There
is a word that St Teresa repeatedly uses with the word
'contemplation' or 'pure contemplation', namely, 'supernatural',
defined as meaning 'beyond the capacity of mere human nature', or
better still: 'the direct personal action of the Holy Spirit'. It
covers the same spectrum covered by the 'Particular help of the Grace
of God'. In other words it is the Grace of God.
One
simple example will serve to enhance the understanding of this, to be
found in the the Gospel scene where Jesus outlines for the rich young
man the real conditions necessary for following Him. He then
comments to his disciples:
'it
is easier for a camel to go through the eye of a needle, than for a
rich man to enter the kingdom of God (Matthew
19:24). The disciples in turn are greatly astonished, because all
human beings – and therefore they themselves – are rich in one
way or another. One can be materially poor, but still continue to
desire riches, and this is, in Jesus' eyes, to be rich: For
where our treasure is, there our heart will be also (Matthew
6:21). This elicits a radical cry from the disciples summing up this
great difficulty in following Jesus, when they lay bare to Jesus the
honest truth saying: [if these are the conditions to follow you] who
[then] can be saved?
(Matthew 19:25) At this very juncture Jesus underlines the enormous chasm that lies between what fallen human nature can do,
without the aid of the new Gift of the Grace of the Holy Spirit that
Jesus came to bring us, and what God can accomplish in the human
being, with this same Holy Spirit: But
Jesus looked at them and said, “With man this is impossible, but
with God all things are possible.”
(Matthew 19:26). This underlines effectively that what God desires
and is able to perform in us is beyond our own feeble capacity. The
normal action of the Grace of God is consistently miraculous, because
it is beyond our reach, beyond our capabilities, hence its definition
as 'super-natural'. Some
more recent debates and books in the last century have even lobbied
toward stopping the use of the word. At times Theology can in this
way become so abstract that it loses track of reality resulting in
sterility, in becoming incapable of doing any good, incapable of
producing 'edible fruits', and in finally causing us to go astray
from a fundamental dimension of Christian life: the Action of the
Holy Spirit in us.
It
cannot be emphasised more that the direct and personal action of the
Holy Spirit in the person is the 'supernatural'. This word appeared
more frequently in Theology during St Teresa's time, therefore,
having met many great Theologians and having received from them the
explanation of the specific action of God in us, she employed it as
they did. The beginning of the Fourth Mansion gives ample evidence of
this:
Now that I commence writing about the fourth mansions, it is requisite, as I said,to commend myself to the Holy Spirit and to beg Him henceforth to speak for me, that I may be enabled to treat these matters intelligibly. Henceforth they begin to be supernatural and it will be most difficult to speak clearly about them, unless His Majesty undertakes it for me, as He did when I explained the subject (as far as I understood it) somewhat about fourteen years ago. (Interior Castle, Fourth Mansions, Chapter 1,1)
Her humble attitude is apparent in that she recognises when God starts to work in us, his action is beyond our capacity and beyond our understanding. This, in turn, necessitates the intervention of God himself in Teresa's mind in order to help her recognise, understand and explain His Grace. A closer look at the word 'super-natural' reveals this: 'super' means beyond or superior to us, more elevated, while 'natural' i.e. our nature, illustrates what we can accomplish by our own efforts i.e. what the human being can do only with the 'general help of the grace of God'. Or to express it as a former chapter does: to reach the meeting point with God, half-way between Christ and us in order to allow Jesus to grab us: Jesus reached out his hand and grabbed him (Matthew 14:31).
When
Christ 'grabs' our heart and settles it deep within his heart,
immersing it in the Fire of His Love, this is a supernatural action
that only He can perform, freely. The individual, any individual is
strictly incapable of entering into God's very domain let alone move
in it by his own volition: the Kingdom
of God
is in verity the Kingdom
of
God !
Emphatically this is beyond the capacity of the human being for it
consists in super-natural action alone. Consequently,
when Jesus starts preaching He speaks about this newness that He is
introducing, a newness that is completely original in the history of
humanity: the Kingdom of God is at hand (Matthew 4:17).
