The Indwelling of the Trinity and St. Teresa's

The Indwelling of the Trinity and St. Teresa’s "Prayer of Recollection"

Antonio Moreno, O.P.

Father Mo~:eno’s last article in our pages was ~St. John of the’ Cross, Revelations and the Message of Christ" (September/Octob~er, 1981). He teaches in the Graduate Theological Union and resides at 2401 Ridge Road, Berkeley, CA 94709.

The Christian religion is trinitarian, and in this consists the great difference between Christianity and other prominent religions such as Zen Buddhism and Isiam. We,Christians profess our.belief in the existence of the Trinity; we fix our eyes on heaven where God dwells, andour faith assures usthat there is one God and three Persons. In addition, we hope ultimately to attain to the vision of our God. This is our most-.important belief and hope! to see and love the Blessed Trinity after our death for all eternity. The majority qf Christians, hQwever, find it difficult to re.late and pray to this Triune God of their belief. They do believe;~yet it is all so far away, in heaven,,and .so much beyond their comprehgnsion that they make little sense of their belief. Many Christians meditate on Christ in his mysteries, in his message, in his life; they find consolation and strength in the Blessed Sacra- ment. But the vast majority of Christian believers are ignorant of how to make the Trinity meaningful in their lives. This mystery,.unfortunately, is left to the speculation of theologians and a few privileged individuals. The reason for this is simple. We have forgotten the great mystery--that we are temples of the Holy Spirit, that the Trinity dwells in our souls. There are many passages in Sacred Scripture which manifest this mystery, especially in ,the Epistles of St, Paul and the ~Gospel of St, John. Thus wrote St. John: "Anyone who loves me will be true to my word, and my Father will love him; we will Come to him and make our dwelling place with him" 439 440 / Review for Religious, May-June, 1985

(.In 14:23-24). Love is the profound explanation of everything that we will attempt to explain here. St. Paul wrote in similar words: "Do you know that you are the temple of God, and that the Spirit of God dwells in you? If anyone.destroy the temple of God, him will he destroy; for holy is the temple of God, and this temple you’ are" (! Co 3:16-17). "You must know that your body is a temple of the Holy Spirit, who is within--the Spirit you have received from God. You are not your own" (l Co 6!19). "Guard the rich deposit of faith with the help of the Holy Spirit who dwells within us" (2 Tm 1:14). Throughout tradition the presence of God in the soul has been manifested clearly. Leo XIll, in Divinum Illud, compares this presence to the presence of God in heaven: "This wonderful union, or indwelling properly so-called, differs from that by which God embraces and gives joy to the elect only by reason of [ou~’] earthly state."~ Pius XII, in his encyclical Mystici Corporis, emphasizes this presence and the mystery it entails: The divine Persons are said to indwell inasmuch as they are present to beings endowed with intelligence in a way that lies beyond human comprehension, and in a unique and very intimate manner which transcends all created nature, these creatures enter into relationship with them through knowledge and love.2 More recently, Vatican II referred several times to the relevance of this great mystery, and the importance it plays in the Christian life and in the life of the Church. The Decree on Ecumenism says that the Holy Spirit, who dwells within, prays for the faithful, and unifies all the members of the Mystical Body: It is the Holy Spirit dwelling in those who believe and pervading and ruling ~ver the entire Church who bdngs~ about the wonderful communion of the faithful, and joins them so intimately in Christ that he is the principle of the Church’s ,unity.3 The importanceof the indwelling for the life of Christians is stressed also in Lumen Gentium: "The Spirit dwells in the Church and ifi the hearts of the faithful as in a temple (I CO 3:16-18). In them he pra~ys on their behalf and bears witness to the fact that they are adopted sons.TM And "The state of this people is that~of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in his temple.’~ Theologians do not cease to insist on the crucial role of this presence in Christian life. This Schillebeeckx says: Where philosophy speaks of a divine presence which is the enduring, creative act of God maintaining man in being . . . Scripture speaks much more profoundly of the "indwelling of’God." ’~lndwelling" refers to the familiar ’living together of God, ,the Three Persons, and man. It is only in this personal level that we. can speak of the personal communion between God and man.6 St. Thomas, on the other hand, stresses the social dimension of the mission of the Holy Spirit, and the primacy of love as the source of this mission, as already stated in St. ,iohn: Ihe Indwelling of the Trinity and St. Teresa / 441

