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OTHERS RELIQUARIESThérèse of Lisieux
Saint Thérèse of Lisieux, O.C.D.
Sacred Keeper of the Gardens
The Little FlowerVirgin, Nun, Ecstatic
Doctor of the ChurchBornMarie Françoise-Thérèse Martin
2 January 1873
Alençon,[1]Orne, FranceDied30 September 1897(aged24)
Lisieux,Calvados, FranceVeneratedinRoman Catholic ChurchBeatified29 April 1923 byPope Pius XICanonized17 May 1925 byPope Pius XIMajorshrineBasilica of St. Thérèse in Lisieux, FranceFeast1 October
3 October inGeneral Roman Calendar1927–69 (Melkite Catholic Church)AttributesDiscalced of Vatican City
Missionaries; France; Russia;HIV/AIDSsufferers; radio care-a-thons; florists and gardeners; loss of parents; tuberculosis; theRussicum; AlaskaPart ofa seriesonChristian era or style=\"margin: 0px; padding: 0px; list-style-image: display: inline; white-space: nowrap; line-height: inherit;\">
The impact ofThe 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 tremendous, and she rapidly became one of the most popular saints of the twentieth century.Pope Pius XImade her the \"star of his pontificate\".[7]She was beatified in 1923, and canonized in 1925. Thérèse was declared co-patron of the missions withFrancis Xavierin 1927, and named co-patron of France withJoan of Arcin 1944.
On 19 October 1997,Pope John Paul IIdeclared her the thirty-thirdDoctor of the Church, the youngest person, and at that time only the third woman to be so honored. Devotion to Thérèse has developed around the world.[8]
Thérèse lived a hidden life and \"wanted to be unknown\", yet became popular after her death through her spiritual autobiography. She also left letters, poems, religious plays, prayers, and her last conversations were recorded by her sisters. Paintings and photographs – mostly the work of her sister Céline – further led to her being recognized by millions of men and women.[citation needed]
Thérèse said on her death-bed, \"I only love simplicity. I have a horror of pretence\", and she spoke out against some of the claims made concerning the Lives of saints written in her day, \"We should not say improbable things, or things we do not know. We must see their real, and not their imagined lives.\"[9]The depth of her spirituality, of which she said, \"my way is all confidence and love\", has inspiredmany believers. In the face of her littleness she trusted in God to be her sanctity. She wanted to go to heaven by an entirely new little way. \"I wanted to find an elevator that would raise me to Jesus\". The elevator, she wrote, would be the arms of Jesus lifting her in all her littleness.[citation needed]
Life[edit]Rue Saint-Blaise\'s house at Alençon: The family home and Thérèse\'s birthplace.The basilica of Alençon where Saint Therese was baptized.She was born in Rue Saint-Blaise,[10]Alençon, in France on 2 January 1873, the daughter ofSaintMarie-Azélie Guérin, usually called Zélie,[11]alacemaker,[12]and SaintLouis Martin,[13]a jeweler and watchmaker.[14]Both her parents were devout Catholics.
Louis had tried to become acanon regular, wanting to enter theGreat St Bernard Hospice, but had been refused because he knew noLatin. Zélie, possessed of a strong, active temperament, wished to serve the sick, and had also considered enteringconsecrated life, but theprioressof thecanonesses regularof the Hôtel-Dieu in Alençon had discouraged her enquiry outright.[15]Disappointed, Zélie learned the trade of lacemaking. She excelled in it and set up her own business on Rue Saint-Blaise[16]at age 22.