The meaning does not entail our entering at will, but it means that
the Gift of God, the door that beckons us into the Life of the
Trinity is at hand. This reinforces the reason for Jesus' repetition
of the teaching on how
to enter the Kingdom
and on the conditions of entering it. The kingdom is not something
about the future, after death. It is present right now, and has been
for the last 2000 years, at hand, at the door of our heart.
To
enter it and move in it is something that belongs to the sovereignty
of God, and has conditions. It is God's space, God's life, God's
intimacy that is at stake. It is a unique reality and Jesus came to
gain open access to it for us, to make it available to us.
To
those who dislike the word 'super-natural', or if the word has
unwelcome connotations, another word can be substituted providing it
faithfully translates the sovereign freedom of God and the elevation
of his saving action in us. In fact we see Jesus many times in the
Gospel extending his helping and saving hands and healing not only
the bodies but also the souls of his contemporaries. This saving
hand, this Divine Energy (the Holy Spirit) that emanates from Him
(think of the woman who touched his clothes from behind), is
something that is beyond human capability. It is miraculous. If God
does not always heal the body, He always wants to heal, sanctify,
purify and transform our soul and our spirit. In a way, we can say
that each of his miracles on the body can be understood also as a
deeper miracle for the Soul: the blindness is not only the blindness
of the body, it is first and foremost the blindness of the Soul, the
incapacity to see God's light and life in it. The
withered hand symbolises the withered quality of the soul mired in
its own diseased will that is incapable of acting according to God's
will.
Paralysis, leprosy ,... are all first and foremost illnesses of the
soul that Jesus with his 'super-natural' action wants to heal and
bring to life. God's life is a gift that initially is beyond our
reach.
By
contrast, since God created us free, it can be said that He 'swore to
himself' not to interfere in our freedom. To Him, we are sacred
beings, made in his image and likeness, capable of saying 'yes' or
'no' to Him. In this sense we are 'super-natural' for Him, namely,
different from his nature, beyond his being. It's as if He were
addressing these words to us: I wait at the door of your heart, I do
respect your free will, and I consider that you are 'beyond' what I
would allow myself to reach!
Given
this revealing insight into the magnanimous and loving heart of God,
the fact remains that the action of God, his intervention in us is by
definition more elevated than our own limited capacity. Putting it
bluntly, it is quite beyond our means!
It
is true that St Teresa talks about 'pure contemplation' or
'contemplation' pure and simple. But in her eyes and in the eyes of
her experience it is the same thing as 'supernatural'. They are
synonymous! Contemplation, too, is a reality seldom used today.
However, without the supernatural dimension, or if preferred,
without the Direct Personal Action of the Holy Spirit, there simply
would be no christianity! This is exemplified admirably with the
Apostle Paul (see Acts 19:1-7) when he meets some men, and in no
uncertain terms notices the absence of signs of the action of the
Holy Spirit (speaking in tongues and prophesying), begging the
question he asks of them: Whose Baptism have you received? Their
reply: 'John's one' confirms in St. Paul's eyes what he felt: not
only had they not received Jesus' Baptism, but they had also not yet
experienced an encounter with the Holy Sprit! In haste, he baptises
them.
It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples. He said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard whether there is a Holy Spirit.” And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying. There were in all about twelve men.'(Acts 19:1-7)
A
beautiful, simple, and yet transcendent lesson on the supernatural
Action of the Holy Spirit it must be said! As St Paul himself had crossed the divide
between what is possible to man and what to God, he guided them also
to make the crossing. In addition, this illustrates that there is a
dividing line between being non-christian and becoming christian,
namely, experiencing the Grace of God. It is, admittedly, true to say
that one can be legitimately baptised, only for the Action of the
Holy Spirit to lie dormant within one, thereby denying access to his
supernatural action: Neglect not the gift that is in thee, which
was given to you by prophecy, with the laying on of the hands of the
presbytery (1 Timothy 4:14)
St.
