Archives of the Carmel of Lisieux

For a long time, the world believed that Therese's memoir was published on September 30, 1898, the first anniversary of her death. In fact, it did not appear till October 21, 1898. 

See the story of the first publication of Story of a Soul in the article "Story of a Soul in the making: 1897-1898 - in  the details" on the Web site of the Archives of the Carmel of Lisieux, which is the chief source of the brief historical details below.  My thanks to the Archives.

Therese's uncle, Isidore Guerin, a chief benefactor of the Carmel, agreed to finance the printing of the first edition, 2,000 copies.  The publication included not only a heavily edited version of Therese's memoir but also excerpts from her poems, prayers, what her sisters remembered, and a few other sources.  The Carmel of Lisieux sent them to all the French Carmels and to a few foreign Carmels.  They were also sold in bookstores.

The reaction to the book arrived within hours.  The nuns received letters dated October 22, the very day after publication, speaking of the powerful spiritual influence of Therese's life.  Read a selection of letters written by readers of Story of a Soul within the first six months after publication.  I could not help noticing how many people were inspired by the family life of Louis and Zelie; understood that Therese's life was significant for lay persons, not only religious; and did not hesitate to call her a saint from the moment they first read her writings. 

These manuscripts took the world by storm.  Now that they have been available in various editions and in countless languages for more than 120 years, let's not take them for granted.  I hope we will not hesitate to recommend them and to give them to everyone who can benefit from them.

cover of "Story of a Soul"

Please note that as of 10/22/2021, ICS Publications is offering the book at half price ($6.98).  Click on the image above to visit their site for details.

used with the permission of the "Carmelite Quotes" blog

 It was 125 years ago, in the month of September 1896, that, at the request of her sister, Marie of the Sacred Heart, Therese wrote her "little doctrine," the third manuscript of Story of a Soul*, where she recounts her discovery of her vocation to be "love in the heart of the Church."  She wrote this short manuscript during her annual private retreat, which she made, according to custom, near the anniversary of her profession (September 8, 1890).  The manuscript is world-famous: the powerful exchange of letters it prompted between the two sisters (unfortunately not all included in Story of a Soul) less so.  This year the distinguished Carmelite author of the "Carmelite Quotes" blog has prepared a novena based on Therese's letter to Marie (LT 197) explaining further her doctrine, which Marie had not fully understood at first.  The author generously gave me permission to use her image above and to post a link to the "Introduction to the St. Therese of Lisieux Novena 2021: Letter 197" here.  Nine days are too little to exhaust the riches of this letter, but God will give us the graces we need at each moment to absorb it. 

I am posting only this link to the introduction; it's not necessary for me to post it every day.  When you follow the link above, you will see that it contains a list of themes for each day of the novena.  The link to Day 1 is already live, and, as the blogger publishes the novena day by day, the other links will come to life.  This novena is an opportunity not only to ask for the favors we want but also to know more intimately the saint whose intercession we ask and to understand what God's mercy did in her. I'm fervently grateful to the author of Carmelite Quotes for giving us the opportunity to make this novena together.

Although I seldom make personal requests of my readers, this year I do not hesitate to ask you to remember, in this novena, my special intention.  May Therese, the healer and thaumaturgist, implore God to grant it.  Please accept my wholehearted thanks.

________________________

 *Read this manuscript online at the Web site of the Archives of the Carmel of Lisieux. 

 Pope Benedict XV during his reign. User:Czinitz at hu.wikipedia, Public domain, via Wikimedia Commons

     The Pope then began in Italian His masterly discourse, which lasted three-quarters of an hour.  His speech was a "eulogy of the new "Venerable" who seems to have won his heart, and of whom he spoke with tenderness.  Even if the translation of this remarkable oration, which has been kept as literal as possible, enables one to admire its theological power as well as the brilliancy of its diction and elegance of form, nothing can reproduce the eloquence and majesty of the August Orator.  He was radiant; and every one of His graceful and expressive gestures marked His enthusiasm. 

     Mgr. Lemonnier afterwards, in conveying his personal impression, confessed that he had lost all idea of time under the charm of this discourse, its touch of the divine from beginning to end. 

