Introduction: Suffering for the sake of righteousness

‘Those who sow with tears will reap with songs of joy.’ (Psalm 126)¹

Suffering can be used for a greater good, no matter what the cost, as experienced by those who wish to do God’s will. Such suffering may occur as a result of efforts to reform a negative situation, or a wish to fulfil a vocation to protect the vulnerable from harm, and, as seen in the case of whistleblowers, to refuse to look the other way.

Those who suffer in this way can teach us lessons. They may be pursuing needed reform within any organisation, yet, for their efforts, they can experience persecution and punishment. These adverse consequences can be long‑term and both physical and psychological in nature.

Those who share in the sufferings of Christ are called, through their own sufferings, to share His glory, who, with the weeping, also wept (John 11:35). St Paul expresses this in various places. In the Second Letter to the Corinthians, we read his foundational passage on Christian hope and endurance in the face of suffering:

‘For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So, we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.’ (2 Cor 4:17–18)

St John of the Cross and St Teresa of Avila, our great Carmelite Saints, reformers and Doctors of the Church, are excellent role models for living our lives in light of the life, Passion, Cross and death of Jesus. Their love for Him, however, resulted in their suffering from unexpected quarters, due to negative reactions from some fellow Carmelites.

These two saints, together with St Thérèse of Lisieux, came to view suffering not as a punishment, but as a ‘gift’ and a means of loving Jesus more intimately by sharing in His Passion and a total abandonment to God’s will. St Thérèse reflects this approach in her ‘Little Way’, as a spiritual childhood with total confidence in God. She writes to the priest she was helping with his missionary vocation, Fr Maurice Bellière:

‘How happy I am to die! … yes, I am happy, not because I will be delivered from the sufferings here below (suffering, on the contrary, is the only thing that seems desirable to me in this valley of tears), but because I feel that such is the will of God.’²

Avoidance of suffering

Some within a secularised society today want to avoid pain and suffering at all costs, strangely perceiving this as a possibility. We see this in the promotion of legal but immoral developments. These reflect an aggressive secularism by which its followers work against God with impunity, leaving many casualties in their wake. The legal and deliberate killing of the innocent (abortion, euthanasia and assisted suicide) reveals a culture of death, a well‑funded political machine that threatens the Hippocratic tradition and the sanctity of human life. The normalisation of assisted suicide and active euthanasia has been well described by a political analyst:

‘Preventing suffering and virtually all difficulty is now paramount. In such a cultural milieu, eliminating suffering easily mutates into eliminating the sufferer.’³

The Dark Night

Suffering in the Carmelite tradition is viewed as a path to spiritual transformation and deep union with God, rather than merely a painful experience to avoid. Carmelite spirituality emphasises trust in God, inspired particularly by St Teresa of Avila, St Thérèse, St John of the Cross and others, during times of ‘dark night’ experiences.

A Jewish convert to Catholicism has described how Christians can approach the problem of pain:

‘… A Christian may not consider pain only as an undesirable burden from which he must necessarily recoil, but he must see in it much more — a means of redemption and sanctification.’⁴

A Duty of Care

St John of the Cross knew that suffering in itself has no value if it is not experienced out of love.⁵ We do have a duty to relieve suffering wherever we find it, and this is where proponents of assisted suicide can be seen to fail patients by offering them death rather than adequately researched and funded palliative care — a loving presence for the dying. We see such care diminishing where assisted suicide has been legalised.

Our Lord said: ‘I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.’ (John 16:33)

These words have helped, and still help, many martyrs for the faith, conscientious objectors, spiritual reformers (notably St Teresa of Avila and St John of the Cross), and whistleblowers who can suffer greatly for righteousness’ sake and their commitment to a duty of care.

