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The Virtue of Humility in Saint Teresa of Jesus

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The Virtue of Humility in Saint Teresa of Jesus FACULTAD DE TEOLOGÍA INSTITUTO UNIVERSITARIO DE ESPIRITUALIDAD THE VIRTUE OF HUMILITY IN SAINT TERESA OF JESUS By Titus Waita Kimeu, OCD Director: Prof. Dr. Juan Antonio Marcos, OCD Madrid, mayo 2015 FACULTAD DE TEOLOGÍA INSTITUTO UNIVERSITARIO DE ESPIRITUALIDAD THE VIRTUE OF HUMILITY IN SAINT TERESA OF JESUS By Titus Waita Kimeu, OCD Director: Prof. Dr. Juan Antonio Marcos, OCD Madrid, mayo 2015 DEDICATION “To the loving memory of my dear younger brother Alexander Mbatha, with whom I lived shortly passing away in 1991” 1 TABLE OF CONTENTS TABLE OF CONTENTS………………………………………………………………………III ABBREVIATIONS……………………………………………….……………………………..V INTRODUCTION.......…………………………………………………………………………..1 CHAPTER I FOUNDATIONS AND SOURCES OF INSPIRATION IN ST. TERESA OF JESUS ……………………………………………...……….……………………………………………..5 1.1. Humility: Positive and negative definition……………………………………….………..…6 1.2. Scripture…………………………………………………………………………….……..….8 1.3. Authors (Church Fathers) ………………………………………………………………..…17 1.4. John of the Cross….………………………………………………….……………….……..30 1.5. Thomas a Kempis ……………………………………………………..…………………....38 1.6. The Franciscan school ………………………………………………………………………39 1.7. The Jesuit school……………………………………………………………………….……44 CHAPTER II THE VIRTUE OF HUMILITY IN THE TERESIAN SCHOOL OF THOUGHT, IN HER WRITINGS AND WAY OF LIVING: HUMILITY AS WALKING IN TRUTH AND SELF- KNOWLEDGE 2.1. HISTORICAL SETTING AND THE QUESTION OF VIRTUES IN TERESA…..........…54 2.1.1. Profile of Spain in the XVI century ………………………………………………………54 2.1.2. Virtues according to St. Teresa …………………………………………………..….……61 2.2. THE TERESIAN PEDAGOGY ON HUMILITY AS WALKING IN TRUTH AND SELF- KNOWLEDGE………………………………………………………………………………….71 2.2.1. Humility as walking in the truth……………………………………………………….….72 2.2.2. Humility as Self-knowledge……………………………………………………………....85 2.3. RELATIONSHIP WITH PRAYER, THE THEOLOGICAL AND MORAL VIRTUES 2 2.3.1. Relationship with prayer……………………………………………….……..….………102 2.3.2. Relation with the theological virtues…………………………………………….…....…109 2.3.3. Other virtues…………………………………………………………………….………..115 CHAPTER III A PROPOSAL FOR MODERN MAN WALKING IN THE TRUTH, A PATH TO SELF- KNOWLEDGE……………………………………………………………………………..….121 3.1. Some relevant characteristics on modern man……………………………………..…....…122 3.2. Proposals for self-transcendence: openness to God’s grace and the truth……….……...…124 3.2.1. First proposal: relationship with oneself, God and the others ………………………..…125 3.2.2. Second proposal: Detachment - the truth will set you free ……………………..….....…130 3.2.3. Third proposal: desire for authenticity………………..………………..………..….……136 CONCLUSIONS………………………………………………………………………….…....145 BIBLIOGRAPHY………………………………………………………………………….…..151 GENERAL INDEX………………………………………………………………………….…160 3 ABBREVIATIONS WORKS OF SAINT TERESA OF JESUS C (CV) Camino de Perfección (Manuscrito de Valladolid). CC Cuentas de Conciencia. E Exclamaciones F Fundaciones. M Moradas o Castillo Interior (1M, 2M… 7M…Primeras Moradas, Segundas Moradas… 7M 4,8: séptima morada, capítulo 4, número 8). P Poesías. MC Meditación de los Cantares. R Relaciones. V Libro de la Vida. Cta Cartas Throughout this dissertaion , all the Teresian texts will be quoted from: TERESA DE JESUS, Obras completas, (Introducción y notas de TOMÁS ÁLVAREZ), Burgos 1994. WORKS OF SAINT JOHN OF THE CROSS CB Cántico Espiritual (segunda redacción). LB Llama de Amor Viva (segunda redacción). N Noche Oscura. S Subida del Monte Carmelo Throughout this dissertation, all the texts on St. John of the Cross will be quoted from: SAN JUAN DE LA CRUZ, Obras completas, (Introducción y notas de EULOGIO PACHO), Monte Carmelo, Burgos41993. OTHER ABBREVIATIONS BAC Biblioteca de Autores Cristianos. GS Constitución Pastoral Gaudium et spes. The abbreviations that we will use to designate biblical books are adopted from The New Jerusalem Bible, (HENRY WANSBROUGH ed.), VV.AA, Doubleday & Company New York, 2004. 4 INTRODUCTION The virtue of humility being one of the virtues that has been so much discussed in the history of Christianity, today it is very difficult to understand it at a theoretical as well as a practical level, in a world where the human person has had an exaggerated view or regard for self, immersed in the continuous search of self-affirmation. The zeal for self-sufficiency and for personal autonomy, favored today by technology, accompanied by self-delusion has led many people to adopt an attitude of independence from everything, including God, excluding the personal dimension of this same virtue. On the other hand, we realize that it is a virtue/value that is unappreciated in the culture of the contemporary society. As such, today humility requires a rehabilitation since it has been confused with humiliation; more than a few times it has been reduced into being solely the acknowledgement of one’s own misery, sin and self-contempt. Because of this misunderstanding, humility is viewed as inimical to healthy psychological development and as a barrier to self-transcendence. Some studies have undertaken the