     When the Pope had finished speaking the Most Reverend Father Postulator presented Him with a copy of the Decree tied with a white ribbon with gold border, and the other with violet ribbon, were presented to His Eminence, Cardinal Vico and to his Lordship, Mgr. Lemonnier.  Then, copies of the Decree were distributed among the Assistants. 

     The Holy Father brought the proceedings to an end by imparting, with visible joy, the Apostolic Benediction, and regained His apartments with the usual ceremonial; then the spectators by degrees left the Consistorial Hall.  The Bishop of Bayeux and Lisieux was surrounded, congratulated, and questioned on all sides.  Then the crowd gradually dispersed, each one carrying away in his heart the memory of this never-to-be-forgotten ceremony.

[For a description of the events of August 14, 1921, a word picture written in those days before television, I’m indebted to the W.A. Record, a newspaper published in Perth in Western Australia.  See “Promulgation of the Decree on the Heroic Virtues of the Venerable Sister Teresa of the Child Jesus (1922, January 21).” The W.A. Record (Perth, WA : 1888 - 1922), p. 1. Retrieved August 13, 2021, from http://nla.gov.au/nla.news-article212397672.  I reproduce the end of this article above].

 _____________________________________________________________________

I should like to note two other aspects of the significance of this speech of Pope Benedict XV: first, that this speech made Therese's sister Celine so happy that she was happier on August 14, 1921 than on the days when Therese was later beatified and canonized.

Celine's reaction to Pope Benedict's speech:

When the promoter of the faith asked me at the canonical process: “Why do you desire the beatification of Sister Thérèse of the Child Jesus?” I answered that it was solely that her Little Way might become known to the world. . . .

The promoter of the faith warned me, however:  “Once you begin to speak of a special Way, the Cause is infallibly doomed; innumerable cases on record bear witness to that.”

“That is indeed too bad,” I replied, “but a fear of hindering the beatification of Sister Thérèse could never deter me from stressing the only important point that interests me—that her Little Way might be raised with her, so to speak, to the honors of the altar.”

Céline goes on,

[O]nly a few years later . . . the decree on the heroic . . . virtues of Sister Thérèse was promulgated by the Sovereign Pontiff, Benedict XV.  On that day, August 14, 1921, when His Holiness in his discourse officially raised The Way of Spiritual Childhood to its exalted rank in the life of the Church, my joy reached heights never again attained, not even on those other memorable days when my little sister Thérèse was first beatified and then canonized by Holy Mother Church.1

[1] Last Conversations of St. Therese of Lisieux (Washington, D.C.: Washington Province of Discalced Carmelites, 1977, p. 212.

 The Carmelites of Lisieux promulgating Pope Benedict XV's Speech

The Lisieux Carmelites wrote regularly to the Carmelites of Philadelphia, who, from their foundation in 1902, had been spreading the knowledge of  Therese to the whole United States.  On January 2, 1922, Sister Anne of Jesus, a Canadian nun who had entered the Lisieux Carmel, wrote to Sister Ignatius of the Philadelphia Carmel:

The copies of the speech of the pope were sent to you for free distribution; I had asked Imprimerie St. Paul [St. Paul’s Printing Press] to put a card stating they were offered to you with our compliments.  This speech is so full of light on the way of spiritual childhood that we like to spread it as much as possible, especially among priests.

Read the letter from Sister Anne of Jesus to Sister Ignatius, January 2, 1922, on the Web site of the Philadelphia Carmel. 

References:

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Pope Benedict XV delivering his speech. Photo credit: Abbaye St. Benoit

 An historic moment in the cause of St. Therese

     August 14, 2021 is the centenary of the first truly decisive moment in St. Therese’s cause for canonization.  On August 14, 1921, in a ceremony at the Vatican, the decree of the Sacred Congregation for Rites (now the Congregation for the Causes of Saints) that Sister Therese of the Child Jesus of the Holy Face had practiced heroic virtue was read in the presence of Pope Benedict XV, who then personally gave a long and eloquent speech on what he called Therese’s “little way of spiritual childhood.”  This extraordinary day was the culmination of a long series of events: her diocesan process, which began in 1910, and her “Apostolic Process” (an inquiry into her possible sanctity made under the authority of the Congregation for Rites), which began in 1915.  In these two “processes”, two different church courts examined her life and writings and heard the testimony of many witnesses.  The testimony of the first process was published as a book, St. Therese of Lisieux by those who knew her, in 1973.*  Both the diocesan process and the Apostolic Process have been published on the Web site of the Archives of the Carmel of Lisieux. 