Righteousness

Jesus was baptised despite John the Baptist’s doubt of the need for such a sinless man as Jesus to receive baptism. Jesus, however, insisted. This indicated His obedience to God’s will: ‘Let it be so now; it is proper for us to do this to fulfil all righteousness.’ (Matthew 3:15)

Our Lord’s Sermon on the Mount contained the Beatitudes, one of which provides a blueprint for helping people to cope when being misunderstood, hated and persecuted for their moral principles: 

‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.’ (Matthew 5:10–12)

These beautiful words of Jesus must be remembered when we are suffering for righteousness’ sake and our efforts for good only invoke hostility and hatred.

Reform vs Whistleblowing

There is a fine line between the roles of reformer and whistleblower. A reformer makes changes to a situation in order to improve it, as achieved by St Teresa and St John of the Cross through their reform of the Carmelite Order.

Whistleblowing is the disclosure of information by a worker regarding wrongdoing, illegal activities, or risks to the public interest within any organisation. The roles of both reformer and whistleblower can entail great suffering — a never‑to‑be‑forgotten experience — for the sake of righteousness.

Whistleblowing has been described as a stigmatised and hidden activity that carries considerable ramifications for all concerned when episodes of poor practice or poor service provision are identified in any sector. Colleagues may react with hostility, driven by a reluctance to accept uncomfortable truths or to protect their own reputations, rendering many whistleblowers willing martyrs.

Whistleblowing risks

While society depends upon courageous individuals to alert the public to financial fraud, abuse in institutions and potential environmental disasters, whistleblowers should be prepared to be ostracised and even hated by those not ready for their revelations, according to research by Warwick Business School.⁶ Studies indicate that up to 84% of whistleblowers suffer from clinical levels of mental health problems.⁷ These include anxiety, depression and post‑traumatic stress disorder (PTSD). Research suggests suicide rates are higher among those who are blacklisted or rendered unable to work. The mental toll — including fear, anxiety and feelings of betrayal — often manifests in physical effects.

Truth denial

A famous whistleblower highlights the immense challenge of revealing uncomfortable truths when the audience is largely unaware or unwilling to accept them: ‘People don’t realise how hard it is to speak the truth to a world full of people that don’t realise they’re living a lie.’⁸

The health problems of whistleblowers often arise from intense workplace harassment, anxiety, and the strain and stress of prolonged disputes. Whistleblowing can result in career destruction. A large majority of whistleblowers report negative effects on their career and income, with many unable to find work again in their field, resulting in long‑term financial hardship and even homelessness. Research indicates that retaliation for whistleblowing often involves intense bullying, social isolation and character assassination, which are used to discredit them and paint them as mentally ill.⁹

Carmelite reform

St Teresa of Avila (1515–1582) was considered mentally unstable by some of her contemporaries, including some of her own religious sisters and confessors. Her intense mystical experiences, visions and radical reforms in the 16th century led to severe misunderstanding and opposition.¹⁰

Teresa initiated, in 1562, the new foundation of St Joseph’s convent in Ávila, Spain. Assisted by St John of the Cross, she aimed, through her reforms, to return to the stricter, primitive Rule of Carmel. She saw a decline in fervour and a loosening of its original rule and spiritual values. She saw a lack of balance of silence, prayer and work, necessitating a return to strict enclosure and contemplation.

Teresa and John’s efforts for reform were not welcomed by their own Spanish nuns and friars. They suffered hostile, unfair treatment and were humiliated and ostracised. There was great opposition to their reforms, which included the need for stricter observance of poverty and simplicity. People used different terms to designate the new communities that had these traits: reformed, observant, recollect, discalced, hermit, contemplative. The name ‘discalced’ became the popular one in referring to Teresa’s nuns and friars because of their practice of wearing sandals rather than shoes.¹¹

St Teresa and St John significantly reformed the Carmelite Order by their shared dedication to spiritual rigour. It could be argued that, together with St Elijah, the founding Father of Carmel, they were the ultimate advocates for the true spirit of Carmel, and, like St Elijah, they both were zealous for the glory of God. They faced intense persecution, with St John being imprisoned for months by his own friars and treated cruelly by them. This seems unbelievable today — for members of a Catholic order to treat a fellow, innocent friar in such an unjust and callous way.

