To undertake (prayer [JH]) is a matter of life and death for all Christians. And no one, however lost he may be, should set it aside if God has awakened him to so great a good.

Camino de perfección 16:3

The continuation of the book is therefore entirely dedicated to prayer. However, Teresa has trouble finding a good starting point. What she actually wants to discuss is contemplative prayer (contemplación), but she realizes that not everyone is called to this. In this respect we can only trust in God’s grace. This is why it is better not to have a qualitative judgment on the different types of prayer and humbly to accept what the Lord in His goodness gives us (Camino de perfección 16:18). In the continuation Teresa does, however, make clear that prayer is not a goal in and of itself. We don’t come to prayer by reciting standard formulas but by inwardly directing ourselves towards God and placing our trust in Him alone. Then God Himself will lead us to the source of living water. According to Teresa this source is located in the centre of our soul and when we drink from this source, we are assuaged with a thirst that pulls us ever deeper into the infinite longing of God (perfection).

How right and true, as words coming from the mouth of Truth Itself, that such a person will not thirst for anything in this life – although thirst for the things of the next life increases much more than can ever be imagined through natural thirst!

How thirsty one becomes for this thirst! The soul understands the great value of this thirst, and even though the thirst is a most painful, wearying one, it brings with it the very satisfaction by which it is assuaged, in such a way that it is a thirst unquenchable except in earthly things. Indeed, this thirst slakes in such a way that when God satisfies the thirst, the greatest favour He can grant the soul is to leave in it this same need – and a greater one – to drink the water again.

Camino de perfección 19:2

For Teresa the inner goal of prayer is that we come into contact with God and learn to trust this Source within ourselves more and more. The way in which this is brought about is of secondary importance to her. Since God works in mysterious ways in this regard, it is not our place to determine this. What is important is that we open ourselves for God in prayer, trusting that He is truly leading us on a path that He alone knows. This is why the way of prayer is a royal road and on it we should not shrink or be irresolute:

For when you are about to gain the treasure – or steal it, since the Lord says that the violent take it away (Matthew 11:12) – by a royal road and by a safe road, the road chosen by our King and all His elect and saints, they will tell you that there are so many dangers and so many things to fear.

Camino de perfección 21:5

We travel the road of prayer, when we, in our longing, orient ourselves towards God and do not doubt that we are seen by God in this. This is why, according to Teresa, vocal prayer (oración vocal), as an expression of this inner orientation, cannot be separated from mental prayer (oración mental) or this inner orientation itself. For this it is not necessary to use long prayers. A simple Lord’s Prayer or Hail Mary suffices to direct our attention and enter into contact with the Source of our life:

Is it too much to ask you to turn your eyes from these exterior things in order to look at Him sometimes? Behold, He is not waiting for anything else, as He says to the bride, than that we look at Him. In the measure you desire Him, you will find Him. He so esteems our turning to look at Him that no diligence will be lacking on His part.

Camino de perfección 26:3

Jos Huls, O.Carm.,

The Spanish Inquisition had banned many spiritual books for the general public, and especially for women, and so the Sisters of the newly founded Convent of Saint Joseph in Avila asked St Teresa whether she herself would write something on prayer or the spiritual life (Morgain, 1997). For Teresa this was the go-ahead to start writing a new book of a practical nature. She gave the book the title “The Way of Perfection” (Camino de perfección), an introduction to the contemplative life. She begins her book, however, with the “disasters” that were then occurring in northern Europe as a consequence of the Reformation. She wants to do something against this “evil”, but must acknowledge her limited role as a woman in a highly male-dominated society (Álvarez, 2006):

I realized I was a woman and wretched and incapable of doing any of the useful things I desired to do in the service of the Lord. All my longing was and still is that since He has so many enemies and so few friends that these few friends be good ones. As a result I resolved to do the little that was in my power; that is, to follow the evangelical counsels as perfectly as I could and strive that these few persons who live here do the same. I did this trusting in the great goodness of God, who never fails to help anyone who is determined to give up everything for Him.

