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THE WAY OF PERFECTION

BY

ST. TERESA OF AVILA

 TRANSLATED & EDITED BY

E. ALLISON PEERS

FROM THE CRITICAL EDITION OF

P. SILVERIO DE SANTA TERESA, C.D.

 

Scanned by Harry Plantinga, 1995

From the Image Books edition, 1964, ISBN 0-385-06539-6

This etext is in the public domain

 

Only a few of the nearly 1200 footnotes of the image book edition have been reproduced. Most of those that were not reproduced concern differences between the manuscripts. The student is referred to the print edition.

Although St. Teresa of Avila lived and wrote almost four centuries ago, her superbly inspiring classic on the practice of prayer is as fresh and meaningful today as it was when she first wrote it. The Way of Perfection is a practical guide to prayer setting forth the Saint's counsels and directives for the attainment of spiritual perfection.

Through the entire work there runs the author's desire to teach a deep and lasting love of prayer beginning with a treatment of the three essentials of the prayer-filled life -- fraternal love, detachment from created things, and true humility. St. Teresa's counsels on these are not only the fruit of lofty mental speculation, but of mature practical experience. The next section develops these ideas and brings the reader directly to the subjects of prayer and contemplation. St. Teresa then gives various maxims for the practice of prayer and leads up to the topic which occupies the balance of the book -- a detailed and inspiring commentary on the Lord's Prayer.

Of all St. Teresa's writings, The Way of Perfection is the most easily understood. Although it is a work of sublime mystical beauty, its outstanding hallmark is its simplicity which instructs, exhorts, and inspires all those who are seeking a more perfect way of life.

"I shall speak of nothing of which I have no experience, either in my own life or in observation of others, or which the Lord has not taught me in prayer." -- Prologue

Almost four centuries have passed since St. Teresa of Avila, the great Spanish mystic and reformer, committed to writing the experiences which brought her to the highest degree of sanctity. Her search for, and eventual union with, God have been recorded in her own world-renowned writings -- the autobiographical Life, the celebrated masterpiece Interior Castle and The Way of Perfection -- as well as in the other numerous works which flowed from her pen while she lived.

The Way of Perfection was written during the height of controversy which raged over the reforms St. Teresa enacted within the Carmelite Order. Its specific purpose was to serve as a guide in the practice of prayer and it sets forth her counsels and directives for the attainment of spiritual perfection through prayer. It was composed by St. Teresa at the express command of her superiors, and was written during the late hours in order not to interfere with the day's already crowded schedule.

Without doubt it fulfills the tribute given all St. Teresa's works by E. Allison Peers, the outstanding authority on her writings: "Work of a sublime beauty bearing the ineffaceable hallmark of genius."

 

PRINCIPAL ABBREVIATIONS

INTRODUCTION

TRANSLATOR'S NOTE

BOOK CALLED WAY OF PERFECTION.

General Argument of this Book

PROTESTATIONS

PROLOGUE

 

CHAPTER 1

Of the reason which moved me to found this convent in such strict observance.

CHAPTER 2

Treats of how the necessities of the body should be disregarded and of the good that comes from poverty.

CHAPTER 3

Continues the subject begun in the first chapter and persuades the sisters to busy themselves constantly in beseeching God to help those who work for the Church. Ends with an exclamatory prayer.

CHAPTER 4

Exhorts the nuns to keep their Rule and names three things which are important for the spiritual life. Describes the first of these three things, which is love of one's neighbour, and speaks of the harm which can be done by individual friendships.

Appendix To Chapter 4

The following variant reading of the Escorial Manuscript seems too important to be relegated to a footnote. It occurs the twelfth paragraph of ch. 4 (cf. n. 24) , and deals, as will be seen, with the qualifications and character of the confessor. Many editors substitute it in their text for the corresponding passage in V. As will be seen, however, it is not a pure addition; we therefore reproduce it separately.

CHAPTER 5

Continues speaking of confessors. Explains why it is important that they should be learned men.

CHAPTER 6

Returns to the subject of perfect love, already begun.

CHAPTER 7

Treats of the same subject of spiritual love and gives certain counsels for gaining it.

CHAPTER 8

Treats of the great benefit of self-detachment, both interior and exterior, from all things created.

CHAPTER 9

Treats of the great blessing that shunning their relatives brings to those who have left the world and shows how by doing so they will find truer friends.