Whistleblowing: the ethical issues

Whistleblowing is not just a policy issue — it is about preventing harm and saving lives. However, trauma can be the result of doing the right thing, despite laws aimed at protection.¹² Many health professionals who expose wrongdoing for the sake of vulnerable others can face retaliation that leads to deep anxiety, depression and social isolation. The whistleblower can suffer emotional and psychological effects that can lead to eventual physical decline and illness.

A Cardinal’s advice for student health professionals

Vincent Nichols, the former Roman Catholic Cardinal and Archbishop of Westminster, encouraged student health professionals to relate well to their patients. He said in his address to students of the Catholic Medical Association:

‘Be the healing touch of Jesus. Release from captivity the sick who can suffer an acute sense of loneliness even when surrounded by hospital staff and fellow patients. The way you relate to your patients is extremely important — it has immense therapeutic value. So, love your patients. It is never just a body before you with whom you tinker, as if a crashed computer. Rather, always before you is someone, a person, a body and soul, made in God’s image. Let this person meet in you — Jesus — whether or not you mention His name.’¹³

Courage

A survey by the Nursing Times showed that, in the NHS, nurses who speak out about concerns are likely to face negative consequences and are often ignored. It concluded that ‘Nurses need support from the top to ensure that their ‘courage’ in speaking out about poor care will not be met with derision, bullying or even disciplinary action.’¹⁴

Whistleblowers are often hated and persecuted because they threaten the reputations, financial security and power structures of organisations, leading to retaliation such as termination, blacklisting and lawsuits. They are seen as traitors to their employers, suffering social isolation and severe psychological stress.

The following is an excerpt from Steven Wilmot’s 2001 paper, ‘Nurses and Whistleblowing’: The Ethical Issues:

‘Whistleblowing presents practical and ethical dilemmas for nurses and needs to be seen as part of a spectrum of increasingly confrontative actions against miscreant organisations by their employees. The ethics of whistleblowing can only be understood in relation to its moral purpose, whether that is to achieve a good outcome (a consequentialist view) or fulfil a duty (a deontological view). The danger of reprisals acts as a deterrent to whistleblowers, however justified their actions may be.’¹⁵

St Teresa of Avila and St John of the Cross are good role models for innocent people who suffer great injustice in their attempts to reform a bad situation for the benefit of others. A phrase famously associated with St Teresa of Avila — ‘determined determination’ (often cited in Spanish as muy determinada determinación) — refers to an unwavering, radical resolve to achieve a goal, specifically spiritual perseverance, regardless of obstacles, criticisms or internal struggles. It signifies a firm, courageous commitment to a chosen path, often described as an act of fortitude. 

A Shared Purpose in Suffering

St Teresa of Ávila initiated the reform of Carmel in 1562, with the support of St John of the Cross, establishing convents that focused on small, prayerful communities that integrated solitary life with shared community life. Their moral support for each other helped them both to cope with their sufferings for Jesus. Their mutual support and shared commitment to the Carmelite reform brought profound spiritual insight, resulting in their reputation as masters of the mystical life.

Both St Teresa and St John of the Cross understood suffering as a necessity for purification and spiritual growth, transforming their ordeals into divine love. St John described the need to be ‘rooted in God’ while experiencing the absolute stripping away of all worldly attachments, consolations and even spiritual joys, often imagined as losing everything. This was described by St John in his masterpiece of literature, The Dark Night of the Soul. St Teresa sought to ‘either suffer or die’ for the love of God, and this was her motto in life.

The following quote from Saint Faustina of the Divine Mercy devotion relates suffering to love:

Suffering is a great grace; through suffering, the soul becomes like the Saviour. In suffering, love becomes crystallised; the greater the suffering, the purer the love.¹⁶

The persecution of St Teresa of Ávila

Opposing the status quo and working to restore the Carmelite Order to its original austerity resulted in St Teresa experiencing harsh opposition, accusations and challenges, causing her great anguish. She suffered from extreme illness and physical pain. She embraced physical ailments and the challenges of travelling to the new, strict monasteries she founded as a way to sacrifice for God and the Church.

