Teresa Of Avila

The Life of St Teresa of Avila by Herself (eBook, ePUB)

Übersetzer: Cohen, J.

• Format: ePub

Produktbeschreibung

Born in the Castilian town of Ávila in 1515, Teresa entered the Carmelite convent of the Incarnation when she was twenty-one. Tormented by illness, doubts and self-recrimination, she gradually came to recognize the power of prayer and contemplation - her spiritual enlightenment was intensified by many visions and mystical experiences, including the piercing of her heart by a spear of divine love. She went on to found seventeen Carmelite monasteries throughout Spain. Teresa always denied her own saintliness, however, saying in a letter: 'There is no suggestion of that nonsense about my supposed sanctity.' This frank account is one of the great stories of a religious life and a literary masterpiece - after Don Quixote, it is Spain's most widely read prose classic.

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Produktdetails

• Verlag: Penguin Books Ltd
• Erscheinungstermin: 29. Juli 2004
• Englisch
• ISBN-13: 9780141916545
• Artikelnr.: 38151482

Autorenporträt

St Teresa (1515-1582) entered the Carmelite convent in Castile when she was 21. Approaching her vocation with determination but no enthusiasm, she slowly realised God can be loved in and through all things.

J.M. Cohen translated nine volumes for the Penguin Classics, including Cervantes, Montaigne, Rabelais and Rousseau. He died in 1989 and was described by the Times as "one of the great English men of letters".