In the invisible mission of the Holy Spirit, grace is poured into the soul from the fullness of divine love: and through this working of grace, the subject to whom the mission is directed receives an experimental knowledge of the divine Persons... in a manifestation ~,isible not only to the subject but to others as well.7 According to Aquinas, the Holy Spirit, dwelling in the faithful, contrib- utes to their unity in the sense that he is present simultaneously in all the members of the Mystical Body, and therefore does he exercise a unifying activity in the Church. E. Vauthier summarizes this doctrine thus: The Holy Spirit unifies the Church by being present unum et idem numero in all n~embers of the Mystical Body. Two elements contribute to make the unity thus brought about extremely strong and profound. On the one hand, the Holy Spirit is the principle of the numerical unity among the faithful. On the other hand. he is the immanent principle of unity, for he is the guest of their souls,s The indwelling of the Holy Spirit thus gives the Church its numerical unity. Its members .are gathered together by his presence into the closest unity possible, for the immanence of his indwelling makes each soul present to the same single Person.9 The Mystical Experience of the Trinity’ The experimental knowledge of God has as its object the same God who, in .an ideal and speculative manner, is accepted by our faith: one God and three Persons. Later, as a result of mystical perception, this ideal mental object is revealed experimentally. We may conclude then, that there exists a complete identification between the object of faith and the object of experience. Religious experience presupposes faith, but it adds something fresh, namely, an experimental consciousness through a perception which goes beyondthe pure, speculative knowledge of faith. The object of faith is also the object of human experience, and its more important aspect, the Trinity, can be known because It dwells in the soul of the believer. According to spiritual souls, this presence takes place in the center of the soul, in the innermost layer of our being: "In the deepest center of the soul,’’~0 St. John of the Cross says; St. Teresa, too, was vividly aware of this presence: "And she [the soul] perceives quite clearly that They are in the interior of her heart--in the most interior place of all and in its greatest depths. So, although not being a learned person, she cannot say how it is, she feels within herself this divine communication.’’~i She says again: "I used unexpectedly to experience.a consciousness of the presence of God, of such a kind that ! could not possibly doubt that he was with me or that I was wholly engulfed in him."12 The awareness of the presence of God within is relatively frequent among souls advanced in holiness. The experience of God as Trinity is less so, but it also takes place in souls totally dedicated to God. Saints in the "seventh mansion" experience the mysterious presence of the Trinity, as this is explained by St. Teresa: 149 / Review for~ Religious, May-June, 1985

Here all Three Persons, the most Holy Trinity, reveals itself in all Three Persons. The soul realizes that .m. o~t certainly and truly all these Persons communicate themselves to the soul, and speak to the soul, and explain to it these words which the Gospel attributes to the Lord--namely, ,that He, and the Father, and the Holy Spirit will come to dwell with the soul which loves him and keeps his commandments.~3 In other words, this divine presence-is first realized through faith. Later, advanced souls are conscious of God’s presence inside their souls. Finally, saints in the seventh mansion perceive by experience the Most Holy Trinity. Hence, mystical theology verifies the propositions of faith as well as the co.nclusions of speculative theology, as Aquinas notes:: And since the rational creature by its operation of knowledge and ’love attains to God himself... God is said not only to exist in the rational creature, but also to dwell therein as in his temple .... Again we are said to possess only what we can freely use ’and enjoy,j4 Thus, the presence of the Trinity in the soul is not a missio granted to the soul simply in order fo~" God to be ~here and be considered exclusively by faith, as we look at the jewels which we cannot possess. On the contrary, this extraordinary, gift, which exists in the center, of our being, is granted to us to use and enjoy freely. : Since the indwelling takes place in the innermost center of’our being, this gift is not attained easily. But in spite of this difficulty, even persons who are ignorant of precisely what it, is, are aware of this "presence," much to their astonishment and surprise. This was the case of Sister Elizabeth of the Trin- ity, a Carmelite,nun, who became conscious that God was somehow dwelling in her soul. She revealed this to Father Vallee, a contemplati~,e theologian, who explained to her- the truth of this mystery of faith,~S "It seems to me as though he were there. When I see my confessor I shall ask. what is happening in. me?’t6 What was happening to her was that God, in an irresistible way, was manifesting his presence within the innermost part of her being: "From that day forward she buried herself in the depth of her soul w5th a feeling of complete security, there to seek the ’Three’."17 This experience left her so amazed that she suffered a profound change in her person- ality, for, from that dhy on, she was transported to the depth of her being, to center her life in worship of the Trinity. It seems tonic that I have fot~nd heaven~ on ’e:~rth, since heaven is (~od and God is in my soul. The day I understood that, everything became ’clear and 1 wish l could whisper this secret to those 1 love in order that they also might cling closely to God through everything, an.d that Christ’s prayer might be fulfilled: "Father... that they may be perfect in one.TM She calle~l this "her secret," a secret she wishe~d ’to be shared by everybody, a secret ,which she said made her life an anticipation of heaven: "this belief that a Being whose name is Love is dwelling within us at every moment of the day and night, and that he asks us to live in his company."~9 The Indwelling of the Trinity and St. Teresa / 447s

