Vol. 21 (1970/1-2) pp. 35-113
The Positio, concluded by this favorable judgment of the Promoter General of Faith, was distributed to all the Cardinals and Prelates of the Congregation for the Causes of Saints, to whom the matter was submitted:
An, attentis insigni vitae sanctitate et eminenti doctrina eiusque benefico in vita Ecclesiae pondere, procedi posse arbitrarentur ad Sanctam Teresiam a Iesu Ecclesiae Doctorem declarandam.
The matter was then dealt with directly in the meeting that the Sacred Congregation held at the Vatican on 15 July 1969, the eve of the solemn Commemoration of the Blessed Virgin Mary of Mount Carmel. After the learned and widespread report of Card. Arcadio M. Larraona, Promoter of the Cause, Cardinals and Official Prelates of the Sacred Congregation unanimously decided that St. Teresa of Avila was worthy of being inscribed by the Supreme Pontiff in the catalog of the Doctors of the Church.
The following 21 July, Paul VI, informed of the favorable judgment of the Sacred Congregation, approved the decision and ordered that St. Teresa of Jesus be numbered among the Doctors of the Church, reserving for himself the determination of the day of proclamation, and giving the order that the corresponding Apostolic Brief should be prepared.
All of this is reflected in the Decree Urbis et Orbis of 21 July of the Sacred Congregation for the Causes of the Saints.
According to this decree, therefore, St. Teresa of Avila has already been declared a Doctor of the Church. However, the solemn proclamation that the Holy Father, as was later announced, will make during a solemn ceremony in St. Peter’s on 27 September 1970, has not yet taken place.
We have presented the historical development of the idea of the Doctorate of St. Teresa of Avila from its humble and at the same time already powerful origins immediately after the Saint’s death until the happy official goal that now is approaching. It is an idea that immediately emerged with extraordinary clarity, even if not in strictly canonical terms, given the extraordinary value of Our Holy Mother Teresa’s doctrine and the widespread diffusion and influence that her books and her Magisterium soon had, praised by Popes and Bishops, exalted by the liturgy, used by Doctors and mystical writers, which became more and more an unquestionable authority in the field of mystical theology. While many believed that with Teresa of Jesus we were faced with a typical case of the Church declaring a Doctor equipollenter, from 1882 onwards, however, with ever greater insistence the voices were heard of those who implored a formal declaration. In 1923, an appeal was made to the Holy See to achieve this intention; it failed. The time was not ripe.
Providence arranged that in the climate of grace created by Vatican II, Paul VI, so supernaturally open to the signs of the times, should have the inspiration to give for the first time to a female Saint, distinguished for a marvelous doctrine that made her the teacher and mother of spiritual life in the Church, the title of Doctor.
The Pope, chosen by God for this act, had already in 1965 practically called her Doctor; in 1967 he greeted her as “great teacher of Catholic mysticism” and “extraordinary interpreter of the things of God”; while on 10 September 1965, he declared her principal patroness of all Catholic writers in Spain, affirming that she was the “luminary of Spain and of the whole Church” through her books, filled with heavenly wisdom, and even today she remains “praestantissima magistra” [exceptional teacher].
The solemn act of 27 September 1970—crowning all of this—will give the title, full rights, and honors of “Doctor of the Church” to the one who loved to call herself “daughter of the Church”.
Fr. Valentino di Santa Maria, o.c.d.
17 February 1924 – 7 January 1988
Father Valentino Macca, O.C.D. was a native of Brescia, Italy whose decades of service to the Discalced Carmelite Order left an indelible impression. He entered the Order at age 16 in the convent at Brescia, professing his solemn vows in 1945. When he completed his theological studies at the Teresianum in Rome, Cardinal Adeodato Piazza ordained him to the priesthood in 1950. Not long after, Father Valentino began to serve the Order at the General Curia in Rome. First, he served as a member of the communications team, the CentroInformativo; next, he labored as General Archivist, eventually assuming the direction of the Analecta O.D.C. as well.
Father Valentino distinguished himself for many years as the professor of Marian Spirituality and Mariology at the Marianum in Rome; to this day, Mariologists cite his published works. He served as a consultor to various dicasteries of the Holy See; his final curial assignment before his death was as a Relator for the Congregation of the Causes of the Saints. The library of the Teresianum in Rome lists 40 titles in its catalog where Father Macca is either the author, editor, or even the subject. We are pleased to bring an excerpt from his writings on Carmelite history to our readers. For a more complete biography of Father Valentino in Italian, we direct our readers to the Enciclopedia Bresciana article here.
