 Chapter 34 of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boullet. The Way of Perfection by St. Teresa of Avala, translated by the Reverend John Dalton. Chapter 34. The same subject is continued and applied to the reception of the most blessed sacrament. Since these words every day seem to mean forever, I have been considering why our Lord, after he had said daily, should add, give us this day. I will show you my foolishness, for it will appear to be such by my venturing to speak on this subject. The word daily means, it seems to me, that we enjoy him here on earth, and shall do so in heaven also. If we make good use of his company here in this world, since he has remained with us for no other reason, but to aid, encourage, and sustain us in doing his will, which, as we have said, must be accomplished in us. The saying, this day seems to me to imply one day, these, while the world lasts and no more. And indeed it is but one day, as it were, for those wretches who are condemned to hell, who do not enjoy it in the other life. But it is not our Lord's fault if they allow themselves to be conquered, for he will not fail to animate them to the end of the battle. They will then have nothing whereby to excuse themselves, or to accuse the eternal Father, because he took it away from them at the best time. Hence his son begs of him, that since it is for no more than one day, he would let him spend it with his friends, not withstanding the indignities some persons offer to him. For since his majesty has given him to us, and sent him into this world through his own goodness and will, he now willingly desires not to desert us, but to stay here with us, for the greater glory of his friends, and the grief of his enemies. So that now he asks nothing more than only for today, because as he has once given us this most sacred bread, we are certain that he has given it to us forever. As I have mentioned, his majesty gave us this nourishment, and manna of the humanity, that so we may find it when we please, and not die of famine, except through our own fault. For in every way which the soul can desire to feed, she will find in the most holy sacrament, sweetness and consolation. There is no poverty, trouble or persecution, which is not easy to bear, if we once begin to taste and relish his sufferings. Ask the father therefore daughters, together with this Lord, to let you this day have your spouse, that you may never see yourselves in this world without him. And this will be sufficient to moderate so great a pleasure, that he remains thus disguised under these accidents of bread and wine. And this is torment enough for one that has nothing else to love, nor any other comfort. Beseach him not to desert you, but to grant you a disposition to receive him worthily. Be not solicitous for any other bread, for you have truly resigned yourselves to the will of God. I mean at those times of prayer, when you are treating about more important matters, for there are other times in which you may work and earn your food, though not with solicitude. At no time busy your mind about this, but let the body labor, for you ought to get your living, and let the soul rest. Leave this care to your spouse, as I have exhorted you in another place more at length. He will always take it on himself. Never fear, lest he will forget you, if you fail not in what you have promised about resigning yourselves to the will of God. And truly my daughters, for myself I tell you, that should I now, through malice, fail in wanting resignation, as I have often done before, I would not entreat him to give me bread, or anything else to eat. Let me die of hunger. For why should I desire to live, if every day I am exposing myself more and more to eternal death? Hence, if you sincerely give yourselves up to God, as you say here, he will take care of you. Just as when a person enters upon a service, he is anxious to please his master in everything, and the master is bound to find the servant in food while he remains in his house and serves him, except he becomes so poor that he has nothing, either for himself or for the servant. But here this is not the case, since our master ever is and ever will be powerful and rich. Now, is it fit, a servant should every day be asking for vitals, when he knows his master takes care, and must take care to provide him with food? He might with reason tell him to be careful in serving him and pleasing him, for by fixing his thoughts on what he should not, he does nothing right. Hence, sisters, however anxious others may be in asking for this bread, let us beseech the eternal father that we may deserve to ask of him our eternal bread. And as the eyes of the body cannot take delight in beholding him, because he is so veiled, let us hope he will discover himself to those of the soul and make himself known to be another kind of pleasant and delicious food, and that he may thus preserve our life. Do you think that this most holy food is not nourishment for these bodies and even an excellent remedy against corporal maladies? I know it is, for I am acquainted with one subject to grievous diseases, who being often in great pain was hereby freed from it, as by the touch of one's hand, and afterwards continued in perfect health. This was very usual in diseases too, which were well known, and which in my opinion could not be counterfeited. And because the wonders which this most holy bread affects on those who worthily receive it are well known, I do not relate many which I could mention, but with regard to the person I speak of, I know they are not false. Our Lord has given her so lively of faith that when she heard some person say, they wish they had lived at the time when Christ, our Lord, our sovereign good, conversed in this world, she smiled to herself and thought that since men enjoyed him in the most holy sacrament as really as if he were alive, what need they care for anymore? I know with regard to this person, though she was not one of the most perfect, that for many years when she communicated, she endeavored to revive her faith as much as if she had seen with her corporal eyes our Lord coming into her soul. And this she did, believing that our Lord entered into her poor cottage in order that she might disengage herself as much as possible from all exterior things and enter in with him. She endeavored to recollect her senses that they might all understand so great a good. I mean, might not hinder the soul from understanding it. She imagined herself to be at his feet and with blessed Magdalene, she wept as much as if she had seen him with her corporal eyes in the house of the Pharisee. And though she might have felt no devotion, yet her faith told her that there she was well and there she stood, discoursing with him. For unless we wish to make ourselves stupid and blind, our understanding, there is no doubt that this is not a representation of the imagination as when we consider our Lord upon the cross or in some other stages of his passion, there we represent these things as past. This is now present and is an absolute truth. Hence, we need not seek him out in some remote place. But as we know that while the natural heat has not consumed the accidents of bread, our good Jesus stays with us. We do not lose so good an opportunity but join ourselves with him. Now, if when he lived in this world, he healed the sick by the mere touch of his garments, what doubt is there but that he will perform miracles since he is so intimately within us if we have a lively faith and that he will grant us what we ask of him while he is in our house. His majesty is not accustomed to be a bad paymaster if we give him good entertainment. If you are troubled at not seeing him with your corporal eyes, consider it is not expedient for us. For it is quite one thing to see him glorified and another to see him as he was when he lived and conversed on earth. No one would be able to bear it such as our weak nature. There would be no world nor would anyone be able to stay in it because by seeing this eternal truth, it would evidently appear that all those things which we value here are a lie and a cheat. And seeing so great a majesty, how should such a sinner as I am who have so highly offended him dare to be so near him? He is accessible under those accidents of bread. For if the king be disguised, it seems we are not troubled to converse with him without so many ceremonies and reverences. It even appears that he is obliged to suffer this because he has not made himself known. Who dare approach him with such tapidity, such unworthiness and with so many imperfections? As we do not know what we ask, how much better has his wisdom ordered it? To those whom he sees likely to profit thereby, he discovers himself, though they see him not with their corporal eyes. He has many ways of disclosing himself to such a soul by great internal sentiments and that in different ways. Stay willingly with him, lose not so fair an opportunity of negotiating, for after you have communicated is the time. Consider that this is a great benefit to a soul and wherein our good Jesus delights much. See that you keep him company. Make great account daughters of you're not leaving him. If obedience enjoin you some other duty, endeavor that your soul may still be with our Lord. He who is your master will not fail to teach you, though you understand it not. But if you immediately fix your thoughts on something else and if you mind him not, nor esteem him who is within you, then complain of no one but yourselves. This then is the proper time for our master to teach us and for us to hear and kiss his feet because he has been pleased to instruct