Thérèse of Lisieux

“Saint Therese” and “St. Therese” redirect here. For written in her day, “We should not say improbable things, other similarly named saints, see Saint Teresa (disam- or things we do not know. We must see their real, and not biguation). their imagined lives.”[8] The depth of her spirituality, of which she said, “my way Saint Thérèse of Lisieux (Born Marie-Françoise- is all confidence and love,” has inspired many believers. Thérèse Martin, January 2, 1873 – September 30, 1897), In the face of her littleness she trusted in God to be her or Saint Thérèse of the Child Jesus and the Holy Face, sanctity. She wanted to go to heaven by an entirely new O.C.D., was a French Discalced Carmelite nun. She is little way. “I wanted to find an elevator that would raise popularly known as "The Little Flower of Jesus" or sim- me to Jesus.” The elevator, she wrote, would be the arms ply, "The Little Flower." of Jesus lifting her in all her littleness. Thérèse has been a highly influential model of sanctity for Thérèse is well known throughout the world, with the Roman Catholics and for others because of the “simplic- Basilica of Lisieux being the second largest place of pil- ity and practicality of her approach to the spiritual life.” grimage in France after Lourdes.[9] Together with St. Francis of Assisi, she is one of the most popular saints in the history of the church.[2][3][4] Pope [5] Pius X called her “the greatest saint of modern times.” 1 Life Thérèse felt an early call to religious life, and overcom- ing various obstacles, in 1888 at the early age of 15, she became a nun and joined two of her elder sisters in the 1.1 Family background cloistered Carmelite community of Lisieux, Normandy. After nine years as a Carmelite religious, having fulfilled various offices such as sacristan and assistant to the novice mistress, and having spent her last eighteen months in Carmel in a night of faith, she died of tuberculosis at the age of 24. Her feast day is on October 1st. The impact of The Story of a Soul, a collection of her autobiographical manuscripts, printed and distributed a year after her death to an initially very limited audience, was great, and she rapidly became one of the most pop- ular saints of the twentieth century. Pope Pius XI made her the “star of his pontificate”.[6] She was beatified in 1923, and canonized in 1925. Thérèse was declared co- patron of the missions with Francis Xavier in 1927, and named co-patron of France with Joan of Arc in 1944. Rue Saint-Blaise’s house at Alençon : The family home and On October 19, 1997 Pope John Paul II declared her the Thérèse’s birthplace thirty-third Doctor of the Church, the youngest person, and at that time only the third woman, to be so honored. She was born in Rue Saint-Blaise,[10] Alençon, in Devotion to Thérèse has developed around the world.[7] France on January 2, 1873, the daughter of the Blessed Marie-Azélie Guérin, usually called Zélie,[11] a Thérèse lived a hidden life and “wanted to be unknown,” lacemaker,[12] and the Blessed Louis Martin,[13] a jew- yet became popular after her death through her spiri- eler and watchmaker.[14] Both her parents were devout tual autobiography. She also left letters, poems, religious Catholics. Louis had tried to become a canon regular, plays, prayers, and her last conversations were recorded wanting to enter the Great St Bernard Hospice, but had by her sisters. Paintings and photographs – mostly the been refused because he knew no Latin. Zélie, possessed work of her sister Céline – further led to her being rec- of a strong, active temperament, wished to serve the sick, ognized by millions of men and women. and had also considered entering consecrated life, but the Thérèse said on her death-bed, “I only love simplicity. prioress of the canonesses regular of the Hôtel-Dieu in I have a horror of pretence”, and she spoke out against Alençon had discouraged her enquiry outright.[15] Dis- some of the claims made concerning the Lives of saints appointed, Zélie learned the trade of lacemaking. She

1 2 1 LIFE

The basilica of Alençon where St. Therese was baptized excelled in it and set up her own business on Rue Saint- Zélie Martin, mother of Thérèse. In June 1877 she left for [16] Blaise at age 22. Lourdes hoping to be cured, but the miracle did not happen..The Louis[17] and Zélie[18] met in early 1858 and married on Mother of God has not healed me because my time is up, and July 13 of that same year at the basilica[19] Notre Dame of because God wills me to repose elsewhere than on the earth Alençon. Both of great piety, they were part of the petit- bourgeoisie, comfortable Alençon. At first they decided to live as brother and sister in a perpetual continence, but 1.2 Birth and survival when a confessor discouraged them in this, they changed their lifestyle and had 9 children. From 1867 to 1870 they Soon after her birth in January 1873, the outlook for lost 3 infants and 5-and-a-half-year-old Hélène. All 5 of the survival of Thérèse Martin was very grim. Enteritis, their surviving daughters became nuns: which had already claimed the lives of four of her siblings, threatened Thérèse, and she had to be entrusted to a wet • Marie (February 22, 1860, a Carmelite in Lisieux, nurse, Rose Taillé,[24] who had already nursed two of the in religion, Sister Marie of the Sacred Heart, d. Jan- Martin children. Rose had her own children and could uary 19, 1940), not live with the Martins, so Thérèse was sent to live with [25] • Pauline (September 7, 1861, in religion, Mother her in the forests of the Bocage at Semallé. On Holy Agnes of Jesus in the Lisieux Carmel, d. July 28, Thursday April 2, 1874, when she was 15 months old, 1951), she returned to Alençon where her family surrounded her with affection. She was educated in a very Catholic en- • Léonie (June 3, 1863, in religion Sister Françoise- vironment, including Mass attendance at 5:30 AM, the Thérèse, Visitandine at Caen, d. June 16, 1941), strict observance of fasts, and prayer to the rhythm of the liturgical year. The Martins also practiced charity,[26] vis- • Céline (April 28, 1869, a Carmelite in Lisieux, in re- iting the sick and elderly and welcoming the occasional ligion, Sister Geneviève of the Holy Face, d. Febru- vagabond to their table. Even if she wasn't the model lit- ary 25, 1959), tle girl her sisters later portrayed, Thérèse was very sensi- • and finally Thérèse. tive to this education. She played at being a nun. One day she went as far as to wish her mother would die; Zélie was so successful in manufacturing lace[20] that when scolded, she explained that she wanted the happi- by 1870 Louis had sold his watchmaking shop[21] to a ness of Paradise for her dear mother. Described as gen- nephew and handled the traveling and bookkeeping end erally a happy child,[27] she was emotional too, and often of her lacemaking[22] business. cried: “Céline is playing with the little one with some 1.3 Early years 3

“I hear the baby calling me Mama! as she goes down the stairs. On every step, she calls out Mama! and if I don't respond every time, she remains there without going either forward or back.” Madame Martin to Pauline, November 21, 1875

fident and oversensitive, crying if anyone looked at me. I was only happy if no one took notice of me... It was only Louis Martin, father of Thérèse. " He was a dreamer and in the intimacy of my own family, where everyone was brooder, an idealist and romantic...To his daughters he gave wonderfully kind, that I could be more myself.”[30][31] touching and naïve pet names: Marie was his diamond, Pauline Three months after Zélie died, Louis Martin left his noble pearl, Céline the bold one..But Thérèse was his petite [32] reine, little queen, to whom all treasures belonged.”[23] Alençon, where he had spent his youth and mar- riage, and moved to Lisieux in the Calvados Depart- ment of Normandy, where Zélie’s pharmacist brother Isidore Guérin lived with his wife and their two daughters, bricks... I have to correct poor baby who gets into fright- Jeanne[33] and Marie. In her last months Zélie had given ful tantrums when she can't have her own way. She rolls up the lace business; after her death, Louis sold it. Louis in the floor in despair believing all is lost. Sometimes she leased a pretty, spacious country house, Les Buissonnets, is so overcome she almost chokes. She is a very highly- situated in a large garden on the slope of a hill overlook- strung child.” At 22, Thérèse, then a Carmelite, admitted: ing the town. Looking back, Thérèse would see the move "I was far from being a perfect little girl."[28] to Les Buissonnets as the beginning of the “second period of my life, the most painful of the three: it extends from On August 28, 1877, Zélie Martin died of breast cancer, the age of four-and-a-half to fourteen, the time when I re- aged 45. Her funeral was conducted in the basilica Notre discovered my childhood character, and entered into the Dame[29] of Alençon. From 1865 she had complained serious side of life.”[34] In Lisieux, Pauline took on the of breast pain and in December 1876 a doctor told her role of Thérèse’s Mama. She took this role seriously, and of the seriousness of the tumour. Feeling the approach Thérèse grew especially close to her, and to Céline, the of death Madame Martin had written to Pauline in spring sister closest to her in age. 1877, “You and Marie will have no difficulties with her upbringing. Her disposition is so good. She is a chosen spirit.” Thérèse was barely 4 1/2 years old. Her mother’s death dealt her a severe blow and later she would con- 1.3 Early years sider that the first part of her life stopped that day. She wrote: “Every detail of my mother’s illness is still with Thérèse was taught at home until she was eight and a me, specially her last weeks on earth.” She remembered half, and then entered the school kept by the Benedic- the bedroom scene where her dying mother received the tine nuns of the Abbey of Notre Dame du Pre in Lisieux. last sacraments while Thérèse knelt and her father cried. Thérèse, taught well and carefully by Marie and Pauline, She wrote: “When Mummy died, my happy disposition found herself at the top of the class, except for writing and changed. I had been so lively and open; now I became dif- arithmetic. However, because of her young age and high 4 1 LIFE

grades, she was bullied. The one who bullied her the most sailed by their questions and she lost confidence. Self- was a girl of fourteen who did poorly at school. Thérèse doubt made her begin to question what had happened. “I suffered very much as a result of her sensitivity, and she thought I had lied - I was unable to look upon myself with- cried in silence. Furthermore, the boisterous games at out a feeling of profound horror.”[43] “For a long time af- recreation were not to her taste. She preferred to tell sto- ter my cure,I thought that my sickness was deliberate and ries or look after the little ones in the infants class. "The this was a real martyrdom for my soul.”[44] Her concerns five years I spent at school were the saddest of my life, and over this continued until November 1887. if my dear Céline had not been with me I could not have In October 1886 her oldest sister, Marie, entered the stayed there for a single month without falling ill." Céline [35] same Carmelite monastery, adding to Thérèse’s grief. informs us, “She now developed a fondness for hiding, The warm atmosphere at Les Buissonnets, so necessary she did not want to be observed, for she sincerely consid- [36] to her, was disappearing. Now only she and Céline re- ered herself inferior.” On her free days she became mained with their father. Her frequent tears made some more and more attached to Marie Guérin, the younger friends think she had a weak character and the Guérins of her two cousins in Lisieux. The two girls would play indeed shared this opinion. at being anchorites, as the great Teresa had once played with her brother. And every evening she plunged into the Thérèse also suffered from scruples, a condition expe- family circle. “Fortunately I could go home every evening rienced by other saints such as Alphonsus Liguori, also a and then I cheered up. I used to jump on Father’s knee Doctor of the Church and Ignatius Loyola, the founder of and tell him what marks I had had, and when he kissed the Jesuits. She wrote: "One would have to pass through me all my troubles were forgotten...I needed this sort of this martyrdom to understand it well, and for me to ex- encouragement so much.” Yet the tension of the double press what I experienced for a year and a half would be life and the daily self-conquest placed a strain on Thérèse. impossible.”[45] Going to school became more and more difficult. When she was nine years old, in October 1882, her sister Pauline who had acted as a “second mother” to her, en- 1.5 Complete conversion: Christmas 1886 tered the Carmelite monastery at Lisieux. Thérèse was devastated. She understood that Pauline was cloistered Christmas Eve of 1886 was a turning point in the life of and that she would never come back. “I said in the depths Therese; she called it her “complete conversion.” Years of my heart: Pauline is lost to me!" The shock reawak- later she stated that on that night she overcame the pres- ened in her the trauma caused by her mother’s death. She sures she had faced since the death of her mother and said also wanted to join the Carmelites, but was told she was that “God worked a little miracle to make me grow up in too young. Yet Thérèse so impressed Mother Marie Gon- an instant.” “On that blessed night ... Jesus, who saw fit to zague, prioress at the time of Pauline’s entry to the com- make Himself a child out of love for me, saw fit to have munity that she wrote to comfort her, calling Thérèse “my me come forth from the swaddling clothes and imperfec- [46] future little daughter.” tions of childhood.” On Christmas Eve 1886, Louis Martin and his daughters, Léonie, Céline and Thérèse, had attended the midnight 1.4 Illness mass at the cathedral in Lisieux - “but there was very little heart left in them. On December 1st Léonie, cov- At this time, Thérèse was often sick; she began to suf- ered in eczema and hiding her hair under a short mantilla, fer from nervous tremors. The tremors started one night had returned to Les Buissonnets after just seven weeks of after her uncle took her for a walk and began to talk the Poor Clares regime in Alençon”, and her sisters were about Zélie. Assuming that she was cold, the family cov- helping her get over her sense of failure and humiliation. ered Therese with blankets, but the tremors continued; Back at Les Buissonnets as every year, Thérèse " as was she clenched her teeth and could not speak. The fam- the custom for French children, had left her shoes on the ily called Dr. Notta, who could make no diagnosis.[37] hearth, empty in anticipation of gifts, not from Father In 1882, Dr Gayral diagnosed that Thérèse "reacts to Christmas but from the Child Jesus, who was imagined to an emotional frustration with a neurotic attack."[38] An travel through the air bearing toys and cakes.”[47] While alarmed, but cloistered, Pauline began to write letters she was going up the stairs she heard her father, “per- to Thérèse and attempted various strategies to intervene. haps exhausted by the hour, or this reminder of the re- Eventually Thérèse recovered after she had turned to gaze lentless emotional demands of his weepy youngest daugh- at the statue of the Virgin Mary placed in Marie’s room, ter”, say to Céline, “Well, fortunately this will be the last where Thérèse had been moved.[39] She reported on 13 year!" Thérèse had begun to cry and Céline advised her May 1883 that she had seen the Virgin smile at her.[40][41] not to go back downstairs immediately. Then, suddenly, She wrote: “Our Blessed Lady has come to me, she has Thérèse pulled herself together and wiped her tears. She smiled upon me. How happy I am.”[42] However, when ran down the stairs, knelt by the fireplace and unwrapped Thérèse told the Carmelite nuns about this vision at the her surprises as jubilantly as ever. In her account, nine request of her eldest sister Marie, she found herself as- years later, of 1895 : “In an instant Jesus, content with 1.6 Imitation of Christ, Rome, and entry to Carmel 5