Zélie Martin, mother of Thérèse. In June 1877 she left forLourdeshoping to be cured, but the miracle did not happen..\"The Mother of God has not healed me because my time is up, and because God wills me to repose elsewhere than on the earth.\"Louis[17]and Zélie[18]met in early 1858 and married on July 13 of that same year at theBasilica Notre Dame of Alençon. At first they decided to live as brother and sister in a perpetual continence, but when a confessor discouraged them in this, they changed their lifestyle and had nine children. From 1867-70 they lost 3 infants and five year old Hélène. All five of their surviving daughters became nuns:
- Marie (February 22, 1860, a Carmelite in Lisieux, in religion, Sister Marie of the Sacred Heart, d. January 19, 1940),
Zélie was so successful in manufacturing lace[19]that by 1870 Louis had sold hiswatchmaking shopto a nephew and handled the traveling and bookkeeping end of his wife\'s lacemaking business. Louis and Zélie Martin were canonized on 18 October 2015.[20]
Birth and survival[edit]At this time, Thérèse was often sick; she began to suffer from nervous tremors. The tremors started one night after her uncle took her for a walk and began to talk about Zélie. Assuming that she was cold, the family covered Therese with blankets, but the tremors continued; she clenched her teeth and could not speak. The family called Dr. Notta, who could make no diagnosis.[34]In 1882, Dr. Gayral diagnosed that Thérèse \"reacts to an emotional frustration with a neurotic attack\".[35]
An alarmed, but cloistered, Pauline began to write letters to Thérèse and attempted various strategies to intervene. Eventually Thérèse recovered after she had turned to gaze at the statue of theVirgin Maryplaced in Marie\'s room, where Thérèse had been moved.[36]She reported on 13 May 1883 that she had seen the Virgin smile at her.[37][38]She wrote: \"Our Blessed Lady has come to me, she has smiled upon me. How happy I am.\"[39]However, when Thérèse told the Carmelite nuns about this vision at the request of her eldest sister Marie, she found herself assailed by their questions and she lost confidence. Self-doubt made her begin to question what had happened. \"I thought Ihad lied– I was unable to look upon myself without a feeling ofprofound horror.\"[40]\"For a long time after my cure, I thought that my sickness was deliberate and this was a real martyrdom for my soul.\"[41]Her concerns over this continued until November 1887.
In October 1886 her oldest sister, Marie, entered the same Carmelite monastery, adding to Thérèse\'s grief. The warm atmosphere atLes Buissonnets, so necessary to her, was disappearing. Now only she and Céline remained with their father. Her frequent tears made some friends think she had aweak characterand the Guérins indeed shared this opinion.[citation needed]
Thérèse also suffered fromscruples, a condition experienced by other saints such asAlphonsus Liguori, also aDoctor of the ChurchandIgnatius Loyola, the founder of theJesuits. She wrote: \"One would have to pass through this martyrdom to understand it well, and for me to express what I experienced for a year and a half would be impossible.\"[42]
Thérèse in 1886, age 13. \"It would certainly be unfair to call Thérèse of Lisieuxlimited, narrow. She wasveryalert and intelligent – But herhorizonwas limited – she was quite definitely averticalperson, could only grow skywards and into the depths – no breadth.\" (Ida Görres,Diaries 1955–57).Complete conversion: Christmas 1886[edit]The Carmelite order had been reformed in the sixteenth century byTeresa of Ávila, essentially devoted to personal and collective prayer. The times of silence and of solitude were many but the foundress had also planned for time for work and relaxation in common—the austerity of the life should not hinder sisterly and joyful relations. Founded in 1838, the Carmel of Lisieux in 1888 had 26 religious, from very different classes and backgrounds. For the majority of the life of Thérèse, the prioress would be Mother Marie de Gonzague, born Marie-Adéle-Rosalie Davy de Virville. When Thérèse entered the convent Mother Marie was 54, a woman of changeable humour, jealous of her authority, used sometimes in a capricious manner; this had for effect, a certain laxity in the observance of established rules. \"In the sixties and seventies of the [nineteenth] century an aristocrat in the flesh counted for far more in a petty bourgeois convent than we can realize nowadays... the superiors appointed Marie de Gonzague to the highest offices as soon as her novitiate was finished... in 1874 began the long series of terms as Prioress\".[63]
Postulant[improve this articlebyadding citations to reliable sources. Unsourced material may be challenged and removed.(October 2016)(Learn how and when to remove this template message)Thérèse\'s time as a postulant began with her welcome into the Carmel, Monday, 9 April 1888,[64]theFeast of the Annunciation. She felt peace after she received communion that day and later wrote, \"At last my desires were realized, and I cannot describe the deep sweet peace which filled my soul. This peace has remained with me during the eight and a half years of my life here, and has never left me even amid the greatest trials.\"[65]