The Indwelling of the Trinity and Teresa’s Prayer of Recollection The doctrine of the indwelling is at the same time the mystery and the heart of Christian spirituality, for it is the goal to which eve.ry baptized person should strive to attain. However, not many Christians ~rtake the indwelling to be relevant, and dnly a few aie aware of this presence through experience. Thus we should ask: Is it possible’ to achieve friendship with God who is hidden within the soul? How is it possible to become familiar with God who is buried in the depth of our being? The majority of the treatises on spirituality egp|ain with elaborate d~tails the road to holiness and contemplation: to become holy, we have first to pray unceasingly; secondly, we shofild receive the sacraments, especially the Eucharist; and finally, we must exercise continually the basic Christian virtues. Yet, only a few writers and even fewer saints have tried to explain the procedur~e to follow ifi order to achieve familiarity and friendship with the hidden Trinity who dwells so close and yet appears so far. Saint Teresa is one of these_exceptions, for she earnestly tries to explain how to achieve familiarity with God hidden inside the ~oul. She poses this problem in The Way of Perfection, in connection with an explanation of the Lord’s Prayer. The prayer which~ enables the Chrigtian to reach this’buried treasure, is called "recollection." This prayer fosters devotion to the Trinity, and is in addition° the key that opens the door of contemplation and "many other spiritual gifts which habitually follow as a sequel of its praciice. "I assure you that for min~ls ~hich wander it is of great importance not only to have a right belief about this [presence of" God in the soul], but to try to learh it by experience, for it isJone of the best ways of~concentrating the mind and effec.ting recollection in the soul. Teresa recalls a great saint, Augustine, whose, experience illuminated this practice, for he tried in vain to find God outside, in plazas and fields, in many places, until eventually he found him inside, buried in his.soul. This is Augustine’s poetic description Of his search: Too late have 1 loved you. O Beauty so ancient and so new, too late have ! loved you! Behold, you were within me. ~while I was outside~ it was there that 1 sought you, pnd, a deformed creature, rush~do headlong upon these things 9f beauty which you have made. You were with me. but 1 was not with you, They kept me far from_you, those fair things which, if they wer~ not in you, would not exist at all. You have called ’to me, and have cried out. and liave shattered my dedfness. You have blazed forth with light, and have shone upon me. and you have put my blindhess°to flight[... ! have tasted you, and I hunger and thirst after you. You have touched me. and ! have burned for your peace.2~ Inspired by Augustine, Teresa searches for the valuable pearl inside her own soul in a prayer "which brings many blessings, and it is called recollection, ¯ because the soul ’collects’ together all-the faculties and enters within itself to be with its God.~: ’ Where is h~ven? Teresa, like Sister Elizabeth, finds heaven in the soul Review for Religious, May-June, 1985 where God dwells: ’,Do you suppose it matters little what heaven is and where you~must seek your most holy Father?... Wherever God is, there is heaven. No doubt you can believe that, in any place where His Majesty is, there :is.fullness of glory."~3 She finds the "little heaven of the~ soul, wherein dwells the Maker of heaven and earth,"24 and advises the: souls, often dis- ¯ tracted by countless worldly affairs, of the importance of understanding the truth: "That the Lord is within us and that we should be there with him."2~ The Spanish saint recommends this devotion to the advanced saints as well as to the ordinary people, for the soul which is often distracted should come to understand the following truth: In order to speak with God, and take its delightin him, [the soul] has no need to go to heaven or to speak in a loud voice. However quietly we speak, he is so near to us that he will hear us .... We on!y have to find a place: we, need no wings to go in search of him but only to find a place where we can be alone and look upon him present within us.:6 In a similar way Sister Elizabeth called everybody to practice this devotion: "Do not say that this is not for you, that you are too wretched: on the contrary, that is a reason the more for going to him who saves. It is not by looking at our miseries that we shall be cleansed, but by gazing upon him, w~o is all purity and sanctity."~7 A false humility may hinder this devotion, and force a belief that it is impossible to achieve with the exception of a few. Have nothing to do with that humility, Teresa retorts, "On the contrary; do not be bashful, but trust in the Lord, and speak with him as with a Father, a Brother, a Lord and a Spouse; and sometimes in one. way and sometimes in another, as you wish, he will teach you what you must do to please him."28 Hence, "Turn your eyes upon yourself and look at yourself inwardly, and you will find your Master. .... He is full of compassion and never fails tho~e who are afflicted and out of favor if they trust in him alone. The mischief regarding this prayer springs from. our failure to grasp the fact that he is near to us, imagining him instead to be far away, so far as to have to go to heaven in order to find him: "How is it Lord, that we do not look at thy face, when it is so near us?" asks Teresa in surprise)0 What are we to do, now that we know he is so close to us? "Very simple, we must talk to him as we should to our Father, ask him the things we should ask,a father, tell him your troubles; beg him to put them right."~ Let us trust completely in the Lord, who is so near and eager to help us. ’ The Spanish mystic recommends detachment, for it greatly helps the acquisition of recollection; we should first close our senses to the world; it is impossible to find God without first closing our windows to the world: Those who are able to shut themselves up in this way within this little heaven, and who have formed the habit of looking at nothing and staying in no place which will distract these outward senses, may be sure that they are walking on an excellent road. ¯.. These souls have already put out to sea: though they have not sailed quite out of sight of land, they do what they can to get away from it by recollecting their senses. If The Indwelling of the Trinity and St. Teresa / 445

