Saint Teresa of ÃÆ' vila , also called Saint Teresa of Jesus , was baptized as Teresa SÃÆ'¡nchez de Cepeda y Ahumada (28 March 1515 - 4 October 1582), was a prominent Spanish mystic, Roman Catholic saint, nun and Carmelite writer during the Counter Reformation, and the theologian of contemplative life through mental prayer. He was a reformer in the Carmelite Order of his day and the movement he began, followed by Saint John of the Cross, ultimately led to the formation of the Carmelite Discalced, although neither he nor John lived when the two orders separated.
In 1622, forty years after his death, he was canonized by Pope Gregory XV, and on 27 September 1970 was appointed Doctor of the Church by Pope Paul VI. His books, which include his autobiography ( The Life of Teresa Jesus ) and his entirely El Castillo Interior (trans.: Palace Interior) integral to Spanish Renaissance literature as well as Christian mysticism and the practice of Christian meditation. He also wrote Camino de PerfecciÃÆ'³n (trans.: The Path of Perfection ).
After his death, Saint Teresa was regarded as a candidate to become the patron saint of Spain. An image of Santero of the Immaculate Conception of El Viejo, said to have been sent with one of his brothers to Peru, was Kanastically crowned by Pope John Paul II on December 28, 1989 at the Temple of El Viejo. Faithful Catholic beliefs also associate Saint Teresa with Baby Jesus from Prague with former ownership and service claims.
Video Teresa of Ávila
Kehidupan awal
Teresa of Avila was born in 1515 in ÃÆ' vila, Spain. The paternal grandfather, Juan SÃÆ'¡nchez de Toledo, was a marrano (Jew who converted to Christianity) and was condemned by the Spanish Inquisition for allegedly returning to Judaism. His father, Alonso SÃÆ'¡nchez de Cepeda, is a successful wool merchant and one of the richest men in Avila and previously married to Catalina del Peso y Henao with whom he has three children.
His father bought a knight and managed to assimilate into a Christian society. In 1509, SÃÆ'¡nchez de Cepeda married Beatriz de Ahumada y Cuevas, the mother of Teresa, anxious to raise her daughter as a devout Christian. Teresa was fascinated by the stories of the lives of the saints, and fled from home at the age of seven with her brother Rodrigo to find martyrdom among the Moors. His uncle stopped them when he returned to town, after seeing both outside the city walls.
When Teresa was 11 years old, her mother died, leaving the bereaved Teresa. This encouraged her to accept a deeper devotion to Mary as her spiritual mother. Teresa was also captivated by popular fiction, which at the time was a fairy tale of chivalry, and worked to pay attention to one's appearance. Teresa was sent for her education to the Augustinian monastery in ÃÆ' vila.
In the monastery ("monastery" is an area only the monks can visit), he suffered greatly from illness. At the beginning of his illness, he experienced a period of religious ecstasy through the use of the Tercer abecedario espiritual musical book, translated as Third Spiritual Alphabet (published in 1527 and written by Francisco de Osuna). This work, following the example of similar writings of medieval mystics, consists of guidance for the examination of the conscience and for the spiritual self-concentration and inner contemplation (known in the mystical nomenclature as oratio rekollectionis or oresi mentalis i>). He also uses other mystical ascetic works such as Tractatus de oratione et meditatione from St. Peter of Alcantara, and perhaps many of those on whom Saint Ignatius of Loyola bases Spiritual Practice and possibly Spiritual Exercise yourself.
He claims that during his illness he rose from the lowest stage, "recollection", to "devotion of silence" or even to "ecstasy devotion", which is a perfect union with God (see Ã, § Mysticism). During this final stage, he said that he often experienced the rich "tears of blessing". When the Catholic differences between heavy and light sins become clear to him, he says that he understands the terrible terror of sin and the innate nature of original sin. He also became aware of his natural impotence in the face of sin, and the necessity of absolute obedience to God.
