Exclamations,
Or
Meditations of The Soul on Its God
Introduction
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
From the Book,
"Minor Works Of St. Teresa
Conceptions Of The Love Of God
Exclamations, Maxims And Poems"
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Title Page of the Source Book
From
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( Blog-Note:
An Excerpt of the Introduction
which relates to the "Exclamations")
Introduction
by The Reverend
Father Benedict Zimmerman O.C.D.
of Wincanton Priory
St. Luke's, Wincanton,
October 15, 1912
"The Minor Writings of St. Teresa,
( Minor because they occupy
but little space in print,
although as a revelation
of the beauty and grandeur
of her soul
they equal
'The Life' and
'The Interior Castle' ),
comprise
the Poems,
the Conceptions of the Love of God,
the Exclamations
and
certain Maxims.
While the Exclamations and the Maxims
are fairly well known to English readers,
the Poems and the Conceptions
will probably come as a surprise
to many of them.
It is necessary to say a few words
by way of Introduction. "
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EXCLAMATIONS,
OR
MEDITATIONS
OF THE SOUL ON ITS GOD
Introduction
( An Excerpt of the Introduction
which relates to the "Exclamations")
" ... 'EXCLAMATIONS'
Speaking of
the fourth and highest degree of prayer,
St. Teresa says that
a soul
either immediately before
or after receiving
the grace of Divine Union
breaks forth into words of rapturous love.
She then proceeds to give an example
of such an Exclamation:
"O Lord," she says,
"Consider what Thou art doing:
Forget not so soon
the evils I have done !
To forgive me, Thou must already
have forgotten them;
Yet in order that there may be some limit
to Thy graces I beseech Thee
remember them." [1]
And so on.
The stirring passage beginning,
"O Prince of all the earth,
Thou who art indeed my Spouse", [2]
is accompanied by
the marginal note "Exclamation"
in the Saint's own handwriting
in the manuscript of the first version
of the Way of Perfection.
Again, in the Interior Castle [3]
we come across these words:
certain secret intuitions
"produce such overmastering feelings
that the person experiencing them
cannot refrain from amorous exclamations,
such as :
'O Life of my life, and Power
which doth uphold me ! '
with other aspirations of the same kind."
A collection of Exclamations
in this style
appeared in the first printed edition
of the Saint's works,
Salamanca, 1588,
and
has been reproduced
in all subsequent Spanish editions
as well as in numerous translations.
The authenticity of the book
has never been questioned,
as it bears on every line
the unmistakable imprint of
the mind and the diction of St. Teresa.
Editors and critics have
unhesitatingly accepted it as genuine.
Yet there is a mystery about it.
It is not known
what became of the manuscript
after Fray Luis de Leon had done with it,
for it is
not among the autographs
preserved at the Escorial,
nor has it been discovered elsewhere.
The work is never mentioned
either in the correspondence
of the Saint
or in the depositions
of her spiritual daughters
and her friends
on the occasion of
her beatification and canonisation.
Only her niece,
Teresa of Jesus (Teresita) says
that the original manuscript of the Life
as well as "many other papers
in her handwriting"
were taken from the convent
of the Incarnation
in order to be examined.
But there is no indication
that the Exclamations were among
these "other papers."
Some small fragments
in her own handwriting
have, however, been discovered.
It appears
that St. Teresa was in the habit
of giving her nuns short extracts
from her writings
signed with her name,
either as keepsakes
or when they were in need
of advice or consolation.
The convent of the Carmelite nuns
of St. Anne at Madrid
possesses three of these,
one from the fourth
and
two from the last Exclamation;
The nuns of Guadalajara, too,
have a paper containing three lines
from the last Exclamation.
All these fragments bear
the signature of the Saint.
A more extensive manuscript belongs
to the Convent of Granada.
Until lately it has been considered
an autograph,
but the French Carmelites,
who possess a photographic reproduction,
have been informed by connoisseurs
that it is not by St. Teresa herself,
although in a contemporary hand.