From her childhood, Thérèse had dreamed of thedesertto which God would some day lead her. Now she had entered that desert. Though she was now reunited with Marie and Pauline, from the first day she began her struggle to win and keep her distance from her sisters. Right at the start Marie de Gonzague, the prioress, had turned the postulant Thérèse over to her eldest sister Marie, who was to teach her to follow theDivine Office. Later she appointed Thérèse assistant to Pauline in the refectory. And when her cousin Marie Guerin also entered, she employed the two together in thesacristy.[citation needed]
Thérèse adhered strictly to the rule which forbade all superfluous talk during work. She saw her sisters together only in the hours of common recreation after meals. At such times she would sit down beside whomever she happened to be near, or beside a nun whom she had observed to be downcast, disregarding 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 did not come to Carmel to be with my sisters; on the contrary, I saw clearly that their presence would cost me dear, for I was determined not to give way to nature.\"[citation needed]
Although the novice mistress, Sister Marie of the Angels, found Thérèse slow, the young postulant adapted well to her new Environment. She wrote, \"Illusions, the Good Lord gave me the grace to have none on entering Carmel. I found religious life as I had figured, no sacrifice astonished me.\" She sought above all to conform to the rules and customs of the Carmelites that she learnt each day with her four religious of the novitiate. (Sr Marie of the Angels, 43, Sister Marie-Philomene, 48, \'very holy, very limited\'; Sister Marie of the Sacred Heart, her oldest sister and godmother; Sister Marthe of Jesus, 23, an orphan, \'a poor little unintelligent sister\' according to Pauline). Later, when Thérèse had become assistant to the novice mistress she repeated how important respect for the Rule was: \"When any break the rule, this is not a reason to justify ourselves. Each must act as if the perfection of the Order depended on her personal conduct.\" She also affirmed the essential role of obedience in religious life. She said, \"When you stop watching the infallible compass [of obedience], as quickly the mind wanders in arid lands where the water of grace is soon lacking.\"[citation needed]
She chose a spiritual director, aJesuit, Father Pichon. At their first meeting, 28 May 1888, she made a general confession going back over all her past sins. She came away from it profoundly relieved. The priest who had himself suffered fromscruples, understood her and reassured her.[66]A few months later, he left for Canada, and Thérèse would only be able to ask his advice by letter and his replies were rare. (On 4 July 1897, she confided to Pauline, \'Father Pichon treated me too much like a child; nonetheless he did me a lot of good too by saying that I never committed a mortal sin.\') During her time as a postulant, Thérèse had to endure some bullying from other sisters because of her lack of aptitude for handicrafts and manual work. Sister St Vincent de Paul, the finest embroiderer in the community made her feel awkward and even called her \'the big nanny goat\'. Thérèse was in fact the tallest in the family, 1.62 metres (approx. 5\'3\"). Pauline, the shortest, was no more than 1.54m tall (approx.5\').
During her last visit to Trouville at the end of June 1887, Thérèse was called, with her long blond hair, \"the tall English girl\". Like all religious she discovered the ups and downs related to differences in temperament, character, problems of sensitivities or infirmities. After nine years she wrote plainly, \"the lack of judgment, education, the touchiness of some characters, all these things do not make life very pleasant. I know very well that these moral weaknesses are chronic, that there is no hope of cure\". But the greatest suffering came from outside Carmel. On 23 June 1888, Louis Martin disappeared from his home and was found days later, in the post office inLe Havre. The incident marked the onset of her father\'s decline.[citation needed]
Novice (10 January 1889 – 24 September 1890)[eDuring the course of her novitiate, contemplation of the Holy Face had nourished her inner life. This is an image representing the disfigured face of Jesus during His Passion. And she meditated on certain passages from the prophetIsaiah(Chapter 53). Six weeks before her death she remarked to Pauline, \"The words in Isaiah: \'no stateliness here, no majesty, no beauty,...one despised, left out of all human reckoning; How should we take any account of him, a man so despised (Is 53:2-3) – 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.\"[73]On the eve of her profession she wrote to Sister Marie,Tomorrow I shall be the bride of Jesus \'whose face was hidden and whom no man knew\' – what a union and what a future!.[74]The meditation also helped her understand the humiliating situation of her father.