us. And let us beseech him not to depart from us. If you make this request on beholding a picture of Christ, it seems to me to be folly to leave at such a time the person himself in order to see his likeness. Is it not the same as if possessing the picture of one whom we love dearly and on the individual coming to visit us, we should neglect to speak to him but converse entirely with his picture? But do you wish to know at what time this is no less useful than holy and when I take a very great pleasure in it? When the person himself is absent and wishes us to understand that he is so by many evidities, then it is a great pleasure to see his picture whom we love with such great reason. On whatever side I turn my eyes, I should wish to see it. On what more delightful object can we fix our sight than on one who loves us to such a degree? On one who comprises all good things in himself? Unhappy heretics who by their own fault have lost this as well as other consolations. But after you have received your Lord, endeavor to shut the eyes of the body and open those of the soul. Since you possess his very person within you, for I tell you again and I wish to tell you often that if you adhere to this practice every time you communicate and endeavor to keep such a conscience that you may be admitted frequently to the enjoyment of this good, he will not come so disguised, but as I have said, he will make himself known by many ways according to the desire we have of seeing him and you should earnestly desire that he may wholly reveal himself to you. But if we make no account of him and after we have received him, go away from him to seek after some other base objects, what can he do? Must he drag us by force to seek him because he loves to be known by us? No, for men do not treat him well when he openly exposed himself to the gaze of all and told them plainly who he was. There were very few who believed in him. It is therefore a great mercy which he shows us all that his majesty will allow us to understand it is he who is present in the most holy sacrament. For he does not like to be seen openly nor to communicate his favors and bestow his graces except on those who he knows earnestly desire him because such as these are his true friends. For let me tell you, whoever is not so and approaches not to receive him as such, never let him importune our Lord to manifest himself to him. He does not think the hour goes so soon wherein he has fulfilled what the church commands when presently he goes out of his house and endeavors to drive our Lord away also. Hence, such a person seems by other affairs and occupations and tumults of the world to make the haste he can that our Lord may not take possession of his house. End of chapter 34. Chapter 35 of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulais. The Way of Perfection by Saint Teresa of Avila translated by the Reverend John Dalton. Chapter 35, she concludes the subject with an exclamation to the eternal father. I have thus here entered into details though I have spoken on the subject in the prayer recollection showing how very important it is thus to enter alone into ourselves with God. And when you do not communicate daughters and yet hear mass, you may communicate spiritually, which is a very beneficial practice. You may do the same about retiring afterwards into yourselves, for thus the love of our Lord is deeply imprinted on our heart. When we dispose ourselves to receive, he never fails to give in many ways unknown to us. Just as when we are coming to a fire, which though very great, yet if you stand at a distance from it and hide your hands, you can hardly get warm from it, though it gives more heat than is felt where there is no fire at all. But it is another thing for us to desire to come near this fire, since if the soul be well disposed, I mean if she be desirous of expelling the cold, and if she continue therein for some time, she keeps the heat she gets for many hours, and a small spark flying out from it sets her all on fire. Indeed, it is so important for us to dispose ourselves for this favor that you should never wonder daughters at my repeating it so often. But remember sisters, that if you should not succeed well at the beginning, you must not be troubled there at. For the devil perhaps, may bring on you some trouble of mind and anguish, because he knows the great harm he receives thereby. He will make you believe there is more devotion in other things than in this. But believe me, do not leave off this method, for thereby our Lord will try how much you love him. Remember, there are few souls who accompany and follow him in troubles. Let us suffer something for him, since his majesty will reward us. And remember likewise, there will be some who not only love not to stay with him, but with rudeness drive him from them. We must therefore suffer something that he may discover we have a desire to see him and to be with him. And since he endures and will still endure all things, for the sake of finding only one soul to receive and retain him in herself with affection, let this soul be yours. Because were there none such, with reason would the eternal father be unwilling to abide with us. But he is so great a friend to his friends and so good a master to his servants that as he knows the will of his dear son, he will not hinder so noble a work wherein his love is so perfectly seen. Since then, holy father who art in heaven, thou willest this and dust accept it. And it is evident you would not refuse a favor so beneficial to us. There must, as I said at first, be someone who will speak for your son. Let us daughters be those persons, though it is a bold attempt, considering what we are. Yet, relying on our Lord's command that we should ask and adhering to this obedience in the name of our good Jesus, let us beseech his majesty that seeing he has left nothing undone by bestowing on sinners so great a benefit as this. He may in his goodness be pleased to apply some remedy, that he may not be so unworthily treated here. And that since his holy son has proposed so good a means, these that we may often offer him up in sacrifice. So precious a gift may be of service in stopping the further progress of such immense evils and irreverences as our practice in places where this most holy sacrament has been, these among the Lutherans who demolished churches, killed so many priests and abolished the sacraments. What an affliction is this, my Lord and my God? I beseech you, O eternal Father. Allow this evil to continue no longer. Stop this fire, O Lord, for if you will, you can. Consider that your son is still in the world through respect for him. Let such foul, filthy and abominable things cease. And for the sake of his beauty and purity also, let them cease, for he does not deserve to lodge in a house where such things are. Do it not for our sakes, O Lord, we do not deserve it. Do it for your son's sake, since to beseech you that he should not abide with us. This we dare not ask. He has, however, obtained from you the favor that for today, that is, as long as the world shall last, you would leave him here. For otherwise, all things would come to an end. And what would become of us? If anything can appease you, it is our possessing here such a pledge. Since then, my Lord, some remedy must be found. Let your majesty apply it. Oh my God, who could importune you so much and serve you so much as to be able to request so great a favor? In recompense for his services, since you send none away unrewarded. But I have not done so, O Lord, but rather I am one who perhaps have so exasperated you that through my sins such great evils have happened. What then ought I to do, my creator, but to present you with this most sacred bread? And though you gave it to us, yet I must give it back again and beseech you by the merits of your son to do me this favor, since he has merited it by so many ways. Now, O Lord, now do calm this sea. Let not this ship of the church be always tossed about in such a tempest. Save us, O Lord, or we perish. End of chapter 35. Chapter 36 of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Anne Boulet. The Way of Perfection by St. Teresa of Avila, translated by the Reverend John Dalton. Chapter 36. She explains the words, forgive us our trespasses, et cetera. Our good master seeing then that with this celestial food, all things become easy to us unless it happened otherwise by our own fault and that we may very easily perform what we have promised the Father in order that his will may be done in us. Now beseeches him that he would forgive us our trespasses since we forgive others. And so proceeding in his prayer, he uses these words, and forgive us our trespasses as we forgive them that trespass against us. Observe, sisters, he does not say, as we shall forgive, that we may understand whoever asks for so great a gift as the preceding is and whoever has already resigned his will to God's will must have done this duty already. And therefore he says, as we forgive them. Hence whoever truly says these words to our Lord, thy will be done, ought to have done it all, at least in his resolution. You see here how the saints rejoiced at injuries and persecutions because in forgiving them, they had something to present to God when they prayed to him. But what shall a poor wretches I do who have so little to forgive and so much to be forgiven me? Oh my Lord, if there be any to keep me company and who never yet understood this point, if there be any such in your name, I beseech them to remember this and to make no account of certain trifles which they call injuries. For, like children, we seem to build houses of straw