The present writer, having seen
neither the original
nor the photographs,
is not in a position to offer an opinion.
It contains the whole
of the first, ninth, tenth, eleventh
and twelfth Exclamations
(with noteworthy variants
from the published text),
as well as
portions of the second and thirteenth.
When were these Exclamations composed ?
Fray Luis de Leon assigns them
to the year 1569,
without, however, giving any reason
for this date;
But the presumption is
that he found it in his copy.
On the other hand,
the author of the Reforma, [4]
without a word of explanation,
mentions 1579 as the date of the book.
This may be due
— as the French Carmelites think —
to a printing mistake;
Nevertheless his statement has been accepted
by the Bollandists and other writers.
But the French nuns
not only adopt the former year,
but suggest an even earlier date,
namely 1559.
They hold
that the vehement desires of
seeing God
and
being for ever united with Him,
which form the principal argument
of the Exclamations,
belong to that period of the Saint's life
of which she says :
"I saw myself dying
with a desire to see God,
and
I knew not how to seek that life
otherwise than by dying." [5]
Again,
after describing the vision of hell
which made so deep an impression
on her mind:
"It was that vision that filled me
with the very great distress
which I feel at the sight
of so many lost souls." [6]
Without contesting the force
of these passages,
it must be averred
that this particular frame of mind
lasted much longer,
as is proved beyond
the possibility of a doubt
by the occurrence
at Salamanca
at Easter 1571. [7]
This, indeed, may have been a
last explosion of unprecedented violence.
The period of vehement desires
certainly ended at the time
of her mystical espousals,
November 18, 1572; [8]
And this is, of course,
still more true of the state of her soul
after being admitted to the mystical marriage.
"The most surprising thing to me,"
she says,
"is that the sorrow and distress
which such souls felt
because they
could not die
and
enjoy our Lord's presence
are now exchanged for
as fervent a desire
of serving Him,
of causing Him to be praised,
and
of helping others
to the utmost of their power.
Not only have they
ceased to long for death,
but they wish for
a long life and most heavy crosses,
if such would bring ever so little
honour to our Lord."
And, a little ferther on:
"True,
people in this state
forget this at times,
and
are seized with tender longings
to enjoy God
and
to leave this land of exile,
especially as they see
how little they serve Him.
Then, however,
they return to themselves,
reflecting how they possess Him
continually in their souls,
and so
are satisfied,
offering to His Majesty their willingness
to live as the most costly oblation
they can make." [9]
From what has been said,
it follows that
while it may be taken as an ascertained fact
that the Exclamations were written
before 1572,
there is not sufficient evidence to prove
that they date
from 1559
rather than from 1569,
or, for the matter of that,
any other year previous
to the "Spiritual Espousals" of St.Teresa.
Nothing seems to militate against the date
suggested by the French nuns
except the possibility
that Fray Luis de Leon may have had
positive evidence for his statement.
The question must therefore remain open.
The number of Exclamations
is variously given
as sixteen or seventeen.
We have adopted
the division into sixteen,
chiefly for the convenience
of the English readers,
because Bishop Milner had adopted
the same.
Those, who count seventeen.
reckon
Excl. x. 6-9 as Excl. xi.,
Excl. xi. as xii.,
and so on.
They have been twice translated
into English,
first by Abraham Woodhead
and his friend,
and
afterwards by Bishop Milner. [10]
The former translation, literal and correct,
but rather antiquated,
is not easily accessible now.
The latter is heavy and incorrect.
It was not made direct from the original,
but from the French translation
of St. Teresa's works
by the Jansenist, Robert Arnauld d'Andilly,
whom, strange to say,
even Canon Dalton
in his various translations
only too often followed as his authority.
Milner says that he compared d'Andilly
with P. Cyprien de la Nativite [11]
and found them to agree !
The present translation appeared
first in 1906,
but has now been revised with a view
to rendering it more concise.
It would have been easy,
had it been considered necessary,
to find parallel passages
for nearly every phrase. "
...