Camino de perfección 1:2[1]

Teresa’s stance with regard to this discrimination is not neutral and she is of the opinion that it goes against the spirit of the Christian faith. Jesus clearly made a stand for women and gave them a prominent role. Thus we read in a passage which was removed by a censor:

Nor did You, Lord, when You walked in the world, despise women; rather, You always, with great compassion, helped them. And You found as much love and more faith in them than You did in men. Among them was Your most blessed Mother, and through her merits – and because we wear her habit – we merit what, because of our offences, we do not deserve. Is it not enough, Lord, that the world has intimidated us... so that we may not do anything worthwhile for You in public or dare speak some truths that we lament over in secret, without Your also failing to hear so just a petition? I do not believe, Lord, that this could be true of Your goodness and justice, for You are a just judge and not like those of the world. Since the world’s judges are sons of Adam and all of them men, there is no virtue in women that they do not hold suspect. Yes, indeed, the day will come, my King, when everyone will be known for what he is. I do not speak for myself, because the world already knows my wickedness – and I have rejoiced that this wickedness is known publicly – but because I see that these are times in which it would be wrong to undervalue virtuous and strong souls, even though they are women.

Camino de perfección 3:7

Despite this clear protest against a policy which drives women further and further into the margins of public life, Teresa is not a champion of women’s rights before the term existed. Her protest mainly concerns the attitude of the Church of her time, which considers women suspect from the start. She opposes this attitude, because it is not in accordance with the Gospel and so goes against the will of God. Jesus acknowledges women and gives them their rightful place. And so Teresa is of the opinion that, in her time also, women can be important to combat the crisis in the Church. They may lead a (compulsorily) hidden life, but their share in the battle the Church has to fight against “evil” is no less for all that.

The danger of such a statement is that it remains nothing but a hollow phrase. For Teresa, however, it expressly has to do with the life she is called to as a Carmelite nun and which she rightfully calls a daring venture. There may be external attacks on the church, but the greatest danger comes from within and has to do with what Teresa calls offending Christ. Christ is not seen in His unimaginable offer of love. Instead people concern themselves with outward affairs that for the “world” may seem important, but do not touch the core of our existence. This is why the Sisters, as true soldiers of Christ, must defend the inside of the city and in so doing support the other soldiers who have to hold their own in the world (Camino de perfección 3:1). This inward movement is essential for Teresa and it evokes a battle that does not end at the boundaries of the convent. There, too, there is a continual tension between inside and outside, between that which is avowed and the true confrontation with God.

The Carmelite life, as it is advocated by Teresa, can best be described as a life lived purely out of the love of Christ or God. The Sisters have abandoned everything to entrust themselves with all their soul to this love. The “perfection” the Carmelite nuns have to strive for is therefore not to be sought in faultless conduct, but in the unconditionality of their surrender to this divine love. Although the “Way of Perfection” is primarily directed towards prayer (De Pablo Maroto, 1973; Herraiz Garcia, 1981), in the first chapters of the book Teresa mainly emphasizes the material expression of this in the Sisters’ life. In doing this she seems to want to express that the spiritual cannot be abstracted from the material. Prayer remains empty when it is not put into practice in life as it is concretely lived. Thus, as early as the second chapter of her book, Teresa indicates how important it is to be unconcerned and not to worry about material needs:

Don’t think, my Sisters, that because you do not strive to please those who are in the world you will lack food. I assure you that such will not be the case. Never seek sustenance through human schemes for you would die of hunger – and rightly so. Your eyes on your Spouse! He will sustain you. Once He is pleased, those least devoted to you will give you food even though they may not want to, as you have seen through experience. If in following this advice you should die of hunger, blessed be the nuns of St Joseph’s! For the love of the Lord, do not forget this. Since you have given up an income, give up worry about food. If you don’t, everything will be lost.

