1. Our Lord’s presence accompanying the soul. 2. St. Teresa’s experience of this. 3. Confidence and graces resulting from this vision. 4. Its effects . 5. It Produces humility. 6. And prepares the soul for other graces. 7. Consciousness of the presence of the saints. 8. Obligations resulting from this grace. 9. Signs that this favour is genuine. 10. A confessor should be consulted. 11. Our Lord will enlighten our advisers. 12. Cautions about this vision.
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Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921
1. The jewel in the locket. 2. The simile explained. 3. The apparition explained. 4. Awe produced by this vision. 5. False and genuine visions. 6. Illusive visions. 7. Effects of a genuine vision. 8. Conviction left by a genuine vision. 9. Its effects upon the after conduct. 10. A confessor should be consulted. 11. How to treat visions. 12. Effects of seeing the face of Christ. 13. Reasons why visions are not to be sought. 14. The second reason. 15. Third reason. 16. Fourth reason. 17. Fifth reason. 18. Sixth reason. 19. Additional reasons. 20. The virtues more meritorious than consolations. 21.Fervent souls desire to serve God for Himself alone.
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Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921
1. Reasons for speaking of these supernatural favours. 2. An intellectual vision. 3. God compared to a palace in which His creatures dwell. 4. Forgive as we are forgiven. 5. The vision shows God to be Truth itself. 6. We should imitate God by truthfulness. 7. Why God reveals these truths.
Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921
1. Sublime mysteries of these mansions. 2. St. Teresa abashed at treating such subjects. 3. Our Lord introduces His bride into His presence chamber. 4. Darkness of a soul in mortal sin. 5. Intercession for sinners. 6. The soul an interior world. 7. The spiritual nuptials. 8. Former favours differ from spiritual nuptials. 9. The Blessed Trinity revealed to the soul. 10. Permanence of Its presence in the soul. 11. The effects. 12. This presence is not always equally realized. 13. It is beyond the soul’s control. 14. The center of the soul remains calm. 15. The soul and the spirit distinct though united. 16. The soul and its faculties not identical.
Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921
1. Vicissitudes of the Seventh Mansion. 2. Humility produced by them. 3. Such souls free from mortal and from wilful venial sins. 4. The fate of Solomon. 5. Holy fear. 6. These favours strengthen souls to suffer. 7. Crosses borne by the saints. 8. Effect of vision of our Lord on St. Peter. 9. Fruits of these favours. 10. Why the spiritual marriage takes place. 11. Love for Christ proved by our deeds. 12. True spirituality. 13. Humility and the virtues must combine with prayer. 14. Zeal of advanced souls. 15. Strengthened by the divine Presence within them. 16. Examples of the saints. 17. Both Martha and Mary must serve our Lord. 18. Christ’s food. 19. Mary’s mortification. 20. Her grief at the Passion. 21. Can we lead souls to God? 22. How to do so. 23. Love gives value to our deeds. 24. Conclusion.
Translated from the Autograph of St. Teresa of Jesus by
The Benedictines of Stanbrook
Thomas Baker, London [1921]
Dom Michael Barrett, O.S.B.Censor Deputatuus
Nihil Obstat:✠ Edward Apostolic Administrator Birmingham, Oscott.
February 24, 1921
Objection 1: It seems that sacred doctrine is not a science. For every science proceeds from self-evident principles. But sacred doctrine proceeds from articles of faith which are not self-evident, since their truth is not admitted by all: “For all men have not faith” (2 Thess. 3:2). Therefore sacred doctrine is not a science.
Objection 2: Further, no science deals with individual facts. But this sacred science treats of individual facts, such as the deeds of Abraham, Isaac and Jacob and such like. Therefore sacred doctrine is not a science.
On the contrary, Augustine says (De Trin. xiv, 1) “to this science alone belongs that whereby saving faith is begotten, nourished, protected and strengthened.” But this can be said of no science except sacred doctrine. Therefore sacred doctrine is a science.
I answer that, Sacred doctrine is a science. We must bear in mind that there are two kinds of sciences. There are some which proceed from a principle known by the natural light of intelligence, such as arithmetic and geometry and the like. There are some which proceed from principles known by the light of a higher science: thus the science of perspective proceeds from principles established by geometry, and music from principles established by arithmetic. So it is that sacred doctrine is a science because it proceeds from principles established by the light of a higher science, namely, the science of God and the blessed. Hence, just as the musician accepts on authority the principles taught him by the mathematician, so sacred science is established on principles revealed by God.
Reply to Objection 1: The principles of any science are either in themselves self-evident, or reducible to the conclusions of a higher science; and such, as we have said, are the principles of sacred doctrine.
Reply to Objection 2: Individual facts are treated of in sacred doctrine, not because it is concerned with them principally, but they are introduced rather both as examples to be followed in our lives (as in moral sciences) and in order to establish the authority of those men through whom the divine revelation, on which this sacred scripture or doctrine is based, has come down to us.
For an online version of St. Thomas Aquinas’ “Summa” click here
“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Pascal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.
R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.
Episode 1 – What is Christian Apologetics? Who was St. Thomas Aquinas, his life, his times, and his contribution. What is “theology”? What is the “Summa”?
