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Teresa Sanchez Cepeda Davila y Ahumada
Born at Avila, Old Castile, 28 March, 1515
Died at Alba de Tormes, 4 October, 1582   

 

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St Teresa Prayer Card


The third child of Don Alonso Sanchez de Cepeda by his second wife, Doña Beatriz Davila y Ahumada, who died when the saint was in her fourteenth year, Teresa was brought up by her saintly father, a lover of serious books, and a tender and pious mother.

After her death and the marriage of her eldest sister, Teresa was sent for her education to the Augustinian nuns at Avila, but owing to illness she left at the end of eighteen months, and for some years remained with her father and occasionally with other relatives, notably an uncle who made her acquainted with the Letters of St. Jerome, which determined her to adopt the religious life, not so much through any attraction towards it, as through a desire of choosing the safest course.

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Unable to obtain her father’s consent she left his house unknown to him on Nov., 1535, to enter the Carmelite Convent of the Incarnation at Avila, which then counted 140 nuns. The wrench from her family caused her a pain which she ever afterwards compared to that of death. However, her father at once yielded and Teresa took the habit.

Incorrupt arm of St Teresa

After her profession in the following year she became very seriously ill, and underwent a prolonged cure and such unskillful medical treatment that she was reduced to a most pitiful state, and even after partial recovery through the intercession of St. Joseph, her health remained permanently impaired.

During these years of suffering she began the practice of mental prayer, but fearing that her conversations with some world-minded relatives, frequent visitors at the convent, rendered her unworthy of the graces God bestowed on her in prayer, discontinued it, until she came under the influence, first of the Dominicans, and afterwards of the Jesuits.

Stone that St Teresa sat onMeanwhile God had begun to visit her with “intellectual visions and locutions”, that is manifestations in which the exterior senses were in no way affected, the things seen and the words heard being directly impressed upon her mind, and giving her wonderful strength in trials, reprimanding her for unfaithfulness, and consoling her in trouble.

Unable to reconcile such graces with her shortcomings, which her delicate conscience represented as grievous faults, she had recourse not only to the most spiritual confessors she could find, but also to some saintly laymen, who, never suspecting that the account she gave them of her sins was greatly exaggerated, believed these manifestations to be the work of the evil spirit.

The more she endeavored to resist them the more powerfully did God work in her soul. The whole city of Avila was troubled by the reports of the visions of this nun. It was reserved to St. Francis Borgia and St. Peter of Alcantara, and afterwards to a number of Dominicans (particularly Pedro Ibañez and Domingo Bañez), Jesuits, and other religious and secular priests, to discern the work of God and to guide her on a safe road.

 

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Her incorrupt body above the main altar in Alba de Tormes

 

The account of her spiritual life contained in the “Life written by herself” (completed in 1565, an earlier version being lost), in the“Relations”, and in the “Interior Castle”, forms one of the most remarkable spiritual biographies with which only the “Confessions of St. Augustine” can bear comparison.

To this period belong also such extraordinary manifestations as the piercing or transverberation of her heart, the spiritual espousals, and the mystical marriage.

A vision of the place destined for her in hell in case she should have been unfaithful to grace, determined her to seek a more perfect life.

After many troubles and much opposition St. Teresa founded the convent of Discalced Carmelite Nuns of the Primitive Rule of St. Joseph at Avila (24 Aug., 1562), and after six months obtained permission to take up her residence there.

Items used by St Teresa

Four years later she received the visit of the General of the Carmelites, John-Baptist Rubeo (Rossi), who not only approved of what she had done but granted leave for the foundation of other convents of friars as well as nuns.

In rapid succession she established her nuns at Medina del Campo (1567), Malagon and Valladolid (1568), Toledo and Pastrana (1569), Salamanca (1570), Alba de Tormes (1571), Segovia (1574), Veas and Seville (1575), and Caravaca (1576).

In the “Book of Foundations” she tells the story of these convents, nearly all of which were established in spite of violent opposition but with manifest assistance from above.

Everywhere she found souls generous enough to embrace the austerities of the primitive rule of Carmel. Having made the acquaintance of Antonio de Heredia, prior of Medina, and St. John of the Cross (q.v.), she established her reform among the friars (28 Nov., 1568), the first convents being those of Duruelo (1568), Pastrana (1569), Mancera, and Alcalá de Henares (1570). 

A new epoch began with the entrance into religion of Jerome Gratian, inasmuch as this remarkable man was almost immediately entrusted by the nuncio with the authority of visitor Apostolic of the Carmelite friars and nuns of the old observance in Andalusia, and as such considered himself entitled to overrule the various restrictions insisted upon by the general and the general chapter.