by taking notice of these punctilios of honor. Would, sisters, that we understood what a thing honor is and in what the loss of it consists. I speak not of you now, since it would be a great shame not yet to have understood this, but of myself when I look back upon the time in which I valued honor so much, not knowing what it was and following the example of the multitude. Oh, at how many things was I displeased, of which I am now ashamed? And yet I was not one of those that paid much regard to these things, but I stood not on the main point of honor because I did not care for the honor which brings some advantage with it. This is the honor which benefits the soul. Oh, how true are the words? Honor and profit cannot stand together. I know not whether he spoke the words exactly in this way, yet it is quite true to say that the soul's profit and honor can never agree together. It is astonishing to see in what opposite ways the world goes on. Blessed be God, who has brought us out of it. May His Majesty grant that it may be always as far as it is now from this house. God deliver us from the monasteries where points of honor are observed. In such there will never be much honor given to God. But take notice, sisters, that the devil does not forget us. He likewise contrite honors for monasteries and settles his laws for their rising and falling indignities, like those of the world. And they place their honor in certain trifling matters at which I am astonished. The learned must go according to their learning. This I do not understand. These, that he who has got so far as to read divinity must not condescend to read philosophy. For this is a point of honor, which honor consists in ascending and not descending. And even in his own judgment, if it were enjoined him under obedience, he would consider it an affront and find some to defend him and say, it is an injury. And immediately the devil discovers reasons that even in the law of God, there seems to be some ground for it. Even among the nuns, she that has been priorous must be thought unfit for any other inferior office. The senior must be considered, and this we never forget. And sometimes it seems that we deserve merit because the order enjoins it. This is a matter only fit to be laughed at or rather deplored. I know the order does not forbid our having humility. It commands this for preserving good order. But I am not to be so strict in this respect in things concerning my own reputation. So as to take as much care of this point of order, as of other things relating to it, which perhaps I observe very imperfectly. Let not all our perfection consist in observing this. Others will mind it for me if I be careless. And in such a case, since we are inclined to ascend higher, even though we should thereby lose our scent to heaven, it seems we must not think of descending. Oh my Lord, are you not our pattern and example? Certainly you are. Now wherein did your honor consist, O honored master? Did you not in reality lose it by being humbled even to death? No, Lord, but you gained it for us all. Oh, for the love of God's sisters, consider how much we shall lose our way if we follow this road, since from the beginning it is the wrong one. And God grant no soul may perish for observing these miserable points of honor without considering in what honor consists. Less afterwards, we come to imagine that we have done a great deal if we forgive some little trifle of this kind, which was neither an affront nor an injury nor anything. And like one who has done some extraordinary action, we come in beg of God to forgive us since we have forgiven others. Make us understand, oh my God, that we know not ourselves and that we come with empty hands and do you in your mercy pardon us. But how highly must God hear value our loving one another since our good Jesus might have proposed other things to his father and have said, forgive us, O Lord, because we do great penances or because we pray and fast much and have left all things for you and because we love you exceedingly because we would lose our lives for you. Many other things of the like nature I could mention and yet our Lord only said, as we forgive them because perhaps he knew we were such great lovers of this miserable honor. And because it is a duty so difficult to be performed by us, he therefore mentioned it and offered it in our behalf. Now observe carefully, my sisters, that he says, as we forgive, speaking of something as already done. And mark this well, that when some of these things happen to a soul and she does not rise from the prayer of perfect contemplation of which I have spoken already, firmly resolve to forgive and when occasion offers does not actually forgive an injury, however great it may be, though these injuries are only trifles, she need not trust much in such prayers. For these trifles do not affect that soul which God unites to himself in such sublime prayer nor does she pay any more regard to being esteemed than despised. I have not spoken correctly for honor afflicts her more than dishonor and great delight and repose than troubles. Since God has given her his kingdom here, she now desires it not in this world and she understands that in order to reign more powerfully this is the true course to pursue and she has already seen by experience the benefit that she gains and how much a soul advances by suffering for God. For seldom does his majesty confer so great a favor except upon such as have cheerfully endured many troubles for his sake. And as I have said elsewhere in this book, great are the afflictions of the contemplative for our Lord selects those that have had experience therein. Know then sisters that those who already sufficiently understand what all things are should not stay long upon any transitory object. If some grievous cross or injury should trouble them upon the first assault, yet they scarcely feel it thoroughly when reason on the other hand comes to their assistance and seems to erect a standard for them and leaves this trouble defeated as it were by the joy which the soul takes in seeing how God has presented her with an opportunity. Whereby she gains before his majesty in one day more graces and lasting favors than she could possibly gain in 10 years by labor voluntarily undertaken by her. This is very common as far as I can understand. For I have spoken with many contemplatives who value afflictions as others esteem gold and jewels, for they have learned that these enrich them the most. These persons are very far from esteeming themselves on any account. They delight in having their sins known and in mentioning them when they see others esteem them. They act in like manner with regard to their noble birth, for they know that in the kingdom which never ends, they shall gain nothing thereby. Should they delight in being of noble descent, it would only be when it might conduce more to the honor of God and his service. If it should not tend thereto, they are troubled for being taken for more than they are. And without any pain or rather with some delight, they undeceive others herein. The reason must be because he on whom God bestows the favor of obtaining this humility and great love of God becomes so forgetful of himself and despises himself so much in whatever tends to his praise that he cannot even believe that others think differently of him, nor does he consider it an injury. These effects which I have mentioned above belong to persons who have arrived at a higher state of perfection and to whom our Lord very commonly grants the favor of uniting them to himself by perfect contemplation. As regards the first point, these resolving to bear injuries, however painful they may be, I say that he to whom God grants the favor of arriving at union obtains this grace in a very short time. And if he should not obtain it, nor find he has acquired much strength after this prayer, let him believe that this is not a favor from God, but some illusion of the devil in order that he might esteem others to be the more excellent. It may be that when our Lord at first confers these favors, the soul has not this strength immediately, but if our Lord continued to bestow them, she will obtain this strength in a short time. And though she may not have it in other virtues, yet she has strength to forgive injuries. I cannot believe that a soul which has arrived so near to mercy itself, where she knows what she is and how many sins God has forgiven her should not instantly and willingly forgive others and be pacified and wish well to everyone who has injured her because she remembers the kindness and favors our Lord has shown her, whereby she has seen proofs of exceeding great love and she is glad to have an opportunity offered to show some gratitude to her Lord. I say again, I know many persons on whom God has bestowed the favor of exalting them to a supernatural state, bestowing on them this prayer or the contemplation mentioned above. And though I have noticed many defects and imperfections in them, yet not one have I noticed when they were in possession of this favor. Nor shall I ever notice any, I believe, if these favors come from God, as I have said. Let him observe who receives great favors, how these effects go on increasing in him, and if he find none, let him fear much and not believe that these favors come from God since he always enriches the soul to which he comes. This is certain that though the favor and consolation soon pass away, yet in time they are discovered by the benefits left in the soul. And as our good Jesus knows this very well, he confidently tells his father that we forgive those who injure us. End of chapter 36. Chapter 37 of