Translations from the Italian are the blogger’s own work product and may not be reproduced without permission.
Dear Mother, please, will Your Reverence allow me to offer myself to the Heart of Jesus as a sacrifice of propitiation for true peace: that the dominion of Antichrist may collapse, if possible, without a new world war, and that a new order may be established? I would like it [my request] granted this very day because it is the twelfth hour. I know that I am a nothing, but Jesus desires it, and surely He will call many others to do likewise in these days.
Sister Teresa Benedicta of the Cross, O.C.D.
Edith Stein addressed Letter 296 to her prioress in the Carmel of Echt, Mother Ottilia a Jesu Crucifixo, O.C.D.(Maria Margaret Thannisch)on Passion Sunday, 1939. In her letter, we see profound continuity with Teresian spirituality; we offer for your reflection a few salient points.
Edith’s obedience to her prioress prompts her to seek permission to make this solemn offering, rather than to enter into such a life-changing commitment by herself, a decision that could have consequences for her entire community.
Obedience is a cornerstone of all Carmelite life, beginning with the Rule of St. Albert of Jerusalem, which states, “The first thing I require is for you to have a prior, one of yourselves, who is to be chosen for the office by common consent, or that of the greater and maturer part of you; each of the others must promise him obedience — of which, once promised, he must try to make his deeds the true reflection…”(Rule, 4)
St. Teresa of Avila takes up the refrain when she writes, “in matters touching on obedience He doesn’t want the soul who truly loves Him to take any other path than the one He did: obediens usque ad mortem”(Ph 2:8). (Foundations, 5:5)
🞧The Discalced Carmelites of Compiègne made their offering after their prioress proposed making an act of consecration“by which the community would offer themselves in holocaust to appease the wrath of God and to obtain that, through the sacrifice of their very selves, peace may be restored to the Church and to the State.”(Sr. Marie de l’Incarnation 1836, p. 67)
🞧St. Thérèse of the Child Jesus was motivated by “ardent desires… to save souls” when she made her holocaust offering to merciful love on 9 June 1895. (CJ, 30 Sep 97) She wrote,
“O My God! Most Blessed Trinity, I desire to love you and make you loved, to work for the glory of Holy Church by saving souls on earth and liberating those suffering in purgatory. I desire to accomplish your will perfectly and to reach the degree of glory you have prepared for me in your kingdom… In order to live in one single act of perfect love, I offer myself as a victim of holocaust to your merciful love, asking you to consume me incessantly, allowing the waves of infinite tenderness shut up within you to overflow into my soul, and that thus I may become a martyr of your love, O my God!”(Pri 6)
🞧St. Teresa Benedicta offered herself to the heart of Jesus, a gesture of self-immolation in the furnace of the infinite love of Christ. Like St. Thérèse of Lisieux and Blessed Thérèse of Saint-Augustine, the prioress of Compiègne, St. Benedicta understood that a holocaust is consumed in the flames that spring forth from the Sacred Heart, echoing the sentiment of Thérèse: “O my Jesus! let it be me this happy victim, consume your holocaust through the fire of your Divine Love.”(Ms A, 84r)
Further, the propitiatory nature of St. Benedicta’s self-offering aligns with the consecration of the proto-martyrs of Discalced Carmelite nuns, Blessed Thérèse of Saint-Augustine and her companions “so that peace may be restored to the Church and to the State.” (Sr. Marie de l’Incarnation 1836, p. 67)
“I know that I am a nothing,” Edith wrote. This is an ancient tune in the Teresian Carmel, beginning with St. Teresa of Avila herself: “I realized I was a woman and wretched and incapable of doing any of the useful things I desired to do in the service of the Lord.”(Way, 1:2)
Blessed Thérèse of Saint-Augustine counseled abandonment as a remedy to her daughters and directees: “I’m speaking of perfect abandonment to the divine wishes of our good Master. We are in his hands like children in the arms of a tender Father, who knows well what we need” (Letter 4 from Blessed Thérèse of Saint-Augustine to Mademoiselle de Grand-Rut, Holy Thursday, April 1790). (Sr. Marie de l’Incarnation 1836, p. 137)
St. Thérèse of the Child Jesus, immersing herself within her own Carmelite identity—“of the Child Jesus”—through spiritual childhood, explores the frontier of nothingness through love. While she stated in Manuscript A that it is “the property of love… to lower itself,”(Ms A, 2v) in her magisterial Manuscript B, she plumbs the abyss: “So that Love may be fully satisfied, it must lower itself, lower itself all the way to nothingness and transform this nothingness into fire.”(Ms B, 3v)
Are these three Carmelite martyrs exaggerating? No, insists the Discalced Carmelite friar who is the foremost expert on the theology of the saints, François-Marie Léthel, OCD—professor of the same at the Pontifical Theological Faculty “Teresianum”. His teaching is crystal clear:
It is “a rule in the theology of the saints: the saints never exaggerate, but simply tell the truth in dimensions that always seem exaggerated to us as they do for all those who aren’t yet saints!” (Léthel 2011, p. 144)
St. Teresa Benedicta minced no words when she declared her firm belief that God was calling her to make this radical self-sacrifice: “Jesus desires it.”