Objection 1: It seems that, besides philosophical science, we have no need of any further knowledge. For man should not seek to know what is above reason: “Seek not the things that are too high for thee” (Ecclus. 3:22). But whatever is not above reason is fully treated of in philosophical science. Therefore any other knowledge besides philosophical science is superfluous.
Objection 2: Further, knowledge can be concerned only with being, for nothing can be known, save what is true; and all that is, is true. But everything that is, is treated of in philosophical science—even God Himself; so that there is a part of philosophy called theology, or the divine science, as Aristotle has proved (Metaph. vi). Therefore, besides philosophical science, there is no need of any further knowledge.
On the contrary, It is written (2 Tim. 3:16): “All Scripture, inspired of God is profitable to teach, to reprove, to correct, to instruct in justice.” Now Scripture, inspired of God, is no part of philosophical science, which has been built up by human reason. Therefore it is useful that besides philosophical science, there should be other knowledge, i.e. inspired of God.
I answer that, It was necessary for man’s salvation that there should be a knowledge revealed by God besides philosophical science built up by human reason. Firstly, indeed, because man is directed to God, as to an end that surpasses the grasp of his reason: “The eye hath not seen, O God, besides Thee, what things Thou hast prepared for them that wait for Thee” (Is. 66:4). But the end must first be known by men who are to direct their thoughts and actions to the end. Hence it was necessary for the salvation of man that certain truths which exceed human reason should be made known to him by divine revelation. Even as regards those truths about God which human reason could have discovered, it was necessary that man should be taught by a divine revelation; because the truth about God such as reason could discover, would only be known by a few, and that after a long time, and with the admixture of many errors. Whereas man’s whole salvation, which is in God, depends upon the knowledge of this truth. Therefore, in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they should be taught divine truths by divine revelation. It was therefore necessary that besides philosophical science built up by reason, there should be a sacred science learned through revelation.
Reply to Objection 1: Although those things which are beyond man’s knowledge may not be sought for by man through his reason, nevertheless, once they are revealed by God, they must be accepted by faith. Hence the sacred text continues, “For many things are shown to thee above the understanding of man” (Ecclus. 3:25). And in this, the sacred science consists.
Reply to Objection 2: Sciences are differentiated according to the various means through which knowledge is obtained. For the astronomer and the physicist both may prove the same conclusion: that the earth, for instance, is round: the astronomer by means of mathematics (i.e. abstracting from matter), but the physicist by means of matter itself. Hence there is no reason why those things which may be learned from philosophical science, so far as they can be known by natural reason, may not also be taught us by another science so far as they fall within revelation. Hence theology included in sacred doctrine differs in kind from that theology which is part of philosophy.
For an online version of St. Thomas Aquinas’ “Summa” click here
“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Paschal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.
R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.
I can’t get enough from Pope Benedict XVI, especially when he shares with all of us his innermost thoughts and insights! “Light of the World: The Pope, The Church and the Signs of the Times” by Peter Seewald had such a fascinating conversation with our Holy Father that it seems to be the gift that just keeps giving. Mark Brumley took time out of his busy day as president of Ignatius Press to shed more “light” on this incredible book and the pontificate of Pope Benedict XVI.
Is Jesus Calling? A Spiritual Guide to Discerning Your Vocation with Fr. Paul Hoesing – episode 3: The Third Spiritual Lesson: Trust God. “When the thought of your vocation comes into your mind and heart, if you keep it to yourself in your mind, dwelling on it over and over trying to figure it out or trying to control it or trying to get rid of it, then you will be choosing not to trust.”
Questions: Where are the particular classrooms in the general school of dependence where you are being invited to trust in God? What are the storms in your life that make your mind race causing confusion in you? Jesus wants do to something for you there. Focus him. Bring it to him. Desire his love in it.
Is Jesus Calling? A Spiritual Guide to Discerning Your Vocational Call with Fr. Paul Hoesing – episode 2: The First Spiritual Lesson: You Must Follow Christ. “Discovering one’s vocation is not a navel-gazing, self-focused, psychological exercise. It’s not about a man figuring something out. It is not about solving a confusing puzzle.”
Questions: Where have you encountered Christ? Where do you experience his loving presence now for you? Where do you feel consciously blessed and grateful for what God has done for you?
The Second Spiritual Lesson: Learn to desire what God desires for you. “All you need is to desire whatever God may desire for you. Remaining true to this desire opens your heart to receive what God wants for you. Then, God Himself will take care of you.”
Questions: Do you trust that God always wants what is best for you? Where do you begin to become afraid of giving God permission to lead you? When do you begin to try to manipulate God to want what you think will make you happy? When that happens, simply say over and over again inside of yourself to the Father, ‘Father, I give you permission to lead me!’ Or ‘Father, I desire your goodness to me.’ Or, ‘Father, I trust you’”
Based on “Is Jesus Calling You To Be A Catholic Priest: A helpful guide”, published by National Conference of Diocesan Vocation Director.
Fr. Paul Hoesing serves as the Vocation Director for the Archdiocese of Omaha, NE.
Check out “For Your Vocation.org”