"Benedict Zimmerman, O.C.D.
St. Luke's, Wincanton,
October 15, 1912. "
( End of Excerpt
of the Introduction)
Blog Note:
▪ The following inscription is found
in this book
after the Introduction
and just prior to Exclamation I
"Written By
The Holy Mother Teresa Of Jesus
On Different Occasions,
According To The Devotion
Imparted To Her By Our Lord
After Holy Communion.
A.D. 1569. "
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Foot Notes:
[1]
Life, ch. xviii. 5-7.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference #1
Forget not so soon
the evils I have done !
To forgive me, Thou must already
have forgotten them;
Yet in order that there may be some limit
to Thy graces I beseech Thee
remember them." [1]
Life, ch. xviii. 5-7.
What I undertake to explain is that
- which the soul feels
when it is in the divine union.
It is plain enough what union is--
- two distinct things becoming one. ...
O my Lord, how good Thou art!
Yea, even if they be good souls,
it is on Thy part great munificence
and magnanimity
...
Why, then, give graces so high
to souls
who have been such great sinners?
...
For, as to giving Thee thanks
for mercies so great,
I know not how to do it.
[ Life: Ch. 18: #5 ]
O Lord, consider what Thou art doing;
forget not so soon
the great evils that I have done.
To forgive me,
Thou must already have forgotten them;
yet, in order that there may be some limit
to Thy graces,
I beseech Thee remember them.
O my Creator,
pour not a liquor so precious
into a vessel so broken;
for Thou hast already seen
how on other occasions
I allowed it to run waste.
Lay not up treasure like this,
where the longing after the consolations
of this life
is not so mortified as it ought to be;
for it will be utterly lost.
How canst Thou commit
the defence of the city, and
the keys of its fortress
to a commander so cowardly,
who at the first assault
will let the enemy enter within?
Oh, let not Thy love
be so great, O King Eternal,
as to imperil jewels so precious!
O my Lord, to me it seems
that it becomes a ground
for undervaluing them,
when Thou puttest them
in the power of one so wretched,
so vile, so frail, so miserable, and
so worthless as I am,
who, though she may labour
not to lose them,
by the help of Thy grace,--
and I have need of no little grace
for that end,
being what I am,--
is not able to win over any one to Thee,--
in short, I am a woman,
not good, but wicked.
It seems to me
that the talents are
not only hidden,
but buried,
when they are committed to earth so vile.
It is not Thy wont, O Lord,
to bestow graces and mercies
like these upon a soul,
unless it be that it may edify many.
[ Life: Ch. 18: #6]
Thou, O my God, knowest already
that I beg this of Thee
with my whole will,
from the bottom of my heart,
and that I have done so
more than once, and
I account it a blessing
- to lose the greatest blessings
which may be had on earth,
- if Thou wouldst but bestow these graces
upon him who will make a better use
of them to the increase of Thy glory.
These, and expressions like these,
it has happened to me often to utter.
I saw afterwards
- my own foolishness and
- want of humility;
for
- our Lord knoweth well
what is expedient, and that
- there is no strength in my soul
to be saved,
if His Majesty did not give it
with graces so great.
[ Life: Ch. 18: #7]
_____________________
[2]
Way of Perfection, ch. xxvi. 5.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference #2
The stirring passage beginning,
"O Prince of all the earth,
Thou who art indeed my Spouse", [2]
is accompanied by
the marginal note "Exclamation"
in the Saint's own handwriting
in the manuscript of the first version
of the Way of Perfection.
Way of Perfection, ch. xxvi. 5.
Is it much for you to look
but once on Him
Who gives you such riches?
If you have trials to bear,
if you are sorrowful,
watch Him on His way to the garden.
...
Or look on Him again laden
with the cross,
and not allowed to stay to take breath.
He will gaze at you with those beautiful.
compassionate eyes,
brimming with tears, and
will forget His own grief to solace yours,
only because you went to comfort Him
and turned towards Him. *
[*St. Teresa wrote here
in the margin of the Escorial MS.:
"Exclamations." ]
[Way of Perfection: Ch. 26: # 4 ]
O Prince of all the earth,
Thou Who art indeed my Spouse!