St. Thérèse was more poetic:
Divine Word! You are the Adored Eagle whom I love and who draws me! It is you who, soaring toward this land of exile, willed to suffer and die in order to draw souls into the heart of the Eternal Home of the Blessed Trinity. It is you who, ascending once again to the inaccessible Light, which will be henceforth your abode, still remain in this vale of tears, hidden beneath the appearance of a white host. Eternal Eagle, you desire to nourish me with your divine substance—me, poor little creature—who would return to nothingness if your divine gaze did not give me life each and every moment. O Jesus, in the excess of my gratitude, let me tell you that your love is crazy. Given this craziness, how can you not want my heart to soar to you? How can my trust have any limits?
Ah! For you, I know, the saints have done some crazy things, they’ve done some great things because they were eagles… Jesus, I’m too little to do great things… and my own craziness is to hope that your Love will accept me as a victim… My craziness consists in begging the Eagles my brothers, to obtain for me the favor of flying toward the Sun of Love with the Divine Eagle’s own wings… (Ms B, 05v)
For Blessed Thérèse of Compiègne, the divine inspiration to make the act of consecration came to her during mental prayer, those moments in the life of every Discalced Carmelite nun where even in the midst of dryness and darkness, she communes with God alone.
Mother Thérèse shared an apartment with the most senior members of the monastic community in Compiègne city after they were expelled from their cloister by the secularizing legislation of the French revolutionary government. It was to these most mature members of the community that one morning she first proposed a community act of holocaust consecration (probably in 1792); but their immediate reaction was to recoil in fear.
Historian William Bush notes that their reaction startled the prioress and she immediately regretted the proposal. Yet, after an entire day of contemplation, here were “two tearful 76-year-old nuns coming to ask forgiveness of their prioress for their lack of courage.”(Bush 1999, p. 107)
Again, what did Edith say? “Jesus desires it.”
When Blessed Thérèse of Saint-Augustine proposed the act of consecration to the entire community, she reminded her nuns in Compiègne to “note well, my Sisters, that we didn’t enter religious life except to put ourselves to work on our sanctification through the total immolation of our selves, which are so precious to us. It shouldn’t cost us much to do this.” (Sr. Marie de l’Incarnation 1836, p. 67)
With her typical audacity, St. Thérèse of the Child Jesus dared to ask this of the Lord: “I beg you to lower your divine gaze upon a great number of little souls. I beg you to choose a legion of little victims worthy of your love!”(Ms B, 5v)
Yes, St. Thérèse begged for holocaust victims; and, St. Benedicta felt certain that Christ would call others to follow such a rugged path that she trod: “surely He will call many others to do likewise in these days.” (Stein, E 1939, Letter 269)
“In these days…”
In our time, self-sacrifice and courage never must be lacking. “Jesus desires it”still today. What time is it now? Is it still “the twelfth hour”? Are we too late to respond to his call? In the words of a meditation written for the Elevation of the Holy Cross, 14 September 1939, Saint Edith Stein still speaks to us today:
The world is in flames. Are you impelled to put them out? Look at the cross. From the open heart gushes the blood of the Savior. This extinguishes the flames of hell. Its precious blood is poured everywhere—soothing, healing, saving.
