Way of Perfection
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Continues the same subject and shows how much greater are the trials of contemplatives than those of actives. This chapter offers great consolation to actives.

I tell you, then, daughters—those of you whom God is not leading by this road [of contemplation]—that, as I know from what I have seen and been told by those who are following this road, they are not bearing a lighter cross than you; you would be amazed at all the ways and manners in which God sends them crosses. I know about both types of life and I am well aware that the trials given by God to contemplatives are intolerable; and they are of such a kind that, were He not to feed them with consolations, they could not be borne. It is clear that, since God leads those whom He most loves by the way of trials, the more He loves them, the greater will be their trials; and there is no reason to suppose that He hates contemplatives, since with His own mouth He praises them and calls them friends.

To suppose that He would admit to His close friendship pleasure-loving people who are free from all trials is ridiculous. I feel quite sure that God gives them much greater trials; and that He leads them by a hard and rugged road, so that they sometimes think they are lost and will have to go back and begin again. Then His Majesty is obliged to give them sustenance—not water, but wine, so that they may become inebriated by it and not realize what they are going through and what they are capable of bearing. Thus I find few true contemplatives who are not courageous and resolute in suffering; for, if they are weak, the first thing the Lord does is to give them courage so that they may fear no trials that may come to them.

I think, when those who lead an active life occasionally see contemplatives receiving consolations, they suppose that they never experience anything else. But I can assure you that you might not be able to endure their sufferings for as long as a day. The point is that the Lord knows everyone as he really is and gives each his work to do—according to what He sees to be most fitting for his soul, and for His own Self, and for the good of his neighbour. Unless you have omitted to prepare yourselves for your work you need have no fear that it will be lost. Note that I say we must all strive to do this, for we are here for no other purpose; and we must not strive merely for a year, or for two years or ten years, or it will look as if we are abandoning our work like cowards. It is well that the Lord should see we are not leaving anything undone. We are like soldiers who, however long they have served, must always be ready for their captain to send them away on any duty which he wants to entrust to them, since it is he who is paying them. And how much better is the payment given by our King than by people on this earth! For the unfortunate soldiers die, and God knows who pays them after that!

When their captain sees they are all present, and anxious for service, he assigns duties to them according to their fitness, though not so well as our Heavenly Captain. But if they were not present, He would give them neither pay 5454Lit.: “would give them nothing”, but the reference seems to be to payment.nor service orders. So practise mental prayer, sisters; or, if any of you cannot do that, vocal prayer, reading and colloquies with God, as I shall explain to you later. Do not neglect the hours of prayer which are observed by all the nuns; you never know when the Spouse will call you (do not let what happened to the foolish virgins happen to you) and if He will give you fresh trials under the disguise of consolations. If He does not, you may be sure that you are not fit for them and that what you are doing is suitable for you. That is where both merit and humility come in, when you really think that you are not fit for what you are doing.

Go cheerfully about whatever services you are ordered to do, as I have said; if such a servant is truly humble she will be blessed in her active life and will never make any complaint save of herself. I would much rather be like her than like some contemplatives. Leave others to wage their own conflicts, which are not light ones. The standard-bearer is not a combatant, yet none the less he is exposed to great danger, and, inwardly, must suffer more than anyone, for he cannot defend himself, as he is carrying the standard, which he must not allow to leave his hands, even if he is cut to pieces. Just so contemplatives have to bear aloft the standard of humility and must suffer all the blows which are aimed at them without striking any themselves. Their duty is to suffer as Christ did, to raise the Cross on high, not to allow it to leave their hands, whatever the perils in which they find themselves, and not to let themselves be found backward in suffering. It is for this reason that they are given such an honourable duty. Let the contemplative consider what he is doing; for, if he lets the standard fall, the battle will be lost. Great harm, I think, is done to those who are not so far advanced if those whom they consider as captains and friends of God let them see them acting in a way unbefitting to their office.

The other soldiers do as best they can; at times they will withdraw from some position of extreme danger, and, as no one observes them, they suffer no loss of honour. But these others have all eyes fixed on them and cannot move. Their office, then, is a noble one, and the King confers great honour and favour upon anyone to whom He gives it, and who, in receiving it, accepts no light obligation. So, sisters, as we do not understand ourselves and know not what we ask, let us leave everything to the Lord, Who knows us better than we know ourselves. True humility consists in our being satisfied with what is given us. There are some people who seem to want to ask favours from God as a right. A pretty kind of humility that is! He Who knows us all does well in seldom giving things to such persons, He sees clearly that they are unable to drink of His chalice.

If you want to know whether you have made progress or not, sisters, you may be sure that you have if each of you thinks herself the worst of all and shows that she thinks this by acting for the profit and benefit of the rest. Progress has nothing to do with enjoying the greatest number of consolations in prayer, or with raptures, visions or favours [often] given by the Lord, the value of which we cannot estimate until we reach the world to come. The other things I have been describing are current coin, an unfailing source of revenue and a perpetual inheritance—not payments liable at any time to cease, like those favours which are given us and then come to an end. I am referring to the great virtues of humility, mortification and an obedience so extremely strict that we never go an inch beyond the superior’s orders, knowing that these orders come from God since she is in His place. It is to this duty of obedience that you must attach the greatest importance. It seems to me that anyone who does not have it is not a nun at all, and so I am saying no more about it, as I am speaking to nuns whom I believe to be good, or, at least, desirous of being so. So well known is the matter, and so important, that a single word will suffice to prevent you from forgetting it.

I mean that, if anyone is under a vow of obedience and goes astray through not taking the greatest care to observe these vows with the highest degree of perfection, I do not know why she is in the convent. I can assure her, in any case, that, for so long as she fails in this respect, she will never succeed in leading the contemplative life, or even in leading a good active life: of that I am absolutely certain. 5555Lit.: “very, very certain”— a typically Teresan repetition.And even a person who has not this obligation, but who wishes or tries to achieve contemplation, must, if she would walk safely, be fully resolved to surrender her will to a confessor who is himself a contemplative5656Lit.: “who is such.” and will understand her. It is a well-known fact that she will make more progress in this way in a year than in a great many years if she acts otherwise. As this does not affect you, however, I will say no more about it.

I conclude, my daughters, [by saying] that these are the virtues which I desire you to possess and to strive to obtain and of which you should cherish a holy envy. Do not be troubled because you have no experience of those other kinds of devotion: they are very unreliable. It may be that to some people they come from God, and yet that if they came to you it might be because His Majesty had permitted you to be deceived and deluded by the devil, as He has permitted others: there is danger in this for women. Why do you want to serve the Lord in so doubtful a way when there are so many ways of [serving Him in] safety? Who wants to plunge you into these perils? I have said a great deal about this, because I am sure it will be useful, for this nature of ours is weak, though His Majesty will strengthen those on whom He wishes to bestow contemplation. With regard to the rest, I am glad to have given them this advice, which will teach contemplatives humility also. If you say you have no need of it, daughters, some of you may perhaps find it pleasant reading. May the Lord, for His own sake, give us light to follow His will in all things and we shall have no cause for fear.

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