You may say,
if your heart has been so melted
at seeing Him in this state
that not only do you look at Him,
but you feel delight in speaking to Him,
(not in any fixed form of prayer,
but out of your compassion,
which greatly touches Him):
Art Thou reduced to such sore straits,
my Lord, my only Good,
that Thou art willing to consort
with such a miserable comrade
as myself?
Yet Thy looks tell me
that Thou findest some comfort
even in me. ...
If it be Thy will to suffer thus for me,
what do I suffer for Thee in return?
Of what have I to complain?
Shame at seeing Thee in such plight
shall make me endure
all the trials that may come to me:
I will count them gain
that I may imitate Thee in something.
Let us go together, Lord:
"whither Thou goest, I will go",
and I will follow
where Thou hast passed.
[Way of Perfection: Ch. 26: #5 ]
_____________________
[ 3]
Interior Castle, M. vii. ch: ii. 7.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference #3
Again, in the Interior Castle [3]
we come across these words:
certain secret intuitions
Interior Castle, M. vii. ch: ii. 7.
...the spiritual marriage,
for this secret union takes place
in the innermost centre of the soul
where God Himself must dwell...
[ Interior Castle: Mansion 7:
Ch. 2: # 2]
This becomes more manifest
by its effects as time goes on,
for the soul learns
that 'it is God Who gives it life,'
by certain secret intuitions
too strong to be misunderstood,
and
keenly felt,
although impossible to describe.
These produce such
over-mastering feelings
that the person experiencing them
cannot refrain
from amorous exclamations,
such as:
O Life of my life,
and
Power which doth uphold me!'
with other aspirations
of the same kind. *
[* Footnote
Such exclamations,
in considerable number,
form the Book of Exclamations
published by Fray Luis de Leon.
De Fuente thinks it was written in 1569,
but as St. Teresa's spiritual betrothal
took place on November 18, 1572,
it seems, at least in parts, of a later date.
The spiritual nuptials must be placed
between the aforementioned year
and May 1575,
but it is not possible
to ascertain the exact date.
(For the Exclamations, see Minor Works).]
For from the bosom of the Divinity,
where God seems
ever to hold this soul fast clasped,
issue streams of milk,
which solace the servants of the castle.
I think He wishes them to share,
in some way,
the riches the soul enjoys;
Therefore from the flowing river
in which the little streamlet
is swallowed up,
some drops of water flow
every now and then
to sustain the bodily powers,
the servants of the bride and Bridegroom.
[ Interior Castle: Mansion 7:
Ch. 2: # 7 ]
_____________________
[4]
Reforma, bk. v. ch. xxxvii. 4.
Bollandists, n. 1554.
_____________________
[5]
Life, ch. xxix. 10.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 5
the principal argument
of the Exclamations,
belong to that period of the Saint's life
of which she says :
"I saw myself dying
with a desire to see God,
and
I knew not how to seek that life
otherwise than by dying." [5 ]
Life, ch. xxix. 10.
...His Majesty began...
to make it clear
that it was He Himself who appeared,
by the growth in me
of the love of God so strong,
that I knew not who could have infused it;
for it was most supernatural,
and I had not attained to it
by any efforts of my own.
I saw myself dying
with a desire to see God, and
I knew not how to seek that life
otherwise than by dying.
...
It seemed as if
my soul were really torn
away from myself.
Oh, supreme artifice of our Lord!
how tenderly didst Thou deal
with Thy miserable slave!
Thou didst hide Thyself from me, and
didst yet constrain me
with Thy love,
with a death so sweet,
that my soul would never wish it over.
[ Life: Ch. 29: #10]
_____________________
[6]
Life, ch. xxxii. 9.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 6
"It was that vision that filled me
with the very great distress
which I feel at the sight
of so many lost souls." [6]
Life, ch. xxxii. 9.