Inhaltsangabe

The Life of Saint Teresa of Avila by Herself - Translated with an
Introduction by J. M. Cohen Introduction
[The Saint's Prepatory Note]
1. How the Lord began to rouse her soul in childhood to a love of virtue,
and what a help it is in this respect to have good parents
2. How she came gradually to lose these virtues, and of the importance of
associating in childhood with good people*3. How good company reawakened
her desires, and how God began to shed some light for her on the illusions
under which she laboured*4. How the Lord helped her to force herself to
take the habit, and of the many illnesses which His Majesty began to send
her*5. She continues to speak of the great infirmities that she suffered,
of the patience which the Lord gave her, and of how she derived good out of
evil, as will be seen from one incident which happened in the town where
she went to be cured*6. Of her great debts to the Lord for making her
resigned to her great trials, of how she took St. Joseph, the glorious, as
her mediator and advocate, and of the great profit that she derived from
this *7. How she began to lose the graces the Lord had given her, and of
the evil life she began to lead. A description of the dangers arising from
the lack of strict enclosure in convents*8. Of the great profit that she
derived from not entirely abandoning prayer, for fear that she might lose
her soul. She describes the excellence of prayer as a help towards winning
back what is lost, and exhorts everyone to practise it. She tells what
great gains it brings and how very beneficial it is even for those who may
later give it up, to devote some time to anything as good*9. Of the means
by which God began to rouse her soul, to give it light in its great
darkness, and to strengthen her virtues, so that she should not offend
Him*10. She begins to explain the favours which God gave her in prayer,
telling the extent to which we can help ourselves, and how important it is
that we shall understand the favours God is granting us. She begs those to
whom this book is to be sent to keep the rest of it secret, since they have
ordered her to describe in detail the favours that she has received from
God*11. She explains why we cannot attain the perfect love of God in a
short time, beginning with a comparison which sets out the four stages of
prayer. Here she says something about the first, which is very profitable
for beginners and for those who receive no consolations in prayer*12. More
about the first state. She tells how far we can, with God's help, progress
by ourselves, and speaks of the danger of seeking supernatural and
extraordinary experiences until the Lord bestows them on us*13. She
continues to speak of this first stage, and gives advice concerning certain
temptations that the devil sends at times. This chapter is very useful*14.
She begins to explain the second stage of prayer, in which the Lord already
grants the soul more special consolations. These she describes in order to
show that they are supernatural, and this is a most noteworthy chapter*15.
Continuing the same subject, she gives certain advice on behaviour during
the prayer of quiet. She tells how there are as many souls that advance to
this stage, but few who pass beyond it. The matters touched upon here are
most essential and profitable*16. She treats of the third stage of prayer,
and continues to explain things of a very lofty nature, telling what the
soul that has come so far can do, and what are the effects of such great
favours from the Lord. This is a subject most likely to uplift the spirit
in God's praise, and to give great comfort to those who have come so
far*17. She continues to explain the third stage of prayer, and completes
her account of its effects. She tells of the hindrances caused in this
state by the imagination and the memory*18. She treats of the fourth stage
of prayer, and begins an excellent explanation of the great dignity to
which the Lord raises the soul in this state. This is meant to spur those
who practise prayer to make efforts to reach this exalted state, which it
is possible to attain on earth, though not through our merits, but only by
the goodness of God. This chapter must be read with great care, since the
argument is most subtle, and contains some most noteworthy observations*19.
Continuing the same subjecct, she begins to describe the effects upon the
soul of this stage of prayer. She earnestly exhorts those who have attained
it not to turn back, even if they should afterwards fall, nor ever to give
up prayer. She describes the harm that they would suffer if they did so.
All this is most noteworthy and will be of great comfort to the weak and to
sinners*20. She treats of the difference between union and rapture, and
explains what a rapture is. She also says something about the good that a
soul derives from being, by the Lord's goodness, brought to it. She speaks
of its effects*21. She continues and concludes her account of this last
stage of prayer, telling what the soul who has reached it feels when it
returns to live in the world. She describes the light God throws on the
world's deceits. All of this is good doctrine*22. She shows how safe a path
it is for contemplatives not to raise their spirits to lofty things, and
how the approach to the most exalted contemplation must be by way of
Christ's humanity. She tells of an incident in which she was herself
deceived. This is a very profitable chapter*23. She returns to the history
of her life, and tells how she began to strive for greater perfection. This
is profitable matter for those who have to direct souls engaged in the
practice of prayer, and teaches them how to deal with beginners. She tells
of the profit that she derived from this knowledge*24. She continues the
same subject and tells how her soul went on improving, once she had begun
to obey; also how little use it was for her to resist God's favours, since
His Majesty went on giving them to her in more liberal measure*25. She
treats of the means and manner whereby these words that God speaks to the
soul are perceived without being actually heard, and of some possible
descriptions in regard to them. She tells how false locutions are to be
distinguished from true. This is a most profitable chapter for any who may
have reached this stage of prayer, because the explanation is very clear
and contains much teaching *26. She continues with the same subject,
relating and describing certain events which rid her of her fears, and
convinced her that the spirit which spoke to her was a good one*27. She
describes another way in which the Lord teaches the soul and, without
speech, makes His will known to it in a wondrous manner. She also speaks of
a vision and of a great favour, which was not imaginary, that the Lord
granted her. This is a most noteworthy chapter*28. She tells of the great
favours that the Lord bestowed on her, and of His first appearance to her.
She defines an imaginary vision, and speaks of the great effects and signs
produced by one that is from God. This is a most profitable and noteworthy
chapter*29. She continues, and describes some great favours which the Lord
showed her, relating also what the Lord said to her, to reassure her and
enable her to answer those who argued against her*30. She returns to the
story o her life, and tells how the Lord greatly relieved her trials by
bringing her a visit from that holy man, Friar Peter of Alcantara of the
Order of the glorious St. Francis. She speaks of the great temptations and
inner trials which she sometimes suffered*31. She speaks of certain outward
temptations and appearances of the devil, and of the torments which she
suffered from him, and also offers some excellent counsel to persons
travelling the way of perfection*32. She tells how it pleased God to carry
her in the spirit to a place in hell that she had deserved for her sins.
She describes a tithe of what was shown her there, and begins to tell of
the ways and means by which the convent of St. Joseph was founded on its
present site*33. She continues her account of the foundation of the
glorious St. Joseph's, telling how she was commanded to let it drop, how
for a time she gave it up, and how she suffered various trials in the
course of which she was comforted by the Lord*34. She tells how at this
time she had to leave the town. She gives the reasons and tells of her
superior's command that she should go and comfort a very great lady who was
in serious distress. She begins to describe what happened to her there, and
to tell how the Lord in His mercy made her the instrument whereby His
Majesty roused a very important person to serve him in earnest, also to say
how she afterwards found help and protection from Him. This is a very
noteworthy chapter*35. She continues the story of the foundation of this
house of our glorious father, St. Joseph, and of the way in which the Lord
ordained that holy poverty should be observed there. She gives her reasons
for leaving the lady with whom she was living, and describes several other
things that happened to her*36. She continues with the previous subject,
and describes ho the foundation of this convent of the glorious St. Joseph
was concluded. She speaks of the great opposition and many persecutions
which the nuns had to endure after taking the habit, of the great trials
and temptations which she herself underwent, and of how the Lord delivered
her victoriously from them all, to His own praise and glory*37. She
describes the effects that remained with her after the Lord had granted her
a favour, and gives much sound teaching as well. She speaks of the efforts
that we must make to attain one more degree of glory, and of the high value
we must set on it, allowing no trial to deprive us of a blessing that is
eternal*38. She describes certain great favours that the Lord bestowed on
her, by graciously revealing to her some of the secrets of heaven, and by
vouchsafing her further great visions and revelations. She speaks of the
effects which these had upon her and of the great benefit that they did to
her soul*39. She continues with the same subject, and recounts the great
mercies which the Lord has shown her. She tells of His promises to help
those persons for whom she might pray, and some outstanding instances in
which his Majesty has favoured her in this way*40. She continues her
account of the great favours that God granted her, from some of which
excellent lessons can be obtained. For instruction, as she says, after
obedience and the recording of such favours as will be of profit to souls,
has been her principal motive in writing. With this chapter the account of
her life comes to an end. May it be for the glory of the Lord. Amen