The eyes of the Crucified look down on you—asking, probing. Will you make your covenant with the Crucified anew in all seriousness? What will you answer him?
“Lord, where shall we go?
You have the words of eternal life.”
We should underline that this Totus Tuus becomes, from 1940 to 2005, the enduring guideline for the entire life of Karol Wojtyła, as a seminarian and priest, and then as a bishop and pope.
When he was nominated as Auxiliary Bishop of Krakow in 1958 by Pius XII, it was then that he chose Totus Tuus as his episcopal motto, together with the emblem that symbolizes Christ the Redeemer and Mary close to him, the same coat of arms that he will maintain as pope.
And especially, he will live this right up to the end, in the great suffering of the final months. After the tracheostomy, when he will no longer be able to speak, one last time he will write the words, Totus Tuus.
Further, I can add my own personal testimony, having been invited to lunch with John Paul II along with Cardinal Ratzinger and a small group of theologians, in 1987. We had spoken about the Treatise of Louis-Marie with the Holy Father. I was seated at the table next to Bishop Stanisław Dziwisz, who told me: “The Holy Father opens this book every day!”
François-Marie Léthel, O.C.D. La Lumière du Christ dans le Coeur de l’Église Meditation 3
Elijah went a day’s journey into the desert,
until he came to a broom tree and sat beneath it.
He prayed for death saying:
“This is enough, O LORD!
Take my life, for I am no better than my fathers.”
He lay down and fell asleep under the broom tree,
but then an angel touched him and ordered him to get up and eat.
Elijah looked and there at his head was a hearth cake
and a jug of water.
After he ate and drank, he lay down again,
but the angel of the LORD came back a second time,
touched him, and ordered,
“Get up and eat, else the journey will be too long for you!”
He got up, ate, and drank;
then strengthened by that food,
he walked forty days and forty nights to the mountain of God, Horeb.
The biblical story tells us that Elijah was awakened and fed by God because God does not want anyone to be afraid and remain asleep. Precisely at the time of greater darkness and weariness is when the prophet listens once again to the word of the Lord — two different times — speaking through an angel, saying: “Get up and eat.”
After eating the first time, Elijah goes back to sleep.
Sometimes crisis in our lives is so great and there is so much discouragement, that it is difficult to get up and walk; but God is not overcome by our weakness.
God insists for the second time in feeding Elijah: “Get up and eat, because the road before you is very long, it is greater than your strength”.
God does not want us to feel fearful; neither does he want us to sleep. That is why he feeds the prophet, just like he feeds all of us when we feel deflated, frustrated, and hopeless.
God takes what seems like the end of the road and turns it into a new horizon; what we experience as death is transformed into the beginning of a new life.
Bishop Silvio José Báez, O.C.D. Homily, 19th Sunday in Ordinary Time, Year B (excerpt) Mount Tabor Parish, Managua — 12 August 2018
Silvio José Báez, O.C.D. is one of eighteen living bishops who are affiliated with the Discalced Carmelite order; he is the Auxiliary Bishop of the Archdiocese of Managua. He began his Discalced Carmelite formation in the General Delegation of Central America in 1979 and was ordained a priest 15 January 1985. He pursued advanced studies in Sacred Scripture and biblical geography and archeology in Rome and Jerusalem. In 1999 he defended his doctoral thesis in biblical theology at the Pontifical Gregorian University in Rome on the subject, Tiempo de callar y tiempo de hablar: el silencio en la Biblia Hebrea(A time to keep silence, and a time to speak: silence in the Hebrew Bible). Serving as a seminary professor, he authored numerous articles and books, speaking at conferences and retreats, and served on the council of the general delegation. In 2006 he was appointed Vice-President of the Pontifical Faculty of Theology Teresianum in Rome, where he was Professor of Sacred Scripture and Biblical Theology and Spirituality; in addition, he was the editor of the theology journal Teresianum. On 9 April 2009 Pope Benedict XVI appointed him Auxiliary Bishop of Managua and Titular Bishop of Zica.
On 30 May 2009 Silvio José Báez, O.C.D, was ordained bishop in the Cathedral of Managua. The principal consecrator was Archbishop Leopoldo José Brenes Solórzano, Archbishop of Managua; the principal co-consecrators were Archbishop Henryk Józef Nowacki, Titular Archbishop of Blera and Bishop César Bosco Vivas Robelo, Bishop of León en Nicaragua.
