Pyhä Teresa ja keskiajan mystiikan teoriat

Abstract

In my dissertation I have studied St Teresa (1515-1582) in the light of medieval mystical theories. I have two main levels in my research: historical and theological. On the historical level I study St Teresa’s personal history in the context of her family and the Spanish society. On the theological level I study both St Teresa’s mysticism and her religious experience in the light of medieval mysticism. St Teresa wrote a book called “Life”, which is her narrative autobiography and story about her mystical spiritual formation. She reflected herself through biblical texts interpreting them in the course of the biblical hermeneutics like allegory, typology, tropology and anagogy. In addition to that she read others life stories from her period of time, but reflected herself only slightly through the sociological point of view. She used irony as a means to gain acceptance to her authority and motive to write. Her position has been described as a double bind because of writing at the request of educated men and to the non-educated women as she herself was uneducated. She used irony as a means to achieve valuation to women, to gain negative attributes connected to them and to gain authority to teach them mystical spirituality, the Bible and prayer. In this ironic tendency she was a feminist writer.

In order to understand medieval mysticism I have written in the first chapter a review of the main trends in medieval mysticism in connection with the classical emotional theories. Two medieval mystical theories show an important role in St Teresa’s mysticism. One is love mysticism and the other is the three partite way of mysticism (purification, illumination and union). The classic-philosophical emotional theories play a role in both patterns. The theory of love mysticism St Teresa interpreted in the traditional way stressing the spiritual meaning of love in connexion with God and neighbors. Love is an emotion, which is bound with other emotions, but all objects of love don’t strengthen spiritual love. In the three partite way of mysticism purification means to find biblical values in life and to practice meditative self-knowledge theologically interpreted. In illumination human understanding has to be illuminated by God and united to mystical knowledge from God. St Teresa considered illumination a way to learn things. Illumination has also psychological aspects like recognition of many trials and pains, which come from life on earth. Theologically interpreted in illumination one should die to oneself, let oneself be transformed and renewed by God. I have also written a review of the modern philosophical discussion on personal identity where memory and mental experiences are important creators of personal identity. St Teresa bound medieval mystical teaching together with her personal religious experience. Her personal identity is by its character based on her narrative life story where mental experiences play important role. Previous researchers have labelled St Teresa as an ecstatic person whose experiences produced ecstatic phenomena to the mysticism. These phenomena combined with visions have in one respect made of her a person who has brought physical and visionary tendencies to theology. In spite of that she also represents a modern tendency trying to give words to experiences, which at first seem to be exceptional and extreme and which are easily interpreted as one-sided either physical or sexual or unsaid. In other respect I have stressed the personality of St Teresa that was represented as both strong and weak. The strong personality for her is demonstrated by religious faith and in its practice. The weak personality was for her a natural personal identity.

St Teresa saw a unifying aspect in almost all. Firstly, her mysticism was aimed towards union with God and secondly, the unifying aspects and common rules in human relations in community life were central. Union with God is based on the fact that in a soul God is living in its centre, where God is present in the Trinitarian way. The picture of God in ourselves is a mirror but to get to know God better is to recognize his/her presence in us. When the soul recognizes itself as a dwelling place of God, it knows itself as God knows him/herself. There is equality between God and the soul. To be a Christian means to participate in God in his Trinitarian being. The participation to God is a process of divinization that puts a person into transformation, change and renewal. The unitive aspect concludes also knowledge of opposites between experience of community and solitude as well as community and separateness.

As a founder of monasteries St Teresa practiced theology of poverty. She renewed the monastic life founding a rule called discalced that stressed ascetic tendencies. Supporters of her work were after the difficulties in the beginning both society and churchly leaders. She wrote about the monasteries including in her description at times seriousness at times humor and irony. Her stories are said to be picaresque histories that contain stories of ordinary laymen and many unexpected occasions. She exercised a kind of Bakhtinian dialogue in her letters. St Teresa stressed the virtues like sacrifice, determination and courage in the monastic life. Most of what she taught of virtues is based on biblical spirituality but there are also psychological tendencies in her writings. The theological pedagogical advice is mixed with psychology, but she herself made no distinction between different aspects in her teaching.

To understand St Teresa and her mysticism is to recognize that she mixes her personal religious experience and mysticism, which widens mysticism to religious experience in a new way, although this corresponds also the very definition of mysticism. St Teresa concentrated on mental-spiritual experiences and the aim of her mystical teaching was to produce a human mind well cured like a garden that has God as its gardener.

