TERESA OF ÁVILA
(b. March 28, 1515, Ávila, Spain—d. Oct. 4, 1582, Alba de Tormes; canonized 1622; feast day October 15)
The Spanish nun called Teresa of Ávila or Teresa of Jesus was one of the great mystics and religious women of the Roman Catholic church, and author of spir-itual classics. She was the originator of the Carmelite Reform, which restored and emphasized the austerity and contemplative character of primitive Carmelite life. Teresa was canonized in 1622 and elevated to doctor of the church in 1970 by Pope Paul VI, the ﬁrst woman to be so honoured.
Born Teresa de Cepeda y Ahumadaentered, she lost her mother in 1529. Despite her father’s opposition, she joined the Carmelite Convent of the Incarnation at Ávila, probably in 1535. Within two years her health collapsed, and she was an invalid for three years, during which time she developed a love for prayer. After her recovery, how-ever, she stopped praying. She continued for 15 years in a state divided between a worldly and a divine spirit, until, in 1555, she underwent a religious awakening.
In 1558 Teresa began to consider the restoration of Carmelite life to its original observance of austerity, which had relaxed in the 14th and 15th centuries. Her reform required utter withdrawal so that the nuns could meditate on divine law and, through a prayerful life of penance, exercise what she termed “our vocation of reparation” for the sins of mankind. In 1562, with Pope Pius IV’s authorization, she opened the ﬁrst convent (St. Joseph’s) of the Carmelite Reform. A storm of hostility came from municipal and religious personages, especially because the convent existed without endowment, but she staunchly insisted on poverty and subsistence only through public alms.
John Baptist Rossi, the Carmelite prior general from Rome, went to Ávila in 1567 and approved the reform, directing Teresa to found more convents and to establish monasteries. In the same year, while at Medina del Campo, Spain, she met a young Carmelite priest, Juan de Yepes (later St. John of the Cross, the poet and mystic), who she realized could initiate the Carmelite Reform for men. A year later Juan opened the ﬁrst monastery of the Primitive Rule at Duruelo, Spain.
Despite frail health and great difﬁculties, Teresa spent the rest of her life establishing and nurturing 16 more convents throughout Spain. In 1575, while she was at the Sevilla (Seville) convent, a jurisdictional dispute erupted between the friars of the restored Primitive Rule, known as the Discalced (or “Unshod”) Carmelites, and the obser-vants of the Mitigated Rule, the Calced (or “Shod”) Carmelites. Although she had foreseen the trouble and endeavoured to prevent it, her attempts failed. The Carmelite general, to whom she had been misrepresented, ordered her to retire to a convent in Castile and to cease founding additional convents; Juan was subsequently imprisoned at Toledo in 1577.
In 1579, largely through the efforts of King Philip II of Spain, who knew and admired Teresa, a solution was effected whereby the Carmelites of the Primitive Rule were given independent jurisdiction, conï¬rmed in 1580 by a rescript of Pope Gregory XIII. Teresa, broken in health, was then directed to resume the reform. In journeys that covered hundreds of miles, she made exhausting missions and was fatally stricken en route to Ãvila from Burgos.
Teresaâ€™s ascetic doctrine has been accepted as the clas-sical exposition of the contemplative life, and her spiritual writings are among the most widely read. Her Life of the Mother Teresa of Jesus (1611) is autobiographical, while the Book of the Foundations (1610) describes the establishment of her convents. Her writings on the progress of the Christian soul toward God are recognized masterpieces: The Way of Perfection (1583), The Interior Castle (1588), Spiritual Relations, Exclamations of the Soul to God (1588), and Conceptions on the Love of God. Of her poems, 31 are extant; of her letters, 458.