their recollection is genuine, the fact becomes very evident, for it produces certain effects.., for it sees that worldly things are nothing but toys .... It withdraws the senses from a!l outward things and spurns them so completely that, without its understanding how, its eyes close and it cannot see them and the soul’s spiritual sight becomes clear.~2 Psy~:hoiogy teaches that a habit is not acquired in a day or week, nor even in a few months. It takes painful effort and often a long time. Hence the habit of recollection, as any other habit, is acquired little by little through a repetition of acts. The faithful must try many times, and discouragement should not~ overcome the soul. In the beginning, one’s recollection is not expected to be profound; it may even cause a good deal of trouble, for the body also claims its rights, But if we persist in this kind of prayer the benefits will reveal themselves. Trust, perseverance, and lots of patience will overcome every obstacle. We shall realize that the bees are coming to the hive and entering it to make honey, and all without any effort of ours, for it is the Lord’s will that, in return for the time which their efforts have cost them, the soul and the will should~be given the power over the senses. They will only have to make a sign to show that they wish to enter into recollection and the senses will obey and allow themselves to be recollectedP3 Sister Elizabeth, Teresa of Jesus, and many other souls hav~ been trans- formed by this trinitarian devotioia. What are, therefore, its effects? Since the soul is pbrmitted to enjoy God, its beautitude begins on earth. Although this deVotion does not entail the vision of the Trinity, it already possesses by hope and"love the same God who constitutes that v~sion. Mystics know, experimentally, that the Trinity is living within them, the same Trinity they will behold in heaven. Didn’t the profound words of Leo Xlll tell us that the indwelling of the Trinity differs from that by which God embraces the elect only by reason of our earthly state? The reason for God’s dwelling is his lo~e, as Jol~n says. He is present as in a temple to save us, to purify us, and to transform us into himself. Conse- quently, we should put aside all anxiety, in order to retire into that solitude which he desires for himself in the depth of our heart. According to Sister Elizabeth~ our weaknesses and sins, all that is troubling.us, is what he wishes to deliver us from, through this continual contact. "It is not by looking at our miseries that we are cleansed, but by gazing upon him, who is all purity and sanctity.~ Teresa sa3~s that the persons who’practice the prayer of recollection are: (i) more secure from any occasions of sins, and (ii) that the fire of divine love is th~ more readily rekindled in them: "For they are so near that fire that, however little the blaze that has been fanned ’with the understanding, any small spark that flies out of them will cause them to burst into flame."35 God reveals his presence to the soul gradually, lest .it should feel dis- mayed by seeing that its littleness can contain such greatness. Not everything depends upon him, ~but upon our fidelity to his grace. The soul should become empty so that God may fill it, take our will and ’put in just what he 44~ / Review for Religious, May-June, 1985 likes,,as he would with something of his own. Detachment therefore is much recommended in this devotion.36 What kind of fidelity does this prayer require? Teresa in a short but profound sentenc6 summarizes the relationship between God and the soul, not only for this particular devotion but for the general attitude regarding Christian life: She says in the way of Perfection: "And, as he’refuses to force our will, he takes what we~give him but does not give himself wholly until he sees that we are giving ourSelves wholly to him. This is c~rtain~ and, as it is of such importance, I often remind of it.m7 .... Humility helps recollection, as ~,ell as all the virtues. A huinble person finds it easy to detach himself from exterior objects, and therefore to ttirn his gaze inside and fill his heart with God. This is ttie opinion of Francis Osuna,~"a well-kfi0~n Franciscan" friar. Teresa a~rees with him on importance of humility. She says:

