writers on
mystical theology is unique. In all her
writings on this subject she deals with
her personal experiences, which a deep
insight and analytical gifts enabled
her to explain clearly. The Thomistic
substratum may be traced to the
influence of her confessors and
directors, many of whom belonged to
the Dominican Order. She herself had
no pretension to found a school in the
accepted sense of the term, and there
is no vestige in her writings of any
influence of the Areopagite, the
Patristic, or the Scholastic Mystical
schools, as represented among others,
by the German Dominican Mystics. She is i
ntensely personal, her system going
exactly as far as her experiences, but
not a step further.


 

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