     The specific intention of both processes was to discover whether Therese had practiced virtue (the theological virtues: faith, hope, and charity; and the cardinal virtues, prudence, justice, temperance, and fortitude, with their associated virtues) to an heroic degree, and the witnesses were questioned on these points.

     On August 2, 1921, the Pope met with the Sacred Congregation for Rites, which voted favorably on Therese’s having practiced heroic virtue.  Reserving the final decision to himself, Pope Benedict XV asked the Cardinals to pray for light.  Finding in favor of Therese, he decided to choose the vigil of the Assumption, Sunday, August 14, 1921, to proclaim that she had practiced heroic virtue.  This is a necessary step in any process; the candidate may not be beatified without such a decree.  But few, if any, processes had excited such worldwide interest as Therese’s.  The overwhelming popularity of her memoir, Story of a Soul, combined with the countless miracles worked at her intercession to produce a veritable demand that the Church recognize her sanctity.  On October 21, 1919, Cardinal Vico, the Ponent of her cause, had said, during a visit to the Lisieux Carmel: “We must hurry to glorify the little saint, unless we want to be anticipated by the voice of the people.”¹  The whole Catholic world was holding its breath.

     Once the decree on heroic virtue was issued, no further examination of the candidate’s life or virtues was necessary.  After that, the Church waited for God to send miracles at the candidate’s intercession to confirm the divine wish for this person’s holiness to be recognized by the Church.

     For a description of the events of August 14, 1921, a word picture written in those days before television, I’m indebted to the W.A. Record, a newspaper published in Perth in Western Australia.  See “Promulgation of the Decree on the Heroic Virtues of the Venerable Sister Teresa of the Child Jesus (1922, January 21).” The W.A. Record (Perth, WA : 1888 - 1922), p. 1. Retrieved August 13, 2021, from http://nla.gov.au/nla.news-article212397672.  I reproduce most of this article, which was the first of two articles, below.

Promulgation of the Decree on the Heroic Virtues
of the Venerable Sister Teresa of the Child Jesus

     It is our unique privilege and great pleasure to reproduce herewith the authentic document relative to the Beatification and Canonisation of the Servant of God, Sister Teresa of the Child Jesus.  The original booklet containing the report of the ceremony at the Vatican on August 14 of last year, together with the Decrees, has reached us from the Carmelite Monastery of Lisieux, France, through Most Rev. Dr. Gibney, “Lourdes,” Vincent-street, Highgate, who received it by the last mail from Europe.  Owing to its length and the pressure on our space we regret not being able to publish it whole.  We must needs hold over the speech of His Holiness the Pope concerning the Decree until next week.  It is interesting to relate — and it speaks for the authenticity of the subject matter— that the Bishop received the brochure actually from Sister Teresa's elder Sisters, not only so by blood relationship, but Sisters in religion in the same convent as The Little Flower lived and died.  These Sisters were professed before Sister Teresa, and are both personally known to Dr. Gibney.  This full account should prove immensely interesting to Catholics.  "The Little Flower" is surely a perfect model for all children to look up to and imitate.  There are many ways of assisting in the great work of furthering the Cause for the Sister Teresa's canonisation, principal of which is prayer, and by it, recommendation to her care and intercession.— Ed., “R.”

     THE CEREMONY AT THE VATICAN.  It was on 14th August, 1921, the vigil of the Assumption of the Blessed Virgin that, in the Consistory Hall of the Vatican, there was read in the presence of His Holiness Pope Benedict XV, the Decree on the Heroic degree of the Virtues of Sister Therese of the Child Jesus.  The promulgation of this Decree confers upon the Servant of God the title of "Venerable.”  

     The event was characterised not only by the magnificent pomp which is a distinguishing feature of such ceremonies in Rome, but also by the extraordinary interest displayed by the immense audience which was composed of French people, priests, and religious of both sexes, and of pilgrims from all parts.  Long before the appointed hour the crowd forced its way into the entrances to the Clementine Hall, which gives access to the Consistorial Hall, a vast Hall with a striking ceiling, walls covered with precious tapestries and having at its further end a throne surmounted by a canopy of red damask. 