The Spanish Inquisition

Many members of the existing, non‑reformed Carmelite structure, including superiors, opposed the new, strict convents and treated their existence as a breach of obedience. St Teresa’s Carmelite reform faced intense struggles, hostility, slander and opposition, which she described as a way to share in Christ’s Passion. When her mystical experiences, including visions, unfortunately became widely known, she was treated with ridicule and even persecution. Her religious ecstasies caused jealousy and suspicion.

Teresa lived in the period of the Spanish Inquisition, a time in history when any deviation from orthodox religious experience came under strict observation and scrutiny. St Teresa had support in her work from some lay people, and her response to the persecution was to encourage them in prayer for God’s will to be done. While the Spanish Inquisition briefly scrutinised both Teresa and John, the most intense, personal, violent opposition and resultant suffering for them both came from within their own religious order.

St Teresa was attacked within and without, but she brought it all to prayer, changing attitudes and behaviour. She also recognised the threat of the new Protestant Reformation and understood that this was caused by the abuses of the Church. St Teresa taught how necessary it is not to withdraw from our greatest good and blessing, which is the most sacred humanity of Our Lord Jesus Christ.¹⁷

At the urging of Teresa’s supporters, King Philip of Spain initiated an impartial investigation into the charges against her and the reform. Based on the findings, he was able to silence Teresa’s enemies.

Persecution of St John of the Cross

After St Teresa’s death in 1582, St John of the Cross was also a target for those who disagreed with his strict upholding of Teresa’s vision, leading to his exile and removal from leadership positions. St John was unjustly accused, kidnapped, imprisoned and humiliated for nine months in a tiny, dark cell at a Toledo monastery by fellow friars who opposed his reforms. He endured torture, illness and neglect. He suffered at the hands of his Carmelite brothers, yet he wished to suffer for the love of Jesus.

He experienced such severe physical and spiritual trials, including dark nights of the soul, that he felt abandoned by God — an experience he later described as purifying. John of the Cross writes of the soul lovingly complaining to God at not being able to leave this life and enjoy intimate union with Him in heaven. One of the best commentaries on this experience is found in the Spiritual Canticle.¹⁸

During John’s nine‑month imprisonment in Toledo (1577–1578), he was subjected to harsh treatment and suffered severely from the cruel conditions inflicted by his own Carmelite brothers. They persecuted him because they considered him overly zealous in faithfulness. He was told to forsake his commitment to the Rule. St John’s book, The Dark Night of the Soul, includes his sufferings, trials, sacrifices, crises, detachment, poverty, persecutions, mortifications and purifications.¹⁹

John endured brutal confinement, physical abuse, little food and illness. He endured beatings at least three times a week, leaving scars on his back that he bore for the rest of his life. It could be argued that the painful abscesses he developed could have killed him, given the lack of antibiotics at that time. John was half‑starved, with a diet consisting of bread, water and sometimes scraps of fish. He was allowed no daylight or change of clothing, leading to a life of filth. His treatment was barbaric. No one, dismayed at reading this, should ever forget that human beings are fallible, and no one can be sure of being immune to the contagion of evil.

During his imprisonment, St John composed a great part of his most famous poem, the Spiritual Canticle, as well as a few shorter poems. The required writing paper had been passed to him by the somewhat more compassionate friar who guarded his cell.

John would later write in The Living Flame of Love:

‘Oh, living flame of love 
that tenderly wounds my soul 
in its deepest centre! Since 
now you are not oppressive, 
now consummate! if it be your will: 
tear through the veil of this sweet encounter!’