task and strive to give this virtue a more positive and attractive appearance. In order to explore on this theme, this dissertation will examine the virtue of humility in the Teresian spirituality, underscoring its main facets, in order to arrive at the fact that, although it is a virtue less valued, it still has a role to play and can act as a reminder of the call of the human person to rediscover his being, and his destiny to unite himself with God. The following chapters will discuss this virtue as a journey through the progressive spiritual interiorization of the person to the ultimate union with God. Chapter One puts into focus the various inspirational influences in the life Teresa in her writing on the precious virtue. They range from the scriptural inspirations as well as the fathers of the Church to which she would have had access. To undertake this, we will run a diachronic journey through the history of theology and spirituality seeking to recognize how different authors, theologians and saints have addressed this theme. The aim is to briefly uncover their contribution and what Teresa may have benefitted and absorbed from them, enriching her spirituality with it as well as her way of interiorization. Though being brief considerations and at the same time highly concentrated, they are accompanied by sufficient documentary support and a selected bibliography, from which they will open us in part, to the Teresian work and the 5 spirituality of the XVI century. Here we only consider some of the persons who had an impact on the life of Teresa, some of whom were her contemporaries as well as her predecessors; also not forgetting the fact that we cannot exhaust the many influences in her life. Teresa drew a lot of richness from all these fountains, from these authors and their works, from whom she demonstrates that they were an inexhaustible fount of knowledge and enlightenment. Nevertheless, it should not be forgotten that her main source of knowledge was her life itself and the contact and relationship with the men and women of her time. Real life experience was her great ‘teacher’ of the woman and writer Teresa. The historical choice of these characters follows this criterion: that is, their relationship with Teresa, in a special way in which they guided her prayer life, in her work as founder and in her doctrine as a writer, up to the point of developing humility as walking in the truth, which involves principally self-knowledge. Chapter Two examines the central theme of our research: humility as walking in truth and self-knowledge. According to Teresa, it is not only the foundation for spiritual life, but it is in fact indispensable for the journey to God. The foundation of our survey would be her interior experience just as it is incorporated in her writings. The study will follow closely the genesis of thought and work of Teresa of Jesus and will bring into light the constant points of her message as a progressive enrichment. We will therefore demonstrate the interest of the present understanding of the Teresian theological message of true humility. We will analysis it in its relationship with other virtues in, for instance the theological as well as some other Christian virtues, not forgetting its relationship with prayer, which is Teresa’s other crucial theme. We believe that St. Teresa integrates humility in the entire Christian life such that it would not be authentic if any virtue were practiced ignoring humility. Therefore, this part aims to consider at greater length the elements to which Teresa attaches greater importance, which will allow us to form some full and fair idea of this virtue. In order to concretize our study, we will consider humility in her human development that will present the picture of a life well lived under the influence of the virtue. In doing so, we will be underlining the vital significance that the various Teresa’s writings form in this chapter. There is no doubt that there are many important aspects that would be very useful in our investigation in a personality as rich as that of Teresa. However, the boundaries and the goals of our study lead us to focus only on some of them that we consider salient and fundamental to truth and self-knowledge. 6 In Chapter Three of our research, starting from the experience of St Teresa we ask ourselves if it is possible for man today to make himself available for the action of grace in view of humility, walking in the truth which encompasses self-knowledge. We pose the question: what importance would the study the humility have in the XXI century? What could a study like this contribute to a world of an exaggerated view or regard for self, immersed in the continuous search of self-affirmation, the zeal for self-sufficiency and for personal autonomy? We have no doubt that it has a role to play, and so in this respect we will make a few simple proposals that aim to help prepare the human person for the action of grace. This does not mean that man would know the truth of himself over night; what we want is to encourage man to live fully his commitment as a person and humanly be found disposed for the action of grace, as God wills.
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