     Occupying the foremost place among the spectators was the official delegation of the French Embassy at the Vatican.  The Ambassador being at the time in France, three of his attaches, including Monsieur Cambon, Councillor of the Embassy, hastened to respond to the invitation received. 

     In addition to the Prelates composing the immediate suite of the Pope, could be seen several Archbishops, Bishops, and Prelates. 

     His Eminence Cardinal Vico, Prefect of the Sacred Congregation of Rites, and Ponent of the Cause, was seated at the right of the Pontifical Throne.  Directly facing the Holy Father was his Lordship Monseigneur Lemonnier, Bishop of Bayeux and Lisieux, clad in his violet mantle, and on either side of him were the General of the Discalced Carmelites, and Father Rodrigue of St.  Francis de Paule, the Postulator of the Cause.  The group connected with the promotion of the Cause was further honoured by the presence of Mgr. de Teil, the highly devoted Vice-Postulator.

     Among the members of the Sacred Congregation of Rites may be mentioned Mgr. Verde, the secretary, Mgr. Mariani, Promoter General of the Faith, Mgr. Salotti, Assistant Promoter General of the Faith and Assessor, Mgr. di Fava, Deputy, and several Very Reverend Consultors.

     There were also present a large number of Discalced Carmelite Fathers from the Mother House, including the Procurator, and the Definitors general. 

     At 11 o'clock His Holiness Pope Benedict XV, clad in His white soutane,  and wearing a surplice of rich lace and a mozetta of red silk, made His entrance, accompanied, by the most Illustrious and most Reverend Mgr. Camille Caccia Dominioni, the Pope's Chamberlain; Mgr. Auguste Zampini, Bishop of Porphyre, the Sacristan of the Vatican; Mgr. Charles Respighi, Master of Ceremonies, some honorary Camerieri Secreti, the Marquis Jean Sacchetti, Equerry of the Sacred Palace, the Commander of the Swiss Guards and the Palatine Guard, and the Familiari Secreti. 

     After having imparted his blessing to the kneeling crowd, the Pope ascended his throne, and at his invitation, Mgr.  Verde after having made the customary genuflections and kissed the ring and foot of the Pope, standing at a corner of the platform, read the Decree in Latin in a voice both clear and sonorous, and amid an impressive silence. 

     Decree of Heroic Virtue Read by Mgr Verde, Secretary of the Sacred Congregation of Rites

DECREE

Concerning the Diocese of Bayeux and Lisieux

For the Beatification and Canonization

Of the Venerable Servant of God

Sister Therese of the Child Jesus,

A Professed Nun

Of the Order of Discalced Carmelites

of the Monastery of Lisieux.

     As regards the question:

     Whether there is certainty as to the practice in an heroic degree of the theological virtues, Faith, Hope, and Charity, towards God and her neighbour, as also of the cardinal virtues, Prudence, Justice, Fortitude, Temperance, and their associate virtues, in the case in point and the object in view?  

     Among the Causes of Beatification and Canonization recently submitted to the Sacred Congregation of Rites which attained, or will shortly attain, the desired issue, it is not easy to find one that has so completely gained the favour of wellnigh the whole Christian world, as the cherished Cause of the Venerable Servant of God, SISTER TERESE OF THE CHILD JESUS.  From far and wide comes evidence of the good graces it has won, and continues daily to win.  Indeed the interest evoked is quite out of proportion both to the humble nature of the Cause itself, and to the personality of the Servant of God.  For she was but a girl who, known to few, spent her brief life in the solitude of the cloister.  Nor can her triumph be attributed to the story of her own life, written by Sister Therese at the bidding of her Superioress, since the rich spiritual fruits that daily result from an attentive perusal of its delightful pages are too wonderful, too worldwide, to be ascribed to an instrument so slender.  To touch the hearts of men, to bend their wills, to change their morals, to kindle the flame of Divine Love, these things are beyond human power, and find an adequate explanation only in the grace of God.  Anyone considering the case calmly and without bias is compelled to seek a higher solution and to adore the counsels of Providence.  He must realise that our most merciful Father has, in the person of His faithful handmaid, furnished with a new model this proud generation, so boastful of the superiority of reason over faith.  Thus too has God once more confirmed the precept of His uncreated Wisdom: "Unless ye be converted, and become .as little children, ye shall not enter the Kingdom of Heaven."  