my good will, accomplished the work I had not been able very different character, lectures by Abbé Arminjon on to do in ten years.” After nine sad years she had “recov- The End of This World, and the Mysteries of the World to ered the strength of soul she had lost when her mother Come, nourished her during this critical period.[56] There- died and, she said, she was to retain it forever.” She dis- after she began to read other books, mostly on history and covered the joy in self-forgetfulness and added ; “I felt, in science.[40] a word, charity enter my heart, the need to forget myself In May 1887, Thérèse approached her 63-year old father to make others happy - Since this blessed night I was not Louis, who was recovering from a small stroke, while he defeated in any battle, but instead I went from victory to sat in the garden one Sunday afternoon and told him that victory and began, so to speak, “to run a giant’s course.” she wanted to celebrate the anniversary of “her conver- (Psalms 19:5) " sion” by entering Carmel before Christmas. Louis and “Thérèse instantly understood what had happened to her Thérèse both broke down and cried, but Louis got up, when she won this banal little victory over her sensitivity, gently picked a little white flower, root intact, and gave it which she had borne for so long... she had been vouch- to her, explaining the care with which God brought it into safed a freedom which all her efforts had been unable being and preserved it until that day. Thérèse later wrote: to win. A long, painful period of growth lasting almost “while I listened I believed I was hearing my own story.” ten years was now over; ...freedom is found in resolutely To Therese, the flower seemed a symbol of herself, “des- looking away from oneself.. and the fact that a person tined to live in another soil”. Thérèse then renewed her can cast himself away from himself reveals again that be- attempts to join the Carmel, but the priest-superior of the ing good, victory is pure grace, a sudden gift..It cannot be monastery would not allow it on account of her youth. coerced, and yet it can be received only by the patiently [48] During the summer, French newspapers were filled with prepared heart.” Biographer Kathryn Harrison : “Af- the story of Henri Pranzini, convicted of the brutal mur- ter all, in the past she had tried to control herself, had der of two women and a child. To the outraged public tried with all her being and had failed. Grace, alchemy, Pranzini represented all that threatened the decent way of masochism: through whatever lens we view her transport, life in France. In July and August 1887 Thérèse prayed Thérèse’s night of illumination presented both its power hard for the conversion of Pranzini, so his soul could be and its danger. It would guide her steps between the mor- saved, yet Pranzini showed no remorse. At the end of Au- tal and the divine, between living and dying, destruction gust, the newspapers reported that just as Pranzini’s neck and apotheosis. It would take her exactly where she in- [49] was placed on the guillotine, he had grabbed a crucifix tended to go.” and kissed it three times. Thérèse was ecstatic and be- The character of the saint and the early forces that shaped lieved that her prayers had saved him. She continued to her personality have been the subject of analysis, par- pray for Pranzini after his death.[58] ticularly in recent years. Apart from the family doctor In November 1887, Louis took Céline and Thérèse on who observed her in the 19th century, all other conclu- a diocesan pilgrimage to Rome for the priestly jubilee sions are inevitably speculative. For instance, author Ida of Pope Leo XIII. The cost of the trip enforced a strict Friederike Görres whose formal studies had focused on selection, a quarter of the pilgrims belonged to the no- church history and hagiography wrote a book that per- bility. The birth, in 1871, of the French Third Re- formed a psychological analysis of the saint’s character. public had marked a decline of the conservative right’s Some authors suggest that Thérèse had a strongly neurotic [50][51][52][53] power. Forced onto the defensive, the royalist bour- aspect to her personality for most of her life. geoisie perceived a strong Church as an important means A recent biographer, Kathryn Harrison, concluded that, of safeguarding France’s integrity and its future. The “her temperament was not formed for compromise or rise of a militant nationalist Catholicism, a trend that moderation...a life spent not taming but directing her ap- would, in 1894, result in the anti-Semitic scapegoating petite and her will, a life perhaps shortened by the force [54] and trumped-up treason conviction of Alfred Dreyfus of her desire and ambition.” was a development that Thérèse did not at all perceive. Still a sheltered child, Thérèse lived in ignorance of po- litical events and motivations.[59] She did notice however, 1.6 Imitation of Christ, Rome, and entry the 'social ambition and vanity'. "Céline and I found our- to Carmel selves mixing with members of the aristocracy; but we were not impressed..the words of the Imitation, 'do not be solic- Before she was fourteen, when she started to experience itous for the shadow of a great name', were not lost on a period of calm, Thérèse started to read The Imitation me, and I realised that real nobility is in the soul, not in [60] of Christ. She read the Imitation intently, as if the au- a name." The youngest in the pilgrimage, bright and thor traced each sentence for her: “The Kingdom of God pretty, Thérèse did not go unnoticed. In Bologna a stu- is within you... Turn thee with thy whole heart unto the dent boldly jostled against her on purpose. Visits fol- Lord; and forsake this wretched world: and thy soul shall lowed one after another: Milan, Venice, Loreto; finally find rest.”[55] She kept the book with her constantly and the arrival in Rome. On November 20, 1887, during a wrote later that this book and parts of another book of a general audience with Leo XIII, Thérèse, in her turn, ap- 6 1 LIFE

proached the Pope, knelt, and asked him to allow her to 1.7 The Little Flower in Carmel enter Carmel at 15. The Pope said: “Well, my child, do what the superiors decide.... You will enter if it is God’s 1.8 Lisieux Carmel in 1888 Will” and he blessed Thérèse. She refused to leave his feet, and the Swiss Guard had to carry her out of the The Carmelite order had been reformed in the sixteenth [61] room. century by Teresa of Ávila, essentially devoted to per- The trip continued: they visited Pompeii, Naples, Assisi; sonal and collective prayer. The times of silence and of then it was back via Pisa and Genoa. The pilgrimage of solitude were many but the foundress had also planned nearly a month came at a timely point for her burgeon- for time for work and relaxation in common — the aus- ing personality. She learnt more than in many years of terity of the life should not hinder sisterly and joyful re- study. For the first and last time in her life, she left her lations. Founded in 1838, the Carmel of Lisieux in 1888 native Normandy. Notably she, “who only knew priests had 26 religious, from very different classes and back- in the exercise of their ministry was in their company, grounds. For the majority of the life of Thérèse, the pri- heard their conversations, not always edifying - and saw oress would be Mother Marie de Gonzague, born Marie- their shortcomings for herself.”[62] She had understood Adéle-Rosalie Davy de Virville. When Thérèse entered that she had to pray and give her life for sinners like the convent Mother Marie was 54, a woman of change- Pranzini. But Carmel prayed especially for priests and able humour, jealous of her authority, used sometimes in this had surprised her since their souls seemed to her to a capricious manner; this had for effect, a certain laxity be as pure as crystal. A month spent with many priests in the observance of established rules. “In the sixties and taught her that they are weak and feeble men. She wrote seventies of the [nineteenth] century an aristocrat in the later: "I met many saintly priests that month, but I also flesh counted for far more in a petty bourgeois convent found that in spite of being above angels by their supreme than we can realize nowadays... the superiors appointed dignity, they were none the less men and still subject to hu- Marie de Gonzague to the highest offices as soon as her man weakness. If the holy priests, 'the salt of the earth', as novitiate was finished... in 1874 began the long series of Jesus calls them in the Gospel, have to be prayed for, what terms as Prioress.”[65] about the lukewarm? Again, as Jesus says, 'If the salt shall lose its savour, wherewith shall it be salted?' I understood my vocation in Italy.” For the first time too she had as- 1.9 Postulant sociated with young men. “In her brotherless existence, masculinity had been represented only by her father, her Thérèse’s time as a postulant began with her welcome into Uncle Guérin and various priests. Now she had her first the Carmel, Monday April 9, 1888,[66] the Feast of the and only experiences - troublesome and tempting ones. Annunciation. She felt peace after she received commu- Céline declared at the beatification proceedings that one nion that day and later wrote, “At last my desires were re- of the young men in the pilgrimage group fell in love with alized, and I cannot describe the deep sweet peace which Thérèse (“developed a tender affection for her”). Thérèse filled my soul. This peace has remained with me dur- confessed to her sister, “It is high time for Jesus to remove ing the eight and a half years of my life here, and has me from the poisonous breath of the world...I feel that my never left me even amid the greatest trials.”[67] From her heart is easily caught by tenderness, and where others fall, childhood, Thérèse had dreamed of the desert to which I would fall too. We are no stronger than the others.”[63] God would some day lead her. Now she had entered that Soon after that, the Bishop of Bayeux authorized the pri- desert. Though she was now reunited with Marie and oress to receive Thérèse, and on April 9, 1888 she became Pauline, from the first day she began her struggle to win a Carmelite postulant. and keep her distance from her sisters. Right at the start Marie de Gonzague, the prioress, had turned the postu- In 1889, her father suffered a stroke and was taken to a lant Thérèse over to her eldest sister Marie, who was to private sanatorium, the Bon Sauveur at Caen, where he teach her to follow the Divine Office. Later she appointed remained for three years before returning to Lisieux in Thérèse assistant to Pauline in the refectory. And when 1892. He died on July 29, 1894. Upon his death, Céline, her cousin Marie Guerin also entered, she employed the who had been caring for him, entered the same Carmel two together in the sacristy. Thérèse adhered strictly to as her three sisters, on September 14, 1894; their cousin, the rule which forbade all superfluous talk during work. Marie Guérin, entered on August 15, 1895. Léonie, af- She saw her sisters together only in the hours of common ter several attempts, became Sister Françoise-Thérèse, a recreation after meals. At such times she would sit down nun in the Order of the Visitation of Holy Mary at Caen, beside whomever she happened to be near, or beside a [64] where she died in 1941. nun whom she had observed to be downcast, disregard- ing the tacit and sometimes expressed sensitivity and even jealousy of her biological sisters. "We must apologize to the others for our being four under one roof," she was in the habit of remarking. "When I am dead, you must be very careful not to lead a family life with one another...I 1.10 Novice (January 10, 1889 - September 24, 1890) 7 did not come to Carmel to be with my sisters; on the con- 1.10 Novice (January 10, 1889 - September trary, I saw clearly that their presence would cost me dear, 24, 1890) for I was determined not to give way to nature."

