← [[session-12-f1a|Continual Search for Divine Union]] | [[formation-I-a-handbook|Table of Contents]] | [[appendix-b-f1a|Life Introduction — The Book of Her Life]] → # Essential Themes — Way of Perfection Study Edition Glossary Used with permission. The purpose of this glossary is to provide readers with help toward grasping some of the terms used in this work. Untrained in philosophy and theology, Teresa did not try to define her terms. This can prove frustrating to readers who want clear definitions. She reveals her understanding of the realities behind her words through her descriptions. When brought together under their respective entries, these descriptions help to clarify the meaning of the terms. Further nuances and developments important to the understanding of Teresa’s lexicon are present in her other writings. This glossary is limited to The Way of Perfection. No attempt was made to be exhaustive, neither in the import of the words, nor in the references provided as mere examples. Further information may be gathered by consulting the index. ABANDONMENT (TO GOD’S WILL). A free surrender of one’s will to God (32.4). Christ is the model of abandonment; in the garden he manifested his own desire and fear, but then abandoned them to God (30.2). Great gain results from total abandonment to God’s will, especially in fear of death and sickness (11.4; 32.4). BODY. The external part of the human composite (body and soul) (31.2-3). Its senses or powers are mainly those of sight and hearing (28.5-6; 31.2; 34.12), which cannot on their own perceive the Lord, truly present in the Blessed Sacrament (34.5), or when he speaks to the heart (24.5). The more comforts the body receives, the more needs it discovers (11.2); its senses can be a source of distraction (28.5); thus it can become an enemy in the spiritual battle of this life (11.5). The body should be put to work for one’s daily sustenance (34.4). In sickness it should be cared for, and compassion should be shown toward the sick (11.1). The devil tempts people toward bodily penances that can ruin their health (19.9-10). In the prayer of quiet the body experiences rest and delight (31.2-3). In rapture, awareness through the exterior senses is lost (32.12). CHURCH. In the church, Christ walks and communes with us (1.3). Christians who do what is destructive to the church afflict Christ (1.3); it is like crucifying Christ again (1.2). The church needs preachers and the learned to defend and protect her (1.2); and those who will pray for her (1.3). The church is our Holy Mother (21.10). By believing what she holds we walk along a good path (21.10; 30.4). CONTEMPLATION. A prayer that cannot be acquired (and is thus “supernatural”) in which the Lord puts the soul at peace by his presence (31.2). It is a gift from the Lord (25.2). In it love is experienced without one’s understanding how (25.2). The soul understands that without the noise of words the divine Master is teaching it by causing the faculties to stop their activity (25.2). An effort to gain the great virtues is a necessary preparation, although God may sometimes give the gift to sinners to draw them away from their sins (16.6). God will give the gift to those who prepare themselves although they should remain humble and detached regarding his gifts (17.7). Contemplation is perfect (pure) when all the faculties come to rest entirely in union with the Lord 31 (28.7). Vocal prayer is no obstacle to contemplation or even to perfect contemplation (30.7). Receiving the gift of perfect contemplation is like drinking directly from the fount of living water (32.9). To drink from this fount, we must give our wills to the Lord in everything (32.9-10). The effects of this perfect contemplation are humility, great love of God, detachment from being esteemed, and fortitude in the virtue of forgiving (36.8,11-13). Another effect is the acceptance of trials, temptations, persecutions, and struggles (38.1). Both the love and fear of God become very manifest (41.1). God is not content solely with bringing a soul to union; he begins to delight in it and reveal his secrets to it (32.12). CONTEMPLATIVES. Used to designate only those whom God has brought to perfect contemplation, in whom he delights and to whom he reveals his secrets (32.12). God gives contemplatives trials that would be unendurable without the favors he gives them (18.1-2). They are courageous and determined to suffer (18.2). They must suffer as Christ did (18.5). Others should not give up trying to prepare themselves to be contemplatives, but leave the rest to the Lord (18.3,6). The deceptions and illusions the devil brings on contemplatives are not few (40.4). Being a contemplative is not necessary for salvation (17.2). Only in the next world will we know the value of delights and raptures and visions and other favors from the Lord; having them is an uncertain matter (18.7-8). What is more certain is the contemplative’s readiness to drink from the chalice (18.6; 