It was that vision that
- filled me with the very great distress
which I feel at the sight
of so many lost souls...
- gave me the most vehement desires
for the salvation of souls;
for certainly I believe that,
to save even one
from those overwhelming torments,
I would most willingly
endure many deaths.
If here on earth we see one
whom we specially love
in great trouble or pain,
our very nature seems to bid us
compassionate him;
What, then, must it be
to see a soul in danger of pain,
the most grievous of all pains,
for ever? ...
[ Life: Ch. 32: # 9 ]
_____________________
[7]
Relation iv. 1 ;
Interior Castle, M. vi. ch. xi. 8 ;
Conceptions, ch. vii. 2.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 7
Without contesting the force
of these passages,
it must be averred
that this particular frame of mind
lasted much longer,
as is proved beyond
the possibility of a doubt
by the occurrence
at Salamanca
at Easter 1571. [7 ]
Relation iv. 1 ;
I found myself the whole of yesterday
in great desolation,
and, except at Communion,
did not feel
that it was the day of the Resurrection.
Last night, being with the community,
I heard one of them singing
how hard it is
to be living away from God.
As I was then suffering,
the effect of that singing on me
was such
that a numbness began in my hands, and
no efforts of mine could hinder it;
but as I go out of myself
in raptures of joy,
so then my soul was thrown
into a trance
through the excessive pain, and
remained entranced;
and until this day I had not felt this.
A few days previously I thought
that the vehement impulses
were not so great
as they used to be, and
...
Hitherto the pain had not gone so far
as to make me beside myself;
and as it is so unendurable,
and as I retained
the control of my senses,
it made me utter loud cries
beyond my power to restrain.
[ Relation 4: #1]
. . . . . . . . . . . . . . . . . .
Interior Castle, M. vi. ch. xi. 8 ;
Let us return to the soul
... in such cruel torment.
This agony does not continue for long
in its full violence
--never, I believe, longer
than three or four hours;
Were it prolonged,
the weakness of our nature
could not endure it
except by a miracle.
In one case,
where it lasted only a quarter of an hour,
the sufferer was left utterly exhausted;
indeed, so violent was the attack
that she completely lost consciousness.
This occurred when she unexpectedly
heard some verses to the effect
that life seemed unending;
She was engaged in conversation
at the time,
which was on the last day of Easter.
All Eastertide
she had suffered such aridity
as hardly to realize
what mystery was being celebrated.
[ Interior Castle: Mansion 6:
Ch. 11: # 8 ]
. . . . . . . . . . . . . . . . . .
Conceptions, ch. vii. 2.
...such a person is in a dying state,
Sometimes love is so strong
as to dominate over the powers of nature.
I know someone
who during this state of prayer
heard a beautiful voice singing,
and
she declares that
unless the song had ceased
she believes that her soul
would have left her body
from the extreme delight and sweetness
which our Lord made her feel.
...
I was told for certain by a person
who I know is incapable of falsehood,
that on several occasions
she was at the point of death
in consequence of
- her extreme longing to see God,
and
- the excessive sweetness experienced
by her at feeling herself
caressed by Him
and
melted by love for Him.
While plunged in this delight,
her soul desired
never to emerge from it,
and
death was no longer painful,
but most delicious,
for she lived by longing to die. ...
[ Conceptions: Ch. 7: # 2 ]
_____________________
[8]
Relation iii. 20.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 8
The period of vehement desires
certainly ended at the time
of her mystical espousals,
November 18, 1572; [8]
Relation iii. 20.
"Of Various Graces Granted
to the Saint
from the Year 1568 to 1571 Inclusive'
"Then appearing to me,
as on other occasions,
in an imaginary vision, most interiorly,
He held out His right hand and said:
"Behold this nail!
it is the pledge of thy being My bride
from this day forth.
Until now thou hadst not merited it;
from henceforth thou shalt
regard My honour,
not only as of one
who is Thy Creator, King, and God,
but as thine, My veritable bride;
My honour is thine, and thine is Mine."