Paul enlarges on this more fully when he says later:
Wherefore
I put you in remembrance that you stir
up the gift of God,
which is in you by the putting on of my hands. For God hath not given
us the spirit of fear; but of power, and of love, and of a sound
mind. Be not therefore ashamed of the testimony of our Lord, nor of
me his prisoner: but be partaker of the afflictions of the gospel
according to the power of God; Who hath saved us, and called us with
an holy calling, not according to our works, but according to his own
purpose and grace, which was given us in Christ Jesus before the
world began(2 Timothy 1:6-9)
The
above-mentioned episode involving St. Paul mirrors St Teresa's case
perfectly. She had lived for almost forty years without the in-depth
experience of God's Action within her. She had been baptised,
confirmed, consecrated as a nun, but had had little and sporadic
experience of the 'super-natural', the 'Holy Spirit', of, in fact,
'Christian Contemplation'.
That
this might cause us discomfort as Christians, as Catholics, might be
a question to ask ourselves. This might certainly be the case. Would
it come as a surprise to us? The answer might surprisingly be in the
affirmative! St Teresa, too, was just as surprised by the newness of
the Action of God. She could flawlessly assess the difference between
a life with or without that New Action of God in her. However, do not
be deceived into thinking that life was untroubled afterwards! It
created quite a stir, not only within herself but in those around
her, and it soon became obvious that she had to clarify, for her own
sake, what was happening within her. Fortunately this clarification
was also to be most beneficial for the entire church. Having had the
humility and honesty to expose to the Church what was happening to
her reaped a huge reward: her experience became for others a possible
yardstick for a real christian life. One can read her Autobiography
and see the turmoil created in her by the Action of God, not to
mention the creativity it generated in her: the reform of an entire
religious order and all the persons coming into contact with it, both
priests and lay persons. Furthermore, since 1970, her teaching has
been recognised officially for the entire Church, while she is considered the
'mother of spirituals' - as it is stated on her statue in St Peter's
in Rome.
Again,
let us remind ourselves that when we say that her teaching is for
everybody, that we mean the supernatural action of the Holy Spirit is
for everybody, that her way is for everybody, and that we do not mean
that the extraordinary phenomena (levitations, locutions, the
external manifestations of ecstasy,...) are for all... No. Here we
are talking about the normal spiritual growth of the Christian, up to
the point where one reaches Union with Jesus and the fullness of
Love, i.e. Holiness! In fact Holiness is not just for some only. It
is for all.
Here
a valid objection can be to raised as to whether there is any truth
in the assertion that these heights can be fearful to more than one
person, and that there is no way to discern between 'what is for
everybody' and 'what is specific to this or that person, classified
so to speak as 'extraordinary'. Arguably this is so - but to put it
bluntly, one cannot take off to the moon on a bicycle. In order to
reach God we need a rocket, we need the deployment of the Power of
the Resurrection, we need the Action of the Holy Spirit. To find a
discreet tranquil christian way will bear no fruit. A reasonable,
'good catholic', morally sound, faithful, charitable, helping here
and there, does not necessarily lead anywhere, because what Christ
wants to realise in us is a radical change and in order to do so, He
sends the Holy Spirit!