38.1). DETACHMENT. Relinquishing what stands in the way of giving oneself to the All without reserve (8.1; 32.9); in it one embraces the Creator rather than the creature, cares not for what comes to an end but for eternal things (8.1; 32.9; 3.4). Outward detachment is necessary until one gains from the Lord a freedom in regard to the attachment (8.4; 10.1). The freedom from attachment gives one dominion over all creation (10.3). An aid to detachment is the thought of how quickly everything comes to an end (10.2). Along with humility, it is a virtue loved by Christ, who was never seen without it (10.3). Through the two virtues, one escapes from Egypt and finds the true manna (10.4). These two virtues cannot be present without love for others (16.2). The objects of detachment include ourselves, our bodies, and our honor (10.5; 12.5). DETERMINATION. A firmness of resolve associated with perseverance (21.2). The object of it is to continue until reaching the end (21.2). The determination includes a resolve to die rather than give up the journey (20.2). The Lord highly favors those who have real determination (14.1). We must give ourselves to the Lord with the kind of determination with which he gives himself to us (16.9). It is important to begin with determination; the person who does so struggles more courageously (23.1; 23.5). The devil is afraid of determined souls, but will cause fears and never-ending obstacles to those who are changeable, unstable, and not strongly determined to persevere (23.4). The more determination we have not to commit an offense against God for any creature, the less confidence we have in ourselves and the more in God (41.4). FAITH. Believing what the Lord says, the words coming from the mouth of Truth itself, and the truths he tells us (23.6; 28.1; 19.2). The Lord calls us to drink from the fount of living water; by faith we know of his goodness; in this respect he will not let us die of thirst (23.5). When we know this through experience, faith is awakened (30.3; 34.6; 28.1). It is a pity when faith is so unawakened that one does not understand fully the certainty of punishment and 32 01.24 1-24-2024Appendix A reward (30.3). Faith is strengthened by considering that in Communion the Lord enters our house as truly as he did the house of the Pharisee, even though we don’t see him with our bodily eyes and even when we don’t feel devotion (34.6-7). Teresa had no doubt that miracles could be worked while the Lord was within her and that, as her guest, he would give her what she asked of him (34.8). The Lord found more faith in women than in men (3.7). You will be walking along a good path if we believe firmly what Holy Mother church holds (21.10). FATHER (ETERNAL). A divine Person in the one God revealed by Jesus out of love for us and given to us by him as our Father also (27.1-2). Like the father of the prodigal son, the Eternal Father loves, pardons, sustains, and consoles us in our trials (27.1). He makes us his heirs with Jesus (27.2). He dwells in heaven (27.1; 28.1) and also as mighty King within the palace of our soul, where he is present in his majesty, power, and glory (27.5; 28.1). He takes his delight in Jesus (33.2). He consents to allow Jesus to remain every day with us in the Blessed Sacrament (33.2). FIRE. A symbol for the love of God enkindled in the soul by the living water of contemplation (19.2-3). This water of contemplation makes the fire of God’s love increase in the soul (19.3). This fire has its source in God, not in anything on earth, and cannot be extinguished by the water of earthly things when the fire is powerful (19.4; 40.41). Earthly things can extinguish the fire when it is weak (19.4). There is another heavenly water given by God in prayer — the water of tears — that does not quench the heavenly fire of God’s love but makes it grow (19.5). The fire of God’s love cools and freezes all worldly attachments (19.5). It communicates itself to others, and wants to burn up the whole world (19.5). With contemplatives the fire shines brightly and so their love is clearly recognized (40.4). In the prayer of recollection, the soul is well prepared for the enkindling of fire; blowing a little with the intellect can hasten the enkindling (28.8). Fire is also a symbol for God; the soul will be warmed by approaching the fire; when one receives Communion, or makes a spiritual communion, and wants to get warm, it will stay warm for many hours afterward (35.1). FOUNT (OF LIVING WATER). A symbol for Christ who gives living water, his own life. Drinking directly from the fount of living water is the equivalent of perfect contemplation (the prayer of union) (32.9). To drink of this fount, we must give ourselves entirely to the Lord so that in everything he may do his will in us (32.9). The road or way leading to this fount is prayer, especially the prayer of recollection (21.4; 28.5). The fount lies at the end of the way (42.4). The fount is an overflowing one; rivers stream from it, large and small, and little