On the death of the nuncio and the arrival of his successor a fearful storm burst over St. Teresa and her work, lasting four years and threatening to annihilate the nascent reform. The incidents of this persecution are best described in her letters.

The storm at length passed, and the province of Discalced Carmelites, with the support of Philip II, was approved and canonically established on 22 June, 1580.

St. Teresa, old and broken in health, made further foundations at Villnuava de la Jara and Palencia (1580), Soria (1581), Granada (through her assiatant the Venerable Anne of Jesus), and at Burgos (1582).

She left this latter place at the end of July, and, stopping at Palencia, Valldolid, and Medina del Campo, reached Alba de Torres in September, suffering intensely. Soon she took to her bed and passed away on 4 Oct., 1582, the following day, owing to the reform of the calendar, being reckoned as 15 October.

After some years her body was transferred to Avila, but later on reconveyed to Alba, where it is still preserved incorrupt. Her heart, too, showing the marks of the Transverberation, is exposed there to the veneration of the faithful. She was beatified in 1614, and canonized in 1622 by Gregory XV, the feast being fixed on 15 October.

St Teresa incorrupt heart

St. Teresa’s position among writers on mystical theology is unique.

In all her writings on this subject she deals with her personal experiences, which a deep insight and analytical gifts enabled her to explain clearly.

The Thomistic substratum may be traced to the influence of her confessors and directors, many of whom belonged to the Dominican Order.

She herself had no pretension to found a school in the accepted sense of the term, and there is no vestige in her writings of any influence of the Aeropagite, the Patristic, or the Scholastic Mystical schools, as represented among others, by the German Dominican Mystics.

She is intensely personal, her system going exactly as far as her experiences, but not a step further.

 

Room where St Teresa died

 

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Quote of the day

DAILY QUOTE for December 2, 2020

A society that needs healing and regeneration will receive i...

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December 2

 

A society that needs healing and regeneration will receive it mostly
from the innocent.
The pure can look on the impure without contempt.
It was Divine Innocence Who asked of a sinful woman:
Where are they who accused you?” (John 8:10)

Archbishop Fulton J. Sheen


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Saint of the day

SAINT OF THE DAY

St. Chromatius of Aquileia

Empress Aelia Eudoxia resented Chrysostom’s denouncements...

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St. Chromatius of Aquileia

Chromatius was brought up in the city of Aquileia, at the head of the Adriatic Sea. In all likelihood, he was probably born here as well. His father died when he was young, and he lived with his widowed mother, older brother and unmarried sisters. His mother had the good opinion of St. Jerome, which the saint expressed in a letter to her in 374. His brother also became a bishop.

After his ordination, Chromatius took part in the synod against Arianism in 381. Later, as bishop, he rooted Arianism out of his diocese.

He baptized the monk, theologian, and historian, Rufinus in his early manhood.

On the death of St. Valerian in 388, Chromatius was elected bishop of Aquileia, and became one of the most distinguished prelates of his time.

Situated at one of the busiest crossroads of the Roman Empire, Aquileia was a major center of trade and commerce. Under Chromatius' care, guidance and influence it also became renowned as a center of learning and orthodoxy.

He kept up an extensive correspondence with both Sts. Ambrose and Jerome and also with Rufinus.  A scholarly theologian himself, Chromatius encouraged the Bishop of Milan to write exegetical works, and St. Jerome in his own writings. He helped St. Heliodorus of Altino to finance St. Jerome’s translation of the Bible.  It was also owing to Chromatius’ encouragement that Rufinus undertook the translation of Eusebius’ Ecclesiastical History and other works.

He acted as mediator in a dispute that arose between St. Jerome and Rufinus concerning the writings of Origen. He also wrote to Emperor Honorius in defense of St. John Chrysostom, Bishop of Constantinople, over his troubles with the bishop of Alexandria and the Empress Aelia Eudoxia, who resented Chrysostom’s denouncements of extravagance. Though Honorius wrote to his brother Emperor Arcadius in Constantinople, the intervention had no effect.

Chromatius was also an active exegete. Seventeen of his treatises on St. Matthew’s Gospel survive, as well as a fine homily on the Eight Beatitudes. Chromatius died about the year 407.

Photo Credit: GFreihalter

Weekly Story

WEEKLY STORY

Whoever recites this prayer fifteen times a day from the fea...

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A Christmas Prayer

(It is piously believed that whoever recites the below prayer fifteen times a day from the feast of St. Andrew the Apostle (Patron of Scotland; 30th Nov.) until Christmas will obtain what is asked.)

America Needs Fatima also believes it's pleasing and efficacious any time of the year.

Click the image to download it.

 

Whoever recites this prayer fifteen times a day from the feast of St. Andrew the Apostle (30th Nov.) until Christmas will obtain what is asked.

 

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