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St. Teresa of Avila
The Way of Perfection
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CHAPTER 3 - Continues the subject begun in the first CHAPTER and persuades the sisters to busy themselves constantly in beseeching God to help those who work for the Church. Ends with an exclamatory prayer.


Let us now return to the principal reason for which the Lord has brought us together in this house, for which reason I am most desirous that we may be able to please His Majesty. Seeing how great are the evils of the present day and how no human strength will suffice to quench the fire kindled by these heretics (though attempts have been made to organize opposition to them, as though such a great and rapidly spreading evil could be remedied by force of arms), it seems to me that it is like a war in which the enemy has overrun the whole country, and the Lord of the country, hard pressed, retires into a city, which he causes to be well fortified, and whence from time to time he is able to attack. Those who are in the city are picked men who can do more by themselves than they could do with the aid of many soldiers if they were cowards. Often this method gains the victory; or, if the garrison does not conquer, it is at least not conquered; for, as it contains no traitors, but picked men, it can be reduced only by hunger. In our own conflict, however, we cannot be forced to surrender by hunger; we can die but we cannot be conquered.

Now why have I said this? So that you may understand, my sisters, that what we have to ask of God is that, in this little castle of ours, inhabited as it is by good Christians, none of us may go over to the enemy. We must ask God, too, to make the captains in this castle or city -- that is, the preachers and theologians -- highly proficient in the way of the Lord. And as most of these are religious, we must pray that they may advance in perfection, and in the fulfilment of their vocation, for this is very needful. For, as I have already said, it is the ecclesiastical and not the secular arm which must defend us. And as we can do nothing by either of these means to help our King, let us strive to live in such a way that our prayers may be of avail to help these servants of God, who, at the cost of so much toil, have fortified themselves with learning and virtuous living and have laboured to help the Lord.

You may ask why I emphasize this so much and why I say we must help people who are better than ourselves. I will tell you, for I am not sure if you properly understand as yet how much we owe to the Lord for bringing us to a place where we are so free from business matters, occasions of sin and the society of worldly people. This is a very great favour and one which is not granted to the persons of whom I have been speaking, nor is it fitting that it should be granted to them; it would be less so now, indeed, than at any other time, for it is they who must strengthen the weak and give courage to God's little ones. A fine thing it would be for soldiers if they lost their captains! These preachers and theologians have to live among men and associate with men and stay in palaces and sometimes even behave as people in palaces do in outward matters. Do you think, my daughters, that it is an easy matter to have to do business with the world, to live in the world, to engage in the affairs of the world, and, as I have said, to live as worldly men do, and yet inwardly to be strangers to the world, and enemies of the world, like persons who are in exile -- to be, in short, not men but angels? Yet unless these persons act thus, they neither deserve to bear the title of captain nor to be allowed by the Lord to leave their cells, for they would do more harm than good. This is no time for imperfections in those whose duty it is to teach.

And if these teachers are not inwardly fortified by realizing the great importance of spurning everything beneath their feet and by being detached from things which come to an end on earth, and attached to things eternal, they will betray this defect in themselves, however much they may try to hide it. For with whom are they dealing but with the world? They need not fear: the world will not pardon them or fail to observe their imperfections. Of the good things they do many will pass unnoticed, or will even not be considered good at all; but they need not fear that any evil or imperfect thing they do will be overlooked. I am amazed when I wonder from whom they learned about perfection, when, instead of practising it themselves (for they think they have no obligation to do that and have done quite enough by a reasonable observance of the Commandments), they condemn others, and at times mistake virtue for indulgence. Do not think, then, that they need but little Divine favour in this great battle upon which they have entered; on the contrary, they need a great deal.

I beg you to try to live in such a way as to be worthy to obtain two things from God. First, that there may be many of these very learned and religious men who have the qualifications for their task which I have described, and that the Lord may prepare those who are not completely prepared already and who lack anything, for a single one who is perfect will do more than many who are not. Secondly, that after they have entered upon this struggle, which, as I say, is not light, but a very heavy one, the Lord may have them in His hand so that they may be delivered from all the dangers that are in the world, and, while sailing on this perilous sea, may shut their ears to the song of the sirens. If we can prevail with God in the smallest degree about this, we shall be fighting His battle even while living a cloistered life and I shall consider as well spent all the trouble to which I have gone in founding this retreat,17 where I have also tried to ensure that this Rule of Our Lady and Empress shall be kept in its original perfection.

Do not think that offering this petition continually is useless. Some people think it a hardship not to be praying all the time for their own souls. Yet what better prayer could there be than this? You may be worried because you think it will do nothing to lessen your pains in Purgatory, but actually praying in this way will relieve you of some of them and anything else that is left -- well, let it remain. After all, what does it matter if I am in Purgatory until the Day of Judgment provided a single soul should be saved through my prayer? And how much less does it matter if many souls profit by it and the Lord is honoured! Make no account of any pain which has an end if by means of it any greater service can be rendered to Him Who bore such pains for us. Always try to find out wherein lies the greatest perfection. And for the love of the Lord I beg you to beseech His Majesty to hear us in this; I, miserable creature though I am, beseech this of His Majesty, since it is for His glory and the good of His Church, which are my only wishes.