pools for children (beginners) (20.2). The Lord invited all to strive to come to this fount, and promised all that he would give them to drink if they do not falter on the way (19.15; 20.1). GOD. The supreme Ruler of heaven and earth, the supreme Power, Goodness, and Wisdom, without beginning or end (22.6). As Creator of heaven and earth (6.3; 28.5), God sets forth a fathomless sea of marvels (22.6). The angels tremble before him (22.7). But God is not touchy, nor does he bother about trifles (23.3). God is everywhere, and where he is, there is heaven (28.2). In his grandeur he would fill a thousand worlds and many more, yet encloses himself in the soul; since God is love he adapts himself to our size and gradually enlarges our capacity so that we can receive what he wants to give (28.11-12). God never tires of giving 33 (32.12). In his love for us he is faithful (15.5). We may commune with him as with a father, brother, lord, or spouse; he will teach us what to say (28.3). In the one God is a plurality of persons, Father, Son, and Holy Spirit (27.7). HOLY SPIRIT. He must be present between such a Son and such a Father (27.7). He enkindles the will and holds it bound with a very great love (27.7). HOPE. Arises from a living faith concerning what God has kept in store for us in the kingdom of heaven (42.2). Those to whom God gives the kingdom here below have great hope of enjoying perpetually what is here given in sips (30.6). In the effects of the favors granted them by the Lord, they have the greatest hope that the Lord is pleased with them (37.4). The hope of being freed from the sufferings of purgatory by suffering on earth helps one to bear suffering willingly (40.10). God gives much to those who sincerely want to trust in him (29.3). HUMILITY. It is not acquired by the intellect but by a clear perception that comprehends in a moment the truth about what a trifle we are and how very great God is (32.13; 39.15). The Lord lowered himself to give us an example of humility (12.6). One should always take the lowest place in conformity with the teaching and example of Christ (17.1). We only imitate his humility in some way, however much we may lower ourselves; on account of one’s sins one always deserves less (13.3). Humility attracts the King from heaven as did that of the Blessed Virgin Mary (16.2). The more humility, the more one possesses God; there is no love without humility nor detachment without these two (16.2); the three bring inward and outward peace (4.4). Humility comprises a great readiness to be content with whatever the Lord may want to do with us and finding ourselves unworthy to be called his servants (17.6); is content with what is received (18.6); but doesn’t refuse the King’s favors (28.3). It is a measure of spiritual progress (12.6). A wonderful way to imitate the Lord’s humility is to be silent at seeing oneself condemned without fault (15.1,2). There is more security in humility than in receiving spiritual delights (17.4). Humility does not disturb or disquiet or agitate; it comes with peace, delight, and calm (39.2). JESUS CHRIST. The Son of God our Father, the Lord of the world, His Majesty, our Redeemer, Master, Friend, and Spouse (1.3; 27.1; 26.6). He is the Father’s gift to us, has become one with us by sharing in our nature (34.2; 33.5). As risen, he wills to give to each of us his beauty, splendor, majesty, victory over evil, joy, and kingdom, but above all himself (26.4). He endured all the sufferings in his passion and death for love of us (26.5); he never fails anyone, he helps us in all trials, he may be found everywhere, he is always at our side (26.2); he dwells in the soul as in his palace, as our companion or friend, teaching us humbly and lovingly, always looking at us with love, submitting to us, providing for us (29.5,7; 26.1,3,4,10; 34.5). He has many methods of showing himself to the soul, through interior feelings and through other different ways (34.10). His words in the Gospels recollect the soul (21.3). He is present in the church (1.2,3,5). In the Blessed Sacrament he is just as truly present with us as when he walked in the world, and he may reveal himself to the eyes of the soul since our bodily eyes cannot delight in beholding him (34.2, 5, 6). No one is capable of seeing him in his glorified state; in the Blessed Sacrament he comes disguised (34.12) and gives us the manna and nourishment of his humanity (34.2). His will and the Father’s were one (27.4; 33.2). The Father’s will was done fully in him through trials, sorrows, injuries, persecutions, and death on a cross (32.6). He gives us light to follow his will in everything 34 01.24 1-24-2024Appendix A (18.10). He is the commander-in-chief of love whom we imitate through love (6.9). He is the fount of living waters (contemplation) (19.7,15). He calls all to drink from this fount (19.14-15). LOVE: FOR ONE ANOTHER. Three kinds are mentioned: excessive (4.6); mixed (4.12); and spiritual (4.12). The latter two are virtuous involving