     By copious and valid arguments, the Defence has endeavoured to prove--whether in the Diocesan .or the Roman courts of enquiry--firstly, that the observance of the above precept was the particular way of perfection to which God had called Sister Therese; secondly, that she obeyed this call with all the energy of her soul; and thirdly, that in her mode of life and action she fulfilled with  alacrity, generosity and perseverance, her special vocation.  Now this it is that constitutes precisely heroic virtue, and is the sure evidence of its existence.  When therefore, the thesis had been solidly established by proofs drawn from practice of the heroic virtues, it  was easy for the Defence to answer all objections. 

     One of these last seems worthy of mention since, had it been sustained, it would have substantially affected the entire Cause.  It concerns the illness of Sister Therese, which exercised so malignant a power upon herself and her actions as to cast suspicion on her sanctity, and seriously to disturb that which is the natural foundation of all heroic virtue.  Now if we must admit that at the age of ten Sister Therese fell ill of a disease, the real nature of which baffled her medical attendants, we must admit, for precisely the same reason, that she was suddenly, perfectly, and miraculously restored to her former health by Our Blessed Lady.  For, the same sworn eye-witnesses who tell of her illness are those who testify to its being followed by an immediate and complete recovery.  If we accept their testimony in the first instance, we must admit it in the second, as an axiom at law demands. 

     Should anyone, however, insist that her trouble in childhood left traces behind, he cannot get beyond the fact, abundantly witnessed to in the course of the case, that Sister Therese, especially after her entry into the convent, never behaved so as in the slightest degree to recall her former illness, or anything approaching thereto.  Her companions describe her as meek and humble, patient and amiable, even-tempered, and full of gaiety.  Now, if Sister Therese comported herself in this fashion to the admiration of everyone, remaining all the while subject to her old malady, this is merely the same as saying that the keener the struggle and the greater the self-control, the more illustrious would be the virtue of the.  Servant of God, coming forth, as she certainly did, triumphant in the fight with a disease that had not yet completely disappeared. 

     So it was that in this Cause, source of such great joy, arid closely linked with the common good, it was possible to answer the question as to the practice of heroic virtue by Sister Therese.

     The ante-preparatory and preparatory Congregations were followed by a general Congregation held upon August 2, in the presence of Our Holy Father, Benedict XV.  At this Congregation the Ponent of the Cause, Cardinal Antonio Vico, submitted the following question for solution: "Is it certain that the Venerable Servant of God, Sister Therese of the Child Jesus, practised in an heroic degree the theological virtues of Faith, Hope, and Charity towards God and her neighbour, the cardinal virtues of Prudence, Justice, Fortitude, and Temperance and their associate virtues, in the case in point and the object in view!"

     All present gave their votes, and these were joyfully accepted by His Holiness, who — reserving to Himself the final decision—asked the Cardinals and Consultors to pray earnestly that God’s will might be realised.  When he had decided to make known his judgment on the matter, he chose this most auspicious day, the thirteenth Sunday after Pentecost, eve of Our Lady's Assumption.  After Holy Mass, he summoned to the Vatican the Most Reverend Cardinal Vico, Prefect of the Sacred Congregation of Rites, and Ponent of the Cause, as also Rev. Father Angelus Mariani, Promotor of the Faith, and the undersigned Secretary.  There, in our presence, he solemnly declared:

     It is indeed certain that the Venerable Servant of God, Sister Therese of the Child Jesus, did practise in an heroic degree the theological virtues of Faith, Hope, and Charity towards God and her neighbour, as also the cardinal virtues Prudence, Justice, Fortitude, Temperance, and their associate virtues, in the case in point and the object in view. 

     He also gave command that this decree should be published and preserved in the archives of the Sacred Congregation of Rites, the 19th day before the calends of September (August 14) MCMXXI. 