You may view his episcopal lineage / apostolic succession here.
Scripture commentary translation is the blogger’s own work product and may not be reproduced without permission
During the month of May, the refugees assembled for the daily prayers in honour of the Blessed Virgin Mary
The scholarly journal Teresianum in 1990 published an account by noted Discalced Carmelite historian Father Elias Friedman, O.C.D. concerning the Discalced Carmelite friars’ charitable efforts to shelter refugees at Stella Maris monastery during the armed conflict in Haifa in the year 1948.
A bit of background: Fr. Elias reminds his readers that at the end of 1947 when the General Assembly of the United Nations adopted a resolution “recommending the partition of Palestine into an Arab state, a Jewish state and a corpus separatum for Jerusalem,” Jews and Arabs in the region “jostled for position in view of the approaching termination of the British Mandate.” Bloody violence ensued.
Photos from the LIFE magazine archives illustrate Fr. Elias Friedman’s documentation. Father Elias carefully noted that in 1944 the population of Haifa was 128,000, with a fair balance of Jews, Christians, and Muslims (52% Jewish); the Discalced Carmelite Fathers’ parish in the city of Haifa, Saint Joseph Church, had a membership of roughly 4000 families. After the violence broke out in 1948, “of a total population of 98,284, Jews numbered 94,718.” Saint Joseph’s parish experienced a dramatic drop in membership: in 1948, there were only about 500 families that remained. When Fr. Elias published his article in 1990, he noted that the membership had “risen slowly, so that at the time of writing, the number of parishioners stands at +/-1,500.” Haifa’s Christian population suffered immensely in 1948.
Beginning in January 1948, Catholics in Haifa began to seek secure shelter at the Monastery of the Carmelite Fathers, now known as Stella Maris, on the promontory of Mount Carmel at Haifa.
Four religious from the Christian Brothers school were the first Catholics who came to the friars asking for a place to stay. “Soon they were followed by Arab families, desperately in search of shelter.” At one point, the number of refugees at the Carmelite monastery across from the lighthouse reached a total of 521.
Father Clemente Casinelli, O.C.D. transferred to Haifa from the friars’ monastery at El-Muhraqa — the place of Elijah’s sacrifice — in April 1948 and assumed the office of Procurator. When he arrived, he found “the first floor of the monastery to be filled with men, women, and children. They were mostly Catholics, some three or four families were Greek-Orthodox, and one family was Muslim (the Sabas). The overflow spilled into the grounds of the monastery.”
The refugees were very resourceful and contributed to one another’s well-being given the circumstances. Fr. Clemente took charge of the refugee program. He was an Italian Discalced Carmelite friar who had spent six years in a British prison camp in Lebanon during World War II for no other reason than his nationality; his own harsh experiences there gave him a unique sense of initiative and compassion.
Fr. Elias notes that “the refugees assisted regularly at Sunday Mass.” A local family who were benefactors to the friars and their refugees “set a good example by first putting their contributions into the plate and taking it around the congregation at the Offertory.”
“During the month of May, the refugees assembled for the daily prayers in honour of the Blessed Virgin Mary, at 7 o’clock each evening to recite the Rosary together and attend the Benediction of the Blessed Sacrament.”
Friedman, Elias. “Internal Arab refugees at the monastery of the Carmelite Fathers, Mount Carmel, Haifa (Israel).” Teresianum: Ephemerides Carmeliticae, vol. 41, no. 1, 1990, pp. 261-274.
John of the Cross helps me to believe that God exists. He helps me to believe that death is not the end, that there is more to life than biology. He helps me to trust that God loves us and means to bring us to eternal life in heaven. In short, he helps me to believe that Christ is risen.
The dominant figure in American decorative arts for more than half a century, Louis Comfort Tiffany founded several firms to satisfy the strong demand for his art glass, metalwork, pottery and furniture. Tiffany’s enthusiasm for sensuous materials and striking colors found full expression in his stained-glass windows. From 1877 through the 1920s, he and his craftsmen produced thousands of windows for churches, institutions and homes across the United States.