John’s small, vulnerable appearance was deceptive. He was a man of great talent: an artist, a writer, a music lover, a religious, a confessor, a spiritual director, a priest, a reformer, a saint, a mystic, a theologian, a Doctor of the Church. He has received the titles ‘the loftiest poet of Spain’ and ‘the most poetic among the theologians; the most theological among the poets’.²¹

Despite his sufferings, John knew that he needed to escape or he would die if he remained imprisoned by his friar captors. The prolonged deprivation and abuse left him emaciated, weak and near death by the time he managed to escape on 15 August 1578, with the help of Our Lady, who appeared to him on the eve of the feast of the Assumption with an escape plan.²²

John attributed both his escape and survival to the intervention of Our Lady. He escaped to St Teresa’s nuns in Toledo and was reportedly unrecognisable to them; they nursed him back to health. He then spent six weeks at the Hospital of Santa Cruz.

Trauma and recovery

The existence of lingering stress due to traumatic events, known today as post‑traumatic stress disorder (PTSD), could arguably have applied to John. But his traumatic experiences did not stop him continuing with the Carmelite reforms following his physical recovery. He later joined a meeting in October 1578 of reform supporters, by then better known as the Discalced Carmelites, at Almodóvar del Campo. There, in part as a result of the opposition faced from other Carmelites, the Discalced Carmelites decided to request their formal separation from the rest of the Carmelite Order. This was granted by Pope Gregory XIII on 22 June 1580 through the decree Pia Consideration. This decree established the Discalced Carmelites as a separate province. The Discalced Carmelites were fully separated and made an independent order in 1593 by Pope Clement VIII.

Why suffering persists for whistleblowers

The emotional toll in the process of whistleblowing can be overwhelming, often leaving whistleblowers feeling isolated from colleagues and questioning their decision, despite their initial desire to protect the public or the organisation. Like St John of the Cross, many believe that they have to escape from a situation that has become intolerable to both their mental and physical health.

A legal director of PROTECT, the whistleblower charity, has said that NHS staff felt that raising concerns was ‘like throwing a pebble in a dark hole’, adding: ‘It’s completely pointless.’ ‘Instead of being thanked for doing what they should do, which is raising a concern, they are being punished for it; they are being victimised.’ The director added that ‘62% of NHS callers to PROTECT said that they were punished for speaking out’.²³

The suffering for whistleblowers who do the right thing can include the ‘silent crisis’. The mental strain of whistleblowing includes immense pressure, sleepless nights and the trauma of being treated as a troublemaker for doing the right thing. Confidentiality (non‑disclosure) agreements are sometimes used to silence whistleblowers and to cover up issues. Many existing legal frameworks are inadequate, expensive to navigate or fail to stop systemic risks. During a conference entitled Speaking Out in the Banking and Finance Industry in England and Ireland: What Makes It Possible? whistleblower attendees said that they would do it again, despite their many, often unknown, sufferings and trials.

Do no harm

Healthcare whistleblowers wish to see the long‑accepted maxim do no harm respected by all those accountable for optimum care. Their principled thoughts, actions and warnings are seldom well received. So often, instead of gratitude, they experience suffering and rejection.

It is argued that there needs to be pre‑emptive planning to allow for a better process of dealing with wrongdoing. Consequently, this can lead to a proper balance between the whistleblower’s moral motivation in reporting wrongdoing and the organisation’s reaction to that individual, and can prevent the occurrence of the multilayered negative effects of whistleblowing.²⁴

Forgiveness

St Teresa eventually achieved her reforms determinedly but with deep trust in God, together with St John and some lay people, against the heretics, worldly priests, lack of seriousness and poor attitudes.

St John of the Cross had first‑hand acquaintance with deprivation and persecution, which could easily have caused him bitterness, grudges and unforgiveness. The result was, instead — as in the case of St Teresa — purification and enlightenment by Love.