Camino de perfección 2:1

For Teresa, trust in God is not something abstract. We cannot say that we trust God, and at the same time cover ourselves on other levels. He who gives himself, gives himself completely, or his gift means nothing. The same is true of the three most important virtues of the Carmelite life – charity, detachment and humility – which are all directed towards easing us away from our self-absorption, trusting that we are in everything the Other’s concern.

Camino de perfección 5:15

Jos Huls, O.Carm., is a member of the Dutch Province of the Order and senior researcher at the Titus Brandsma Institute at Nijmegen in the Netherlands.

[1]     The English edition used is Volume II of The Collected Works of St Teresa of Avila: The way of perfection. Meditations on the Song of Songs. The Interior Castle translated by Kieran Kavanaugh & Otilio Rodriguez. Washington: Institute of Carmelite Studies. 1980.

Following the first part of the European Carmelite Youth programme “Awakening” held at Casa São Nuno, Fatima, Portugal in August 2014 with 58 participants, a second group gathered at San Felice del Benaco, Italy from the 19th to 23rd August 2015. This time there were 45 participants from the Italian, Neapolitan, Maltese and Polish Provinces (Italy, Malta, Romania and Poland), together with two sisters from the Instituto di Nostra Signora del Carmelo. The Prior General, Fr. Fernando Millán Romeral was present for two days and spoke to the participants about “Three witness of love” in our Carmelite tradition: Titus Brandsma, Edith Stein and Angelo Paoli. Fr. Miċeál O’Neill (Hib) presented the topic “Voices of Carmelite Women”: Teresa of Avila and Mary Magdalen de Pazzi. The members of the Carmelite European Youth Committee, Sabrina Rubio Perez, Victor Navarrro Poncela and Carmelites, Luca Sciarelli, Dave Twohig and Tommaso Bacci guided each day and also spoke on various topics including our Carmelite story, the Blessed Virgin Mary and lectio divina. The programme ended with Mass of the Sunday celebrated by the Prior General, with the young people and the local people in the beautiful Carmelite church at San Felice. The event was coordinated by the General Councillor for Europe, John Keating. The committee wish to express their gratitude to the community and the staff of “Il Carmelo” for the wonderful hospitality afforded to them at this spiritual centre of the Italian Province. To conclude a very successful programme three young women and two Carmelites of the Polish province gave a presentation on the forthcoming World Youth Day (WYD) that will take place in Krakow, Poland from 25th – 31st July 2016. They reminded the participants that it is now possible to register for the WYD through local dioceses or on the official international website. Groups wishing to participate in the WYD programme should do so through these agencies. Prior to the official events of the WYD, the Polish Province invites all Carmelite groups to participate in a special Carmelite Day on July 27th at their house in Krakow.

Those wishing to participate in this one-day Carmelite event have to make a separate registration for the Carmelite Day – for this and all other inquiries please visit www.sdm.karmelici.pl

Pope’s Prayer Intentions for September 2015

Universal: Opportunities for the young - That opportunities for education and employment may increase for all young people.

Evangelization: Catechists - That catechists may give witness by living in a way consistent with the faith they proclaim.

Lectio Divina September - septiembre - settembre 2015

The World Youth Day (WYD) will take place in Krakow, Poland from 25th – 31st July 2016. It is now possible to register for the WYD through local dioceses or on the official international website. Groups wishing to participate in the WYD programme should do so through these agencies.

The Polish Carmelite Province wishes to extend a very warm welcome to young Carmelite groups attending this important occasion in 2016.  Prior to the official events of the WYD, the Polish Province invites all Carmelite groups to participate in a special Carmelite Day on July 27th at their monastery in Krakow in the presence of Mary, Lady of Hope.

If you wish to participate in this one-day Carmelite event, please visit www.sdm.karmelici.pl

This website contains important information about the event, and allows for registration of groups for the Carmelite Day. It is important to note that registration for the Carmelite Day does not include registration for WYD programme. Each group must also register with the Central Committee of the World Youth Day in their local dioceses, or through the official international website.