Though the novice mistress, Sr. Marie of the Angels, The end of Thérèse’s time as a postulant arrived on the (Jeanne de Charmontel ), found Thérèse slow, the young January 10, 1889 with her taking of the habit. From that postulant adapted well to her new environment. She time she wore the 'rough homespun and brown scapular, wrote, "Illusions, the Good Lord gave me the grace to have white wimple and veil, leather belt with rosary, woollen none on entering Carmel. I found religious life as I had fig- 'stockings’, rope sandals. "[70] Her father’s health hav- ured, no sacrifice astonished me." She sought above all to ing temporarily stabilized he was able to attend, though conform to the rules and customs of the Carmelites that twelve days after her ceremony a particularly serious cri- she learnt each day with her four religious of the novitiate. sis led to his being put in the asylum of the Bon Sauveur (Sr Marie of the Angels, 43, Sister Marie-Philomene, 48, in Caen where he would remain for three years. In this 'very holy, very limited'; Sister Marie of the Sacred Heart, period Thérèse deepened the sense of her vocation; to her oldest sister and godmother; Sister Marthe of Jesus, lead a hidden life, to pray and offer her suffering for 23, an orphan, 'a poor little unintelligent sister' according priests, to forget herself, to increase discreet acts of char- to Pauline). Later, when Thérèse had become assistant to ity. She wrote, “I applied myself especially to practice lit- the novice mistress she repeated how important respect tle virtues, not having the facility to perform great ones.” for the Rule was: “When any break the rule, this is not a “In her letters from this period of her novitiate, Thérèse reason to justify ourselves. Each must act as if the per- returned over and over to the theme of littleness, refer- fection of the Order depended on her personal conduct.” ring to herself as a grain of sand, an image she borrowed She also affirmed the essential role of obedience in reli- from Pauline...'Always littler, lighter, in order to be lifted gious life. She said, “When you stop watching the infal- more easily by the breeze of love.' The remainder of her lible compass [of obedience], as quickly the mind wan- life would be defined by retreat and subtraction.”[71] She ders in arid lands where the water of grace is soon lack- absorbed the work of John of the Cross, spiritual reading ing.” She chose a spiritual director, a Jesuit, Father Pi- uncommon at the time, especially for such a young nun. chon. At their first meeting, May 28, 1888, she made a "Oh! what insights I have gained from the works of our general confession going back over all her past sins. She holy father, St. John of the Cross! When I was seventeen came away from it profoundly relieved. The priest who and eighteen, I had no other spiritual nourishment..." She had himself suffered from scruples, understood her and felt a kinship with this classic writer of the Carmelite Or- [68] reassured her. A few months later, he left for Canada, der (though nothing seems to have drawn her to the writ- and Thérèse would only be able to ask his advice by let- ing of Teresa of Avila), and with enthusiasm she read his ter and his replies were rare. (On 4 July 1897, she con- works, The Ascent of Mount Carmel, the Way of Purifi- fided to Pauline, 'Father Pichon treated me too much like cation, the Spiritual Canticle, the Living Flame of Love. a child; nonetheless he did me a lot of good too by saying Passages from these writings are woven into everything that I never committed a mortal sin.') During her time she herself said and wrote.[72] The fear of God, which as a postulant, Thérèse had to endure some bullying from she found in certain sisters, paralyzed her. "My nature is other sisters because of her lack of aptitude for handi- such that fear makes me recoil, with LOVE not only do I crafts and manual work. Sister St Vincent de Paul, the go forward, I fly"[73] finest embroiderer in the community made her feel awk- ward and even called her 'the big nanny goat'. Thérèse With the new name a Carmelite receives when she enters was in fact the tallest in the family, 1.62 metres (approx. the Order, there is always an epithet - example, Teresa of 5'3”). Pauline, the shortest, was no more than 1.54m tall Jesus, Elizabeth of the Trinity, Anne of the Angels. The (approx.5'). During her last visit to Trouville at the end epithet singles out the Mystery which she is supposed to of June 1887, Thérèse was called, with her long blond contemplate with special devotion. “Thérèse’s names in hair, 'the tall English girl.' Like all religious she discov- religion - she had two of them - must be taken together to [74] ered the ups and downs related to differences in temper- define her religious significance.” The first name was ament, character, problems of sensitivities or infirmities. promised to her at nine, by Mother Marie de Gonzague, After nine years she wrote plainly, “the lack of judgment, of the Child Jesus, and was given to her at her entry into education, the touchiness of some characters, all these the convent. In itself, veneration of the childhood of Jesus things do not make life very pleasant. I know very well was a Carmelite heritage of the seventeenth century - it that these moral weaknesses are chronic, that there is no concentrated upon the staggering humiliation of divine hope of cure.” But the greatest suffering came from out- majesty in assuming the shape of extreme weakness and side Carmel. On June 23, 1888 Louis Martin disappeared helplessness. The French Oratory of Jesus and Pierre de from his home and was found days later, in the post of- Bérulle renewed this old devotional practice. Yet when fice in Le Havre. The incident marked the onset of her she received the veil, Thérèse herself asked Mother Marie father’s steep physical and mental decline. de Gonzague to confer upon her the second name of the Holy Face. During the course of her novitiate, contemplation of the 8 1 LIFE

Holy Face had nourished her inner life. This is an im- of them. She accepted criticism in silence, even unjust age representing the disfigured face of Jesus during His criticisms, and smiled at the sisters who were unpleasant Passion. And she meditated on certain passages from the to her. She prayed always much for priests, and in partic- prophet Isaiah (Chapter 53). Six weeks before her death ular for Father Hyacinthe Loyson, a famous preacher who she remarked to Pauline, “The words in Isaiah: 'no state- had been a Sulpician and a Dominican novice before be- liness here, no majesty, no beauty,...one despised, left out coming a Carmelite and provincial of his order, but who of all human reckoning; How should we take any account had left the Catholic Church in 1869. Three years later of him, a man so despised (Is 53:2-3) - these words were he married a young widow, a Protestant, with whom he the basis of my whole worship of the Holy Face. I, too, had a son. After major excommunication had been pro- wanted to be without comeliness and beauty..unknown to nounced against him, he continued to travel round France all creatures.”[75] On the eve of her profession she wrote giving lectures. While clerical papers called Loyson a to Sister Marie, Tomorrow I shall be the bride of Jesus renegade monk and Leon Bloy lampooned him, Thérèse 'whose face was hidden and whom no man knew' - what prayed for her brother. She offered her last communion, a union and what a future!.[76] The meditation also helped 19 August 1897, for Father Hyacinthe. her understand the humiliating situation of her father. The chaplain of the Carmel, Father Youf insisted a lot Usually the novitiate preceding profession lasted a year. on the fear of Hell. The preachers of spiritual retreats Sister Thérèse hoped to make her final commitment on at that time did not refrain from stressing sin, the suffer- or after January 11, 1890 but, considered still too young ings of purgatory, and those of hell. This did not help for a final commitment, her profession was postponed. Thérèse who in 1891 experienced, great inner trials of She would spend eight months longer than the standard all kinds, even wondering sometimes whether heaven ex- year as an unprofessed novice. As 1889 ended, her old isted. One phrase heard during a sermon made her weep home in the world Les Buissonnets, was dismantled, the -"No one knows if they are worthy of love or of hate." furniture divided among the Guérins and the Carmel. It But the retreat of October 1891 was preached by Father was not until September 8, 1890, aged 17 and a half, that Alexis Prou, a Franciscan from Saint-Nazaire. “He spe- she made her religious profession. The retreat in antic- cialized in large crowds (he preached in factories) and did ipation of her irrevocable promises was characterized by not seem the right person to help Carmelites. Just one absolute aridity and on the eve of her profession she gave of them found comfort from him, Sister Thèrèse of the way to panic. “What she wanted was beyond her. Her Child Jesus...[his] preaching on abandonment and mercy vocation was a sham.”[77] Reassured by the novice mis- expanded her heart.”[79] This confirmed Thérèse in her tress and mother Marie de Gonzague, the next day her own intuitions. She wrote, “My soul was like a book religious profession went ahead, 'an outpouring of peace which the priest read better than I did. He launched me flooded my soul, “that peace which surpasseth all under- full sail on the waves of confidence and love which held standing” (Phil. 4:7) Against her heart she wore her letter such an attraction for me, but upon which I had not dared of profession written during her retreat. "May creatures to venture. He told me that my faults did not offend God.” be nothing for me, and may I be nothing for them, but Her spiritual life drew more and more on the Gospels that may You, Jesus, be everything! Let nobody be occupied she carried with her at all times. The piety of her time was with me, let me be looked upon as one to be trampled un- fed more on commentaries, but Thérèse had asked Céline derfoot...may Your will be done in me perfectly...Jesus, al- to get the Gospels and the Epistles of St Paul bound into low me to save very many souls; let no soul be lost today; a single small volume which she could carry on her heart. let all the souls in purgatory be saved.." On September She said, But it is especially the Gospels which sustain me 24, the public ceremony followed filled with 'sadness and during my hours of prayer, for in them I find what is nec- bitterness’. “Thérèse found herself young enough, alone essary for my poor little soul. I am constantly discovering enough, to weep over the absence of Bishop Hugonin, in them new lights, hidden and mysterious meanings.”[64] Père Pichon, in Canada; and her own father, still con- [78] More and more Thérèse realised that she felt no attraction fined in the asylum.” But Mother Marie de Gonzague to the exalted heights of great souls. She looked directly wrote to the prioress of Tours, “The angelic child is sev- for the word of Jesus, which shed light on her prayers enteen and a half, with the sense of a 30 year old, the and on her daily life. Thérèse’s retreat in October 1892 religious perfection of an old and accomplished novice, pointed out to her a downward path. If asked where she and possession of herself, she is a perfect nun.” lived, she reflected, must not she be able to answer with Christ, The foxes have their lairs, the birds of heaven their 1.11 The Discreet life of a Carmelite - nests, but I have no place to rest my head. (Matthew 8:20). She wrote to Céline, (letter October 19, 1892), “Jesus (September 1890 - February 1893) raised us above all the fragile things of this world whose image passes away. Like Zacchaeus, we climbed a tree to The years which followed were those of a maturation see Jesus and now let us listen to what he is saying to us. of her vocation. Thérèse prayed without great sensitive Make haste to descend, I must lodge today at your house. emotions, she multiplied the small acts of charity and care Well, Jesus tells us to descend?" “A question here of the for others, doing small services, without making a show 1.12 Election of Mother Agnes 9 interior,” she qualified in her letter, lest Céline think she people she found repellent. It was an effective means of meant renouncing food or shelter. “Thérèse knew her achieving interior poverty, a way to remove a place to rest virtues, even her love, to be flawed, flawed by self, a mir- her head.”[85] ror too clouded to reflect the divine.” She continued to In September 1893, Thérèse, having been a professed seek to discover the means, “to more efficiently strip her- [80] novice for the standard three years, asked not to be pro- self of self.” "No doubt, [our hearts] are already empty moted but to continue a novice indefinitely. As a novice of creatures, but, alas, I feel mine is not entirely empty of she would always have to ask permission of the other, myself, and it is for this reason that Jesus tells me to de- full sisters. She would never be elected to any position scend."[81] of importance. Remaining closely associated with the other novices, she could continue to care for her spiritual charges. 1.12 Election of Mother Agnes The nineteenth century rediscovered Joan of Arc. In 1841 Jules Michelet devoted the major part of the fifth On February 20, 1893 Pauline was elected prioress of volume of his History of France to a favourable presenta- Carmel and became Mother Agnes. Pauline appointed tion of the epic of the Maid of Orleans and Felix Dupan- the former prioress novice mistress and made Thérèse loup worked relentlessly for the glorification of Joan who her assistant. The work of guiding the novices would fall on May 8, 1429 had liberated Orléans, the city of which primarily to Thérèse. Over the next few years she re- he became bishop in 1849. Thérèse wrote two plays in vealed a talent for clarifying doctrine to those who had honour of her childhood heroine, the first about Joan’s not received as much education as she. A kaleidoscope, response to the heavenly voices calling her to battle, the whose three mirrors transform scraps of coloured paper second about her resulting martyrdom. into beautiful designs, provided an inspired illustration for the Holy Trinity. “As long as our actions, even the The year 1894 brought a national celebration of Joan of smallest, do not fall away from the focus of Divine Love, Arc. On January 27 Leo XIII authorized the introduction the Holy Trinity, symbolized by the three mirrors, allows of her cause of beatification, declaring Joan, the shep- them to reflect wonderful beauty. Jesus, who regards us herdess from Lorraine 'venerable'. Thérèse used Henri through the little lens, that is to say, through Himself, Wallon's history of Joan of Arc - a book her uncle Isidore always sees beauty in everything we do. But if we left had given to the Carmel - to help her write two plays, 'pi- the focus of inexpressible love, what would He see? Bits ous recreations’, “small theatrical pieces performed by a of straw ... dirty, worthless actions.”[82] “Another cher- few nuns for the rest of the community, on the occasion ished image was that of the newly invented elevator, a of certain feast days.” The first of these, The Mission of vehicle Thérèse used many times over to describe God’s Joan of Arc was performed at the Carmel on January 21, grace, a force that lifts us to heights we can't reach on 1894, and the second Joan of Arc Accomplishes her Mis- our own.”[83] Her sister Céline’s memoir is filled with nu- sion on January 21, 1895. In the estimation of one of her merous examples of the teacher Thérèse. “Céline: - 'Oh! biographers, Ida Görres, they “are scarcely veiled self- [86] When I think how much I have to acquire!' Thérèse: - portraits.” 'Rather, how much you have to lose! Jesus Himself will On July 29, 1894 Louis Martin died. Sick, he had been fill your soul with treasures in the same measure that you cared for by Céline. Following his death, and supported move your imperfections out of the way.” And Céline re- by Thérèse’s letters and the advice of her other sisters, called a story Thérèse told about egotism. 'The 28 month she entered the Lisieux convent on September 14, 1894. old Thérèse visited Le Mans and was given a basket filled With Mother Agnes’ permission, she brought her camera with candies, at the top of which were two sugar rings. to Carmel, and developing materials. “The indulgence 'Oh! How wonderful! There is a sugar ring for Céline was not by any means usual. Also outside of the nor- too!' On her way to the station however the basket over- mal would be the destiny of those photographs Céline turned, and one of the sugar rings disappeared. 'Ah, I no would make in the Carmel, images that would be scru- longer have any sugar ring for poor Céline!' Reminding tinized and reproduced too many times to count. Even me of the incident she observed; 'See how deeply rooted when the images are poorly reproduced, her eyes arrest in us is this self-love! Why was it Céline’s sugar ring, and us. Described as blue, described as gray, they look darker not mine, that was lost?'[84] Martha of Jesus, a novice who in photographs. Céline’s pictures of her sister contributed spent her childhood in a series of orphanages and who to the extraordinary cult of personality that formed in the was described by all as emotionally unbalanced, with a years after Thérèses death.”[87] violent temper, gave witness during the beatification pro- At the end of December 1894 and perhaps prompted by cess of the 'unusual dedication and presence of her young their fear that she was dying, her older sisters requested teacher. “Thérèse deliberately 'sought out the company that Thérèse write about her childhood. of those nuns whose temperaments she found hardest to bear.' What merit was there in acting charitably toward people whom one loved naturally? Thérèse went out of her way to spend time with, and therefore to love, the 10 1 LIFE