It seems over-bold of me to think that I can do anything towards obtaining this. But I have confidence, my Lord, in these servants of Thine who are here, knowing that they neither desire nor strive after anything but to please Thee. For Thy sake they have left the little they possessed, wishing they had more so that they might serve Thee with it. Since Thou, my Creator, art not ungrateful, I do not think Thou wilt fail to do what they beseech of Thee, for when Thou wert in the world, Lord, Thou didst not despise women, but didst always help them and show them great compassion.18 Thou didst find more faith and no less love in them than in men, and one of them was Thy most sacred Mother, from whose merits we derive merit, and whose habit we wear, though our sins make us unworthy to do so.19 We can do nothing in public that is of any use to Thee, nor dare we speak of some of the truths over which we weep in secret lest Thou shouldst not hear this our just petition. Yet, Lord I cannot believe this of Thy goodness and righteousness, for Thou art a righteous Judge, not like judges in the world, who, being, after all, men and sons of Adam, refuse to consider any woman's virtue as above suspicion. Yes, my King, but the day will come when all will be known. I am not speaking on my own account, for the whole world is already aware of my wickedness, and I am glad that it should become known; but, when I see what the times are like, I feel it is not right to repel spirits which are virtuous and brave, even though they be the spirits of women.

Hear us not when we ask Thee for honours, endowments, money, or anything that has to do with the world; but why shouldst Thou not hear us, Eternal Father, when we ask only for the honour of Thy Son, when we would forfeit a thousand honours and a thousand lives for Thy sake? Not for ourselves, Lord, for we do not deserve to be heard, but for the blood of Thy Son and for His merits.

Oh, Eternal Father! Surely all these scourgings and insults and grievous tortures will not be forgotten. How, then, my Creator, can a heart so [merciful and] loving as Thine endure that an act which was performed by Thy Son in order to please Thee the more (for He loved Thee most deeply and Thou didst command Him to love us) should be treated as lightly as those heretics treat the Most Holy Sacrament today, in taking it from its resting-place when they destroy the churches? Could it be that [Thy Son and our Redeemer] had failed to do something to please Thee? No: He fulfilled everything. Was it not enough, Eternal Father, that while He lived He had no place to lay His head and had always to endure so many trials? Must they now deprive Him of the places20 to which He can invite His friends, seeing how weak we are and knowing that those who have to labour need such food to sustain them? Had He not already more than sufficiently paid for the sin of Adam? Has this most loving Lamb to pay once more whenever we relapse into sin? Permit it not, my Emperor; let Thy Majesty be appeased; look not upon our sins but upon our redemption by Thy Most Sacred Son, upon His merits and upon those of His glorious Mother and of all the saints and martyrs who have died for Thee.


Alas, Lord, who is it that has dared to make this petition in the name of all? What a poor mediator am I, my daughters, to gain a hearing for you and to present your petition! When this Sovereign Judge sees how bold I am it may well move Him to anger, as would be both right and just. But behold, Lord, Thou art a God of mercy; have mercy upon this poor sinner, this miserable worm who is so bold with Thee. Behold my desires, my God, and the tears with which I beg this of Thee; forget my deeds, for Thy name's sake, and have pity upon all these souls who are being lost, and help Thy Church. Do not permit more harm to be wrought to Christendom, Lord; give light to this darkness.

For the love of the Lord, my sisters, I beg you to commend this poor sinner21 to His Majesty and to beseech Him to give her humility, as you are bound to do. I do not charge you to pray particularly for kings and prelates of the Church, especially for our Bishop, for I know that those of you now here are very careful about this and so I think it is needless for me to say more. Let those who are to come remember that, if they have a prelate who is holy, those under him will be holy too, and let them realize how important it is to bring him continually before the Lord. If your prayers and desires and disciplines and fasts are not performed for the intentions of which I have spoken, reflect [and believe] that you are not carrying out the work or fulfilling the object for which the Lord has brought you here.




17 Lit.: "making this corner." The reference is to St. Joseph's, çvila.



18 The italicized lines which follow, and are in the nature of a digression, do not appear in V., and in E. they have been crossed out.



19 Here follow two erased lines which are illegible but for the words "Thou didst honour the world". The exact sense of the following words ("We can . . . in secret") is affected by these illegible lines and must be considered uncertain.



20 Lit.: "of those." P. B‡-ez wrote in the margin "of the mansions" using the word which is thus translated in the titles of the seven main divisions of the Interior Castle. T. has: "of the houses."



21 Lit., "poor little one."





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