a friendship based on likeness (4.15). In excessive love, one is dominated by an affection based on natural graces (4.7). Virtuous love is directed toward helping one another love God more (4.6). Spiritual love is a virtuous love that does not stir our feelings of affection; mixed love is a virtuous love accompanied by feelings of affection (4.12). She decides not to discuss mixed love (7.7). Few have the purely spiritual love; it is characteristic of the highest perfection (6.1). It arises not from thinking or believing but from a clear experiential knowledge of Creator and creature (6.3). It understands that God is its origin (6.8). It entrusts to God the care of those from whom love is received (6.5). It has no self-interest, will strive to relieve others of work, rejoices and praises God for any increase of virtue it sees in the other (7.9), sets aside its own advantage for the other’s sake (7.8); all it wants is to see the other rich with heavenly blessings (7.1-2). It would rather suffer a trial itself than see the other suffer it, but if it sees that the other grows spiritually through its trial it rejoices (7.3). It cannot be insincere with those who are loved (7.4). It knows how to suffer the fault of another and not be surprised and strives to practice better the opposite virtue (7.7). It helps very much to further peace in a community (7.9). It knows how to take recreation with others when needed (7.7). It becomes impassioned in its care to see the other make progress toward God and not turn back (7.1). It imitates the love that Jesus has for us (7.4). It is impossible to hide this love (40.7). We must strive to be affable, agreeable, and pleasing to those with whom we deal (41.7). GOD’S LOVE FOR US. Since God loves us, he adapts himself to our size (28.11). In the first words of the Our Father, the Lord shows us the magnificent love he bears us (26.10; 27; 27.4). He teaches us how the love of his Father can be obtained (32.11). The Blessed Sacrament is a wonderful means given by Jesus to show the extreme of his love for us (33.1). He, seemingly, tells the Father that he is now ours and not to take him from us until the end of the world (33.4). He showed his love for us openly through many sufferings and, finally, by the shedding of his blood unto death for us (26.5; 40.7). In the love we have for God, we are certain that he loves us (40.5). OUR LOVE FOR GOD. Out of love for God the nuns give up freedom and undergo trials, fasts, silence, enclosure, and service in choir (12.1). True love of God is completely free of earthly things and is the lord of all the elements of the world (19.4). When the soul is enkindled in love it doesn’t know how it loves (25.2). In the kingdom of heaven, everyone loves God, and the soul thinks of nothing else than loving him; it cannot cease loving him because it knows him (30.5). Whoever loves him much will be able to suffer much for him (32.7). An image of the One loved brings wonderful comfort (34.11). Those who truly love God, desire, favor, praise, and love every good; they join, favor, and defend good people (40.3). Those who love God dedicate their lives to learning how they might please him more (40.3). The genuine love of God cannot hide itself (40.3). With contemplatives, there is much love of God, or they wouldn’t be contemplatives (40.4). 35 MEDITATION. Consists of reasoning with the intellect about the mysteries of the Lord’s life and Passion, judgment, hell, our nothingness, and the many things we owe God (19.1). For those who can follow this method, it is a good path by means of which the Lord will draw them to the haven of light; when the intellect is thus bound one proceeds securely and peacefully (19.1). As with Teresa herself, many are unable to meditate without the use of a book (17.3). Others are unable to meditate, even with a book, and can only pray vocally (17.3). In contrast to contemplation, meditation may be undertaken without the virtues, as a basis for acquiring them (16.3). MENTAL PRAYER. In mental prayer we speak to God, know and are aware that we are with him and speaking with him and understand who we are who dare speak with so great a Lord (25.3; 22.8). The time of prayer does not belong to me but is God’s time (23.3). The Lord teaches many things to anyone who wants to be taught by him in prayer (6.3). It is a path, along which we journey, having a beginning, middle, and an end (19.2; 20.2-3). One must have a great determination to persevere (21.2). A great treasure is gained by traveling this road; consolation, in different ways, is never lacking along this path (20). PERFECTION. The path to perfection is prayer (19.2; 20.2-3). Perfection has its roots in a clear experiential knowledge given by God of the nature of the Creator and of the creature, of the world that is eternal and that which is a dream (6.3). It requires the strength to be totally occupied in loving God (4.5). With this perfect love, one does not stop in the creature but praises the