After his imprisonment was over, John never said a word against those who had treated him so badly. Instead of blaming his brothers, John searched for enlightenment from above. Instead of complaining, he sought the meaning of his suffering. He challenges, but at the same time comforts, with his words of love and understanding of the frailty of human nature. He is austere but at the same time gentle and compassionate. He speaks of mortification and detachment, but always in the context of loving. He reminds us that we have been bought at a great price. No suffering, no trial, no persecution can ever repay what Jesus did out of love, except to love Him back.²⁵

The perspective that joy from God is incomparable to mundane, worldly joy — which is viewed as worthless — is a central theme in Christian theology, most notably expressed by the magnificent Apostle St Paul. Writing from prison, he emphasised that all his former accomplishments and earthly gains were worthless compared to the ‘surpassing worth of knowing Christ’ (Philippians 3:8).

Both St Teresa and St John teach us that suffering is essential to purification and uniting with Christ’s Cross, to be viewed as superior to earthly pleasure. The wound of love is painful and yet soothing to the soul. St Paul’s consoling words to the Corinthians can help us to be true to the obligations of our individual calling: ‘And God is faithful. He will not let you be tempted beyond what you can bear.’ (1 Cor 10:13)

Conclusion

Understanding how much St Teresa and St John, our two great Spanish Carmelite Saints, suffered for righteousness is as essential as studying their prodigious literary achievements. We can understand their ultimate motivation of love for God and neighbour, the Carmelite Order and the Church.

Honouring our individual vocations may involve suffering. The example of these Carmelite saints, who, together with St Paul and other great saints and martyrs, can help us to live with principle and to cope with any associated suffering when acting as conscientious objectors, reformers or whistleblowers.

Knowing the extent of their sufferings for love, Jesus and Mary are our foremost role models. Jesus is prophesied as ‘acquainted with grief’ (Isaiah 53), as one who bore the emotional and physical suffering of humanity. Isaiah describes the ‘Suffering Servant’, a prophecy detailing a figure rejected by mankind, suffering for the sins of others and dying silently before being vindicated.

Our Lady, our Spiritual Mother and Patroness of Carmel, suffered many sorrows for the love of her Divine Son, as foretold by Simeon: ‘… and a sword will pierce your own soul too’ (Luke 2:35). We can make much‑needed reparation to Our Lady’s Immaculate Heart through our sacrifices and sufferings. She comforts and inspires in us both perseverance and hope. What matters most when suffering for righteousness’ sake is not the intensity of the resultant pain and punishment, but the intensity of love, in reparation for our sins and those of others.

‘Love consists not in feeling great things, but […] in suffering for the Beloved.