the Way of Perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Ann Boulais. The Way of Perfection by St. Teresa of Avila, translated by the Reverend John Dalton. Chapter 37. On the excellence of the Lord's Prayer and how we may in many ways receive consolation from it. It ought to excite us to praise God exceedingly when we consider the great excellence of this heavenly prayer, composed as it was so well by such a good master. So that daughters, every one of us may apply it to our wants. I am astonished to see how every kind of contemplation and perfection is comprised in such a few words. For if we study only this book, we seem to stand in need of no other. Herein our Lord has already taught us every kind of prayer in high contemplation, from that of mental prayer to the prayer of quiet and union. Hence, were I able to express myself well, I could compose a large book on prayer built on such a solid foundation. And here our Lord already begins to let us understand the effects he leaves us when they are his favors, as you have seen. I have sometimes thought, why his majesty did not manifest himself more in things so high and obscure, that so we might all understand them. And it seemed to me that because this prayer was intended for all persons, that everyone might ask according to his intention and receive comfort, thinking he understands the sense well. Our Lord left it thus indefinite, that so contemplatives who seek not after earthly favors and persons already much devoted to God may ask heavenly favors, which through God's goodness are attained here on earth. Those also who yet live in the world and it is fit they should live according to their respective states, may ask likewise for their daily bread, since they must maintain their families, and this is very just and pious. And so with regard to other things suitable to their necessities. But let them observe that the two points in this prayer, these, the resigning our own will and forgiving injuries are necessary for all persons. It is true indeed there is more and less in it as I have already mentioned. The perfect will resign their will because they are perfect and forgive with the perfection above mentioned. We also sisters will do what we can since our Lord accepts all. And it seems a kind of agreement made on our behalf with his eternal father as if he should say, oh my God do this and my brethren will do that. We may be quite sure that he does not fail on his part that he is a very good pay master and rewards without measure. We may say this prayer once in such a manner that our Lord not discovering any duplicity remaining in us but that we intend to act as we speak will make us rich. He loves exceedingly that we should treat with him insincerity, plainness and clearness and not speak one thing and mean another. He always gives more than we ask. As therefore our good master knows that both those who tend to perfection in thus praying shall rise to so high a degree by reason of the favors which the eternal father is to bestow upon them and understanding that those are already perfect or that they walk in the way of perfection who fear nothing nor ought to fear as they have the world under their feet from the effects which he works in their souls. These may entertain very high hopes that his majesty resides there and that being inebriated with these delights they would not willingly remember there is another world or that they have any adversaries. Oh eternal wisdom, oh excellent instructor, oh what a great blessing daughters is a good, prudent and cautious master one who prevents dangers. This is all the spiritual happiness that a spiritual person can desire in this world for it gives us great security. I cannot express in words how important this is. As our Lord then sees it was necessary to awaken them and remind them that they have enemies and how much more dangerous it is still for them to become careless and that they stand in need of far greater assistance from the eternal father because they would fall from a higher place and also that they may not go on deceived without their ever perceiving it. He presents these petitions so necessary for all men while we live in this land of exile. These and lead us not into temptation but deliver us from evil. End of chapter 37, chapter 38 of the way of perfection. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Ann Boulet. The way of perfection by St. Teresa of Avila translated by the Reverend John Dalton. Chapter 38 on the words lead us not into temptation but deliver us from evil. We must here understand and meditate upon great things since we ask for such. Now observe sisters that I consider it very certain that those who arrive at such perfection do not herein beg of our Lord to free them from afflictions, from temptations and combats. For this is a very certain sign that it is the spirit of God and that there is no illusion in the contemplation and favors which His Majesty bestows on them. Since, as I said a little before, they desire them and even ask for them and love them. They are like soldiers who are the most pleased when there is the most fighting because they hope to obtain more booty. If there be none, they serve for their pay but they see they cannot benefit themselves much thereby. Believe me sisters, that the soldiers of Christ, I mean those who have arrived at contemplation, long to meet with occasions of fighting. Public enemies they never dread much because they know them already and sufficiently understand that by the strength which God gives them, they have no power but are always defeated and they themselves gain very great profit and never turn their backs. Those indeed whom they fear and it is proper they should always fear them and beseech God to be delivered from them are certain treacherous enemies, the devils, who transform themselves into angels of light. They come in disguise and will not let themselves be known till they have done much harm in the soul, sucking out our very blood and destroying our virtues so that we fall into a temptation and never perceive it. Let us daughters often pray in the our father and beseech God to deliver us from these enemies and not permit us to fall into temptation lest they delude us. Let us pray that the poison may be discovered and that they hide not the light from us. And indeed with what great reason does our good master teach us to ask this blessing and he himself asks it for us. Consider daughters that they do evil in many ways. Think not this consists of making us believe that the favors and caresses which they can counterfeit in us come from God. This seems to me to be the least part of the mischief which they can do us. On the contrary, it may happen that thereby they make some travel faster because being allured by that pleasure they spend more time in prayer. And as they are ignorant that it comes from the devil and seeing themselves unworthy of these caresses they will never desist from giving thanks to God and therefore they consider themselves the more obliged to serve him. They will also strive to dispose themselves that God may confer more favors upon them thinking they all come from his hand. Always endeavor sisters to acquire humility and consider that you are not worthy of these favors and therefore do not seek them. I am confident that by these means the devil will lose many souls while he thinks to bring about their ruin. And our Lord works our good from the evil the devil intends doing. His majesty beholds our intention which is to please and serve him by remaining with him in prayer and our Lord is faithful. It is good to proceed with caution that so no breach may be made in humility by any vain glory and beseech our Lord to deliver you from this. And be not afraid daughters that his majesty will suffer you to be caressed much by any but by himself. But that by which the devil may do great mischief without our discovering it is in making us believe we have virtues which we do not possess. This deceit is a very pestilence for in caresses and favors we seem only to receive something and we remain so much the more obliged to serve our Lord. But here it seems that we give something and that our Lord is bound to pay us and thus by little and little great evil is produced. On the one hand our humility is awakened and on the other we neglect to acquire that virtue which we think we already possess. And thus we imagine we go on securely without perceiving it and we fall into a ditch from which we cannot get out. And though it may not evidently be a mortal sin which always leads us to hell it so disables us that we cannot travel along the road of which I began to speak for I have not forgotten it. I tell you that this is a very dangerous temptation. I know by experience a great deal about it and so I can't explain it to you though not so well as I could wish. And what is the remedy sisters for this? The best in my opinion is that which our master teaches us. These, prayer, beseeching our eternal father not to suffer us to fall into temptation. I will also tell you another remedy. If we think our Lord has already given us any virtue we are to understand it is a blessing we have received and that he may take it from us again as indeed it happens many times and not without great providence on the part of God. Have you never perceived the sisters in yourselves? I have and sometimes I think I am very disengaged from earthly things and indeed when it comes to a trial I am so. At other times I find myself so attached and this to things perhaps at which I should have laughed the day before that I hardly know myself. Another time I seem to have great courage and as regards