CHAPTER 10

Teaches that detachment from the things aforementioned is insufficient if we are not detached from our own selves and that this virtue and humility go together.

CHAPTER 11

Continues to treat of mortification and describes how it may be attained in times of sickness.

CHAPTER 12

Teaches that the true lover of God must care little for life and honour.

CHAPTER 13

Continues to treat of mortification and explains how one must renounce the world's standards of wisdom in order to attain to true wisdom.

CHAPTER 14

Treats of the great importance of not professing anyone whose spirit is contrary to the things aforementioned.

CHAPTER 15

Treats of the great advantage which comes from our not excusing ourselves, even though we find we are unjustly condemned.

CHAPTER 16

Describes the difference between perfection in the lives of contemplatives and in the lives of those who are content with mental prayer. Explains how it is sometimes possible for God to raise a distracted soul to perfect contemplation and the reason for this. This chapter and that which comes next are to be noted carefully.

CHAPTER 17

How not all souls are fitted for contemplation and how some take long to attain it. True humility will walk happily along the road by which the Lord leads it.

CHAPTER 18

Continues the same subject and shows how much greater are the trials of contemplatives than those of actives. This chapter offers great consolation to actives.

CHAPTER 19

Begins to treat of prayer. Addresses souls who cannot reason with the understanding.

CHAPTER 20

Describes how, in one way or another, we never lack consolation on the road of prayer. Counsels the sisters to include this subject continually in their conversation.

CHAPTER 21

Describes the great importance of setting out upon the practice of prayer with firm resolution and of heeding no difficulties put in the way by the devil.

CHAPTER 22

Explains the meaning of mental prayer.

CHAPTER 23

Describes the importance of not turning back when one has set out upon the way of prayer. Repeats how necessary it is to be resolute.

CHAPTER 24

Describes how vocal prayer may be practised with perfection and how closely allied it is to mental prayer.

CHAPTER 25

Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural.

CHAPTER 26

Continues the description of a method for recollecting the thoughts. Describes means of doing this. This chapter is very profitable for those who are beginning prayer.

CHAPTER 27

Describes the great love shown us by the Lord in the first words of the Paternoster and the great importance of our making no account of good birth if we truly desire to be the daughters of God.

CHAPTER 28

Describes the nature of the Prayer of Recollection and sets down some of the means by which we can make it a habit.

CHAPTER 29

Continues to describe methods for achieving this Prayer of Recollection. Says what little account we should make of being favoured by our superiors.

CHAPTER 30

Describes the importance of understanding what we ask for in prayer. Treats of these words in the Paternoster: "Sanctificetur nomen tuum, adveniat regnum tuum." Applies them to the Prayer of Quiet, and begins the explanation of them.

CHAPTER 31

Continues the same subject. Explains what is meant by the Prayer of Quiet. Gives several counsels to those who experience it. This chapter is very noteworthy.

CHAPTER 32

Expounds these words of the Paternoster: "Fiat voluntas tua sicut in coelo et in terra." Describes how much is accomplished by those who repeat these words with full resolution and how well the Lord rewards them for it.

CHAPTER 33

Treats of our great need that the Lord should give us what we ask in these words of the Paternoster: "Panem nostrum quotidianum da nobis hodie."

CHAPTER 34

Continues the same subject. This is very suitable for reading after the reception of the Most Holy Sacrament.

CHAPTER 35

Describes the recollection which should be practised after Communion. Concludes this subject with an exclamatory prayer to the Eternal Father.

CHAPTER 36

Treats of these words in the Paternoster: "Dimitte nobis debita nostra."

CHAPTER 37

Describes the excellence of this prayer called the Paternoster, and the many ways in which we shall find consolation in it.

CHAPTER 38

Treats of the great need which we have to beseech the Eternal Father to grant us what we ask in these words: "Et ne nos inducas in tentationem, sed libera nos a malo." Explains certain temptations. This chapter is noteworthy.

CHAPTER 39

Continues the same subject and gives counsels concerning different kinds of temptation. Suggests two remedies by which we may be freed from temptations.

CHAPTER 40

Describes how, by striving always to walk in the love and fear of God, we shall travel safely amid all these temptations.

CHAPTER 41

Speaks of the fear of God and of how we must keep ourselves from venial sins.

CHAPTER 42

Treats of these last words of the Paternoster: "Sed libera nos a malo. Amen." "But deliver us from evil. Amen."


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