1.13 The discovery of the little way getting themselves dirty, breaking things - but all this does not shake their parents love for them."[90] Thérèse entered the Carmel of Lisieux with the determi- nation to become a saint. But, by the end of 1894, six full calendar years as a Carmelite made her realize how small 1.14 Offering to merciful love and insignificant she was. She saw the limitations of all her efforts. She remained small and very far off from At the end of the second play that Thérèse had written the unfailing love that she would wish to practice. She on Joan of Arc, the costume she wore almost caught fire. understood then that it was on this very littleness that she The alcohol stoves used to represent the stake at Rouen must learn to ask God’s help. Along with her camera, Cé- set fire to the screen behind which Thérèse stood. Thérèse line had brought notebooks with her, passages from the did not flinch but the incident marked her. The theme Old Testament, which Thérèse did not have in Carmel. of fire would assume an increasingly great place in her [91] (The Louvain Bible, the translation authorized for French writings. On June 9, 1895, during a mass celebrating Catholics, did not include an Old Testament). In the note- the feast of the Holy Trinity, Thérèse had a sudden inspi- books Thérèse found a passage from Proverbs that struck ration that she must offer herself as a sacrificial victim to her with particular force: “Whosoever is a little one, let merciful love. At this time some nuns offered themselves him come to me” (Proverbs 9:4). And, from the book as a victim to God’s justice. In her cell she drew up an 'Act of Isaiah 66:12-13, she was profoundly struck by another of Oblation' for herself and for Céline, and on June 11, passage: “you shall be carried at the breasts, and upon the the two of them knelt before the miraculous Virgin and knees they shall caress you. As one whom the mother ca- Thérèse read the document she had written and signed. resseth, so will I comfort you.” She concluded that Jesus In the evening of this life, I shall appear before You with would carry her to the summit of sanctity. The smallness empty hands, for I do not ask you lord to count my works.. of Thérèse, her limits, became in this way grounds for According to biographer Ida Gorres the document echoed joy, more than discouragement. It is only in Manuscript the happiness she had felt when Father Alexis Prou, the C of her autobiography that she gave to this discovery the Franciscan preacher, had assured her that her faults did name of little way, petite voie.[88] not cause God sorrow. In the Oblation she wrote, "If through weakness I should chance to fall, may a glance from Your Eyes straightway cleanse my soul, and consume “I will seek out a means of getting to all my imperfections - as fire transforms all things into it- Heaven by a little way—very short and very self." straight, a little way that is wholly new. We live in an age of inventions; nowadays the rich In August 1895 the four Martin sisters were joined by need not trouble to climb the stairs, they have their cousin, Marie Guerin, in religion, Sister Marie of lifts instead. Well, I mean to try and find a lift the Eucharist. In October 1895 a young seminarian and by which I may be raised unto God, for I am subdeacon of the White Fathers, Abbé Bellière, asked too tiny to climb the steep stairway of perfec- the Carmel of Lisieux for a nun who would support - by tion. [...] Thine Arms, then, O Jesus, are the prayer and sacrifice - his missionary work, and the souls lift which must raise me up even unto Heaven. that were in the future to be entrusted to him.[92] Mother To get there I need not grow; on the contrary, I Agnes designated Thérèse. She never met Father Bellière must remain little, I must become still less.”[89] but ten letters passed between them. A year later Father Adolphe Roulland (1870–1934) of the Echoes of this way however are heard throughout her Society of Foreign Missions requested the same service work. From February 1895 she would regularly sign her of the Lisieux Carmel. Once more Thérèse was assigned letters by adding very little, toute petite, in front of her the duties of spiritual sister. “It is quite clear that Thérèse, name. According to the writer Ida Gorres, however, this in spite of all her reverence for the priestly office, in both language should always be measured against the 'unfail- cases felt herself to be the teacher and the giver. It is ing, iron self-conquest of her whole life.' “We know how she who who consoles and warns, encourages and praises, intensely her life was given to the performance of duty, answers questions, offers corroboration, and instructs the to the pursuit of good works, to the cultivation of all the priests in the meaning of her little way.”[93] virtues...[yet] she rejected all ascetic efforts which were directed not towards God but toward ones own perfection. It was on this view then, that she based her extraordinary 1.15 The final years, disease and night of refusal to consider her daily faults important.. because faith of her lack of illusions in her view of human beings, she assigned to these things, no more significance than they Thérèse’s final years were marked by a steady decline that deserved.” "I have long believed that the Lord is more ten- she bore resolutely and without complaint. Tuberculosis der than a mother. I know that a mother is always ready to was the key element of Thérèse’s final suffering, but she forgive trivial, involuntary misbehavior on the part of her saw that as part of her spiritual journey. After observing child. Children are always giving trouble, falling down, a rigorous Lenten fast in 1896, she went to bed on the eve 2.1 The Child Jesus and the Holy Face 11 of Good Friday and felt a joyous sensation. She wrote: workers who will save thousands of souls whose mothers “Oh! how sweet this memory really is!... I had scarcely we shall be.” laid my head upon the pillow when I felt something like a Thérèse was devoted to Eucharistic meditation and on bubbling stream mounting to my lips. I didn't know what February 26, 1895, shortly before she died wrote from it was.” memory and without a rough draft her poetic masterpiece The next morning she found blood on her handkerchief "To Live by Love" which she had composed during Eu- and understood her fate. Coughing up of blood meant charistic meditation. During her life, the poem was sent tuberculosis, and tuberculosis meant death.[94] She wrote, to various religious communities and was included in a notebook of her poems.[97][98] I thought immediately of the joyful thing that I had to learn, so I went over to the win- 2.1 The Child Jesus and the Holy Face dow. I was able to see that I was not mistaken. Ah! my soul was filled with a great consolation; Thérèse entered the Carmelite order on April 9, 1888. I was interiorly persuaded that Jesus, on the an- On January 10, 1889, after a probationary period some- niversary of His own death, wanted to have me what longer than the usual, she was given the habit and re- hear His first call! ceived the name Thérèse of the Child Jesus. On Septem- ber 8, 1890, Thérèse took her vows. The ceremony of Thérèse corresponded with a Carmelite mission in what taking the veil followed on the 24th, when she added to was then French Indochina and was invited to join them, her name in religion, “of the Holy Face”, a title which was but, because of her sickness, could not travel. to become increasingly important in the development and character of her inner life.[99] In his “A l'ecole de Therese As a result of tuberculosis, Thérèse suffered terribly. de Lisieux: maitresse de la vie spirituelle, “Bishop Guy When she was near death “Her physical suffering kept Gaucher emphasizes that Therese saw the devotions to increasing so that even the doctor himself was driven to the Child Jesus and to the Holy Face as so completely exclaim, “Ah! If you only knew what this young nun was linked that she signed herself “Therese de l'Enfant Jesus suffering!”[95] During the last hours of Therese’s life, she de la Sainte Face”—Therese of the Child Jesus of the said, “I would never have believed it was possible to suf- Holy Face. In her poem “My Heaven down here”, com- fer so much, never, never!”[96] In July 1897, she made posed in 1895, Therese expressed the notion that by the a final move to the monastery infirmary. On August 19, divine union of love, the soul takes on the semblance of 1897, Therese received her last communion. She died Christ. By contemplating the sufferings associated with on September 30, 1897 at the young age of 24. On her the Holy Face of Jesus, she felt she could become closer death-bed, she is reported to have said, “I have reached to Christ.[100] the point of not being able to suffer any more, because all suffering is sweet to me.” The devotion to the Holy Face of Jesus was promoted by another Carmelite nun, Sister Marie of St Peter in Her last words were, “My God, I love you!" Tours, France in 1844. Then by Leo Dupont, also known Thérèse was buried on October 4, 1897, in the Carmelite as the Apostle of the Holy Face who formed the “Arch- plot in the municipal cemetery at Lisieux, where Louis confraternity of the Holy Face” in Tours in 1851.[101][102] and Zelie had been buried. Her body was exhumed in Thérèse, who was a member of this confraternity,[103] was 1910; not Incorrupted, but had the pleasant Odour of introduced to the Holy Face devotion by her blood sister Sanctity. In March 1923, however, before she was be- Pauline, known as Sister Agnes of Jesus. atified, her body was returned to the Carmel of Lisieux, Her parents, Louis and Zelie Martin, had also prayed at where it remains. the Oratory of the Holy Face, originally established by Leo Dupont in Tours.[104] Thérèse wrote many prayers to express her devotion to the Holy Face. She wrote the 2 Spiritual legacy words “Make me resemble you, Jesus!" on a small card and attached a stamp with an image of the Holy Face. At fourteen, Thérèse had understood her vocation to pray She pinned the prayer in a small container over her heart. for priests, to be “an apostle to apostles.” In Septem- In August 1895, in her “Canticle to the Holy Face,” she ber 1890, at her canonical examination before she pro- wrote: fessed her religious vows, she was asked why she had come to Carmel. She answered “I came to save souls, "Jesus, Your ineffable image is the star and especially to pray for priests.” Throughout her life she which guides my steps. Ah, You know, Your prayed fervently for priests, and she corresponded with sweet Face is for me Heaven on earth. My love and prayed for a young priest, Adolphe Roulland, and a discovers the charms of Your Face adorned with young seminarian, Maurice Bellière. She wrote to her tears. I smile through my own tears when I con- sister “Our mission as Carmelites is to form evangelical template Your sorrows.” 12 2 SPIRITUAL LEGACY

