Beacon Lights of History, Volume 07: Great Women

by John Lord

So woman passed gradually from contempt and degradation to the veneration of men, when her soul was elevated by the power which Paganism never knew. But Christianity in the hands of degenerate Romans and Gothic barbarians made many mistakes in its efforts to save so priceless a thing as a human soul. Among other things, it instituted monasteries and convents, both for men and women, in which they sought to escape the contaminating influences which had degraded them. If Paganism glorified the body, monasticism despised it. In the fierce protests against the peculiar sins which had marked Pagan life,--gluttony, wine-drinking, unchastity, ostentatious vanities, and turbulent mirth,--monasticism decreed abstinence, perpetual virginity, the humblest dress, the entire disuse of ornaments, silence, and meditation. These were supposed to disarm the demons who led into foul temptation. Moreover, monasticism encouraged whatever it thought would make the soul triumphant over the body, almost independent of it. Whatever would feed the soul, it said, should be sought, and whatever would pamper the body should be avoided.

As a natural consequence of all this, piety gradually came to seek its most congenial home in monastic retreats, and to take on a dreamy, visionary, and introspective mood. The "saints" saw visions of both angels and devils, and a superstitious age believed in their revelations. The angels appeared to comfort and sustain the soul in temptations and trials, and the devils came to pervert and torment it. Good judgment and severe criticism were lost to the Church; and, moreover, the gloomy theology of the Middle Ages, all based on the fears of endless physical torments,--for the wretched body was the source of all evil, and therefore must be punished,--gave sometimes a repulsive form to piety itself. Intellectually, that piety now excites our contempt, because it was so much mixed up with dreams and ecstasies and visions and hallucinations. It produces a moral aversion also, because it was austere, inhuman, and sometimes cruel. Both monks and nuns, when they conformed to the rules of their order, were sad, solitary, dreary-looking people, although their faces shone occasionally in the light of ecstatic visions of heaven and the angels.

But whatever mistakes monasticism made, however repulsive the religious life of the Middle Ages,--in fact, all its social life,--still it must be admitted that the aim of the time was high. Men and women were enslaved by superstitions, but they were not Pagan. Our own age is, in some respects, more Pagan than were the darkest times of mediaeval violence and priestly despotism, since we are reviving the very things against which Christianity protested as dangerous and false,--the pomps, the banquets, the ornaments, the arts of the old Pagan world.

Now, all this is preliminary to what I have to say of Saint Theresa. We cannot do justice to this remarkable woman without considering the sentiments of her day, and those circumstances that controlled her. We cannot properly estimate her piety--that for which she was made a saint in the Roman calendar--without being reminded of the different estimate which Paganism and Christianity placed upon the soul, and consequently the superior condition of women in our modern times. Nor must we treat lightly or sneeringly that institution which was certainly one of the steps by which women rose in the scale both of religious and social progress. For several ages nuns were the only charitable women, except queens and princesses, of whom we have record. But they were drawn to their calm retreats, not merely to serve God more effectually, nor merely to perform deeds of charity, but to study. As we have elsewhere said, the convents in those days were schools no less than asylums and hospitals, and were especially valued for female education. However, in these retreats religion especially became a passion. There was a fervor in it which in our times is unknown. It was not a matter of opinion, but of faith. In these times there may be more wisdom, but in the Middle Ages there was more zeal and more unselfishness and more intensity,--all which is illustrated by the sainted woman I propose to speak of.

Saint Theresa was born at Avila, in Castile, in the year 1515, at the close of the Middle Ages; but she really belonged to the Middle Ages, since all the habits, customs, and opinions of Spain at that time were mediaeval. The Reformation never gained a foothold in Spain. None of its doctrines penetrated that country, still less modified or changed its religious customs, institutions, or opinions. And hence Saint Theresa virtually belonged to the age of Bernard, and Anselm, and Elizabeth of Hungary. She was of a good family as much distinguished for virtues as for birth. Both her father and mother were very religious and studious, reading good books, and practising the virtues which Catholicism ever enjoined,--alms-giving to the poor, and kindness to the sick and infirm,--truthful, chaste, temperate, and God-fearing. They had twelve children, all good, though Theresa seems to have been the favorite, from her natural sprightliness and enthusiasm. Among the favorite books of the Middle Ages were the lives of saints and martyrs; and the history of these martyrs made so great an impression on the mind of the youthful Theresa that she and one of her brothers meditated a flight into Africa that they might be put to death by the Moors, and thus earn the crown of martyrdom, as well as the eternal rewards in heaven which martyrdom was supposed to secure. This scheme being defeated by their parents, they sought to be hermits in the garden which belonged to their house, playing the part of monks and nuns.

At eleven, Theresa lost her mother, and took to reading romances, which, it seems, were books of knight-errantry, at the close of the chivalric period. These romances were innumerable, and very extravagant and absurd, and were ridiculed by Cervantes, half-a-century afterwards, in his immortal "Don Quixote." Although Spain was mediaeval in its piety in the sixteenth century, this was the period of its highest intellectual culture, especially in the drama. De Vega and Cervantes were enough of themselves to redeem Spain from any charges of intellectual stupidity. But for the Inquisition, and the Dominican monks, and the Jesuits, and the demoralization which followed the conquests of Cortés and Pizarro, Spain might have rivalled Germany, France, and England in the greatness of her literature. At this time there must have been considerable cultivation among the class to which Theresa belonged.

