Teresa de Ahumada y Cepeda-later known, by her choice, as Teresa of Jesus and now as St. Teresa of Ávila-was, above all, a woman who searched for an encounter with God, and her search was not in vain. Once she encountered God, she wanted nothing more than to put him at the center of her life and proclaim his greatness. Teresa's objective in writing was to teach her nuns the way of prayer utilizing her own "systematized" experience. However, as a woman writer, Teresa had to confront misogynistic forces by unmasking them down to their very roots. As a skilled teacher of the spiritual life, Teresa knew how to spot inner resistances and movements to listen to and follow God's call. At the same time, she considered the inner dynamics that generate the process of relationship with God, making her writing a sixteenth-century treatment of psychology. In her feminine humanity, Teresa supports a relational perspective. Teresa of Jesus: Woman, Prophet, Mystic, looks at relationships as a point of encounter and dialogue between Teresian spiritual theology and psychology. In the first part, Sister María Rosaura reveals St. Teresa's feminine humanity by studying her life within her sixteenth-century historical context. The second part turns to Teresa's masterwork, The Interior Castle, and analyzes the union between the soul and God from Teresa's feminine relational perspective established in the first part. By drawing close to Teresa's life, this book enables readers to drink from a spiritual fount that always yields fresh water.

This book contains Book of Her Foundations and Minor Works. Includes general and biblical index. In 1573, while staying in Salamanca to assist her nuns in the task of establishing one of her seventeen monasteries, Teresa began composing the story of their foundation. The Book of Her Foundations comprises the major portion of Volume Three. This book not only tells the story of the establishment of her monasteries but, characteristic of Teresa, digresses into counsels on prayer, love, melancholy, virtuous living and dying, plus other teachings of the Mother Foundress. This book also has an excellent introduction, chronology, and map of Teresa's foundations and journeys. Five of her brief works, including her poetry, complete ICS Publications' third volume of her Collected Works. Includes general and biblical index.

Winner of Catholic Press Association Book-of-the-Year Award-Spirituality Unique in its range and depth, this lavish anthology for the first time captures in a single volume the most notable spiritual writings of leading women from all periods of Christian history. Because spirituality involves more than simply prayer and piety, Madigan has selected women whose quests for intimacy with God also involves some visionary experience or social witness. Ranging from Perpetua in the third century to Mother Teresa and Edwina Gately in this century, her volume includes writings from both European women and, in the modern period, Asian, American, and African American women. Apart from redressing the heavy gender imbalance of most histories of Christianity, this volume also provides strong historical introductions to and bibliographies of the twenty-six women whose writings are generously excerpted. Women included in this volume are: Perpetua the Martyr Pelagia the Actress Brigit of Ireland Balthild the Queen of Neustria Dhuoda of Septimania Hildegard of Bingen Heloise Mechthild of Magdeburg Gertrude the Great Hadewijch Julian of Norwich Catherine of Siena Margery Kempe Teresa of Avila Jane Frances de Chantal Sojourner Truth Maria Stewart Gabrielle Bossis Dorothy Day Caryll Houselander Pauli Murray Laura Lopez Silvia Maribel Arriola Mother Teresa Cho Wha Soon Mercy Amba Oduyoye Edwina Gately

"The Book of Her Life" is the spiritual autobiography of a Counter Reformation mystic and monastic reformer of sixteenth century Spain. Introduction by Jodi Bilinkoff.

St. Teresa of Ávila was, above all, a woman who searched for an encounter with God, and her search was not in vain. Once she encountered God, she wanted nothing more than to put him at the center of her life and proclaim his greatness. Teresa's objective in writing was to teach her nuns the way of prayer utilizing her own systematized experience. As a woman writer, Teresa had to confront misogynistic forces by unmasking them down to their very roots. As a skilled teacher of the spiritual life, Teresa knew how to spot inner resistances and movements to listen to and follow God's call. At the same time, she considered the inner dynamics that generate the process of relationship with God, making her writing a sixteenth-century treatment of psychology. In her feminine humanity, Teresa supports a relational perspective. Teresa of Jesus: Woman, Prophet, Mystic considers how relationships can act as a point of encounter and dialogue between the spiritual life and psychology. In the first part, Sister María Rosaura reveals St. Teresa's feminine humanity by studying her life within her sixteenth-century historical context. The second part turns to Teresa's masterwork, The Interior Castle, and analyzes the union between the soul and God from Teresa's feminine relational perspective established in the first part. By drawing close to Teresa's life, this book enables readers to drink from a spiritual fount that always yields fresh water.

This timely and engrossing work brings to life the trials and triumphs of four inspiring women, Hildegard of Bingen, Catherine of Siena, Teresa of Avila, and Therese of Lisieux, whose bravery and intellectual prowess opened the door for new discussions on the role of women in the Church.

This first-ever interdisciplinary study of woman as prophet shows that, in these troubling times, ordinary women—especially Christian women—need to function as prophets by proclaiming, in word and deed, the indispensability of lovingly seeking the welfare of others. More specifically, social science shows that the person-centered love prophesied by women prophets is able to meet interpersonal challenges within the home and world, while philosophy and theology establish that women are able to excel as prophets due to the virtuous dispositions inculcated by femininity, the choice to be caring, a God-centered spirituality, and a pro-life humanitarian/personalist feminism that welcomes male collaborators. Facilitating the ability of Christian women to prophesy love are Baptismal graces, Thomistic virtues, and a much needed prophetic Marian ecclesiology based on what John Paul II calls the “prophetism of femininity.” These interdisciplinary findings provide an essential resource for educators and students of humanity, the theology of women, and evangelization. These findings emerge, first, from an investigation into the cognitive and ontological underpinnings of what John Paul II called the “feminine genius.” A second set of findings emerges from exploring the prophetic dimensions of the feminine genius, secular feminism’s need to adopt the insights of Christianity, and the ability of femininity’s prophetism to recast both femininity and feminism as Marian prophecies. A third set of findings arises from analyzing the spirituality of women prophets within the Christian tradition by considering the conditions necessary for prophesying, explicating requisite Thomistic virtues, and delving into the spirituality of Hildegard, Catherine of Siena, Julian of Norwich, and Teresa of Avila. A fourth set of findings arises from innovative studies of polarization, secularization, lust, romantic love, the conditions whereby mothers with careers can flourish, and the ability of nuns to combat racism in a small Midwestern town. Overall, these interdisciplinary investigations explicate the theology of women and show that women who prophesy love, either in the order of grace or nature, can help heal lives, families, and culture.