anything which would tend to promote God's honor I would not turn my back upon it and upon trial I find I have it in some things. The next day it happens that I find I have not so much courage as would be sufficient to kill an ant for God's sake should I meet with any opposition. Sometimes me thinks I do not care at all for whatever people may say about me or however much they may detract me and I have sometimes found it so by experience and it has rather pleased me. There are days again when a single word afflicts me and I would willingly leave this world since here it seems everything disgusts me and in this respect I am not alone. I have observed this in many persons better than myself and I know it happens so. If this then be the case who can say of himself that he has virtues or that he is rich when at the very time that he stands in need of virtue he finds himself destitute of it. We must not say so sisters but let us always think ourselves poor and not run into debt when we have no means of paying for our treasures must come from another quarter and we know not when our Lord may leave us in the prison of our own misery without giving us any assistance. And if others or we should think ourselves good because he shows us favors and grants as honors which I said are only lent us. Both they and we too shall find ourselves deceived. The truth is that by our serving with humility our Lord at last helps us in our necessities but if this virtue be not really in our soul our Lord will leave you to yourselves and everything. This is an exceeding great favor on his part in order that you may greatly esteem this virtue and understand that we have nothing except what we receive. Observe also another remark which I will make. The devil makes us believe we have some virtue. Suppose the virtue of patience because we resolve to suffer and we make frequent acts of suffering much for God's sake and we think we really should so suffer and on this account we are greatly pleased and the devil helps us to believe this. I advise you not to make any account of these virtues nor let us think we know them except by name or that God has bestowed them upon us till we discover some proof of this. It may happen that one word will be spoken which displeases you and then your patience may fall to the ground. When you suffer often, then praise God for he begins to teach you this virtue and strive to suffer because it is a proof he wishes you to repay it to him since he gives it to you and consider it only as something deposited as I have already told you. Another temptation the devil makes use of is to make you believe that you are truly poor and he has some good reason because in words you have taken a vow of poverty as every religious does or because you desire in your heart to be such as persons do who practice prayer. Poverty then being thus bound or if she thinks she is poor, she thus speaks to herself, I desire nothing. This I have because I cannot be without it. In a word I must live to serve God and he wishes us to support these bodies. A thousand other things I might mention which the devil disguised as an angel of light persuades her to believe because all this is good. And so he makes her believe that she is poor already and that she has this virtue and that everything is done which can be done. Let us now come to the proof for this cannot be known by any other way than by continually reflecting on our actions and if we take any care the temptation will immediately discover itself. One person for instance has an estate which is superfluous. I speak of what is necessary and not that he should keep three servants when he can do with one. He is sued for some money or a poor farmer neglects to pay him rent and this troubles and afflicts him as much as if he were not able to live without it. He will reply perhaps that his trouble arises lest he might lose his estate through his own neglect and thus there is always some excuse. Now I do not hear me to say he should neglect his business but rather he should mind it so that if it prosper well and good and if not it is well also. For one who is truly poor esteems these things so little that though he attends to them for certain reasons yet they never disturb him because he never imagines he shall be in want and even if he should be in want this does not trouble him much. He considers it as a thing accessory and not the principal. Having higher thoughts he is occupied on the other hand only by force. A religious man or woman who is poor or at least ought to be so possesses nothing because sometimes they have it not but if a person bestows anything upon him it would be a wonder. It would be wonderful if he were to consider it superfluous. He always loves to have something preserved and if he can have a habit made of fine stuff he asks not for a coarse one. He will have some small article which he can pawn or sell though it may consist of books because if sickness comes he will require better nourishment than usual. Wretched sinner that I am is this what you have promised to forget yourselves and to leave a matter to God? Come what may. If you go on providing for the future you may with less distraction enjoy a fixed revenue though this may be done without sin yet it is proper that we understand these imperfections in order that we may see how much we want towards possessing this virtue and that we may ask it of God and obtain it for if we imagine we possess it we grow careless and what is worse are diluted. The same happens to us with regard to humility for we think we do not desire honor nor care for anything but when an occasion presents itself relating to some trifle it will immediately appear by what you feel and do that you are not humble for if anything should happen which tends more to your honor you do not reject it. Nor do those poor of whom we spoke reject what is beneficial to them and God grant they may not seek it too but they have the word so often in their mouths bees that they desire nothing and they really think so that even the habit of saying this makes them more ready to believe it it is very important for this purpose always to watch over ourselves in order to discover this temptation and also to be watchful in other matters as well in the things I have already mentioned for when our Lord gives only one of these virtues it seems to draw all the rest after it this is a truth well known but I wish to remind you again that though you may think you possess the virtue yet you must fear being deceived for the truly humble man is always doubtful of his own virtues and those which he sees in his neighbor very frequently appear to him to be the most certain and valuable end of chapter thirty-eight chapter thirty-nine of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Anne Boulet the way of perfection by Saint Teresa of Avila translated by the Reverend John Dalton chapter thirty-nine the saint gives advice to enable us to resist certain temptations of the devil etc be on your guard daughters against certain false humilities which with great uneasiness to ourselves are suggested by the devil respecting the greatness of our sins for hereby he is accustomed to disturb souls in many ways in order to dissuade them from the holy communion and from using prayer offered up for particular intentions for the devil persuades them they are unworthy and when they approach to receive the most blessed sacrament the time in which they may receive some favors from God is mostly spent in discussing whether they have been well prepared or not the enemy prevails so far as to make a soul believe that because she is such a great sinner God has forsaken her to such a degree that she almost doubts of his mercy whatever she says seems dangerous and her actions fruitless however good they may be in reality she is quite discouraged because she has no power to do any good for that which appears good to her and others looks bad in herself pay very great attention daughters to this point which I shall now tell you for at one time it may be humility and virtue to consider ourselves to be bad and at another time it may be a very great temptation and because I have experienced this I know it to be true however great our humility may be it does not disturb or disorder the soul but brings peace, delight and calmness should anyone seeing herself to be wicked clearly understand that she deserves to be in hell and can scarcely dare ask for mercy if this be true humility this grief has a certain sweetness and satisfaction attended upon it so that we would not wish to see ourselves without it it does not disturb nor straighten the soul but rather enlarges her and disposes her for serving God the more fervently but the other kind of grief troubles and disorders everything and quite throws the soul into confusion and is very painful I believe the devil tries to make us think we have humility and at the same time, if he can, to make us distress God when you find yourselves in this state avoid as much as you can thinking on your own misery and meditate on the mercy of God and how much he loves you and how much he suffered for you if it be a temptation you will not be able to do even this for it will not suffer such thoughts to rest or fix themselves on anything unless detourment you the more it will be much if you can discover it to be a temptation the same may be said of indiscreet penances for thereby the devil tries to make us believe we are more mortified than others and that we do something if you conceal yourselves from your confessor or superior or if they command you something and you do not obey this is evidently a temptation endeavor to obey though