Around 1556, various friends suggested that his new knowledge was evil, not divine. He began to inflict torture and coercion of the flesh on himself. But his opening, the Jesuit of Saint Francis Borgia, convinced him of the divine inspiration of his mind. On St. Peter's Day in 1559, Teresa firmly believes that Jesus Christ presents itself in body form, though not visible. These visions lasted almost uninterrupted for over two years. In another vision, a seraph drove a golden spear flick repeatedly through his heart, causing an indescribable spiritual pain of the body.
I saw in his hand a long golden spear, and at the point there appeared to be a small fire. He appeared to me to thrust it into my heart, and to penetrate my bowels; when he pulls it out, he seems to pull them out too, and leave me all with God's loving fire. The pain was so great, it made me groan; but so beyond the sweetness of this excessive pain, that I do not want to throw it away...
This vision is an inspiration for one of Bernini's most famous works, Ecstasy of Saint Teresa at Santa Maria della Vittoria in Rome.
The memory of this episode serves as an inspiration for the rest of his life, and motivates a lifelong replica of Jesus' life and suffering, exemplified in the motto usually associated with him: God, let me suffer or let me die
Maps Teresa of Ávila
Activity as a reformer
Teresa entered the Carmelite Convent of Incarnation in ÃÆ' vila, Spain, on 2 November 1535. She found herself increasingly inharmonious with the spiritual malaise that took place in the monastery. Among the 150 nuns living there, monastic obedience - designed to protect and strengthen the spirit and practice of prayer - becomes so weak that it actually loses its purpose. The daily invasion of visitors, many of the high social and political ranks, destroys the atmosphere with frivolous concerns and useless conversations. This violation of solitude is absolutely essential for progress in true contemplative prayer which makes Teresa sad because she wants to do something.
The urge to give a practical outward expression to his inner motives was inspired in Teresa by the Franciscan priest St. Peter of Alcantara who met him in the early 1560s, and became his spiritual guide and adviser. He now decided to establish a reformed Carmelite monastery, fixing the weakness he found in the Cloister of Incarnation and others. Guimara de Ulloa, a wealthy woman and a friend, provided funds. Teresa worked for many years to encourage Jews converted to Christianity.
The absolute poverty of the new monastery, founded in 1562 and named St Yosef (San Josà ©), initially provoked scandal among villagers and villas ÃÆ' villas, and the small house with its chapel was in danger of oppression; but strong patrons, including their own bishops, as well as the assertion of secured subsistence and well-being, alter hostility to consent.
In March 1563, when Teresa moved to a new monastery, she received papal sanctions on the principal principle of absolute poverty and rejection of ownership, which she subsequently established into "Constitution". The plan is to revive the more stringent previous rules, supplemented by new rules such as the three disciplines of ceremonial whipping that are set for divine ministry each week, and nuns learning. During the first five years, Teresa remained in pious exile, involved in writing.
In 1567, he received a patent from Carmelite General Rubeo de Ravenna to build new houses of his order, and in this endeavor and subsequent visit, he traveled extensively through almost all provinces of Spain. From this he gives a description of himself Libro de las Fundaciones . Between 1567 and 1571, the reform monastery was established in Medina del Campo, MalagÃÆ'³n, Valladolid, Toledo, Pastrana, Salamanca, and Alba de Tormes.
As part of its original patent, Teresa was given permission to set up two houses for men who wanted to adopt reforms; he convinces John of the Cross and Anthony from Jesus to help with this. They founded the first convent of the Carmelite Brothers Discalced in November 1568 in Duruello. Another friend, JerÃÆ'³nimo GraciÃÆ'¡n, Carmelite priest of the older obedience of Andalusia and the apostolic commissioner, and later Teresian reform province, gave his strong support in establishing a monastery in Segovia (1571), Beas de Segura (1574), Sevilla (1575) , and Caravaca de la Cruz (Murcia, 1576), while a very mystical John, with his strength as a teacher and preacher, promotes the inner life of the movement.
In 1576 a series of persecutions began in the older section of the Carmelite order against Teresa, his friends, and his reforms. According to the resolution body adopted in the general chapter in Piacenza, the "determinants" of the order prohibited all conventions. The general chapter cursed him for voluntary retirement to one of his institutions. He obeyed and chose St. Joseph in Toledo. His friends and his subordinates were subjected to a larger trial.