This grace had such an effect on me,
that I could not contain myself:
I became as one that is foolish,
and said to our Lord:
"Either ennoble my vileness
or cease to bestow such mercies on me,
for certainly I do not think
that nature can bear them."
I remained thus the whole day,
as one utterly beside herself.
Afterwards I became conscious of
great progress, and
greater shame and distress to see
that I did nothing in return
for graces so great."
[ Relation 3: # 20 ]
_____________________
[9]
Interior Castle, M. vii. ch. iii. 5.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 9
Then, however,
they return to themselves,
reflecting how they possess Him
continually in their souls,
and so
are satisfied,
offering to His Majesty their willingness
to live as the most costly oblation
they can make." [9 ]
Interior Castle, M. vii. ch. iii. 5.
The most surprising thing to me
is that the sorrow and distress
which such souls felt
because they could not
die and enjoy our Lord's presence
are now exchanged for
as fervent a desire
- of serving Him,
- of causing Him to be praised,
and
- of helping others
to the utmost of their power.
Not only have they ceased
to long for death,
but they wish for
a long life
and
most heavy crosses,
if such would bring
ever so little honour to our Lord.
Thus, if they knew for certain
that immediately on quitting their bodies,
their souls would enjoy God,
it would make no difference to them,
nor do they think of the glory
enjoyed by the saints,
and long to share it.
Such souls hold
that their glory consists in helping,
in any way,
Him, Who was crucified,
especially as they see
how men offend against Him,
and
how few, detached from all else,
care for His honour alone.
True, people in this state
forget this at times,
and are seized with tender longings
to enjoy God
and
to leave this land of exile,
especially as they see
how little they serve Him.
Then,
returning to themselves
and
reflecting how they possess Him
continually in their souls,
they are satisfied,
offering to His Majesty
their willingness to live
as the most costly oblation they can make.
They fear death no more
than they would a delicious trance.
[ Interior Castle: Mansion 7:
Ch. 3: # 5]
_____________________
[10]
The Exclamations of a Soul to God:
or,
the Meditations
of St.Teresa after Communion.
Newly translated.
Together, with an Introductory Dedication
to a Reverend Prioress
on present practices and opinions
of the times.
By the Rev. John Milner, F.S.A.
(London, Coghlan, 1790 and 1812).
Reprinted in
Duffy's Weekly Volumes
of Catholic Divinity
(Dublin, Duffy & Co.).
See Gillow, Billiograph. Diction., v. 31.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 10
They have been twice translated
into English,
first by Abraham Woodhead
and his friend,
and
afterwards by Bishop Milner. [10]
_____________________
[11]
Les OEuvres
de la Sainte Mere Terese de Jesus.
Nouvellement traduites par le
R. P. Cyprien de la Nativite de la Vierge,
Carme dichausse.
Paris, 1644 ;
and
reissued in 1650, 1657 and 1667.
. . . . . . . . . . . . . . . . . .
Blog Addition:
Regarding Footnote reference # 11
(The Exclamations)
They have been twice translated
into English,
first ...
and
afterwards by Bishop Milner. [10]
The latter is heavy and incorrect.
It was not made direct from the original,
but from the French translation
of St. Teresa's works
by the Jansenist,
Robert Arnauld d'Andilly,
...
Milner says that he compared d'Andilly
with P. Cyprien de la Nativite [11]
and found them to agree !
|
End of the Introduction
of the
Exclamations,
Or
Meditations Of The Soul
On Its God
S. Teresa of Jesus
of the Order of our Lady of Carmel
St. Teresa of Avila
From the Book,
"Minor Works Of St. Teresa
Conceptions Of The Love Of God
Exclamations, Maxims And Poems"
|
Note:
Attempt was made to display the quotes
of the other books being cited
by the editor's foot notes.
But, they may not be the actual intended passages
that were cited by the editor
since the editions/translations used by the editor
may have different paragraph numbering
than those available to this blog.
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