Creator for the creature (6.4). Persons who are perfect have trampled the good things and comforts offered by the world underfoot; they cannot tolerate having them apart from God (6.6); they are drawn by God to give up everything for him (12.5). Detachment is perfect when one embraces the Creator and cares not at all for the whole of creation; it includes all else required for perfection because the Lord then infuses the virtues (8.1). The perfect soul doesn’t think of anything else but the Lord; nor, because it knows him, can it cease loving him (30.5). In what is for God’s greater service, the perfect are so forgetful of self, they can’t even believe that things usually felt as an affront are so in fact (36.10). Giving our wills to God and forgiving others are elements of perfection that everyone, in whatever state of life, can practice; there is a more and a less in the degree to which this is done, and so greater and less perfection; we must do what we can, the Lord receives everything (37.3). Those who have reached perfection do not ask the Lord to free them from trials or temptations or persecutions or struggles; this is a certain effect of the contemplation and favors given by the Lord (38.1). QUIET (PRAYER OF). A form of prayer that we cannot procure through our own efforts (and thus “supernatural”); it is the beginning stage of contemplation (31.2,6; 30.7). In it the Lord puts the soul at peace by his presence (31.2). The soul understands, but not through the exterior senses, that it is now close to its God (31.2). It doesn’t understand how it understands (31.2). The faculties are in stillness, and wouldn’t want to be busy with anything but this loving, but two of them are free to come and go, or even to think of who it is they are loving, while the will is held captive (31.3). Sometimes it seems that the quiet is not present in the intellect; the will should pay no more attention to it than to a madman (31.8-10). One gentle word from time to time will be enough work on the soul’s part (31.8,10,13). Sometimes the will is held in that peace while the other faculties are free for acts in God’s service; the active and contemplative lives are joined (31.4-5). In this prayer one is beginning to receive the kingdom (30.6; 31.3); in this rest 36 01.24 1-24-2024Appendix A one’s strength for the journey is doubled (30.6; 31.2); in it the soul does not remember there is still more to desire (31.3). RECOLLECTION (PRAYER OF). A method of prayer in which the soul collects its faculties and enters within to be with its God (28.4; 29.7). St. Augustine sought him in many places, but ultimately found him within himself (28.1). This recollection is not something supernatural, but something we can achieve ourselves with the help of God (29.4). All you need do is go into solitude and look at him within yourself; or be present to the one with whom you speak in prayer (28.2; 29.5); or it can be practiced briefly in the midst of occupations (29.5,7). We must get used to saying vocal prayer with this recollection (29.6), being aware that we are with him, of what we are asking him, of his willingness to give to us, and how eagerly he remains with us (29.6). Meditation may also be carried out in this recollection (20.4). There are greater and lesser degrees of this recollection; the divine Master will come more quickly to teach the soul in this recollection and give it the prayer of quiet than he would through any other method it might use (28.4,7). SACRAMENT (BLESSED). It is the food or manna of the Lord’s humanity given for our nourishment that we might not die of hunger and might find consolation in him; we have the Person himself present (3.8; 34.2,12). Through this means we may offer the Father’s Son many times in sacrifice that God may provide a remedy for us in our need, that no advance will be made in the disrespect shown in places where the Blessed Sacrament is present, that neither the sacraments be taken away nor churches destroyed (35.3-4; 3.8; 33.3). This heavenly food is a medicine even for bodily ills (34.6). In this sacrament, the Lord remains with us here in the world (just as truly as when he walked in the world) to help, encourage, and sustain us in doing the Father’s will (34.1); but his presence is disguised in the accidents (appearances) of bread and wine, and one needs a strong, living faith (34.3,6-7). SOUL. The interior part of the human composite (body and soul). It is like a rich palace of gold and precious stones in which dwells a King gracious enough to become its Father (28.9). The palace can be made beautiful through the virtues: the greater the virtues, the more resplendent the jewels (28.9). The Lord can enlarge this palace (28.12). We should empty the soul so that he may store or remove things as with his own property (28.12). In recollection the soul receives a supply of provisions to strengthen it against the body (28.6). In the prayer of quiet, satisfaction is felt in the soul (31.3). The soul is subject to many