Finally, after several years, his defense by mail with King Philip II of Spain guaranteed help. As a result, in 1579, the process before the inquisition against him, Gracia, and others was canceled, allowing for continued reforms. The brief report of Pope Gregory XIII allowed a special province for the young branch of the disjointed nuns, and a royal texts created a protective council of four assessors for reform.
During the last three years of his life, Teresa founded a monastery at Villanueva de la Jara in northern Andalusia (1580), Palencia (1580), Soria (1581), Burgos, and Granada (1582). In total seventeen monasteries, all except those founded by him, and many of the men's porches because of his twenty-year reform activities.
Death and canonization
His last illness followed him on one of his journeys from Burgos to Alba de Tormes. He died in 1582, just as Catholic countries made the transition from Julian to the Gregorian calendar, which necessitated the removal of 5-14 October from the calendar. He died before midnight on the 4th of October or early in the morning of October 15th which is celebrated as a feast. (According to the liturgy as used, he died on the 15th of any day, calculated from the sunset the previous day, October 4, as it were, occupied precisely on that reason by the feast of St. Francis, who died on the third night. ) His last words are: "O my Lord, this is the time to continue, so may your will be done.Yeah My Lord and My Spouse, the hour I've longed for has arrived. It's time to meet each other."
In 1622, forty years after his death, he was canonized by Pope Gregory XV. The Cortes exalted it with Spanish patron in 1617, and the University of Salamanca previously awarded the title of Doctor ecclesiae with a diploma. The title is Latin for the Doctor of the Church, but it differs from the honor of the pope Doctor of the Church, which was always given posthumously and finally granted to him by Pope Paul VI on September 27, 1970, alongside Saint Catherine of Siena , making them the first woman to be awarded. Teresa is worshiped as a Doctor of Prayer. Mysticism in his works gave formative influence to many theologians in later centuries, such as Francis of Sales, FÃÆ'Ã… © nelon, and Port-Royalists.
Mysticism
The essence of Teresa's mystical thought throughout his writings is soul climbing in four phases ( The Autobiography The first, Devotion of Heart, is a pious mental prayer of concentration/contemplation. This is the withdrawal of the soul from the outside and especially the obedient obedience to Christ's desire and regret ( Autobiography 11.20). The second, Devotion of Peace, is where human will is left to God. It is based on a charismatic, supernatural state given by God, while other abilities, such as memory, reason, and imagination, are not secure from worldly distractions. While partial disturbance is due to outward appearances such as repetition of prayer and writing spiritual things, yet the prevailing state is one of tranquility ( Autobiography 14.1). The third, Devotion of Union, is absorption in God. It is not only a supernatural state but essentially ecstatic. Here there is also the absorption of reason in God, and only the memories and imagination are left to babble. This state is characterized by a happy peace, a sweet sleep at least of the souls of a higher soul, or a conscious rapture of God's love. Fourth, Devotion of Ecstasy, is where the consciousness of being inside the body disappears. Sense activity stopped; memory and imagination are also absorbed in God or poisoned. Bodies and spirits are in the throes of sweet and happy pain, alternating between the terrifying fires of fire, the impotence and the total unconsciousness, and the spell of strangulation, sometimes with an extraordinary escape so that the body is actually lifted into the sky. This after half an hour is followed by reactionary relaxation of a few hours in weakness like fainting, which is attended by the negation of all ability in union with God. The subject awakens from this with tears; it is the peak of mystical experience, producing a trance. Indeed, he is said to have been observed to drift during Mass on more than one occasion. Teresa is one of the foremost writers of mental prayer, and her position among writers about mystical theology is unique. In all his writings on this subject, he discusses his personal experience. Her deep insights and analytical talents helped her to explain them clearly. The definition he used in the Catechism of the Catholic Church: "Contemplative prayer [ oraciÃÆ'³n mental ] I think is nothing more than sharing closely between friends; that means spending time alone with the person we know loves us. "He uses the mystical prayer metaphor as a garden watering throughout his writing.