it may cost you more trouble since herein our greater perfection consists the devil uses another dangerous temptation likewise which is a certain security by which we imagine that on no account shall we return to our former faults and the delight of the world for we already know it and understand how soon all things will end and that the things of God give us more solid pleasure if this temptation come at the beginning it is very bad because by this security we become careless and throw ourselves again into the occasions of sin and thus we fall God grant the relapse may not be far worse for when the devil sees there is a soul which can injure him and do good to others he does all he can that she may not rise again hence the more caresses and pledges of his love which our Lord gives you yet never be so secure as not to fear you may fall again and keep yourselves also from dangerous occasions be very careful to communicate these favors and consolations to one who can give you light and do not conceal anything use such care that in the beginning and end of your prayer however sublime your contemplation may be you may always conclude with the knowledge of yourselves since if it be from God even though you be not desirous of it yet you will do it very often because it brings humility along with it and leaves us with more light in order that we may understand what a nothing we are I will not enter into more details because you may meet with many books which will give you the same advice what I have said I have said from experience and have sometimes been in such troubles and all that can be said cannot afford a perfect security what then, O eternal Father, are we to do but to repair to you and beseech you that these our enemies lead us not into temptation let public assaults come for by your aid we shall better defend ourselves but these treacheries who can understand oh my God we need continually to beg a remedy of you suggest to us, O Lord something whereby we may understand ourselves and assure ourselves you know already that many do not go this way and if they must travel amidst so many fears much fewer will go a strange case this is it seems as if the devil would not tempt those who do not go by the way of prayer and that all should be more terrified and astonished at one whom when arrived nearer to perfection he deceives then at a hundred thousand whom they see in error and in public sin one need not examine whether they be good or bad since this can be seen a thousand leagues off but indeed they have reason because there are so very few whom the devil deceives among those who say the our Father in the manner already mentioned that like some new and unusual thing it excites astonishment it is very usual with men to pass lightly over that which they commonly see and wonder greatly at that which comes very seldom or almost never the devils themselves cause them to wonder because it suits their purpose well since they lose many souls by one who has arrived at perfection I say the miscarriage of such is so astonishing that I do not marvel at their wondering because unless it be their own great fault these go much safer than those who take another way just as they do who stand on a scaffold to see a bullfight rather than those who expose themselves to its horns this comparison I heard and it seems to me a very proper one be not afraid sisters to travel along these ways of which there are many in prayer for some will be freed from temptation sooner by being so near our Lord the way is safe but you will be sooner free from temptation by being near our Lord than by being far off beg this favor from him as you so often do every day in the hour father and the chapter thirty nine chapter forty of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Anne Boulet the way of perfection by St. Teresa of Avila translated by the Reverend John Dalton chapter forty she mentions two remedies whereby we may safely pass amidst our numerous temptations these the love and fear of God all our good master give us then some remedy in order that we may escape the snares of our enemy in so dangerous a war that which we are able to use daughters and which his majesty has given us is love and fear for love will make us quick in our pace and fear will make us cautious where we set our feet in order that we may not fall on the road where there are so many things to make us stumble along which we must travel while we live thus warned I can safely assure you we shall not be deceived you may ask me by what means you shall discover that you possess these eminent virtues you have reason for so asking for a certain and clear proof thereof cannot be given because were we sure that we possess love we should be also sure of our being in a state of grace but observe sisters there are some proofs which seem even the very blind see they are not secret and though we may not wish to hear them they send forth cries that make a great noise for there are few who have these imperfection and therefore they are the more manifest the love and fear of God are like two strong castles from which war is made against the world and the devil those who really love God love all good seek all good encourage all good command all good always join themselves to the good and acknowledge and defend the good they love nothing but truth and things worthy to be loved do you think it possible for those who sincerely love God to love vanities or riches or worldly things or pleasures or honors they have no quarrels they bear no envy all their object is to please only their beloved they are dying with a desire that he would love them and thus they spend their lives in studying how they may please him the most it is impossible that the love of God if it be indeed love should be concealed much behold it in saint paul in blessed magdalene in three days saint paul began to perceive he was sick with love and magdalene perceived it from the first day and how plainly was it perceived there is sometimes more and sometimes less and so love makes itself known according to its strength if it be little it discovers itself a little if great it manifests itself greatly but yet whether it be little or great if there be the love of God it is always seen but respecting that which we are now speaking of these the deceit and illusions which the devil causes in contemplatives in them love is strong their love is ever great or they could not be contemplatives and thus love is readily discovered and in different ways being a great fire it cannot but cast a great light around if love then be wanting in any let them walk with great caution let them know they have good reason to fear let them endeavor to understand what the matter is and make use of frequent prayer let them live in great humility and beseech our Lord not to lead them into temptation for truly if we have not this mark I fear we shall fall into temptation but by our walking in humility endeavoring to know the truth being obedient to our confessor and treating with him insincerity and simplicity as I have said God will be faithful believe me that if you concede no malice nor discover any pride then the devil is instrumental in giving you life by that wherewith he thinks to give you death though he may seek to dilute and affright you but if you feel this love of God which I have spoken of and his fear whereof I shall now speak be cheerful and quiet for the devil in order to disturb your soul that it may not enjoy such great blessings will suggest a thousand false fears and will also cause others to raise them in you but as he cannot gain you he endeavors at least to make you losers in some way and those to lose likewise who might gain a great deal by believing that such great favors as he bestows on such a wicked creature come from God but they consider it impossible for him to bestow them because it seems that sometimes we have forgotten his ancient mercies do you think it matters little to the devil to raise these fears? no for he does two evils hereby one by intimidating those who hear it from approaching to prayer thinking that they must be deceived the other that many would give themselves more easily to God by seeing as I have said him to be so good that it is possible for him to communicate himself so much now to sinners this excites in them a great desire for the like favor and they have reason for I know some persons who encouraged by this have begun prayer and in a short time have become true contemplatives our Lord bestowing on them great favors hence sisters when you see amongst you one on whom our Lord bestows these favors praise him greatly for them yet do not therefore consider her safe but rather help her with more fervent prayers for no one can be secure while he lives being engulfed in the dangers of this tempestuous sea thus you will be sure to discover where this love is for I do not see how it can be hid when we love creatures here below this is said to be impossible and the more persons endeavor to conceal it the more it discovers itself and yet it is a thing so base as not to deserve the name of love being based upon a mere nothing it even makes me sick to make use of this comparison and how then can divine love be concealed which is so strong it is a love so just that it always goes on increasing and as it has so great an object to love it sees nothing to induce it to cease loving and it has many motives to love all grounded on such a good foundation is that of being rewarded with a return of love of this there can be no doubt for it has been so clearly proved by the great sorrows and labors and afflictions and shedding of blood even to the loss of life that so we might