1 am sure that if any of us achieve~ true humility and detachment (1 say true because it must not ,be as thought alone, for thoughts often deceive us: it must be total detachment) the Lord will not fail to grant us this favor, and many others which we shall not even know how to desire)8

The Spanish my~st~i~ believes this prayer to be so imp6rtant ,that she en[reats her s!sters to try: "For the love of God then, sisters, accustom your- selves to saying, the Pater Noster in this recollected way, because this is a habit that prevents the. soul from going astray and the faculties, from becoming restless.’~9 And again she, requests: l only beg you to test it, even at the cost of a little trouble, which always results when we try to form a new habit, I assure you. however, that before long yo~u wil) have the great comfort of finding it unnecessary to tire yourself ~th seek~!ng the holy.Father when you pray, for you will discover him within you.~a Teresa was endowed wi~h an excellent dispositio.n to learn_ this pra~ier; in ~-d~li~i6h; she had a most superior teacher, for the Lord himself taught her, how to pray. ~ o For my part I must confess that.’until the L6rd taught me this method, ! never knew what is was to get satisfaction and comfort out of prayer; and it is because 1 have always gained such great benefit fromthis custom of interior recoll~tion that 1 have written at such length?’ Teresa says that by practicing this method for a year,, or perhaps only six months, the habit ~of recollection will be suc~ssfully attained.~ Howev.er important.,this prayer of recollection may be, it is not a truly contemplative prayer, for it depends~upon practice--and this is a great. advantage--and on our desire and .our own.free will. Contemplation, on the other hand is a gift of God: "This is not," Teresa ~says, "a ~supernatural state, but depends upon .our volition, and that we can enter it of our own accord; for this is not a silence of our faculties; it is a shutting up of the faculties within itself by the soul.."43 7he Indwelling of the T~qnity and St. Teresa / 447

