Thus she composes canticles and dries her tears, feeling that the love of God does not consist in these, but in serving Him with fidelity and devotion. She is filled with the graces of humility, and praises God that she is permitted to speak of things relating to Him. She is filled also with strength, since it is He who strengthens her. She is perpetually refreshed, since she drinks from a divine fountain. She is in a sort of trance of delight from the enjoyment of divine blessings. Her soul is elevated to rapture. She feels that her salvation, through grace, is assured. She no longer has fear of devils or of hell, since with an everlasting love she is beloved; and her lover is Christ. She has broken the bondage of the Middle Ages, and she has broken it by prayer. She is an emancipated woman, and can now afford to devote herself to practical duties. She visits the sick, she dispenses charities, she gives wise counsels; for with all her visionary piety she has good sense in the things of the world, and is as practical as she is spiritual and transcendental.
And all this in the midst of visions. I will not dwell on these visions, the weak point in her religious life, though they are visions of beauty, not of devils, of celestial spirits who came to comfort her, and who filled her soul with joy and peace.
"A little bird I am,
Shut from the fields of air,
And in my cage I sit and sing
To Him who placed me there;
Well pleased a prisoner to be,
Because, my God, it pleases Thee."
She is bathed in the glory of her Lord, and her face shines with the radiance of heaven, with the moral beauty which the greatest of Spanish painters represents on his canvas. And she is beloved by everybody, is universally venerated for her virtues as well as for her spiritual elevation. The greatest ecclesiastical dignitaries come to see her, and encourage her, and hold converse with her, for her intellectual gifts were as remarkable as her piety. Her conversation, it appears, was charming. Her influence over the highest people was immense. She pleased, she softened, and she elevated all who knew her. She reigned in her convent as Madame de Staël reigned in her salon. She was supposed to have reached perfection; and yet she never claimed perfection, but sadly felt her imperfections, and confessed them. She was very fond of the society of learned men, from first to last, but formed no friendships except with those whom she believed to be faithful servants of God.
At this period Theresa meditated the foundation of a new convent of the Carmelite order, to be called St. Joseph, after the name of her patron saint. But here she found great difficulty, as her plans were not generally approved by her superiors or the learned men whom she consulted. They were deemed impracticable, for she insisted that the convent should not be endowed, nor be allowed to possess property. In all the monasteries of the Middle Ages, the monks, if individually poor, might be collectively rich; and all the famous monasteries came gradually to be as well endowed as Oxford and Cambridge universities were. This proved, in the end, an evil, since the monks became lazy and luxurious and proud. They could afford to be idle; and with idleness and luxury came corruption. The austere lives of the founders of these monasteries gave them a reputation for sanctity and learning, and this brought them wealth. Rich people who had no near relatives were almost certain to leave them something in their wills. And the richer the monasteries became, the greedier their rulers were.
Theresa determined to set a new example. She did not institute any stricter rules; she was emancipated from austerities; but she resolved to make her nuns dependent on the Lord rather than on rich people. Nor was she ambitious of founding a large convent. She thought that thirteen women together were enough. Gradually she brought the provincial of the order over to her views, and also the celebrated friar, Peter of Alcantara, the most eminent ecclesiastic in Spain. But the townspeople of Avila were full of opposition. They said it was better for Theresa to remain where she was; that there was no necessity for another convent, and that it was a very foolish thing. So great was the outcry, that the provincial finally withdrew his consent; he also deemed the revenue to be too uncertain. Then the advice of a celebrated Dominican was sought, who took eight days to consider the matter, and was at first inclined to recommend the abandonment of the project, but on further reflection he could see no harm in it, and encouraged it. So a small house was bought, for the nuns must have some shelter over their heads. The provincial changed his opinion again, and now favored the enterprise. It was a small affair, but a great thing to Theresa. Her friend the Dominican wrote letters to Rome, and the provincial offered no further objection. Moreover, she had bright visions of celestial comforters.
But the superior of her convent, not wishing the enterprise to succeed, and desiring to get her out of the way, sent Theresa to Toledo, to visit and comfort a sick lady of rank, with whom she remained six months. Here she met many eminent men, chiefly ecclesiastics of the Dominican and Jesuit orders; and here she inspired other ladies to follow her example, among others a noble nun of her own order, who sold all she had and walked to Rome barefooted, in order to obtain leave to establish a religious house like that proposed by Theresa. At last there came letters and a brief from Rome for the establishment of the convent, and Theresa was elected prioress, in the year 1562.
But the opposition still continued, and the most learned and influential were resolved on disestablishing the house. The matter at last reached the ears of the King and council, and an order came requiring a statement as to how the monastery was to be founded. Everything was discouraging. Theresa, as usual, took refuge in prayer, and went to the Lord and said, "This house is not mine; it is established for Thee; and since there is no one to conduct the case, do Thou undertake it." From that time she considered the matter settled. Nevertheless the opposition continued, much to the astonishment of Theresa, who could not see how a prioress and twelve nuns could be injurious to the city. Finally, opposition so far ceased that it was agreed that the house should be unmolested, provided it were endowed. On this point, however, Theresa was firm, feeling that if she once began to admit revenue, the people would not afterwards allow her to refuse it. So amid great opposition she at last took up her abode in the convent she had founded, and wanted for nothing, since alms, all unsolicited, poured in sufficient for all necessities; and the attention of the nuns was given to their duties without anxieties or obstruction, in all the dignity of voluntary poverty.
I look upon this reformation of the Carmelite order as very remarkable. The nuns did not go around among rich people supplicating their aid as was generally customary, for no convent or monastery was ever rich enough, in its own opinion. Still less did they say to rich people, "Ye are the lords and masters of mankind. We recognize your greatness and your power. Deign to give us from your abundance, not that we may live comfortably when serving the Lord, but live in luxury like you, and compete with you in the sumptuousness of our banquets and in the costliness of our furniture and our works of art, and be your companions and equals in social distinctions, and be enrolled with you as leaders of society." On the contrary they said, "We ask nothing from you. We do not wish to be rich. We prefer poverty. We would not be encumbered with useless impediments--too much camp equipage--while marching to do battle with the forces of the Devil. Christ is our Captain. He can take care of his own troops. He will not let us starve. And if we do suffer, what of that? He suffered for our sake, shall we not suffer for his cause?"
The Convent of St. Joseph was founded in 1562, after Theresa had passed twenty-nine years in the Convent of the Incarnation. She died, 1582, at the age of sixty-seven, after twenty years of successful labors in the convent she had founded; revered by everybody; the friend of some of the most eminent men in Spain, including the celebrated Borgia, ex-Duke of Candia, and General of the Jesuits, who took the same interest in Theresa that Fénelon did in Madame Guyon. She lived to see established sixteen convents of nuns, all obeying her reformed rule, and most of them founded by her amid great difficulties and opposition. When she founded the Carmelite Convent of Toledo she had only four ducats to begin with. Some one objected to the smallness of the sum, when she replied, "Theresa and this money are indeed nothing; but God and Theresa and four ducats can accomplish anything." It was amid the fatigues incident to the founding a convent in Burgos that she sickened and died.