not have the least out of his love oh my God what a vast difference must there be between one love and the other to a soul who has experienced it may his divine majesty make us understand it before he takes us out of this life for it will be a great comfort at the hour of our death to see we are going to be judged by him whom we have loved above all things we may rest secure about the subject of our debts we are not going to a strange land but to our own native country since it is his whom we love so exceedingly and who loves us and this love beyond all the rest has this advantage over the earthly loves these that in loving him we are sure that he loves us remember my daughters the gain which this love brings with it and also what a loss it is when we have not love for then we fall into the hands of the tempter into hands so cruel so hateful of all good and so bent upon all evil what will become of the poor soul which immediately falls into such hands when she has just been freed from the pains and torments attendant on the pangs of death what a poor repose does she find how quickly does she descend into hell cut into a thousand pieces what a multitude of serpents surround her in various ways what a dreadful place it must be what a miserable lodging must be there if any trouble can scarcely be endured here in this world by a rich person delicately brought up and such as these must go there how will that unfortunate soul thank you endure such torments forever let us not desire delicacies daughters for we are well enough in this house the poor accommodation is as it were but for one night let us praise God and force ourselves to do penance in this life but how sweet will death be to one who has done penance for all his sins and escapes purgatory perhaps even from this time he begins to enjoy heavenly glory he shall find no fear within him but solid peace now if we do not reach this degree sisters since it is possible it will be great cowardice on our part let us beg of God that if we must suffer immediately after death it may be in a place where we may endure our sufferings willingly with the hope of being released from them and where we may not lose his friendship and grace which he gives us in this life that so we may not fall into temptation without our knowing it end of chapter 40 chapter 41 of the way of perfection this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Ann Boulet the way of perfection by Saint Teresa of Avila translated by the Reverend John Dalton chapter 41 on the fear of God and how by it we may avoid venial sins to what a length have I spoken and yet not so much as I could wish for it is sweet to speak on such a love what then will it be to possess it oh my lord do give it to me let me not leave this world till I desire nothing in it nor be capable of loving anything but you neither let me apply this name of love to what is nothing since all things are false if the foundation be such the building will not last I know not why we wonder when we hear it said this man has not behaved well to me that other does not love me I laugh to myself and say why should he love you or how else should he requite you hereby you may learn what the world is since afterwards it punishes you by that very love which you have for it and this is what torments you these the will is very much displeased that you have kept her so deeply immersed in child's play let us now speak of the fear of God though I am not troubled at discoursing for a short time on this love of the world for I know it well and I wish you to know it also that you may always keep yourselves from it but because this would be wandering from my subject I must not enter upon it the fear of God is likewise a subject which is well understood by him who has it and by those that treat of it though I wish you to understand that in the beginning it is not so perfect except in some persons to whom as I have said our Lord gives in a short time so much and whom he raises to such a high degree in prayer that it is then clearly discovered but where the favors do not come in such abundance that the soul as I said is enriched by one approach with all virtues then this fear goes on increasing by little and little its strength and augmenting each day its forces it is perceived from the very beginning for the persons immediately forsake their sins and the occasions thereof and their evil company and other proofs are discovered but when the soul has already arrived at contemplation of which we principally speak here the love as well as the fear of God are very easily discovered they are not concealed even in the exterior these persons though narrowly observed will not be found to walk carelessly for however closely we may watch them our Lord so preserves them that they would not willfully commit a venial sin however much it might be for their interest to do so mortal sins they dread as much as fire these are the illusion sisters which I wish you to fear so much and continually beseech God that the temptation may not prove so strong so as to offend him but that it may be proportion to the strength which he shall give us to overcome it if your conscience be pure it can do you little or no harm this is the point to our purpose this is the fear which I desire may never be taken away from us and which will avail us in all our wants oh how very important is it in order that we may chain up those infernal slaves that we should not offend God since at last all must serve him however unwilling they may be they perhaps are forced to do so we do it willingly hence if our Lord be pleased they will all be kept within bounds and they shall be able to do nothing to hurt us however much they may bait us with temptations and lay secret snares for us treasure up this instruction in your interior for it is very necessary that you be not negligent till you find in yourselves so strong a resolution of not offending God that you would lose a thousand lives rather than commit one mortal sin and as to venial sins be extremely careful not to commit them willfully but who does not commit many which are involuntary there is however one kind of advertence so deliberate and another so sudden that committing a venial sin and adverting to it are almost the same thing but may God deliver us from a willful sin however small it may be for I do not understand how we can have the boldness to act in opposition to so great a Lord even though it were but in a very small matter how much more when there is nothing little which offends so immense a majesty especially as we see that he stands looking at us hence this seems to me to be a premeditated sin as if one said Lord though this sin may displease you yet I will commit it now I see you behold it and you dislike it this I am well aware of but I prefer to follow my own fancy and passion rather than to do your will now in the case of this nature is there anything little to me the fault seems not little but great and very great too consider sisters for the love of God that if you wish to obtain this fear of God it is very important you should understand how grievous it is to offend God and reflect upon this truth very frequently in your mind for our eternal life depends upon it strive much more to have this virtue deeply rooted in your soul until we possess it we must continually use the greatest care and withdraw ourselves from all the occasions of sin and from all company that does not help us to approach nearer to God take care whatever you do to subdue your will and endeavor also that whatever is spoken may tend to edification fly from that company where the discourse is not of God much is required on our part in order deeply to imprint this fear in the soul though if there be love it is soon obtained but when the soul has discovered in herself the strong resolution of which I have spoken vis that she would not commit an offense against God for any consideration though she may sometimes fall afterwards for we are frail and have no reason to trust ourselves since when we seem to be strong then we ought to be the least confident in ourselves for once should our confidence come it must be from God let her not be discouraged but endeavor immediately to ask pardon when once we perceive in ourselves what I have mentioned then it is not necessary to be so pensive and scrupulous since our Lord will assist us and our good habit will help us not to offend him and we shall go on with the holy liberty treating with whosoever it shall be proper though they may not be good persons for those who were poisoned to you before you had this true fear of God and were instrumental in destroying the soul will often give you afterwards an opportunity of loving God and of praising him for having delivered you from what you were in great danger and if formerly you were instrumental in increasing their weaknesses you will now help them to refrain from them because they are in your presence for without your seeking this honor you will find it I often praise our Lord and considering how it happens that without speaking a word a servant of God may sometimes stop the discourses which are uttered against God I conclude it must be in the same manner as when we have a friend there is always such respect shown him as to induce us not to do to him in his absence any injury before one who is known to be acquainted with him and since this person here is in the state of grace that same grace must certainly cause respect to be given him however poor he may be and that known rudeness be offered to him in a manner which it is known he feels so much these offending God the truth is I know not the reason but this is very common hence