Thérèse emphasised God’s mercy in both the birth and poor little mind quickly tires. I close the learned the passion narratives in the Gospel. She wrote,[105] book which is breaking my head and drying up my heart, and I take up Holy Scripture. Then "He sees it disfigured, covered with blood!... all seems luminous to me; a single word un- unrecognizable!... And yet the divine Child does covers for my soul infinite horizons; perfection not tremble; this is what He chooses to show His seems simple; I see that it is enough to recognize love." one’s nothingness and to abandon oneself, like a child, into God’s arms. Leaving to great souls, to She also composed the “Holy Face Prayer for great minds, the beautiful books I cannot under- Sinners”,[106] stand, I rejoice to be little because only children, and those who are like them, will be admitted to "Eternal Father, since Thou hast given me the heavenly banquet. for my inheritance the adorable Face of Thy Divine Son, I offer that face to Thee and I beg Passages like this have left Thérèse open to the charge Thee, in exchange for this coin of infinite value, that her spirituality is sentimental, immature, and unex- to forget the ingratitude of souls dedicated to amined. Her proponents counter that she developed an Thee and to pardon all poor sinners." approach to the spiritual life that people of every back- ground can understand and adopt. Thérèse’s devotion to the Holy Face of Jesus was based on painted images of the Veil of Veronica, as promoted This is evident in her approach to prayer:[111] by Leon Dupont fifty years earlier. However, over the decades, her poems and prayers helped to spread the de- For me, prayer is a movement of the heart; votion to the Holy Face of Jesus.[107] it is a simple glance toward Heaven; it is a cry of gratitude and love in times of trial as well as in 2.2 The Little Way times of joy; finally, it is something great, super- natural, which expands my soul and unites me In her quest for sanctity, she believed that it was not nec- to Jesus...I have not the courage to look through essary to accomplish heroic acts, or great deeds, in order books for beautiful prayers...I do like a child to attain holiness and to express her love of God. She who does not know how to read; I say very sim- wrote, ply to God what I want to say, and He always understands me. Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scat- 2.3 Autobiography – The Story of a Soul tering flowers and these flowers are every little sacrifice, every glance and word, and the doing St. Thérèse is known today because of her spiritual mem- of the least actions for love. oir, L'histoire d'une âme (The Story of a Soul), which she wrote upon the orders of two prioresses of her monastery This little way of Therese is the foundation of her because of the many miracles worked at her intercession. spirituality.[108] Within the Catholic Church Thérèse’s She began to write Story of a Soul in 1895 as a memoir of way was known for some time as “the little way of spir- her childhood, under instructions from her sister Pauline, itual childhood,” but Thérèse actually wrote “little way” known in religion as Mother Agnes of Jesus. Mother only once,[109] and she never wrote the phrase “spiritual Agnes gave the order after being prompted by their eldest childhood.” It was her sister Pauline who, after Thérèse’s sister, Sister Marie of the Sacred Heart. While Thérèse death, adopted the phrase “the little way of spiritual was on retreat in September 1896, she wrote a letter to childhood” to interpret Thérèse’s path.[110] Years after Sister Marie of the Sacred Heart which also forms part Thérèse’s death, a Carmelite of Lisieux asked Pauline of what was later published as “Story of a Soul.” In June about this phrase and Pauline answered spontaneously 1897, Mother Agnes became aware of the seriousness of “But you know well that Thérèse never used it! It is Thérèse’s illness. She immediately asked Mother Marie mine.” In May 1897, Thérèse wrote to Father Adolphe de Gonzague, who had succeeded her as prioress, to allow Roulland, “My way is all confidence and love.” To Mau- Thérèse to write another memoir with more details of her rice Bellière she wrote “and I, with my way, will do more religious life. With selections from Therese’s letters and than you, so I hope that one day Jesus will make you walk poems and reminiscences of her by the other nuns, it was by the same way as me.” published posthumously. It was heavily edited by Pauline (Mother Agnes), who made more than seven thousand re- Sometimes, when I read spiritual treatises in visions to Therese’s manuscript and presented it as a bi- which perfection is shown with a thousand ob- ography of her sister. Aside from considerations of style, stacles, surrounded by a crowd of illusions, my Mother Marie de Gonzague had ordered Pauline to alter 3.2 Grand celebration of her canonization 13

the first two sections of the manuscript to make them ap- named a Doctor of the Church during Pope John Paul pear as if they were addressed to Mother Marie as well. II’s pontificate. Saint Therese had written her autobiography under obe- In 1902, the Polish Carmelite Father Raphael Kalinowski dience. While on her deathbed the Saint made many ref- (later Saint Raphael Kalinowski) translated her autobiog- erences to the book’s future appeal and benefit to souls. raphy, The Story of a Soul, into Polish. Since 1973, two centenary editions of Thérèse’s original, Her autobiography has inspired many people, including unedited manuscripts, including The Story of a Soul, her [112] the Italian Roman Catholic writer and mystic Maria Val- letters, poems, prayers and the plays she wrote for torta.[117] the monastery recreations have been published in French. ICS Publications has issued a complete critical edition According to some biographies of Édith Piaf, in 1922 of her writings: Story of a Soul, Last Conversations, and the singer — at the time, an unknown seven-year-old girl the two volumes of her letters were translated by John — was cured from blindness after a pilgrimage to the Clarke, O.C.D.; The Poetry of Saint Thérèse by Donald grave of Thérèse, who at the time was not yet formally Kinney, O.C.D.; The Prayers of St. Thérèse by Alethea canonized.[118] Kane, O.C.D.; and The Religious Plays of St. Therese of Lisieux by David Dwyer and Susan Conroy. 3.2 Grand celebration of her canonization

Therese was declared a saint five years and a day after 3 Recognition Joan of Arc. However, the 1925 celebration for Therese “far outshone” that for the legendary heroine of France. 3.1 Canonization At the time, Pope Pius XI revived the old custom of cov- ering St. Peter’s with torches and tallow lamps. Accord- ing to one account, “Ropes, lamps and tallows were pulled Pope Pius X signed the decree for the opening of her from the dusty storerooms where they had been packed process of canonization on June 10, 1914. Pope Bene- away for 55 years. A few old workmen who remembered dict XV, in order to hasten the process, dispensed with how it was done the last time — in 1870 — directed 300 the usual fifty-year delay required between death and men for two weeks as they climbed about fastening lamps beatification. On August 14, 1921, he promulgated the to St. Peter’s dome.” The New York Times ran a front- decree on the heroic virtues of Thérèse and gave an ad- page story about the occasion titled, “All Rome Admires dress on Thérèse’s way of confidence and love, recom- St. Peter’s Aglow for a New Saint.” According to the mending it to the whole Church. Times, over 60,000 people, estimated to be the largest There may, however, have been a political dimension to crowd inside St. Peter’s Basilica since the coronation of the speed of proceedings, partly to act as tonic for a na- Pope Pius X, 22 years before, witnessed the canonization tion exhausted by war, or even a retort from the Vatican ceremonies.[119] In the evening, 500,000 pilgrims pressed against the dominant secularism and anti-clericalism of into the lit square.[120] the French government. Thérèse was beatified on April 29, 1923 and canonized on May 17, 1925, by Pope Pius XI, only 28 years after 3.3 Beatification of St. Thérèse’s Parents her death. Her feast day was added to the General Ro- man Calendar in 1927 for celebration on October 3.[113] A movement is now under way to canonize[121] her par- In 1969, 42 years later, Pope Paul VI moved it to October ents, who were declared “Venerable” in 1994 by Pope 1, the day after her dies natalis (birthday to heaven).[114] John Paul II. In 2004, the Archbishop of Milan accepted the unexpected cure[122] of a child with a lung disorder Thérèse of Lisieux is the patron saint of aviators, florists, as attributable to their intercession. Announced by Car- illness(es) and missions. She is also considered by dinal Saraiva Martins on July 12, 2008, at the ceremonies Catholics to be the patron saint of Russia, although the marking the 150th anniversary of the marriage of the Russian Orthodox Church does not recognize either her Venerable Zelie and Louis Martin, their beatification as a canonization or her patronage. In 1927, Pope Pius XI couple[123] (the last step before canonization) took place named Thérèse a patron of the missions and in 1944 Pope on Mission Sunday, October 19, 2008, at Lisieux.[124][125] Pius XII decreed her a co-patron of France with St. Joan [126] [115] In 2011 the letters of Blessed Zélie and Louis Martin of Arc. were published in English as A Call to a Deeper Love: The By the Apostolic Letter Divini Amoris Scientia (The Sci- Family Correspondence of the Parents of Saint Thérèse of ence of Divine Love) of October 19, 1997, Pope John the Child Jesus, 1863-1885.[127] On January 7, 2013,in Paul II declared her a Doctor of the Church,[116] one of Valencia, Spain, the diocesan process opened to examine only four women so named, the others being Teresa of a “presumed miracle” attributed to their intercession: the Ávila (Saint Teresa of Jesus), Hildegard of Bingen and healing of a newborn girl, Carmen, who was born pre- Catherine of Siena. Thérèse was the only saint to be maturely four days after their beatification and who inex- 14 3 RECOGNITION plicably recovered from severe bleeding of the brain and Carmelite monastery in Philadelphia.[136] other complications.[128] 3.7 Religious congregations 3.4 The cause of Léonie Martin, Thérèse’s sister The Congregation of the Saint Thérèse of Lisieux’s oblates[137] was founded in 1933 by Gabriel Martin, priest in the diocese of Luçon (France) and Béatrix Some interest has also been shown in promoting for saint- [138] hood Thérèse’s sister, Léonie, the only one of the five Douillard. Their mission is to evangelize in the sisters who did not become a Carmelite nun. She en- parishes and to help St. Therese to “spend her heaven by tered religious life three times before her fourth and fi- doing good on earth”. The Congregation of Saint Thérèse nal entrance in 1899 at the Monastery of the Visitation at of Lisieux was founded on March 19, 1931 by Mar Au- Caen. She took the name Sister Françoise-Thérèse and gustine Kandathil, the Metropolitan of the Catholic St. Thomas Christians, as the first Indian religious order for was a fervent disciple of Thérèse’s way. She died in 1941 [139] in Caen, where her tomb in the crypt of the Visitation brothers. Monastery can be visited by the public.[129] On March 25, 2012, Mgr Jean-Claude Boulanger, bishop of Bayeux 3.8 Places named after St. Thérèse and Lisieux, granted the imprimatur for a prayer asking [130] that Leonie might be declared venerable. Main article: List of places named after St. Thérèse of Lisieux 3.5 Influence A number of locations, churches, and schools throughout Together with St. Francis of Assisi, St. Thérèse of the world are named after Saint Thérèse. Lisieux is one of the most popular Catholic saints since The Basilica of St. Thérèse in her home town of Lisieux [4] apostolic times. As a Doctor of the Church, she is the was consecrated on July 11, 1954. It has become a centre subject of much theological comment and study, and, as for pilgrims from all over the world. It was originally ded- an appealing young woman whose message has touched icated in 1937 by Cardinal Pacelli, later Pope Pius XII. the lives of millions, she remains the focus of much pop- The basilica can seat 4,000 people.[140] ular devotion.[131]

3.9 Devotees of St. Thérèse 3.6 Relics of St. Thérèse on a world pil- grimage Main article: List of devotees of St. Thérèse of Lisieux

For many years Thérèse’s relics have toured the world, Over the years, a number of prominent people have be- and thousands of pilgrims have thronged to pray in their come devotees of St. Thérèse. These include: presence. Although Cardinal Basil Hume had declined to endorse proposals for a tour in 1997, her relics finally • Jorge Mario Bergoglio - Pope Francis[141] visited England and Wales in late September and early October 2009, including an overnight stop in the Anglican • Albino Luciani – Pope John Paul I York Minster on her feastday, October 1. A quarter of a million people venerated them.[132] • Henri Bergson – Nobel prize winner On June 27, 2010, the relics of St. Thérèse made their • Padre Pio of Pietrelcina – Italian saint first visit to South Africa in conjunction with the 2010 World Cup. They remained in the country until October • Ada Negri – Italian poet 5, 2010.[133] • Giuseppe Moscati – Italian saint The writing-desk St. Therese used at Carmel (a posses- • sion, not a “relic” like the relics of the bone) is touring Maria Valtorta – Catholic mystic the United States in September and October 2013, spon- • Paul James Francis Wattson - Founder of the sored by the Pontifical Mission Societies in the United Atonement Friars States.[134] • In November 2013, a new reliquary[135] containing relics Francis Bourne – British Cardinal of St. Therese and of her parents, Blessed Louis and Zelie • Thomas Merton – monk and writer Martin, is being given to the Archdiocese of Philadel- phia. It will be first exposed for veneration at the Mag- • Dorothy Day – co-founder of the Catholic Worker nificat Day on November 9 and will then be given to the Movement 15