Upon the death of her husband in 1901, the widow of United States president Benjamin Harrison commissioned Tiffany to create a window in his memory. The window, the lower half of which appears here, was installed in 1905 at the First Presbyterian Church, 16th and Delaware Streets, Indianapolis, where the president had served as an elder for more than 40 years. Absorbed in scores of projects, Tiffany probably left the window’s conception to his team of talented designers, contributing his own thought before giving final approval. The design shows Michael, the Angel of the Resurrection, signaling the dead to rise at Christ’s second coming. In keeping with the romanticism of the time, Tiffany’s heroic angel is dressed in the chain mail suit of a crusading knight and seems like a figure from Sir Walter Scott’s novels…
Pope Francis told him, “I’m interested in having you here with me, I need you right now.”
Wednesday 10 April at the archdiocesan chancery offices in Managua, Cardinal Leopoldo Brenes, Archbishop of Managua met with members of the press along with his Auxiliary Bishop, Silvio José Báez, O.C.D.
Cardinal Brenes, speaking off the cuff to open the press conference, explained that Bishop Báez would be leaving Nicaragua after Holy Week and Easter to go to Rome for an undetermined period. Báez, a Discalced Carmelite who was teaching in Rome when Pope Benedict XVI nominated him to return to his native Nicaragua as Auxiliary Bishop 9 April 2009, is no stranger to the Holy City. In October 2018 we published the exclusive translation of Bishop Silvio’s tribute to former Nicaraguan president Violetta Chamorro, Meeting With a Mother in Rome.
Readers of this Carmelite blog will recognize from our many publications that Bishop Silvio José is a passionate, prophetic voice in Nicaragua who embodies the spirit of the Holy Prophet Elijah, the Guide and Father of Carmelites.
Bishop Báez prefaced his remarks by reading at length from the Apostle Paul’s farewell address to the Elders of the Church at Ephesus, where Saint Paul speaks of “serving the Lord with all humility and with tears, enduring the trials that came to me through the plots of the Jews.” [Acts 20:19] A subtle reference is made here by the bishop to a June 2018 plot to assassinate him, along with the United States ambassador Laura Dogù — a foiled plot that recently was revealed by Ambassador Dogù in a university lecture.
Bishop Silvio José continued, explaining the reason for this announcement of his departure, which comes on the heels of a seemingly unforeseen trip to the Vatican April 1 – 8, including a private audience with Pope Francis in the Apostolic Palace April 4.
As Bishop Báez explained, Pope Francis told him, “I’m interested in having you here with me, I need you right now.”
Our thanks to the Nicaraguan daily La Prensa for bringing us these 15 most memorable quotes — truly, Carmelite quotes — from Bishop Báez’s press conference.
“I haven’t asked to leave — I’ve been called by the Holy Father”.
“I am not going to ignore Nicaragua from this moment on. I’ll continue faithfully living my vocation as bishop enlightened by the gospel of Jesus Christ.”
“Wherever I go I’ll also fly the blue and white flag of our country with pride and hope.”
“This decision of the Holy Father, which I have accepted with complete, loving obedience, has made my heart weep.”
“How can you forget the farmers, the mothers of the victims of repression, the youth who are persecuted and suffering, and those who are in prisons — I carry all of this in my heart.”
“The joy of having carried out this mission fills my heart with profound peace, although now I’m weeping with great sadness deep inside, to have to leave my native country and my people.”
“We’re not an army where we obey out of fear, where there are authorities above us who command in drastic and sometimes irrational ways. We are a fraternity united in faith.”
“The pope did not make one single reproof, not a single reproach, not one single correction. For me, it was Peter’s confirmation of his brother.”
“I was able to share many things; you all know how I see the reality of Nicaragua. I’ve given my opinion, my constructive criticism, and I made this point to the Holy Father about this year of pain and suffering — this people’s Via Crucis — whose anniversary we are about to mark on April 18.”
“In summary, I reminded him that this is a crucified people, that this is a country that has been hijacked, and that here there are de facto powers dominated by lies, injustice, repression, and ambition.”
“It’s not about saving the economy, it’s not about throwing a life jacket to the financial market, please — today’s golden calf, which is money, cannot take the place of the people.”
“I dream of a Church that is less diplomatic and fearful, and more prophetic and courageous in order to be a Church on the side of the discarded, of the last in line, of the voiceless, of the victims.”
“I dream of a church that doesn’t have worldly privileges, that is free in the face of power.”