     A. Cardinal Vico,
     Bishop of Porto and Saint Rufina.
     Prefect of the Sacred Congregation of Rites

                                    +A.  VERDE
                                    Secretary of the S.C. of R.

___________________

As soon as he had finished, His Lordship, Mgr. Lemonnier thanked the Holy Father in the speech which will be found at the end of this account.  The emotion was general when the Bishop of Bayeux and Lisieux, after a discreet allusion to the restrictions still imposed by the Church with regard to public demonstrations of piety in honour of the Servant of God, knelt to implore the blessing of the new Venerable on the Vicar of Jesus Christ. 

THE ADDRESS
Delivered by His Lordship, Monseigneur Lemonnier,
Bishop of Bayeux and Lisieux

     Most Holy Father,

     As the infallible guardian of supernatural truth, Your Holiness is pleased from time to time to bring again before our minds the doctrines of salvation.

     Our special gratitude is due to Your Holiness for solemnly declaring to-day the heroic degree of the virtues practised by the Servant of God, Sister Therese.  of the Child Jesus. 

     In this you are following in the footsteps of Our Lord, who, calling a little child, set him in the midst of His disciples and said: "Amen, I say unto you, unless you become as little children, you shall not enter into the Kingdom of Heaven.  Whosoever therefore shall humble himself as this little child, he is greatest in the Kingdom of Heaven." Matt.  xviii., 3. 4. 

     The Servant of God, after having found her treasure, had at heart the desire to give "her little way to souls; to teach them to love the good God -as she loved Him."  This is above all what she calls "doing good upon earth."  Such is her mission, and heaven does not deny her the necessary exterior sign in confirmation of it.  She herself foresaw this, when in the evening of her life she wrote with bold confidence: "I feel that all my hopes will be realised, that the Lord will work for me wonders which will far surpass my greatest desires.  I really count on not remaining inactive in Heaven; my wish is to work there still for the Church and for souls.  After my death I will let fall a shower of roses.  I ask this of God, I am sure He will hear me."

     Most Holy Father, we see the constant realisation of this prediction.  The promised shower of roses falls upon the Church militant.  The truth of this fact is made evident by the innumerable petitions coming from all parts of the world to your Holiness, asking for the glorification, of this advocate so compassionate towards all forms of human suffering. 

     I have to-day the honour of being the mouth-piece of all the clients of Sister Therese of the Child Jesus, in thanking Your Holiness for this solemn decree which proclaims her "Venerable." 

     Be pleased to accept once again, Most Holy Father, the thanks of the great, and ever-fruitful Order of the Carmelites, and most particularly, those of the Carmel of Lisieux in which this exquisite flower unfolded its petals.  Should I not moreover consider it my right and my paternal duty to add also the heartfelt gratitude both of the three sisters of the Servant of God, who are prevented by their Holy Rule from leaving the sacred precincts of their monastery at Lisieux, and also that of another of her sisters, a Visitation Nun who also belongs to my diocese. 

     Sister Therese of the Child Jesus blossomed upon French soil, like Saint Joan of Arc and Saint Margaret Mary, whom Your Holiness has raised to our altars.  We thank You in the name of France, who will never forget these pledges of Your love for her. 

     Most Holy Father, graciously accept the gratitude of the Diocese of Bayeux and Lisieux, which You have caused, to-day,  to be overwhelmed with joy.  I predict an increase of religious faith in my beloved Diocese, on account of the throngs of believers already hastening in pilgrimage to Lisieux. 

     The wise laws of the Sacred Congregation of Rites still seal our lips with regard to prayers addressed publicly to Sister Therese of the Child Jesus, in assemblies of the faithful.  However, in conclusion, may we not be allowed to voice the gratitude of our hearts by asking the new Venerable to bless Your Holiness, to console You in troubles caused by those who are unmindful of Your Paternity and to preserve for many a year to come, Your life so precious to the Church. 

__________________________________________________

     Then, the Sovereign Pontiff, speaking French, congratulated and thanked, in his turn, his Lordship for his presence in Rome, in spite of the overwhelming heat, and the fatigue consequent upon a long journey at such a tropical season. 