Anyone
can follow a 'reasonable way'. One has but to remember the
description St Teresa makes in the Third Mansions of her Interior
Castle: the human being finds himself comfortable in it and leads
a good christian life. But crucially the Love of God (the Holy
Spirit) has not made him exceed the bounds of all reason. A reading
of St. Teresa, here, is revealing. She starts by stating a
fundamental condition must be fulfilled in order to cross the red
line of the supernatural, from the Third to the Fourth Mansions - we
need to surrender totally to God, to submit our will in all things
to the will of God:
Believe me, the question is not whether we wear the religious habit or not, but whether we practise the virtues and submit our will in all things to the will of God. The object of our life must be to do what He requires of us: let us not ask that our will may be done, but His. If we have not yet attained to this, let us be humble, as I said above. Humility is the ointment for our wounds; if we have it, although perhaps He may defer His coming for a time, God, Who is our Physician, will come and heal us. (3rd Mansions 1:8)
Then, she describes what we would call the 'life of a good catholic':
The penances performed by the persons I spoke of are as well regulated as their life, which they value very highly because they wish to serve our Lord with it - in which there is nothing to blame - so they are very discreet in their mortifications lest they should injure their health. Never fear they will kill themselves: they are far too sensible! (3rd Mansions 1:9)
Would such a committed catholic be to blame? Yet St. Teresa categorically does blame the person! She finds this way of being christian too 'reasonable', or as today's parlance would label it: 'having everything under control'. These christians do not commit grave sins, they go to Mass, they help in the parish, they even have their mortifications. Is this enough in the eyes of God? What is lacking? This is Teresa's view:
Their love is not strong enough to overcome their reason; I wish it were - that they might not be content to creep on their way to God: a pace that will never bring them to their journey’s end! (3rd Mansions 1:9)
The key expression here is: 'love is not strong enough to overcome their reason'. The Spanish says love is not foolish enough to unhinge them, “hinges” denoting their security, comfort, supports, bearings. This type of person is convinced that his is the way to be a 'good catholic'. It is similar to what St Paul says in his first Letter to the Corinthians where he speaks about the foolishness of the Cross that is God's Wisdom. Reason can deceive us into living a life based on reason that is the enemy of God. Ironically the person appears to be doing very well, yet he or she does not have any inkling that this falls far short of what it is to be Christian! In fact the experience of the Love of God does not erupt in him. Meeting the Risen Lord has not yet taken place! A living relationship with Him, face to face, has not yet occurred! There is no opposition between the two states, but significantly they just belong to two completely different realms.
One
can see St Teresa as an exalted person. But this is an unfair
judgment on her. One has to only to consider how much she achieved
during her lifetime: how many monasteries she has founded in her life
(please see the outline at the beginning of the book) and how many
sufferings she endured by the grace of God! There is not a day in her
life when she was not at the mercy of pains in her body or in her
head! In all fairness, then, let her be judged impartially, and let
us understand that what she says is of the utmost importance for us!
Let us remember, after all, that she did not write her books because
she enjoyed writing, for she had other duties to perform as a nun.
Instead she wrote about serious matters, done out of pure obedience
to her confessors. Incredibly, too, she only wrote, in haste, in her
spare time - against common belief, a nun's day is a full day.
Holiness
and our endeavours to reach holiness, as we have considered, are
serious matters. The journey and the means that lead us to holiness
are as important as holiness itself, because without them the entire
structure of our christian life would collapse. A sound understanding
of what we can do and what God alone can do and wants to do, is of
the utmost importance for our spiritual life. It is God who traces
out our journey, and nobody else. If we fail to learn how to entrust
ourselves totally into the hands of God, if our yardsticks are of
poor quality, if our understanding of Christianity is impoverished then nothing will make us take off, rocket-like, towards God!
It
is only the Action of the Grace of God in us that will help us both
to realise this and to reach our goal.
Note:
It is of utmost importance to notice the need to distinguish clearly
between what falls within the domain of Psychoanalysis/Psychology and
that appertaining to Spiritual Theology. Today, more than at any
other previous time, there is a great temptation to replace Spiritual
Theology (already in a seriously weakened state) by Psychology or
Psychoanalysis, or even Personal Development and Therapies of all
sorts, including 'meditation' and methods of that ilk. Nowadays it is
no longer possible to distinguish the difference between what can be
achieved by the actual tools of these sciences and therapies
themselves (and sometimes we have to have recourse to these, when
needed), from what can be achieved through the Grace of God. The
weakness of Spiritual Theology today is of no help at all in
realising this distinction. Consequently a huge vacuum is generated
by this failing. The deeply spiritual analysis of St Teresa of Avila
(and St John of the Cross) of the human being under the light of
God's action is undeniably, therefore, of urgent need and is a real
guide in our challenging times. We need to have a thorough knowledge
of what God can do and what He desires to do and to transform in us.
Otherwise we replace his work in us by a poor imitation of this.
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