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The writings of Teresa, made for deliberate purposes, are among the most extraordinary in the mystical literature of the Catholic Church.
- The "Autobiography" , written before 1567, under the direction of his confession, Father. Pedro IbÃÆ'¡ÃÆ' Â ± ez
- El Camino de PerfecciÃÆ'³n ( The Road of Perfection ), written also before 1567, on the instructions of his mentor
- "Song Contemplation Song", 1567, was written nominally for his daughter at Our Lady of Mount Carmel monastery
- El Castillo Interior ( Palace of the Interior ), written in 1577. May affect Renà © ¨ Descartes, especially Meditations on First Philosophy
- "Relaciones" ( "Relationships" ), an extension of an autobiography that provides inner and outer experience in epistary form
- The two smaller works are Conceptos del Amor ("Love Concept") and Exclamaciones . In addition, there are Las Cartas (Saragossa, 1671), or correspondence, of which there are 342 extant letters and 87 other fragments. St Teresa's prose is characterized by unaffected grace, neat tidiness, and the power of charming expression, together placing it in the vanguard of Spanish prose writers; and his rare poems ( "Todas las poesÃÆ'as" , Munster, 1854) are distinguished for the tenderness of feelings and rhythms of mind.
Philosophical Works
Christia Mercer, a Columbia University professor of philosophy, claimed that the seventeenth-century French Renà © ¨ Descartes, raised some of the most influential ideas of Spanish writers and Roman Catholic nuns, Teresa of ÃÆ' vila, who, fifty years before Descartes, wrote popular books on the role of philosophical reflection in intellectual growth. Mercer presented his case in the journal Philosophical Studies, describing some striking similarities between Descartes' work, Meditations on First Philosophy and Teresa's Interior Castle.
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Saint Teresa, who reports the vision of Jesus and Mary, is a believer in the power of holy water, claiming to have used it successfully to ward off evil and temptation. He writes:
I know with the frequent experience that nothing makes the devil fly like holy water.
Do not disturb you
Do not let anything scare you All things passed Only God never changes Patience gets everything If you have God, you will want nothing.
Only God is sufficient.
Modern poetry Christ has no body , although widely associated with Teresa, is not found in his writings.
Christ has no body other than yours,
No hands, no feet on earth besides yours,
Yours is the eye that he sees Compassion in this world, the Site You are the feet with which he walks to do good,
Your hands are hands, with which he blesses the whole world You are the hand, your hands are the feet,
You are the eye, you are the body.
Christ has no body right now besides yours,
No hands, no feet on earth besides yours,
Yours is the eye that he sees affection in this world Christ has no body now on earth except yours.
Saint Teresa and Baby Jesus from Prague
Although there is no written history record that proves that Teresa of ÃÆ'vila once had a statue of Jesus Jesus from Prague, according to a pious legend, Teresa once owned the statue and gave it to a noble lady who traveled to Prague. The age of this statue comes from around the same era as Teresa.
It is thought that Teresa brought a portable statue of Jesus Child wherever she went. Contemporary history can not be sure that the image of Prague is what he thinks it has. Religious Catholic beliefs follow local legends, certainly already in circulation in the early 1700s.
Saint Teresa is also depicted in the 1984 film biography of Teresa de JesÃÆ'ºs , and is featured in a film that protects the baby's statue on many of its journeys. In some scenes, other religious nuns take turns changing his cloak. Loyalty to the Son of Jesus spread rapidly in Spain, probably because of his mystical vision. The Spanish nuns who founded Carmel in France brought this devotion with them, and it was widespread in France. Indeed, one of Teresa's most famous disciples, Saint ThÃÆ' Â © rÃÆ'¨se of Lisieux, a French Carmelite, his own name for Teresa, has his religious name "Sister ThÃÆ' Â © rÃÆ'¨se of Jesus Son and Holy Face".
Saint patron
Source of the article : Wikipedia
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