difficulties resulting from dwelling in the prison of the body (32.13). The soul has three faculties (or powers): intellect, memory, and will; it is wonderful when they are in accord (31.8). INTELLECT (MIND; INTELLIGENCE). The power of understanding and reasoning. Many speak well but understand poorly (14.2). Many are unable to reason with the intellect in prayer (19.1). Some minds can concentrate and work methodically; others are scattered (19.1-2; 30.7). The prayer of recollection helps the intellect to be recollected (28.4). In contemplation, in a way very different from the way it understands through the exterior senses, the soul understands that it is close to its God (31.2). MEMORY. The power of representing to the intellect what will occupy it; in the prayer of quiet our memories would not want to be occupied with anything else than who it is they are near (31.3). 37 WILL. The power of loving. The Holy Spirit enkindles the will and binds it with a very great love (27.7). In the prayer of quiet the will is held captive in this loving (31.3,9). Everything in this book is directed toward the surrender of our wills to God (32.9). Sometimes, the will may go about in the peace of the prayer of quiet for a day or two while the other two faculties are free (31.4). “Excessive” love gradually takes away the strength of will to be totally occupied in loving God (4.5). Our wills should be slaves to no one, save the One who bought us with his blood (4.8). The Lord begins to commune with the soul in so intimate a friendship that he gives it back its own will and his own besides (32.12). When the will is in the prayer of quiet it should pay no more attention to the intellect than to a madman (31.8). EYES OF THE SOUL. The power of attending to, being aware of, or present to. Your eyes on your Spouse! (2.1). All harm comes from not keeping our eyes fixed on the Lord (16.11). The soul understands that it is close to God but not because it sees him with the eyes either of the body or soul (31.2). Let us ask the Eternal Father that we might so receive our heavenly bread that the Lord may reveal himself to the eyes of our soul and make himself thereby known since our bodily eyes cannot delight in beholding him (34.5). IMAGINATION. The power of making a visible representation within ourselves, as when we picture to ourselves scenes from the Lord’s Passion (34.8). UNION (PRAYER OF). A “very supernatural” prayer in which the entire soul is engulfed in God; all the faculties are suspended (held bound) by God (31.10; 42.5). As one who never tires of giving, God begins to take delight in such a soul, reveal his secrets, and rejoice that it knows something of what he will give it; God even makes it lose the exterior senses in rapture so that nothing will occupy it (32.12). God takes joy in putting the soul in command and does what the soul asks since it does his will (32.12). The king of glory will not come to our soul if we do not make the effort to gain the great virtues (16.6). A refusal to forgive is a sure sign of the absence of this prayer of union; an effect of the prayer is a readiness to forgive offenders immediately and to remain on very good terms with them (36.12). VOCAL PRAYER. Recitation of a prayer formula such as the Our Father or the Hail Mary (25.3); but we must refuse to be satisfied with merely pronouncing the words (24.2; 22.2). The mind and heart should be aware of what we are saying and to whom we are speaking (21.10; 24.5-6), centered on the one to whom the words are addressed (24.6). Vocal prayer, then, must not be separated from mental prayer (22.3). Many persons while praying vocally are raised by God to sublime contemplation (30.7; 25.1). In the liturgy, when in the Creed the words “and his kingdom will have no end,” were said, it was almost always a special delight for Teresa (22.1); when we begin to recite the Hours consider whom we are going to speak with and who we are (22.3). WATER (LIVING). Living water is a symbol for contemplation. By this living water the Lord brings us to the end of the journey without our understanding how (19.7). At the end of the journey the soul is engulfed in God and drinks abundantly from the fount (42.5). Water has three properties: it refreshes, cleanses, and satisfies (19.3.6.8). It does not let the heat from worldly things detain the soul (19.5). It leaves the soul bright and cleansed of all faults (19.6), but when the soul in meditation reasons with the intellect something from the road will stick to the soul (19.6). By means of this living water the Lord shows it in an instant more truths and gives clearer 38 01.24 1-24-2024Appendix A understanding of what everything is than we could have here below in many years (19.7). It takes away thirst, but there can never be too much; in giving much God increases the capacity of the soul to drink much (19.9). --- **Source:** Secular Order of Discalced Carmelites, *Formation I Year A: The Way of Perfection* (US National Formation Program, 2024).