Pyhän Teresan tekstejä on tutkittu jo useita vuosisatoja ja hänen teoksiaan on käännetty kaikille eurooppalaisille kielille. Myös eri vuosisatoina on kirjoitettu esipuheita Pyhän Teresan kokoomateoksiin, jotka ovat palvelleet myös tutkimuksellisia päämääriä. Väitöstutkimukseni "Pyhä Teresa ja keskiajan mystiikan teoriat" on elämäkertatutkimus, jossa tutkin uskonnollisen vakaumuksen ja persoonallisuuden yhteensovittamista henkilöhistorian ja mystiikan teologian parissa esiintyvien teemojen valossa.

Tutkimuksessani on neljä päälukua: johdanto-osa ja sen lisäksi kolme lukua. Johdanto-osaan kuuluvat katsaukset keskiajan mystiikan historiaan ja sen parissa esiintyviin teorioihin. Pohdin myös termin mystiikan syntyhistoriaa ja siitä esitettyjä tulkintoja. Lisäksi tuon esille subjektiiviseen kokemukseen keskiajalla liittyneiden filosofisten tunneteorioiden perusajatuksia ja luon katsauksen moderniin persoonallisesta identiteetistä käytyyn filosofiseen keskusteluun. Johdantolukuun kuuluu edelleen tutkittavan henkilön esittely hänen aikansa historiallisessa kontekstissa ja tutkimuksen lähteiden esitteleminen.

Tutkimukseni toisessa luvussa tarkastelen elämäkerrallista aineistoa erilaisten komponenttien avulla, jotka nousevat henkilön itsensä suorittamasta runsaasta mentaalisten kokemusten ja tilojen havainnoinnista. Tuon esille myös henkilöarviointia Pyhästä Teresasta hänesta tehtyjen aiempien tutkimusten pohjalta. Pohdin edelleen narratiivisen elämäkerran luonnetta ja sen yhteyksiä Raamatun narratiiviseen luonteeseen. Raamatun typologis-allegorinen käyttö heijastuu Teresan elmäkerrallisessa kerronnassa. Tämän luvun johtoajatuksena on se, että uskonnollinen identiteetti muodostaa Pyhän Teresan vahvan identiteetin perustan ja luonnollista identiteettiteettiä voidaan hänen tekstiensä perusteella puolestaan nimittää heikoksi persoonalliseksi identiteetiksi.

Kolmannen luvun aiheena on Pyhän Teresan mystiikan teologia, joka perustuu johdannossa esitettyyn kolmivaiheisen tien mystiikkaan sekä rukoukseen ja siihen liittyvään runsaaseen metafora-aineistoon. Mystiikan teologian perustunteena on rakkaus ja siitä esitetyt erilaiset tulkinnat. Meditatiivista rukousta koskevassa aineistossa korostuvat sielun eri osien toiminta ja myös runsas mentaalinen havainnointi. Siihen liittyy teologisesti ymmärretty itsetuntemuksellinen näkökulma. Kolmannen luvun johtavana teemana on unitiivinen, jumalayhteyteen perustuva antropologia, jonka pohjalta ihmiskuvaan tulee kehittyvä ja laajeneva pyrkimys, jossa ihminen kasvaa jumalatuntemuksessaan ja jumalakuvallisuutensa ymmärtämisessä.

Tutkimukseni neljäs luku on historiallinen ja yhteisöllinen katsaus tutkittavaan teemaan. Pyhän Teresan yhteisöllisissä neuvoissa näkyy se, mitä hän esitti käsityksenään sekä henkilöhistoriallisessa että mystiikan teologiaa koskevassa osassa. Siinä korostuvat raamatullisen spiritualiteetin soveltaminen, yhteiskunnalliset teemat koskien köyhyyttä ja solidaarisuutta sekä lähimmäisenrakkauden erilaiset tulkinnat. Mainittava on myös Isä meidän -rukouksen selitys, joka jäsentää teresalaisen hengellisyyden korostuksia. Persoonallisen identiteetin uskonnollinen tulkinta laajenee tässä luvussa yhteisölliseen suuntaan ja siihen heijastuvat myös monet luonnollista identiteettiä koskevat yhteisölliset huomiot ja analyysit. Sama vahvan ja heikon identiteetin kysymys kuin yksilön persoonallista identiteettiä tarkasteltaessa voidaan löytää myös yhteisöllisen identiteetin luonteessa.