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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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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.

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

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

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

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

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

 

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

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

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

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

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

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

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

Everywhere she found souls generous enough to embrace the austerities of the primitive rule of Carmel. Having made the acquaintance of Antonio de Heredia, prior of Medina, and St. John of the Cross (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’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.

 

 

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Quote of the day

DAILY QUOTE for March 20, 2019

He alone loves the Creator perfectly who manifests a pure lo...

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March 20

 

He alone loves the Creator perfectly
who manifests a pure love for his neighbor.

St. Bede the Venerable


SATAN V. the Immaculate Conception  SIGN!

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SAINT OF THE DAY

St. Cuthbert of Lindisfarne

Orphaned early in life, Cuthbert was brought up by a widow w...

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St. Cuthbert of Lindisfarne

Orphaned early in life, Cuthbert was brought up by a widow who loved him like a son. According to St. Bede, he was a Briton. One night, while working as a shepherd, he had a marvelous vision of angels carrying the soul of St. Aidan to heaven. This occurrence seems to have impressed him deeply, though he went on to soldiering and possibly fought against the Mercians.

It was as a soldier that he knocked at the gate of Melrose Abbey. As a monk, he went on to become prior of the abbeys of Melrose and Lindisfarne. After some years at Lindisfarne, wishing to grow even closer to God, he retired as a hermit first to Holy Island, today named after him, and then to an even more remote location among the Farne Islands. Still, people persisted in following him even to this isolated place, and he graciously built a guest house near the landing stage of the isle to accommodate them.

Illustrations taken from the Venerable St. Bede’s Life of Cuthbert

Later, at the insistence of the Abbess St. Elfleda, a daughter of King Oswiu, he reluctantly accepted a bishopric and was consecrated Bishop of Lindisfarne. The two years of his episcopate were spent visiting his diocese preaching, teaching, distributing alms and working so many miraculous cures that during his lifetime he was known as the Wonderworker of Britain.

Weakened by his labors and austerities, Cuthbert sensed death approaching and again retired to his beloved retreat in the Farne Islands. He received the last sacraments and died peacefully, seated, his hands uplifted and his eyes raised heavenward. The Venerable St. Bede also records in his life of the saint that when Cuthbert's sarcophagus was opened nine years after his death, his body was found to have been perfectly preserved or incorrupt.

Weekly Story

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A Bargain with Our Lady

From his sick bed, Ansaldo implored the Mother of God to hea...

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A Bargain with Our Lady


In the city of Doul, in France, lived a young cavalier named Ansaldo. This gentleman was trained in the arts of horsemanship and battle. As was common for those in Ansaldo’s line of work, he received a battle wound from an arrow, which entered so deep into the jaw-bone, that it was not possible to extract the iron.

After four years of suffering in this way, the afflicted man could endure the pain no longer. His affliction had made him very ill, a shadow of his former robust self. He thought he would again try to have the iron extracted. But before doing so, this time he decided to make a bargain with the Blessed Virgin.

From his sick bed, Ansaldo implored the Mother of God to heal his jaw and restore his health to him. In exchange for this great grace, he vowed to visit a sacred image of her in the city of Doul every year, and make an offering of a certain sum of money upon her altar if she granted this request.

He had no sooner made the vow than the iron, without being touched, fell out of his jaw and into his mouth.

The next day, ill as he was, he went to visit the sacred image. With a great deal of effort, the weakened, but hopeful man placed the promised gift upon the altar.

Immediately, he felt himself entirely restored to health.

Amazed by the quick maternal response of Mary Most Holy, Andsaldo never forgot his vow and returned every year to honor his part of their bargain.

From the Glories of Mary, by St. Alphonsus Maria de Liguori.

From his sick bed, Ansaldo implored the Mother of God to heal him and restore his health to him. In exchange for this great grace,

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