During the Provincial Chapter of the Province of Indonesia held on 27 July-1 August 2015 were elected:

• Prior Provincial:  Fr. Ignasius Budiono, O.Carm.
• Vice Prior Provincial:  Fr. F.X. Hariawan Adji, O.Carm.
• First Councilor:  Fr. Albertus Djono Moi, O.Carm.
• Second Councilor:  Fr. Michael Moelja Hartomo, O.Carm.
• Third Councilor:  Fr. Heribertus Supriyadi, O.Carm.
• Fourth Councilor:  Fr. Albertus Medyanto, O.Carm.

The Pope’s Prayer Intentions for August 2015

Universal: Volunteers - That volunteers may give themselves generously to the service of the needy.

Evangelization: Outreach to the marginalized - That setting aside our very selves we may learn to be neighbors to those who find themselves on the margins of human life and society.

Lectio Divina August - Agosto - Agosto 2015

Few Saints hold greater attraction for Carmelites of the Ancient Observance than Saint Mary Magdalen de’ Pazzi. Her twenty-five years of religious life, begun in 1582 at the age of sixteen, were spent entirely in a convent of their observance, Saint Mary of the Angels in Florence.[1] The mystical phenomena in her life, the spiritual wisdom of her writings, and, above all, the angelic sanctity which led to her official canonization by Pope Clement IX in 1669 have made her one of Carmel’s brightest lights and best-loved Saints.

Saint Mary Magdalen entered the Order the very year another, more widely-known Carmelite mystic, Saint Teresa, died. Her life and works were to continue the same high ideals of Carmel which were given new life by her illustrious predecessor. Probably Saint Mary Magdalen never heard of her Spanish Carmelite sister; today many outside the Order are familiar with Saint Teresa, but scarcely aware of “La Santa di Firenze”; yet the lives and writings of the two Saints are of one piece in calibre and stature. It is for Carmelites, especially those of the Ancient Observance, to present this fact to the world.

The bibliography on Saint Mary Magdalen is by no means as extensive or as scholarly as that concerned with Saint Teresa. Biographical and devotional literature exists in abundance, especially in Italian, though also in other languages by way of translation, but the larger part of this is diffuse and repetitious and nothing to the two contemporary biographies of the Saint, those of Puccini and Cepari.[2] Saint Mary Magdalen emerges from the pages of these books as an extraordinary prodigy of the supernatural—which she was— but unreal, unappealing, without human qualities, hardly the robust girl of strong features and dark piercing eyes whose authentic portrait still exists in the convent in Florence. One reads these books without enlightenment and without a deeper understanding of the Saint.

There are, however, some notable exceptions to this type in some of the modern, popular biographies of the Saint, in the anonymous Santa Maria Maddalena de’ Pazzi,[3] in La Santa di Firenze, which was also published anonymously,[4] in Vaussard’s life of the Saint,[5] or in Raphael Cione’s short but illuminating introduction to his collection of selected critical texts of the Saint’s writings.[6] Any of these four books might serve as an easy introduction to the Saint; each gives an accurate if cursory survey of her life and doctrine. Unfortunately none of them has as yet found its way into English.

But the two most important books about Saint Mary Magdalen remain the original biographies. Vincent Puccini, the last ordinary confessor of the Saint, wrote her life in 1609, and two years later edited her personal accounts of the ecstasies she experienced and added these to the second edition of his work. Virgil Cepari, S.J., the last extraordinary confessor, began publication of her life in 1626, but it was not until 1669 that his work was completed, the last fifteen chapters being written by Joseph Fozi, S.J. Both books, which have gone through numerous editions and translations, are the primary printed sources for a study of the Saint. Each has the merits of contemporary and eye-witness reports. Their shortcomings, which were to characterize subsequent biographies as well, are due to faulty hagiographical standards; there is an overemphasis on the extraordinary, a failure to place events in their proper setting, and a neglect of the personality of the Saint. Cepari seems to have organized his material more neatly, set down facts in better chronology and sequence, and, in general, presented a more readable life, but both biographies are authoritative and deserve a careful reading.