• Georges Bernanos – French author • Story of a Life: St. Thérèse of Lisieux by Guy Gaucher, O.C.D. HarperOne: 1193. ISBN 978- • Fernando del Valle - Operatic Tenor 0060630966 • Jack Kerouac – American author[142] • Thérèse of Lisieux: a biography by Patricia • Saint Maximilian Kolbe – Polish martyr of O'Connor, 1984 ISBN 0-87973-607-0 Auschwitz • Thérèse of Lisieux: the way to love by Ann Laforest, • Jean Vanier – founder of l'Arche 2000 ISBN 1-58051-082-5 • Édith Piaf - French singer • The Story of a Soul by T. N. Taylor, 2006 ISBN 1- • Blessed Teresa of Calcutta - Foundress of the 4068-0771-0 Missionaries of Charity[143] • Thérèse of Lisieux by Joan Monahan, 2003 ISBN 0- • Saint Alphonsa - First Indian Saint[144] 8091-6710-7

3.10 Works inspired by Thérèse • Thérèse of Lisieux: God’s gentle warrior by Thomas R. Nevin, 2006 ISBN 0-19-530721-6 • In films • Therese and Lisieux by Pierre Descouvemont, Hel- • 1952: André Haguet, Procès au Vatican (“Trial at muth Nils Loose, 1996 ISBN 0-8028-3836-7 the Vatican”),[145] life of Thérèse based on original documents in consultation with the abbé Combes. • St. Thérèse of Lisieux: a transformation in Christ by • 1964: Philippe Agostini, Le Vrai Visage de Thérèse Thomas Keating, 2001 ISBN 1-930051-20-4 of Lisieux (“The True Face of Thérèse of Lisieux”), • short documentary.[146] Thérèse of Lisieux: Through Love and Suffering, by Murchadh O Madagain, 2003 ISBN • 1986: Alain Cavalier, Thérèse, biographical evoca- tion, a film rewarded in 1987 with 6 César Awards • 15 Days of Prayer with Saint Thérèse of Lisieux by including the César Award for Best Film. Constant Tonnelier, 2011 ISBN 978-1-56548-391- 0 • 2004: Leonardo Defilippis, “Thérèse: The Story of Saint Thérèse of Lisieux”[147][148] • St. Therese of the Roses

• In music • The Carmelite monk and musician Pierre Éliane 5 See also has released four discs on the poetry of Therese. Thérèse songs, three discs from 1992 to 1994, and Sainte Therese de Lisieux - poesies (1997). The orig- • Carmelite Rule of St. Albert inal texts are sung in full over melodies composed by Pierre Éliane. • Book of the First Monks

• In 2013 Grégoire set some of the poems of Thérèse • Constitutions of the Carmelite Order to music in an album called Thérèse – Vivre d'amour, with collaborating artists Natasha St-Pier, Anggun, • Byzantine Discalced Carmelites Michael Lonsdale, Grégory Turpin, Les Stentors, Sonia Lacen, Elisa Tovati, Monseigneur di Falco • Secular Order of Discalced Carmelites and The Little Singers of Paris. • National Shrine of the Little Flower

4 Bibliography • Victim soul

• Story of a Soul: the Autobiography of St. Therese • Saint Therese of the Child Jesus Parish Church of Lisieux, translated from the original manuscripts by John Clarke, O.C.D. Third edition, 1996. ISBN • Works of Thérèse, Illustrated Manuscripts, 0935216588 Archives of the Carmel of Lisieux 16 6 REFERENCES

6 References [25] Shrine of Alençon : The saint Therese’s nurse [26] Shrine of Alençon : The social of the Martin family [1] Shrine of Alençon : St. Therese’s birthplace [27] Descouvemont, Therese and Lisieux, p.24 [2] McBrien, Richard P. (2001). The Pocket Guide to the Saints (1st paperback ed.). New York: HarperCollins. [28] Gaucher, Spiritual Journey of Therese of Lisieux, p.19 p. 672. ISBN 0-060-65340-X. Retrieved May 29, 2013. "She was a highly influential model of sanctity for [29] Shrine of Alençon : The church of the Zelie Martin’s fu- Catholics in the first half of the twentieth century because nerals of the simplicity and practicality of her approach to the spiritual life. (p. 399)" [30] Ordinary Suffering of Extraordinary Saints by Vincent J. O'Malley, 1999 ISBN 0-87973-893-6 page 38 [3] Cumming, Owen F. (2007). Prophets, Guardians, and Saints. Shapers of Modern Catholic History. Jamaica Es- [31] The Hidden Face p. 66 tates, Queens, New York City: Paulist Press. ISBN 0- [32] Shrine of Alençon 809-14446-8. Retrieved May 29, 2013. "Therese of Lisieux has become one of the most popular saints of [33] http://www.thereseoflisieux.org/ all time, commanding the devotion, for example, of the my-blog-about-st-therese/2013/9/20/ singer Edith Piaf, brought up in a brothel in Lisieux and listen-to-jeanne-guerin-the-cousin-of-st-therese-of-lisieux. not particularly active as a Catholic. (p. 178)" html#.Uj56mH81BSo

[4] Flinn, Frank K. (2006). Encyclopedia of Catholicism. [34] Guy Gaucher The Spiritual Journey of Therese of Lisieux Manhattan, New York City: Infobase Publishing. p. 598. ISBN 0-816-07565-4. Retrieved May 29, 2013. [35] Summarium 1 1914

[5] Descouvemont, Pierre; Loose, Helmuth Nils (1996). [36] The Hidden Face , Ida Gorres p.73 Therese and Lisieux. Toronto: Novalis. p. 5. ISBN 2- 890-88862-2. Retrieved May 29, 2013. [37] Thérèse of Lisieux: a biography by Patricia O'Connor, 1984 ISBN 0-87973-607-0 page 19 [6] Görres, Ida Friederike (1959). The Hidden Face. A Study of St. Thérèse of Lisieux (8th ed.). New York City: [38] Pierre Descouvemont and Helmuth Nils Loose, “Therese Pantheon. p. 4. Retrieved May 29, 2013. and Lisieux”, p. 53, Toronto, 1996

[7] Thérèse of Lisieux: God’s gentle warrior by Thomas R. [39] Gaucher, Spiritual Journey of Thérèse of Lisieux, p.47 Nevin, 2006 ISBN 0-19-530721-6 p. 26. [40] Thérèse of Lisieux: a biography by Patricia O'Connor, [8] Guy Gaucher, The Spiritual Journey of Therese of Lisieux, 1984 ISBN 0-87973-607-0 page 22 p.2 [41] Thérèse of Lisieux: the way to love by Ann Laforest, 2000 [9] Vatican website: Proclamation as Doctor of the Church ISBN 1-58051-082-5 page 15

[10] Shrine of Alençon : St. Therese’s birthplace [42] The Story of a Soul by T. N. Taylor, 2006 ISBN 1-4068- 0771-0 page 32 [11] Shrine of Alençon : Zelie Martin’s life [43] Manuscript A, chapter 3, Story of a Soul. [12] Shrine of Alençon : Zelie Martin, a lacemaker [44] Therese and Lisieux, Pierre Descouvement, p 52 [13] Shrine of Alençon : Louis Martin’s life [45] Thérèse of Lisieux by Joan Monahan, 2003 ISBN 0-8091- [14] Shrine of Alençon : The watchmaker’s shop 6710-7 page 45

[15] Therese and Lisieux, Pierre Descouvement, p.14 [46] Thérèse of Lisieux by Joan Monahan, 2003 ISBN 0-8091- 6710-7 page 54 [16] Shrine of Alençon : Rue Saint-Blaise’s home [47] Harrison, p.61 [17] Shrine of Alençon : The father of St. Therese [48] Gorres, The Hidden Face, p.112 [18] Shrine of Alençon : the mother of St. Therese [49] Kathryn Harrison, Therese of Lisieux,A short life. W&N, [19] Shrine of Alençon : Basilica Notre Dame of Alençon p.63

[20] Shrine of Alençon : Zelie Martin, holiness in work [50] Ida Friederike Görres,"The hidden face: a study of St. [21] Shrine of Alençon : a work of patience Thérèse of Lisieux", p. 83, London, 2003

[22] Shrine of Alençon : lacemaking business [51] Karen Armstrong, “The Gospel according to woman: Christianity’s creation of the sex war in the West", p. 234, [23] Ida Gorres, The Hidden Face p.41-42 London, 1986

[24] Shrine of Alençon : Rose Taillé's house [52] Monica Furlong Thérèse of Lisieux, p.9, London, 2001 17

[53] Jean François Six, La verdadera infancia de Teresa de [84] A Memoir of my Sister, Céline Martin Lisieux: neurosis y santidad, passim, Spain, 1976 [85] Kathryn Harrison, p.111 [54] Kathryn Harrison, Saint Therese of Lisieux , p 21 Wei- denfeld & Nicholson 2003 [86] The Hidden Face, p.401

[55] The Imitation of Christ by Thomas à Kempis, 2003 Dover [87] Harrison, p.118 Press ISBN 0-486-43185-1 [88] (French) Thérèse de l'Enfant-Jésus (1985). Histoire d'une âme. Manuscrits autobiographiques. Paris: Cerf. pp. [56] Ida Gorres, The Hidden Face, p. 126-127 236, 302. ISBN 2-20402076-1. [57] Ida Gorres, The Hidden Face, p. 149 [89] Saint Thérèse de Lisieux (2012). The Story of a Soul [58] Thérèse of Lisieux: a biography, by Patricia O'Connor, (L'Histoire d'une Âme). The Autobiography of St. Thérèse 1984, p. 34, ISBN 0-87973-607-0 of Lisieux With Additional Writings and Sayings of St. Thérèse. Hamburg: Tredition GmbH. ISBN 3-84720699- [59] Kathryn Harrison, p.69 0."a-b-c"

[60] Gorres, p.153 [90] Gorres, p.331

[61] Phyllis G. Jestice, Holy people of the world Published by [91] p.219 Descouvement, Thérèse and Lisieux ABC-CLIO, 2004, ISBN 1-57607-355-6 [92] Gorres, p.188 [62] Gaucher, Spiritual Journey of Therese of Lisieux, p.77 [93] Gorres, p.189 [63] Gorres, The Hidden Face,p.153-154 [94] The making of a social disease: tuberculosis in nineteenth- [64] Clarke, John O.C.D. trans. The Story of a Soul: The Au- century France by David S. Barnes 1995 ISBN 0-520- tobiography of St. Thérèse of the Child Jesus, 3rd Edition 08772-0 page 66 (Washington DC: Institute of Carmelite Studies, 1996) [95] Therese of Lisieux CTS Stories Great Saints Series by [65] Gorres, p.202 Vernon Johnson. Pg 54

[66] "An essay illustrated with 19th century photos to celebrate [96] Therese of Lisieux CTS Stories Great Saints Series by the 125th anniversary of the day St. Therese of Lisieux Vernon Johnston. Pg. 62 entered Carmel, April 9, 1888" at thereseoflisieux.org. [97] Therese and Lisieux by Pierre Descouvemont, Helmuth Retrieved April 27, 2013. Nils Loose, 1996 ISBN 0-8028-3836-7 page 245 [67] The Story of a Soul by T. N. Taylor, 2006 ISBN 1-4068- [98] Collected poems of St Thérèse of Lisieux by Saint Thérèse 0771-0 page 63 (de Lisieux), Alan Bancroft 2001 ISBN 0-85244-547-4 [68] Gaucher, Spiritual Journey of Thérèse of Lisieux, p.92 page 75

[69] Gorres, p.260 [99] Ida Friederike Gorres p.164 The Hidden Face ISBN 0- 89870-927-X [70] Gaucher p.99 [100] Thomas R. Nevin, Thérèse of Lisieux: God’s gentle warrior [71] Harrison, p.91 Oxford University Press US, 2006 ISBN 0-19-530721-6 pages 184 and 228 [72] Gorres, p.250-251 [101] Catholic Encyclopedia: Reparation [73] Gaucher, p.109 [102] Dorothy Scallan, The Holy Man of Tours (1990) ISBN 0- [74] Gorres, p.258 89555-390-2