[See Part II of "Promulgation of the Decree on the Heroic Virtue of the Venerable Sister Therese of the Child Jesus," August 14, 1921]

Notes

*If you purchase the book through this affiliate link, a small percentage of  the cost supports this Web site.

1.  Les miracles de Soeur Thérèse de l’Enfant  Jésus entre 1898 et 1926: genèse d’une  culte.  Antoinette Guise, Memoire de D.E.A., 2000, p. 97.  https://www.academia.edu/2571593/Les_miracles_de_S%C5%93ur_Th%C3%A9r%C3%A8se_de_lEnfant_J%C3%A9sus_entre_1898_et_1926, accessed August 13, 2021.

The Image of the Holy Face of Tours displayed in St. Pierre's Cathedral and at the Lisieux Carmel

Context

The Holy Face in the Novitiate of the Lisieux Carmel

During the six years they were separated, Therese had fully shared the Holy Face with her sister Celine, who was passionately devoted to it.  At Celine's entrance, in September 1894, she took the name "Marie of the Holy Face," which was later changed against her will to "Genevieve of St. Therese" after the Carmel's foundress.  (In 1916, she reappropriated the title "of the Holy Face").  The sister now known as Marie of the Trinity, who entered before Celine, had been named "Marie Agnes of the Holy Face," but, as the name "Marie-Agnes" was then pronounced in Normandy, it sounded too much like "Mere Agnes," then prioress, and the young sister found her name, too, changed to "Marie of the Trinity."  On August 12, 1895, Therese wrote the poem "My Heaven on Earth," subtitled "Canticle to the Holy Face" for Marie of the Trinity's 21st birthday (WPDC; ACL). 

In March 1896, when Mother Marie de Gonzague was re-elected prioress, replacing Therese's sister Pauline (Mother Agnes), Therese's position as assistant novice mistress became somewhat more official (though it was still rather shaky; she was known simply as "senior novice").  Now there were three young women in the novitiate who shared this devotion.  Therese had entered into her "trial" in April, and in August the importance of the Holy Face of her Jesus overflowed into a new expression.  For the feast of the Holy Face in 1896, Therese prepared a "Consecration to the Holy Face" for the three of them.  She did not include her cousin, Marie Guerin, now Sister Marie of the Eucharist, because the latter was repelled by the image of the Holy Face of Tours.2

Therese calligraphed the Consecration carefully in black and red ink, and each sister signed it with her baptismal, as well as her religious, names.  You may read the English text of the Consecration to the Holy Face online (WPDC; ACL).  To understand its significance, however, and the importance of the lines from St. John of the Cross that Therese configured on the reverse side, you must consult The Prayers of Saint Therese of Lisieux, ed. Steven Payne, O.C.D., tr. Aletheia Kane, O.C.D.  (Washington, D.C.: Washington Province of Discalced Carmelites, 1997), which includes an indispensable introduction and notes. 

The importance of this image, the texts Therese associated with it and those she wrote inspired by it, and of the Holy Face in her life cannot be understood in a moment, but the effort one invests in meditating on it may be richly repaid. Pauline testified that "tender as was her devotion to the Childhood of Jesus, it could not be compared with that which she had for the Holy Face . . .  it would have been more correct to call her Therese of the Holy Face."   

Notes

* The note "WPDC; ACL" acknowledges the text published by the Washington Province of Discalced Carmelites and, with their permission, displayed on the Web site of the Archives of the Carmel of Lisieux.

1.  For a short essay on Therese's devotion to the Holy Face, see "Ta Face est ma seule Patrie," (tr. "Your Face is my only Homeland"), by Donald Jacob Uitvlugt.  Catholic Dossier, March-April 1999.  Special thanks to the Internet Archive.

2.  Prayers of Saint Therese of Lisieux, ed. Steven Payne, O.C.D., tr. Aletheia Kane, O.C.D.  Washington, D.C.: Washington Province of Discalced Carmelites, 1997, p. 94.

3.  For an arresting theological examination of the interplay between Therese's devotion to the Child Jesus and hers to the Holy Face, see "Therese of Lisieux: Challenge to Doctrine and Theology," by William M. Thompson, an essay in "Experiencing St. Therese Today, ed. John Sulllivan, O.C.D.  (Washington, D.C.: Washington Province of Discalced Carmelites, 1990).