“In Nicaragua, there aren’t confrontations between two groups: what we have is an idolatrous group that sacrifices human beings and a crucified people.”
“Unfortunately, they worship the god of wealth, the god of money, and they sacrifice human beings for it. This is the reality of Nicaragua.”
We invite our readers to join us in prayer for the success of Bishop Silvio José’s new mission with our Holy Father Pope Francis in Rome. Bishop Báez, thank you for being a faithful son of Our Holy Mother Saint Teresa whose parting words were, “I am a daughter of the Church.”
Insofar as I can understand the door of entry to this castle is prayer and reflection. I don’t mean to refer to mental more than vocal prayer, for since vocal prayer is prayer it must be accompanied by reflection. A prayer in which a person is not aware of whom he is speaking to, what he is asking, who it is who is asking and of whom,
I do not call prayer however much the lips move.
Sometimes it will be so without this reflection, provided that the soul has these reflections at other times. Nonetheless, anyone who has the habit of speaking before God’s majesty as though he were speaking to a slave, without being careful to see how he is speaking, but saying whatever comes to his head and whatever he has learned from saying at other times, in my opinion is not praying. Please God, may no Christian pray in this way.
The Interior Castle: I:1
Porque, a cuanto yo puedo entender, la puerta para entrar en este castillo es la oración y consideración, no digo más mental que vocal, que como sea oración ha de ser con consideración; porque la que no advierte con quién habla y lo que pide y quién es quien pide y a quién,
no la llamo yo oración
aunque mucho menee los labios; porque aunque algunas veces sí será, aunque no lleve este cuidado, mas es habiéndole llevado otras. Mas quien tuviese de costumbre hablar con la majestad de Dios como hablaría con su esclavo, que ni mira si dice mal, sino lo que se le viene a la boca y tiene deprendido por hacerlo otras veces, no la tengo por oración, ni plega a Dios que ningún cristiano la tenga de esta suerte
Nota Bene:Míriada Hispánica is the academic review published by the University of Virginia Hispanic Studies Program. The most recent issue, No. 16, is dedicated as a festschrift in homage to Professor Alison Weber upon her retirement from the University as Professor of Spanish. Well known among Carmelites for her groundbreaking work Teresa de Avila and the Rhetoric of Femininity(Princeton UP, 1990; reprinted in paperback in 1996), Dr. Weber continues to teach as a Professor Emerita and continues to pursue her research interests concerning Saint Teresa, the Spanish mystics, and women’s writing in early modern Spain. Numero 16 of Míriada Hispánica features two articles in English in regard to Carmelite themes. Teresa of Avila, Courtierby Professor Luis Corteguera of the University of Kansas examines Teresa of Avila’s views on authority as reflected in her courtly metaphors. María de San José in Portugal: Life in the Lisbon Carmel by Dr. Barbara Mujica, Professor of Spanish Emerita at Georgetown University offers a detailed, fascinating, and well-sourced account of the María de San José’s influence and experience that prepared the Discalced Carmelite nuns of Lisbon to cope with the English attack on their monastery in 1589.
The entire issue is available for free download here
La profesora Alison Weber, recientemente jubilada de la Universidad de Virgina, ha sido objeto de un homenaje por parte de la revista Miriada Hispánica, que edita la Universidad de Virginia en su Centro de Estudios de Valencia (Hispanic Studies Program). El último número, coordinado por Jennifer E. Barlow, está dedicado a temas muy queridos por […]
The periodical, Teresianum (ISSN 0392-4556), publishes articles by authors of various nationalities and is intended for an international readership. As the periodical representing the Teresianum Pontifical Theological Faculty, it gives priority to studies which relate to the two specializations of the Faculty, namely, spiritual theology and theological anthropology, with pride of place given to studies on Carmelite subjects. It also publishes articles on theology, Church history, and biblical studies, along with shorter notes and reviews of publications. It began in 1947, with two issues a year comprising some 300 pages each. The periodical is directed by Christof Betschart, OCD together with the editorial committee and the scientific committee.
Recently, Father Betschart sent a customized link to search the English-language articles in the periodical’s archives. If you are looking for some deeper spiritual reading, this is an excellent place to start! There are more than 80 articles available for PDF download in English. Just click on Attiva il Link to start your PDF download of each article.