[75] Last Conversations, 5 August 1897 [103] Therese joined this confraternity on April 26, 1885. See Derniers Entretiens, Desclee de Brouwer/Editions Du [76] Gorres, p.261 Cerf, 1971, Volume I, p. 483

[77] Harrison p.97 [104] Paulinus Redmond, 1995 Louis and Zelie Martin: The Seed and the Root of the Little Flower Cimino Press ISBN [78] Harrison, p.98 1-899163-08-5 page 257 [79] Gaucher p.118 [105] Ann Laforest, Thérèse of Lisieux: The Way to Love Pub- [80] Harrison, p.108 lished by Rowman & Littlefield, 2000 ISBN 1-58051- 082-5 page 61 [81] General Correspondence, volume 2, p.762 [106] Catholic.org [82] Gorres, p.114, [107] Pierre Descouvemont, Thérèse and Lisieux Eerdmans [83] Harrison, p.111 Publishing, 1996 ISBN 0-8028-3836-7 page 137 18 6 REFERENCES

[108] “La petite voie - Le Carmel en France”. Carmel.asso.fr. [128] http://www.thereseoflisieux.org/ 2012-10-08. Retrieved 2012-11-08. my-blog-about-st-therese/2013/1/20/ the-cure-of-carmen-is-this-the-miracle-that-will-make-blesse. [109] Clarke, John O.C.D. trans. The Story of a Soul: The Au- html tobiography of St. Thérèse of the Child Jesus, 3rd Edition (Washington DC: Institute of Carmelite Studies, 1996, p. [129] http://leoniemartin.org 207). [130] http://leoniemartin.org/leonie-martin-sister-st-thrs/ [110] “The Power of Confidence: Genesis and Structure of the “Way of Spiritual Childhood” of St. Therese of Lisieux. [131] Cumming, Owen F. (2006). Prophets, Guardians, and Staten Island, NY: Alba House (Society of St. Paul), Saints: Shapers of Modern Catholic History. Mahwah, 1988, p. 5 N.J.: Paulist Press. p. 178. ISBN 978-0809144464. Re- trieved May 24, 2013. “St. Therese of Lisieux has be- [111] Therese’s prayer come one of the most popular saints of all time, com- [112] On the meaning and importance of Therese'poems we can manding, for example, the devotion of the singer Edith made to the work of Bernard Bonnejean, La Poésie thérési- Piaf, brought up in a brothel in Lisieux and not particu- enne, prefaced by Constant Tonnelier, Paris, Éditions du larly active as a Catholic” Cerf, 2006, ISBN 2-204-07785-2; ISBN 978-2-20407- 785-9, in French. [132] Tens of Thousands Flock to St. Thérèse Relics, By Anna Arco, 25 September 2009, The Catholic Herald (UK) [113] Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 104 [133] “Saint Therese of Lisieux - St. Therese’s Relics Visit South Africa”. Thereseoflisieux.org. Retrieved 2012-11- [114] Calendarium Romanum (Libreria Editrice Vaticana, 08. 1969), p. 141 [134] http://www.thereseoflisieux.org/about-the-tour/ [115] “Saint Therese of Lisieux”. Patron Saints Index. Retrieved June 6, 2014. [135] Shrine of Alençon : The meaning of relics

[116] Apostolic Letter Divinis Amoris Scientia, October 19, [136] http://www.thereseoflisieux.org/ 1997. my-blog-about-st-therese/2013/8/21/ pray-in-the-presence-of-the-relics-of-st-therese-of-lisieux. [117] Freze, Michael (September 1993). Voices, Visions, and html Apparitions. OSV Press. p. 251. ISBN 087973454X.

[118] Carolyn, Burke (March 22, 2011). No Regrets: The Life [137] The Saint Thérèse of Lisieux’s oblates of Edith Piaf. Knopf. p. 10. ISBN 0307268012. [138] The foundation’s story of the Saint Thérèse of Lisieux’s [119] O'Connor, Patricia M. (1984). Thérèse of Lisieux: A Bi- oblates ography. Huntington, Indiana: Our Sunday Visitor. p. 153. ISBN 978-0879736071. [139] Fr. George Thalian: The Great Archbishop Mar Au- gustine Kandathil, D. D.: the Outline of a Vocation, [120] Loose, Helmuth N (1996). Therese and Lisieux. Grand Mar Louis Memorial Press, 1961. (Postscript) (PDF) Rapids, Michigan, USA: Wm. B. Eerdmans. p. 335. ISBN 978-0802838360. [140] Saint-Theres.org

[121] Shrine Louis and Zelie Martin (Alençon-France) - The [141] http://www.thereseoflisieux.org/ path to canonization my-blog-about-st-therese/2013/5/3/ pope-francis-and-saint-therese-of-lisieux-to-depend-solely-o. [122] Shrine Louis and Zelie Martin (Alençon-France) - The html miracle [142] http://www.nytimes.com/books/first/m/miles-kerouac. [123] “Saint Therese of Lisieux - The events of Beatification html Sunday, October 19”. Thereseoflisieux.org. 2008-10-19. Retrieved November 8, 2012. [143] http://www.thereseoflisieux.org/ [124] “Béatification à Lisieux des parents de sainte Thérèse” (in blessed-mother-teresa-of-calcu French). L'essemtiel des saints et des prénoms. Prenom- mer. October 19, 2008. Retrieved 22 October 2008. [144] http://www.syromalabarchurch.in/saints.php? saintname=saintalphonsa&page=message [125] “God’s Word renews Christian life”. l'Osservatore Ro- mano (Holy See). 22 October 2008. Retrieved October [145] Titles at the Internet Movie Database. 22, 2008. [146] Details at the Internet Movie Database. [126] Shrine Louis and Zelie Martin (Alençon-France) - The message of the blessed Louis and Zelie Martin [147] http://www.imdb.com/title/tt0286218/

[127] Saint Therese of Lisieux: A Gateway [148] List of biographical films 19

7 External links

• The little flower of Lisieux (bio, photos and insight into the Saint’s miraculous life) here http://www.normandythenandnow.com/ st-therese-the-little-flower-of-lisieux/ • Archives of the Carmel of Lisieux translated into English - official Little Flower Web site - 10,000 pages and 5,000 photos • Web site of the Pilgrimage Office at Lisieux

• Shrine of Alençon : Family home, birthplace and baptism’s church of St. Therese

• “Saint Therese of Lisieux: A Gateway”, a compre- hensive Web site about the life, writings, spiritual- ity,and mission of Saint Therese of Lisieux • The miraculous intercession of St Therese in the lives of four Mystics • Sainte Thérèse de Lisieux, biographie

• The Story of a Soul (L'Histoire d'une Âme): The Autobiography of St. Thérèse (early edition heavily edited by Thérèse’s sister) • http://www.saintetherese.org (Sainte Thérèse – Mansourieh / Liban) Parish site in the Lebanese language

• Pope John Paul II’s Divini Amoris Scientia in English • Catholic Encyclopedia article

• Works by Thérèse de Lisieux at Project Guten- berg early 20th century editions, heavily edited by Therese’s sister

• Second Class Relic of Saint Thérèse of Lisieux • Saint Thérèse Memorial Page at FindaGrave

• A collection of pictures of Thérèse, on the Lisieux Sanctuary website

• Saint Theresa’s Shrine, first shine dedicated to the saint in the world

Thérèse discovered the community life of school something for which she was unprepared. She wrote later that the five years of school were the saddest of her life and she found consolation only in the presence at the school of her dear Céline, Céline cherie (photo: Thérèse aged 8, 1881) 20 7 EXTERNAL LINKS

Les Buissonnets, The Martin family house in Lisieux to which they moved in November 1877 following the death of Madame Martin. Thérèse lived here from November 16, 1877 to April 9, 1888, the day she entered Carmel.

15th-century manuscript of The Imitation of Christ, Royal li- brary, Brussels.

Thérèse in 1886, age 13. “It would certainly be unfair to call Thérèse of Lisieux limited, narrow. She was very alert and intel- ligent, and could certainly have gone to university today, passing all examinations with flying colours. But her horizon was lim- ited - she was quite definitely a vertical person, could only grow skywards and into the depths - no breadth.” (Ida Gorres, Diaries 1955-57 ) 21

Leo XIII - In November 1887 when Thérèse met him, an old man of seventy-seven. 'Thérèse Martin knelt down, kissed the Pope’s slipper, but, instead of kissing his hand said Most Holy Father, I have a great favour to ask of you.. Later, that evening, she wrote to Pauline - " the Pope is so old that you would think he is dead.”

Thérèse at age 15 – For her journey to Mgr Hugonin, Bishop of Bayeux, to seek permission to enter Carmel at Christmas 1887 Thérèse had put up her hair for the first time, a symbol for being “grown-up.” A photograph taken in April 1888 shows a fresh, firm, girlish face..The familiar flowing locks are combed sternly back and up, piled in a hard little chignon on the top of her The monastery Thérèse entered was not an old-established house head...her face, vigorous, tensed, concentrated around an invis- with a great tradition. In 1838 two nuns from the Poitiers Carmel ible core almost tough in its astonishing poise, with a resolute, had been sent out to found the house of Lisieux. One of them straight mouth, stubborn chin; but this impression of toughness Mother Geneviève of St Teresa, was still living when Thérèse is contradicted by eyes full of profound life, clear and filled with entered...the second wing, containing the cells and sickrooms in a secret humour'[57] which she was to live and die, had been standing only ten years.. " What she found was a community of very aged nuns, some odd and cranky, some sick and troubled, some lukewarm and com- placent. Almost all of the sisters came from the petty bourgeois and artisan class. The Prioress and Novice Mistress were of old Norman nobility. Probably the Martin sisters alone represented the new class of the rising bourgeoisie.” The Hidden Face p.193- 195, Ida Gorres 22 7 EXTERNAL LINKS

In 1896 Father Adolphe Roulland of the Society of Foreign Mis- sions asked the Carmel of Lisieux for a spiritual sister. Thérèse was assigned the duties - she answered questions, consoled, warned, and instructed the priest in the meaning of her little way. Certain passages from the prophet Isaiah (Chapter53) helped As everywhere in her doctrine it is based on the scriptures. “I re- her during her long novitiate..Six weeks before her death she re- joice in my littleness, because only little children and those who marked to Pauline, “The words in Isaiah: No stateliness here, are like them shall be admitted to the Heavenly Banquet.” Letter no majesty, no beauty, as we gaze upon him, to win our hearts. to Père Roulland, 9 May 1897 Nay, here is one despised, left out of all human reckoning; how should we recognize that face? - these words were the basis of my whole worship of the Holy Face...I too, wanted to be without comeliness and beauty, unknown to all creatures. (Photograph: fragment of Isaiah found amongst the Dead Sea Scrolls)[69]

A depiction of the Holy Face of Jesus as Veronica’s veil, by Claude Mellan c. 1649. St. Thérèse wore an image of the Holy Thérèse of Lisieux, photograph, ca 1888-1896. Face on her heart. 23

Interior of the Basilica of St. Thérèse

Cover page of The Story of a Soul (l'Histoire d'une Âme) by Thérèse of Lisieux, édition 1940

The crypt of the Basilica of St. Therese in Lisieux Statue of St Therese of Liseux at St Pancras Church, Ipswich 24 7 EXTERNAL LINKS

With more than two million visitors a year, the Basilica of St. Thérèse in Lisieux is the second largest pilgrimage site in France, after Lourdes

