Chapter 7: St Teresa of Avila
7.2: Teresa and her understanding of God
Distasteful as this is to us, we have to remember that in the Spain of Teresa‟s time there was an unshakeable belief that the relics of a saint were a source of healing and also that they gave protection to the church in which they were housed (Green 1989: 32).
In 1614, she was beatified, and was then canonised in 1622. Teresa and Catherine of Siena were the first women to be granted the title “Doctor of the Church.” This was bestowed on her in 1970 by Pope Paul VI.
many places but found Him ultimately within himself” (Way of Perfection 28.2)
For Teresa, to affirm God is everywhere was not just a theological concept. It sprang from her own experience and personal knowledge of God. In the Autobiography of her Life, Teresa said it helped her to look at fields and water and the flowers. In them she found a constant reminder of the Creator (Life 9.5). She also described God as the Gardener, while we are the garden in which God takes delight, and in which God walks (Life 11.6).
Although on occasion Teresa spoke of the transcendence of God, and of the resurrection and glorification of Christ, her primary experience of God was the incarnation of Christ. God, for her, was first and foremost an immanent God, the God she saw in the face and the humanity of Christ. The humanity of Christ was indeed the very heart of Teresa‟s devotion. She wrote: “The soul can place itself in the presence of Christ and grow accustomed to being inflamed with love for His sacred humanity” (Life 12.2).
Not surprisingly then, throughout Teresa‟s writings there is a continual return to reflection on Christ‟s passion and suffering. She recalled:
This is the method of prayer I then used: I strove to represent Christ within me, and it did me greater good – in my opinion – to represent Him in those scenes where I saw Him more alone. It seemed to me that being alone and afflicted, as a person in need, He had to accept me. .. The scene of His prayer in the garden, especially, was a comfort to me; I strove to be His companion there. If I could, I though of the sweat and agony He had undergone in that place. I desired to wipe away the sweat He so painfully experienced, but I recall that I never dared to actually do it, since my sins appeared to me so serious (Life 9.4).
The God found in the incarnation of Christ is equally incarnate within the individual soul. Teresa found this incarnate God, who is her King, her friend and her beloved, not in great pilgrimages or in theological books or even in religious life. Instead, she affirmed: “Within oneself, very clearly, is the best place to look; and it‟s not necessary to go to heaven, nor any further than our own selves; for to do so is to tire the spirit and distract the soul, without gaining as much fruit” (Life 40.6). For Teresa, God was the God who dwelt within her, who filled her being. Her writings testify to her continual awareness of God‟s presence.
However, there are a number of primary images Teresa employed as she expressed what she understood of who God is.
7.2.1 God as Divine Majesty
For Teresa, God was not a king in the traditional understanding of kingship, for as king there was only one thing in which He is powerless: God was powerless to turn away from us and to leave us. She mused, “it doesn‟t seem it was in His power to leave us for even a moment” (Life 22.6).
Thus, even though friendship was a dominant image for Teresa of her relationship with God, this friendship was never “familiar,” since she never lost sight of the difference between herself and God, between what she referred to as the creature and the Creator. God remained the King of the entire world, the one who only through his mercy and compassion was relationship possible. It was because Teresa was so conscious of this awesomeness of God that the incarnation became all the more powerful for her. The incarnate God is the one who longed to come nearer, despite our unworthiness. The incarnate God is the one who humbles himself in order to reach us. This was what attracted Teresa so much; this is the God with whom
she fell in love. For her, this king had given up everything. For her, this king had reached out to invite her to be his friend. Teresa saw this movement of God most profoundly in the image of Christ.
7.2.2 God as friend
From the time she was young, Teresa seems to have been drawn to intense friendships. This very human experience came to be one of the primary ways in which she encountered God. Indeed, for Teresa, prayer was relationship between two friends who love one another, and need time alone to share their deepest thoughts, feelings and beings. This relationship needs time to develop, and it does so primarily through conversation. Teresa had the habit of communicating with God throughout the day, constantly being aware of God‟s presence with her. For this reason, Teresa found icons or images of Christ immensely helpful; these enabled her to image the presence of God alongside her. She told how, if one does not spend time with a friend, the relationship eventually faded through lack of communication. For Teresa, there was nothing that could not be said to God, including everyday events, concerns, hopes and dreams. She wrote, “The Lord helps us, strengthens us, and never fails; He is a true friend. And I see clearly, and I saw afterward, that God desires that if we are going to please Him and receive His great favours, we must do so through the most sacred humanity of Christ, in whom He takes His delight” (Life 22.6). Teresa‟s desire is for people everywhere to begin this divine conversation and become the friends of Christ.
We must remember that Teresa was a born communicator and friendships flowed naturally for her (Way of Perfection 26.9). This friendship, however, moved from relationship with an external concept of God to one in which she was increasingly aware this friend lived within her, dwelt at the very centre of her being. Instead of turning outwards, then, Teresa learnt to turn inwards, into her own heart, where her beloved lives.
This shift appears to have taken place within her as greater union is achieved with God. It was a movement from friendship to lover and spouse, from friendship to marriage, from separation to union.
7.2.3 That of her beloved spouse
This image comes out of the patristic and monastic period, but was further developed by Teresa in her meditations on the Song of Songs. The image stems from an understanding of God as bridegroom or lover, and the soul as bride or beloved. The life of prayer is therefore portrayed as the passionate relationship between the two lovers, involving love, pain, doubt, fears, longing and desire, fulfilment and union, as are found in any relationship.
For Teresa her love relationship with God was an embodied one. She longed to kiss her beloved, to be united with Christ‟s body through the Eucharist, to become one with her God. She freely used imagery of the process of engagement through to marriage as an analogy of the increasing union between the soul and God. She also encouraged all her sisters to look on Christ as their spouse and so wrote, “Never seek sustenance through human schemes, for you will die of hunger – and rightly so. Your eyes on your Spouse! He will sustain you” (Way of Perfection 2.1). God is their provider, all that they will need in this life. With him they have all things; without him, they have nothing.
To be united with God means to share in all of God‟s life. This theme was well developed in Teresa‟s writings, for she understood all too clearly that to be in union with God is to share not only in the glory of God, but also in the dishonour and the shame. She never shied away from speaking of the crucified God, who knew what it meant to be despised, rejected and to suffer.
One cannot be united with God if not prepared to embrace this aspect of
union.
Her own experience of mystical marriage with Christ took place in 1572, in Avila, as she was receiving the Eucharist. From this time onwards, it appears the union was permanent. Nonetheless, although she was filled with an interior peace, Teresa still did not regard herself as perfect, or immune from pain and suffering.