you should not afflict yourselves too much for if the soul once began to grow timorous it is a very bad disposition as to all kinds of good and sometimes she becomes scrupulous and lo here it is unserviceable both for herself and others and suppose she fall not into scrupulosity it may be well for herself but she will not bring many souls to God when people see so much fear and anxiety such is our nature that it frightens and stifles persons and through fear of the like trouble they relinquish the desire of taking the course which you take though they clearly perceive it to be more conducive to virtue hence also another evil arises these that in judging of others who do not go that way but with greater sanctity in order to benefit their neighbors converse with freedom and without reservedness they will immediately seem to you imperfect if they use a holy alacrity it will seem a laxity of morals especially in us who want learning and who know not how far we may converse with others without sin it is a very dangerous thing it is also very bad to be continually tempted and this is unpalatable because it is to the prejudice of our neighbor and too fancy that except all persons scruple in the same way that you do they do not go on so well there is also another evil these that in some matters of which you are to speak and it is but reasonable you should do so you will through a dread of exceeding in something dare not to speak or perhaps you will speak well of that which it were better you should hate and abhor endeavor therefore sisters as much as you can to be affable without displeasing God and so conduct yourselves to all persons with whom you may have to speak that they may love your conversation and admire your manner of life and discourse and that they may not be terrified at virtue this is of great importance for religious women the more holy they are the more sociable they should be with the sisters for though you may be much troubled because all their discourses are not such as you might desire yet never be unfriendly with them and thus you will be loved and do them much good we ought to endeavor as far as we can to be affable and to please and content those persons with whom we converse especially our sisters endeavor therefore my daughters to understand this truth that God does not regard such trifles as you imagine and let not your soul and spirit be too restrained for they may lose many advantages let your intention be right and the will determined as I have said not to offend God but let not your soul hide herself in a corner for instead of acquiring more sanctity she will contract many imperfections into which the devil will drive her by other ways and as I said she will not benefit herself or others so much as she might here you see how with these two virtues the love and fear of God we may travel along this road gently and quietly though as the fear must precede we must not travel carelessly for while we live we cannot enjoy security because it would be too dangerous and this our instructor understood who at the end of this prayer utters these words to his father but deliver us from evil being one who well understood their necessity End of Chapter 41 Chapter 42 of The Way of Perfection This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Recording by Ann Boulet The Way of Perfection by St. Teresa of Avila translated by the Reverend John Dalton Chapter 42 On the Words Deliver Us from Evil Me thinks our good Jesus has reason to desire his father to deliver us from evil that is from the dangers and troubles of this life both for our own interest because while we live we are exposed to great danger and for his own interest since we already see how weary he was of this life when at his last supper he said to his apostles with desire I have desire to eat this past with you since we see how sweet death was to him but now those who are a hundred years old are not weary of life but always desire to live but we do not lead so miserable a life nor endure such sufferings and such poverty as his majesty did what was his whole life but a continual death as he always had before his eyes that cruel death his enemies were one day to make him suffer and yet this was the least part of his sorrow when compared with the innumerable offenses which he saw would be committed against his father and with the immense multitude of souls that would be lost if this consideration be to one of us in this world so great a torment provided we have any love what must it have been to the boundless and immense love of our lord what great reason then had he to beg of his father to deliver him now from so many afflictions and evils and to grant him eternal repose in his kingdom since he was the lawful heir thereof hence it was that he added amen in which because by this word all prayers usually end I think our lord besought his father that we might be delivered from all evil forever and so I beseech our lord to deliver me from all evil since by living longer I do not discharge what I owe but it may be I plunge myself deeper every day and what is not to be endured oh lord is this that I cannot know for certain I love you or whether my desires are pleasing to you oh my lord and my god deliver me now from all evil and be pleased to conduct me there where all good things are what do those expect here in the world to whom you have given some knowledge of what a nothing this world is and who have a lively faith of that glory which their heavenly father has reserved for them to ask for this with an intense desire and a firm resolution to enjoy God is a sure sign for contemplatives to know that the favors which they receive in prayer come from God hence let those who have it value it highly when I ask it I do not do so in this manner I mean it is not to be understood in this sense but as I have lived so ill I am now afraid to live any longer and am weary of so many crosses no wonder that those who receive divine consolations long to be there where they receive them not by drops and that they do not wish to remain in the world where so many obstacles prevent them from enjoying so great a good and that they desire to be there where the son of justice never sets everything will look dark and obscure to them when they have seen earthly joys and hence I wonder how they can live he cannot surely live with any pleasure who has begun to enjoy God and who has already received here the promise of his kingdom wherein he is to live not after his own will but according to the will of his king oh what a different kind of life this must be where death is not wished for how differently inclined is our will here from God's will his will wishes us to love the truth and we love a lie it wishes us to love the eternal and we love things which pass away it wishes us to love objects which are noble and sublime and we love things which are base and earthly it wishes us to seek what is certain and we love here what is doubtful all is vanity daughters except to beseech God to deliver us forever from all evil and though we may not express this desire with very great perfection yet let us force ourselves to make our demand and what does it cost us to ask much since we ask one who is powerful it would be a great shame to ask a great emperor for a farthing but in order that we may succeed let us give up our will to his since we have already surrendered it to our superiors may his name be always hallowed in heaven and on earth and may his will always be done in me amen see now sisters how our Lord has relieved me of the trouble since he himself teaches both you and me the way which I began to show you and he has made me understand what great things we ask when we say this heavenly prayer may he be blessed forever since it is certain I never imagined this prayer comprised such great mysteries you have already seen how it includes in itself the whole way of perfection from the very commencement till God engulfs the soul in himself and makes her drink abundantly of the fountain of living water which flows at the end of the road and it is true that as I have come out of this fountain I mean this prayer I am now unable to go any further it seems our Lord was pleased to make us sisters understand the great constellations which are contained therein and that this prayer is exceedingly useful for persons who cannot read did they understand it well they might gain much instruction from it and much comfort to themselves let us profit then sisters by the humility with which our good master teaches us let us also beseech him to pardon me for having presumed to speak on such sublime subjects since I did so through obedience his majesty knows well that I was not capable of writing on the subject had he not taught me what I have to say thank him for it you my sisters since he has certainly assisted me being moved by the humility wherewith you requested me to write and desired to be instructed by so miserable a creature if the reverend dr. Banya's my confessor to whom I shall deliver the manuscript before you see it should perceive that it will promote your good and shall allow you to read it I shall receive comfort from your consolation but should the manuscript be unfit for anyone's perusal you will accept my goodwill in as much as I have endeavored to comply with your request and I shall consider myself sufficiently rewarded for the trouble I have taken in writing not certainly in practicing what I have said may God be eternally blessed and praised from whom cometh all the good we speak and think and do amen amen laus deo end of chapter 42 end of the Way of Perfection by St. Teresa of Avila translated by the Reverend John Dalton