If suffering is the only way to show my love, I will do it.’²⁶

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1. All Scripture quotations in this article are taken from the New International Version (NIV). ↩︎
2. St Thérèse of Lisieux (1897) ‘Letter 244: To Abbé Bellière – 9 June’, in Clarke, J. (trans.) The Letters of St Thérèse of Lisieux, Volume II: 1893–1897. Washington, D.C.: ICS Publications. ↩︎
3. Levin, Y. (2008) Imagining the Future: Science and American Democracy. New Atlantis Books, an imprint of Encounter Books, New York and London. ↩︎
4. Burke, D. (2026) ‘The value of suffering’, Divine Intimacy, SpiritualDirection.com (Catholic Spiritual Direction), 31 March. ↩︎
5. Amit, H.R.A., OCD (2020) ‘John of the Cross: suffering for the beloved’, World and Church, Carmelitas Misioneras Teresianas, Delegation of Asia (San Lorenzo Ruiz), 14 December. ↩︎
6. Fotaki, M. (2015) ‘Whistleblowers are vital, so why are they hated so much?’, School News, Warwick Business School, 12 June. ↩︎
7. Van der Velden, P.G., Pecoraro, M., Houwerzijl, M.S. and van der Meulen, E. (2018) ‘Mental health problems among whistleblowers: A comparative study’, Psychological Reports, 122(2), pp. 632–644. ↩︎
8. Snowden, E. (2019) Permanent Record: A Memoir of a Reluctant Whistleblower. Metropolitan Books (Henry Holt and Company), 17 September. UK edition: Pan Macmillan. Also available as Macmillan Digital Audio. ↩︎
9. Fotaki, M. (2016) ‘Whistleblowers’ mental health attacked by firms’, School News, Warwick Business School, 10 May. ↩︎
10. Adubato, S.G. (2021) ‘Were some saints mentally ill, or holy, or both?’, National Catholic Reporter, 30 April. Available at: https://www.ncronline.org ↩︎
11. See the ‘Biographical Sketch’ in The Collected Works of St. John of the Cross. Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D., transls. (Washington, D.C.: ICS Publications, 1991), pp.9-28. ↩︎
12. See Ireland (2014) Protected Disclosures Act 2014, as amended by the Protected Disclosures (Amendment) Act 2022. Available at: https://www.irishstatutebook.ie/eli/2014/act/14/enacted/en/html ↩︎
13. Nichols, V. (2014) ‘Cardinal Vincent Nichols addresses Catholic healthcare students’, Independent Catholic News, 8 November. Available at: https://www.indcatholicnews.com/news/25952. ↩︎
14. Ford, S. (2013) ‘Wards dangerously understaffed, warn more than half of nurses’, Nursing Times (online), February. ↩︎
15. Wilmot, S. (2000) ‘Nurses and whistleblowing: the ethical issues’, Journal of Advanced Nursing, 32(5), pp. 1051–1057. ↩︎
16. St Faustina Kowalska, Diary: Divine Mercy in My Soul, trans. M. Elzbieta Siepak, O.L.M., paragraphs 57 and 276. (Stockbridge, MA: Marian Press, 2005). ↩︎
17. Cf. St Teresa of Avila, The Interior Castle, VI, ch. 7, in Kavanaugh, K. and Rodriguez, O. (trans.), The Collected Works of St Teresa of Avila, vol. 2. (Washington, D.C.: ICS Publications, 1980), p. 399. ↩︎
18. See especially Stanzas 9–11 of the Spiritual Canticle, in Kavanaugh, K. and Rodriguez, O. (trans.) The Collected Works of St John of the Cross. (Washington, D.C.: ICS Publications, 1991). ↩︎
19. Amit, H.R.A., OCD (2020) ‘John of the Cross: suffering for the beloved’, World and Church, Carmelitas Misioneras Teresianas, Delegation of Asia (San Lorenzo Ruiz), 14 December. ↩︎
20. St John of the Cross, The Living Flame of Love, Stanza 1, in Kieran Kavanaugh, O.C.D. and Otilio Rodriguez, O.C.D. (trans.), The Collected Works of St John of the Cross. (Washington, D.C.: ICS Publications, 1991), p. 641. ↩︎
21. Amit, H.R.A., OCD (2020) ‘John of the Cross: suffering for the beloved’, World and Church, Carmelitas Misioneras Teresianas, Delegation of Asia (San Lorenzo Ruiz), 14 December. ↩︎
22. Belmonte‑Luna, L.G., OCD (ed.) (2018) St John of the Cross: Imprisoned at Toledo. Apostolate of the Magazine, Vol. 86, No. 1 (Spring). Apostolate of the Little Flower, Basilica of the National Shrine of the Little Flower, San Antonio, USA. ↩︎
23. Raphael, S. (2024) ‘NHS whistleblowers’ concerns ignored, inquiry told’, BBC News, 5 December. Available at: https://www.bbc.co.uk/news/articles/c62wln7nr4ko ↩︎
24. Van Eijbergen, R. and Siebers, V. (2025) ‘Understanding whistleblowing in practice: Experiences in the Netherlands’, Public Integrity, 27(1). First published online 2023 via Taylor & Francis Online. ↩︎
25. Amit, H.R.A., OCD (2020) ‘John of the Cross: suffering for the beloved’, World and Church, Carmelitas Misioneras Teresianas, Delegation of Asia (San Lorenzo Ruiz), 14 December. ↩︎
26. St John of the Cross, Saying 115 in ‘The Sayings of Light and Love’, in Kavanaugh, K. and Rodriguez, O. (trans.). The Collected Works of St John of the Cross. (Washington, D.C.: ICS Publications, 1991), p. 93. ↩︎