The Prayer of Recollection in the Interior Castle. We have analyzed Teresa’s doctrine in the Way of Perfection. Ten years later; she again insisted on the relevance of the prayer of recollection in ihe Interior Castle, in the context of the fourth mansion. We must be cautious, however, for although she uses the same terminology, that is, "recollection," the meaning of this prayer in the Castle is different from that of the Way of Perfection. The Interior Castle is primarily a systematic treatise of contemplation; not on mental prayer, as was the case in the Way of Perfection. Hgnce, "recollei:tion" in Teresa’s writings means two different ways of praying: first, it means mental prayer; and secondly, when it refers to contemplation. In this latter sense, "recollection" means the first form of contemplative prayer tiiat God usually bestows upon generous souls. Bbth prayers may ha~,e, although not necessarily, the same object: God hidden inside the soul. This is the description of Teresa’s "recollection" as the dawn of contemplation: It is a form of recollection which~ seems to me’supernat~ural, for it does not involve remaining in the dark. or closing the eyes, nor is it dependent upon anything exterior. A person involuntarily closes his eyes and desiies solitude: and’ withdut the display of any human skill there seems gradually to be built for him a temple in which he can make the prayer already described: the senses and all exterior things seem gradually to lose their hold on him. while the soul. on the other hand. ~gains its lost control,u Note that this prayer is supernatural: God grants it freely, as when a person involuntarily Closes his eye~, desires solitude, and so forth. In other_ words, in the contemplative prayer of recollection God himself illumines the intellect, which then becomes amazed and bewildered. The prayer bf recol-, lection in the Way, however, is not a contemplative prayer, but a mental prayer.that can be practiced whenever one wishes, for it simply requires a look at God within. In meditation we are active, in contemplation passive. The winds of~the Spirit calling for this contemplative prayer blow only when God wishes, not when we desire. In the Interior Castle, Teresa considers these two forms of the prayer of recollection in the same chapter. She first reassures her sisters of the importance of finding God within; she quotes again St. Augustine, who recommends looking inside the soul to discover God, and she adds: When we are seeking God inside ourselves [where he is found more effectively and more profitably than in the creatures, to quote Saint Augustine, who, after having sought him in many places, found him within] it is ~ grea..t help if God grants us this favor .... This is good habit and an excellent kind of meditation, for it is founded upon a truth, namely, that ~3od is within us. But it is not the kind of prayer that I have in mind [contemplation]; for anyone can practice it for himself. What I am describing here is quite different.4~ Thus, Teresa praises the benefits of having the p~yer which looks within where God dwells, as in the Way of Perfection. In the Interior Castle, however, she ~is more interested in contemplation than in meditation, in the contemplative prayer of recollection. This prayer is supernatural; it cannot" be 4411 / Review for Religious, May-June, 1985

practiced as one wishes, as is clear from Teresa’s own words: ~ What I am describing is quite different. The [souls ’in active recollection] become markedly conscious that they are gradually retiring into themselves .... They are like a hedgehog or-a tortoise withdrawing into itself. These creatures~ however, enter within themselves whenever they like; whereas with us it is not a question of our will, it happens only when God is pleased to grant us this favor.~6 Here she adds something very significant: "For my own part, I believe that, when His Majesty grants it, he does so to people who are already leaving the things of the world. ,,47 Teresa does not ~recommend waiting for passive c.ontemplation in. order to initiate the mental prayer of recollection. This would be a grea~ mistake. For the pious activity 0f looking within so as to find the divinity is always possible to practice, and it is extremely valuable. It is known by faith that God dwells inside us. Thus, we must force ourselves to practice recollection as often as possible until we acquire the habit of this mental prayer. On the other hand, the contemplative prayer of recollection depends upon God.~But the Holy Spirit is inscrutable, and his activity is totally beyond our predic- tion and voluntary control. We should not wait for what may come later in order to practice that which is first. Christian life is so I~eautiftil and mysterious, for it presupposes the acceptance by faith of God’s ~revelation, whose main subject, the Trinity and Christ, totally surpasses.the powers of human understanding. The presence of the Trinity in our souls, which is called the indwelling, is part of this revelation, and, therefore, its acceptance is an act of the virtue of faith which entails obscurity. In this obscurity we must find our strength, because by coming so close, God invites us not to speculate but to trust, not to be indifferent but to love, not to speak much but to listen, to his voice, and to praise his divinity.; We may perhaps have been searching for God’ outside, in plazas and ¯ fields, in the sky or the sea, as Augustine says~ without finding him. As Augustine and Teresa recommend, now it may be the right time to look for him within.