Although she never was sullied by what are called mortal sins, it would appear that as a girl of fourteen Theresa was, like most other girls, fond of dress and perfumes and ornaments, elaborate hair-dressing, and of anything which would make the person attractive. Her companions also were gay young ladies of rank, as fond of finery as she was, whose conversation was not particularly edifying, but whose morals were above reproach. Theresa was sent to a convent in her native town by her father, that she might be removed from the influence of gay companions, especially her male cousins, who could not be denied the house. At first she was quite unhappy, finding the convent dull, triste, and strict. I cannot conceive of a convent being a very pleasant place for a worldly young lady, in any country or in any age of the world. Its monotony and routine and mechanical duties must ever have been irksome. The pleasing manners and bright conversation of Theresa caused the nuns to take an unusual interest in her; and one of them in particular exercised a great influence upon her, so that she was inclined at times to become a nun herself, though not of a very strict order, since she was still fond of the pleasures of the world.

At sixteen, Theresa's poor health made it necessary for her to return to her father's house. When she recovered she spent some time with her uncle, afterwards a monk, who made her read good books, and impressed upon her the vanity of the world. In a few months she resolved to become a nun,--out of servile fear rather than love, as she avers. The whole religious life of the Middle Ages was based on fear,--the fear of being tortured forever by devils and hell. So universal and powerful was this fear that it became the leading idea of the age, from which very few were ever emancipated. On this idea were based the excommunications, the interdicts, and all the spiritual weapons by which the clergy ruled the minds of the people. On this their ascendency rested; they would have had but little power without it. It was therefore their interest to perpetuate it. And as they ruled by exciting fears, so they themselves were objects of fear rather than of love.

All this tended to make the Middle Ages gloomy, funereal, repulsive, austere. There was a time when I felt a sort of poetic interest in these dark times, and called them ages of faith; but the older I grow, and the more I read and reflect, the more dreary do those ages seem to me. Think of a state of society when everything suggested wrath and vengeance, even in the character of God, and when this world was supposed to be under the dominion of devils! Think of an education which impressed on the minds of interesting young girls that the trifling sins which they committed every day, and which proceeded from the exuberance of animal spirits, justly doomed them to everlasting burnings, without expiations,--a creed so cruel as to undermine the health, and make life itself a misery! Think of a spiritual despotism so complete that confessors and spiritual fathers could impose or remove these expiations, and thus open the door to heaven or hell!

And yet this despotism was the logical result of a generally accepted idea, instead of the idea being an outgrowth of the despotism, since the clergy, who controlled society by working on its fears, were themselves as complete victims and slaves as the people whom they led. This idea was that the soul would be lost unless sins were expiated, and expiated by self-inflicted torments on the body. Paul taught a more cheerful doctrine of forgiveness, based on divine and infinite love,--on faith and repentance. The Middle Ages also believed in repentance, but taught that repentance and penance were synonymous. The asceticism of the Church in its conflict with Paganism led to this perversion of apostolic theology. The very idea that Christianity was sent to subvert,--that is, the old Oriental idea of self-expiation, seen among the fakirs and sofis and Brahmins alike, and in a less repulsive form among the Pharisees,--became once again the ruling idea of theologians. The theologians of the Middle Ages taught this doctrine of penance and self-expiation with peculiar zeal and sincerity; and fear rather than love ruled the Christian world. Hence the austerity of convent life. Its piety centred in the perpetual crucifixion of the body, in the suppression of desires and pleasures which are perfectly innocent. The highest ideal of Christian life, according to convent rules, was a living and protracted martyrdom, and in some cases even the degradation of our common humanity. Christianity nowhere enjoins the eradication of passions and appetites, but the control of them. It would not mutilate and disfigure the body, for it is a sacred temple, to be made beautiful and attractive. On the other hand the Middle Ages strove to make the body appear repulsive, and the most loathsome forms of misery and disease to be hailed as favorite modes of penance. And as Christ suffered agonies on the cross, so the imitation of Christ was supposed to be a cheerful and ready acceptance of voluntary humiliation and bodily torments,--the more dreadful to bear, the more acceptable to Deity as a propitiation for sin. Is this statement denied? Read the biographies of the saints of the Middle Ages. See how penance, and voluntary suffering, and unnecessary exposure of the health, and eager attention to the sick in loathsome and contagious diseases, and the severest and most protracted fastings and vigils, enter into their piety; and how these extorted popular admiration, and received the applause and rewards of the rulers of the Church. I never read a book which left on my mind such repulsive impressions of mediaeval piety as the Life of Catherine of Sienna, by her confessor,--himself one of the great ecclesiastical dignitaries of the age. I never read anything so debasing and degrading to our humanity. One turns with disgust from the narration of her lauded penances.