Tomb in the Carmel in Lisieux. 25

8 Text and image sources, contributors, and licenses

8.1 Text

• Thérèse of Lisieux Source: http://en.wikipedia.org/wiki/Thérèse_of_Lisieux?oldid=630505335 Contributors: Magnus Manske, Ed Poor, JeLuF, Deb, Olivier, Michael Hardy, Menchi, Ihcoyc, Ronz, Docu, Csernica, JASpencer, Charles Matthews, Tb, Maximus Rex, David.Monniaux, Slawojarek, Twice25, Gentgeen, AlexPlank, Pfortuny, Roscoe x, Delpino, Johnstone, Walloon, PBP, GreatWhiteNorth- erner, Phil5329, Tom harrison, Zora, Varlaam, Macbeth, Peter Ellis, Andycjp, DavidBrooks, Jonel, Oneiros, Necrothesp, Arcturus, JHCC, ,Troels Nybo, Merope ,לערי ריינהארט ,D6, Discospinster, Rich Farmbrough, Bender235, Kbh3rd, Lima, Bobo192, Circeus, Man vyi Alansohn, Bbsrock, Japanese Searobin, Stemonitis, Woohookitty, MamaGeek, Kelisi, Hailey C. Shannon, J M Rice, Cuchullain, Lock- ley, DoubleBlue, FlaBot, Doc glasgow, Vilcxjo, Gareth E Kegg, Frjwoolley, Flcelloguy, Mercury McKinnon, YurikBot, Nighm, RussBot, Briaboru, Pigman, Friedfish, NawlinWiki, Grafen, Evrik, Fram, Contaldo80, Curpsbot-unicodify, Ciocia, SmackBot, Elonka, Karlotta, Re- viewgirlerika, Carl.bunderson, Ludi, Savio mit electronics, Chris the speller, Bluebot, Kfranco, MalafayaBot, DHN-bot, Coyau, MJCdetroit, DaveTroy, Savidan, Andrew c, Grogan deYobbo, Mary Read, Andyrew2000, Scranchuse, Neddyseagoon, P199, Izau, Iridescent, Culnacre- ann, Joseph Solis in Australia, Steamingpriest, Galadriel30, Andy120, SkyWalker, Fetofsbot2, CmdrObot, 5-HT8, Dub13, Vaquero100, Cydebot, Aristophanes68, Walgamanus, Ward3001, BetacommandBot, Thijs!bot, Merkurix, Edwin Hale, PsychoInfiltrator, Nick Num- ber, Sam42, PaulVIF, Janligarde, Freddiem, Seaphoto, QuiteUnusual, Bookworm857158367, Antique Rose, ScotchMB, Roundhouse0, Bekoop, JAnDbot, Narssarssuaq, Ekabhishek, Laboratorio.Ricerche.Evolutive, Hut 8.5, .anacondabot, Magioladitis, Waacstats, Nyttend, Baccyak4H, Catgut, Elliotb2, Ummairsaeed, Kcmccann, Laura1822, Seba5618, OlympedeCleves, Backto1992, Mporiordan, CliffC, R'n'B, CommonsDelinker, J.delanoy, Brian Joseph Morgan, Vanished user zkjnco34jt8weiufh2o3fhnalf, Gguy, ConservativeDC, Eric l bell, Lor- dAnubisBOT, McSly, Skier Dude, Robertgreer, KylieTastic, Inspiredfan, Alterrabe, Locododo, GrahamHardy, Idioma-bot, Jeff G., Tess- cass, LiteratiTwo, Selway, Jduysters, Philip Trueman, TXiKiBoT, Zidonuke, Retiono Virginian, Steven J. Anderson, INXS-Girl, Jbren- nan4230, Dirkbb, Cmcnicoll, TronnaRob, VanishedUserABC, MajorHazard, AlleborgoBot, Kittygrl, Nicolas505, SieBot, Tbo 157, Vi- donaSantiago, Albanman, Zacatecnik, Anglicanus, Jc3schmi, Bede735, Jan morovic, Vanished user kijsdion3i4jf, Carthusian hermit, Dabomb87, WikiBotas, Sfan00 IMG, ClueBot, WurmWoode, Truem, NancyHeise, EoGuy, Arakunem, Saddhiyama, Drmies, Raalongi, SuperHamster, Lastenglishking, F-402, Goodone121, ProjectileMan, Yorkshirian, Feldblume, Roughshodboy, Elizium23, CatholicDio- cese1124, SchreiberBike, Shellyn, Hoskme, Joncaire, Schinleber, Ambrosius007, CatholicTV, Ascendi, Little Mountain 5, Viedescaesars, WikHead, Good Olfactory, PurrfectPeach, Kbdankbot, Addbot, The Sage of Stamford, John Stephen Dwyer, SaintThereseChurch, Ed- diecougar182, Dagnel, Charles.lanteigne, Download, LinkFA-Bot, Organic Cabbage, Elen of the Roads, Sardur, Numbo3-bot, Jillianmk, Lightbot, Avono, Westhomesteadboy, Solidice190, Dominma1, Legobot, Pointer1, Luckas-bot, Yobot, Ptbotgourou, MaybachReturns, AnakngAraw, Scott229, Againme, AnomieBOT, Mauro Lanari, IRP, Materialscientist, Docsanut, Citation bot, Eumolpo, ArthurBot, TheKHUE, Shenu84, LilHelpa, Xqbot, Jayarathina, Jfacemyer, Denimedger, Coretheapple, Sayerslle, GhalyBot, 30pages, Žiedas, Pt90, Haldraper, FrescoBot, English1123, Doremo, Eagle4000, Þjóðólfr, Tartempion Lampion, Noemie61, Joel Schorn, Jonesey95, Ricky19, MastiBot, Reesorville, Île flottante, Bostonrr9, Fares.Hajj, Full-date unlinking bot, TRBP, SW3 5DL, Julien1978, Hordalistic, TobeBot, Tobszn, EMP, Daniel the Monk, TjBot, Clericuscup, Esoglou, EmausBot, Sir Arthur Williams, John of Reading, Leeserd, Wikipelli, K6ka, Phoenixthebird, Thecheesykid, Fæ, OnePt618, Erianna, Jbribeiro1, Brandmeister, Adcorre, Moses the Black, Mystichumwipe, Mjbmrbot, E. Fokker, Roypeter347, Aball1000, ClueBot NG, Lh4ka, Sabu.augustine1, Jakuzem, O.Koslowski, Mannanan51, Widr, Zippy2006, Help- ful Pixie Bot, Lilsqwanto107, Jclewi, Vjaypjoy, LoneWolf1992, Abgar Abgar, Et Cum Spiritu Tuo, Kindheart341, Red Rose 13, Aisteco, He to Hecuba, ChrisGualtieri, YFdyh-bot, Khazar2, SaintsSearch, Dexbot, Hmainsbot1, TopazStar, Srcasrca, VIAFbot, VannHelsing, Ipadre, PeoriaTEC, Samulaws, Lemnaminor, Therese93, Tentinator, Anjo-sozinho, HotDogDay82, Arfæst Ealdwrítere, Kevin3894, Lrudzin2, Pyves611, Dill242, Carlojoseph14, Je.est.un.autre, Alexpinder and Anonymous: 425

8.2 Images

• File:046CupolaSPietro.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/5a/046CupolaSPietro.jpg License: CC-BY-SA- 3.0 Contributors: Own work Original artist: MarkusMark • File:1QIsa_b.jpg Source: http://upload.wikimedia.org/wikipedia/commons/1/13/1QIsa_b.jpg License: Public domain Contributors: http: //www.ao.net/~{}fmoeller/qb.htm Original artist: uploaded by Daniel.baranek • File:AdolpheRoulland.JPG Source: http://upload.wikimedia.org/wikipedia/commons/0/0e/AdolpheRoulland.JPG License: Public do- main Contributors: scansione effettuata da me medesimo utilizzando uno scanner non professionale da uno dei tanti libri dove risulta riprodotta. Oltre a libri vi sono attualmente molti siti web che riproducono questa stessa foto. Original artist: Unknown • File:Carmel_Lisieux.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/5f/Carmel_Lisieux.jpg License: Public domain Contributors: Carte postale Original artist: Unknown • File:Claude_Mellan_-_Face_of_Christ_-_WGA14764.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/ca/Claude_ Mellan_-_Face_of_Christ_-_WGA14764.jpg License: Public domain Contributors: Original artist: Claude Mellan • File:Coat_of_arms_of_the_Holy_See.svg Source: http://upload.wikimedia.org/wikipedia/commons/3/31/Coat_of_arms_Holy_See.svg License: Public domain Contributors: • Bruno Bernhard Heim, Heraldry in the Catholic Church: Its Origin, Customs and Laws (Van Duren 1978 ISBN 9780391008731), p. 54; Original artist: F l a n k e r • File:Commons-logo.svg Source: http://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original artist: ? • File:Gloriole_blur.svg Source: http://upload.wikimedia.org/wikipedia/commons/4/48/Gloriole_blur.svg License: Public domain Contrib- utors: Own work Original artist: Eubulides • File:Hildegard_von_Bingen_Liber_Divinorum_Operum.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/2e/ Hildegard_von_Bingen_Liber_Divinorum_Operum.jpg License: Public domain Contributors: Original artist: Creator:Hildegard von Bingen 26 8 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

• File:Image-Basilique_de_Lisieux_crytpte.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a5/Image-Basilique_de_ Lisieux_crytpte.jpg License: CC-BY-3.0 Contributors: Own work Original artist: Jmalo • File:Kirchenfenster_Böckweiler.jpg Source: http://upload.wikimedia.org/wikipedia/commons/0/02/Kirchenfenster_B%C3% B6ckweiler.jpg License: CC-BY-SA-2.0 Contributors: http://www.flickr.com/photos/11596438@N00/2435169073/sizes/o/in/ photostream/ Original artist: tiegeltuf • File:Kruis_san_damiano.gif Source: http://upload.wikimedia.org/wikipedia/commons/3/31/Kruis_san_damiano.gif License: Public do- main Contributors: http://www.hyvinkaanseurakunta.fi/filebank/376-Risti_6_B.jpg Original artist: Unknown • File:Leo_XIII..jpg Source: http://upload.wikimedia.org/wikipedia/commons/b/b2/Leo_XIII..jpg License: Public domain Contributors: Library of Congress Original artist: Historical Publishing Co., Pittsburg, PA. • File:Lisieux,_Les_Buissonnets.JPG Source: http://upload.wikimedia.org/wikipedia/commons/0/0b/Lisieux%2C_Les_Buissonnets. JPG License: Public domain Contributors: Own work Original artist: Grentidez • File:Louis_Martin_1.jpg Source: http://upload.wikimedia.org/wikipedia/commons/3/38/Louis_Martin_1.jpg License: Public domain Contributors: http://www.devinrose.heroicvirtuecreations.com/blog/2008/07/04/blessed-louis-and-zelie-martin-and-saint-damien/ Origi- nal artist: unidentified photographer • File:Maison_natale_de_Sainte_Thérèse,_maison_de_Louis_et_Zélie_Martin.jpg Source: http://upload.wikimedia.org/wikipedia/ commons/d/d1/Maison_natale_de_Sainte_Th%C3%A9r%C3%A8se%2C_maison_de_Louis_et_Z%C3%A9lie_Martin.jpg License: CC-BY-SA-3.0 Contributors: Own work Original artist: Pierre-Yves Emile • File:Monstrans2.jpg Source: http://upload.wikimedia.org/wikipedia/commons/b/b5/Monstrans2.jpg License: CC-BY-SA-3.0 Contribu- tors: Originally from nl.wikipedia; description page is/was here. 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Original artist: ? • File:TdL-1881.JPG Source: http://upload.wikimedia.org/wikipedia/commons/7/72/TdL-1881.JPG License: Public domain Contributors: ? Original artist: ? • File:Teresa13anni.JPG Source: http://upload.wikimedia.org/wikipedia/commons/e/ef/Teresa13anni.JPG License: Public domain Con- tributors: scansione effettuata da me medesimo Original artist: Sconosciuto • File:Teresa1876.jpg Source: http://upload.wikimedia.org/wikipedia/commons/6/6a/Teresa1876.jpg License: Public domain Contributors: Transferred from it.wikipedia Original artist: Original uploader was Alex at it.wikipedia • File:Therese.jpg Source: http://upload.wikimedia.org/wikipedia/commons/8/8d/Therese.jpg License: Public domain Contributors: ? 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Original artist: ? • File:Thérèse_Martin-Histoire_d'une_âme-A00.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/cb/Th%C3%A9r% C3%A8se_Martin-Histoire_d%27une_%C3%A2me-A00.jpg License: Public domain Contributors: Sainte Thérèse de l'Enfant Jésus, His- toire d'une âme écrite par elle-même, Lisieux, Office central de Lisieux (Calvados), & Bar-le-Duc, Imprimerie Saint-Paul, 1937, 612 p. Original artist: Office central de Lisieux (Calvados), • File:Turin_plasch.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/27/Turin_plasch.jpg License: Public domain Contrib- utors: http://online.wsj.com/article/SB123940218130209621.html Original artist: Secondo Pia • File:Wikiquote-logo.svg Source: http://upload.wikimedia.org/wikipedia/commons/f/fa/Wikiquote-logo.svg License: Public domain Contributors: ? 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8.3 Content license

• Creative Commons Attribution-Share Alike 3.0