NOTES

Leo XIII, Divinium lllud, A.S.S. XXIX, p. 653. Plus ’Xll, Mystici Corporis, n.~’79. Vatican I1, Decree on Ecumenism, ch. I, n. 2. Vatican 11, .Dogmatic Constitution On the Church. ch. 1, n. 4. Ibid, ch. 2, n. 9 See Paul VI, Paths of the Churbh, n. 39...... ~e Indwelling of the Trinity and’St. Teresa / 449

E. Schillebeeckx, O.E, Christ "The Sacrament of the Encounter with God. (Kansas, 1663), p.5. See Ibid,’p., I~0: "In this way it [sanctifying grace]’ brings about our personal communion with the Trinity. The indwelling of God, the redeeming Trinity, which inwardly recreates us in Christ and makes, usf!lii in Filio. children of the same Father.~ St. Thomas Aquinas, In ISent., d. 16, q. I, a. 2. E. Vauthier, "Le Saint Esprit principe d’unit’e de I’Eglise d’apr~s St. Thomas D’Aquin." in ~elanges de science religieuse. 1948 vol. 6, pp. 57-88: p. 60. See Jerome Hamer, O.P~ The Church is a Communion, Trans., Ronald Matthews (New York, 1964), P. 186. Cf. St. Thomas Aquinas, De Veritate, q. 29, a. 4. St. John of the Cross, The Living Flame of Love; The Collected Works of St. John of the Cross, Trans., Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D. (Washington D.C., 1973), Stanza I, n. 3. St. Teresa of Avila. Interior Castle, Trans., E. Allison Peers (New York, 1961), Seventh Mansion, ch. I, p. 210. St. Teresa of Avila, The Life of St. Teresa of Jesus, Trans.. E. Allison Peers (New York, 1960), ch. 10, p. 119. }? .,Teresa of Avila. Interior Castle, Seventh Mansion, ch I, pp. 209-210. St. Thomas Aquinas. Summa Theol.. tr. Fathers of the English Dominican Province (New York: 1947), I. q..43, a.3 and ad 3. ~ Se~ M.M. Philipon. O.P.." The" Spiritual Doctrine ~f SisterElizabeth~" of the Trinity, °trfa ’’:’~" Benedictineof Stanbr~ok Abbey (Maryland, 1955), p. 47. ~Sist~f’Elizabeth of the Trinity, Ibid, p. 47. ~o Philipon, op. cit.. p. 50. Sister Elizabeth o( the Trinity, Ibid. p. 50. ~9 Ibid, p. 56. Ibid, p. 56. ~ _ ~- St. Teresa of Avila.~ The Way df P~,rfec~ion. tr. E. Allison Peers (New York, 1963,), ch. 28. p. 18:~. St. Augustine, The Cdhfessions,.tr. John K. Ryan (New York, 1960), Book 10. ch. 27. Teresa of Avila. The Way of Perfection. c. 28, p. 185. Ibid, p, 183 ~4 Ibid. p. 184. ~,~, 2~ Ibid, p, 185. . :6 Ib!d,-p. 184. Sister Elizabeth of the" Trinity; op. cit., p. 75. Ibid. ch. 29, p. 191. ~’ ~0 Ibid, p. 193. ’~" ’: 3~ Ibid, ch. 28. p. i84. 3~~llJid. pp. 185-186. : ~3 Ibid. pp. 186-187. u’- Sister Elizabeth of the Trinity, op. cir., p. 75. ~.~Teresa of Avila. The Way of Perfection. ch, 28, p, 187. Ibid~ p. 189. ~, ,~, . ~7 Ibic, p. 189. 3s° Interior Cast&, Fourth .Mansion, ch. 3, pp. 84-85. The Way of Perfection.°ch. 29. p. 193. ~o lbid, p. 194 llJid, p. 194 ~ ,~2 Ibid. p. 195. ,u Ibid. p, 192. "Interior Castle,,Fourth~Mansion, ch’. 3, p. 86. ~ Ibid, p. 81. ’~ Ibid, p. 81~ ~’ Ibid’, p. 87.