Puccini’s edition of the Saint’s writings has been the source for most of the other editions of her works. This is indeed unfortunate, since his edition mutilated the original text. He added and deleted where he willed, joined different compositions on the same subject, bowdlerized strong statements of the mystic, and inserted pious reflections of his own. Such a method could not but give an unsatisfactory text, not only from the view point of the genuine thought of the Saint, but even for the style of her writings. Certain critics have found her writings heavy and uninspiring, traditional in their pietistic and devotional preoccupation, dry in their scholastic division into points.[7] Puccini’s method is at least partially responsible for this unfavorable criticism, a criticism that is not warranted by the original text. Recently selected passages taken from the manuscript accounts of the Saint have been published.[8] The manuscripts, five large volumes written in the careful hand of the sisters in the convent appointed to be secretaries of the Saint, still exist in good condition in the convent in Florence. Their publication may well be the beginning of a more extensive and a deeper study of the real contribution of this Saint.

Saint Mary Magdalen deserves to be better known, both inside and outside the Order. It is said that Saint Gertrude was relatively unknown until two-and-a-half centuries after her death, when the first readable edition of her works was published.[9] It is now a little over three centuries since the death of Saint Mary Magdalen de’ Pazzi. May we not hope that a new edition of her works and a serious investigation by Carmelite scholars of her mystical life and doctrine will vastly increase her influence in the Church? What are we waiting for?

[1] Until 1520, sixty-two years before Saint Mary Magdalen’s entrance, the convent of Saint Mary of the Angels was immediately subject to the General of the Order in Rome. At that time, however, it was taken from the jurisdiction of the General and placed under the Archbishop of Florence. The Roman rite replaced the Carmelite rite at that time. Ventigmilia, Historia Chronologica Priontin Generalium (Roma, 19), p. 179. These changes, however, did not detract from the essentially Carmelite life of the convent.

There is absolutely no basis for the claim that Saint Mary Magdalen was a discalced Carmelite. At the tercentenary of her death, in 1907, this idea was suggested, but it was effectively answered by members of our Order in Italy. The articles appeared in the Italian press of that time.

[2] V. Puccini, Vita della Madre Suor Maria Maddalena de’ Pazzi (Firenze, 1609); V. Cepari, S.J.—G. Fozi, S.J., Vita della serafica verg. S. Maria Maddalena de’ Pazzi (Roma, 1669).

[3] [Teresa del Bambino Jesu], S. Maria Maddalena de’ Pazzi (Firenze, 1942). The authoress is a member of the Carmelite convent of Florence and signs herself as “Una Carmelitana del Monastero di S. Maria Maddalena de’ Pazzi.”

[4] [Gesualda dello Spirito Sancto], La Santa di Firenze (Firenze, 1906). Suor Gesualda is a sister of Suor Teresa (see above) and a member of the same convent.

[5] M.-M. Vaussard, Sainte Marie-Madeleine de Pazzi (Paris, 1925).

[6] R. Cione, ed., S. Maria Maddalena de’ Pazzi nell’ estasi.... (Milano, 1926).

[7] F. Casnati, “Rassegna Letteraria; Mistici,” Vita e Pensiero, 16 (1925 55-59; Vaussard, op. cit., pp. 8-12.

[8] For example, Maurice Vaussard, ed., S. Maria Maddalena de’ Pazzi; estasi e lettere scelte (Firenze, 1924); Cione, op. cit. Within the last few days the published text of the first volume of the MSS, prepared by Father Otger Steggink, O.Carm., has reached the United States: Otger Steggink, O.Carm., ed., I Quaranti Giorni (Roma, 1952).

[9] Saint Gertrude died in 1303, but her works were not diffused until the German (1505) and Latin (1536) editions were published. A. Poulain, Des Graces d’Oraison (Paris, 1922), 10th edition, p. 640.