Usually the novitiate preceding profession lasted a year. Sister Thérèse hoped to make her final commitment on or after 11 January 1890 but, considered still too young for a final commitment, her profession was postponed. She would spend eight months longer than the standard year as an unprofessed novice. As 1889 ended, her old home in the worldLes Buissonnets, was dismantled, the furniture divided among the Guérins and the Carmel. It was not until 8 September 1890, aged 17 and a half, that she made her religious profession. The retreat in anticipation of her \"irrevocable promises\" was characterized by \"absolute aridity\" and on the eve of her profession she gave way to panic. \"What she wanted was beyond her. Her vocation was a sham.\"[75]
Reassured by the novice mistress and mother Marie de Gonzague, the next day her religious profession went ahead, \'an outpouring of peace flooded my soul, \"that peace which surpasseth all understanding\" (Phil.4:7) Against her heart she wore her letter of profession written during her retreat. \"May creatures be nothing for me, and may I be nothing for them, but may You, Jesus, be everything! Let nobody be occupied with me, let me be looked upon as one to be trampled underfoot...may Your will be done in me perfectly ... Jesus, allow me to save very many souls; let no soul be lost today; let all the souls in purgatory be saved..\" On September 24, the public ceremony followed filled with \'sadness and bitterness\'. \"Thérèse found herself young enough, alone enough, to weep over the absence of Bishop Hugonin, Père Pichon, in Canada; and her own father, still confined in the asylum.\"[76]But Mother Marie de Gonzague wrote to the prioress of Tours, \"The angelic child is seventeen and a half, with the sense of a 30 year old, the religious perfection of an old and accomplished novice, and possession of herself, she is a perfect nun.\"
The Discreet life of a Carmelite (September 1890 – February 1893)[edit]On 20 February 1893, Pauline was elected prioress of Carmel and became \"Mother Agnes\". She appointed the former prioress novice mistress and made Thérèse her assistant. The work of guiding the novices would fall primarily to Thérèse. Over the next few years she revealed a talent for clarifying doctrine to those who had not received as much education as she. A kaleidoscope, whose three mirrors transform scraps of coloured paper into beautiful designs, provided an inspired illustration for theHoly Trinity. \"As long as our actions, even the smallest, do not fall away from the focus of Divine Love, the Holy Trinity, symbolized by the three mirrors, allows them to reflect wonderful beauty. Jesus, who regards us through the little lens, that is to say, through Himself, always sees beauty in everything we do. But if we left the focus of inexpressible love, what would He see? Bits of straw … dirty, worthless actions.\"[80]\"Another cherished image was that of the newly invented elevator, a vehicle Thérèse used many times over to describe God\'s grace, a force that lifts us to heights we can\'t reach on our own.\"[81]Her sister Céline\'s memoir is filled with numerous examples of the teacher Thérèse. \"Céline: - \'Oh! When I think how much I have to acquire!\' Thérèse: - \'Rather, how much you have to lose! Jesus Himself will fill your soul with treasures in the same measure that you move your imperfections out of the way.\" And Céline recalled a story Thérèse told about egotism. \'The 28 month old Thérèse visitedLe Mansand was given a basket filled with candies, at the top of which were two sugar rings. \'Oh! How wonderful! There is a sugar ring for Céline too!\' On her way to the station however the basket overturned, and one of the sugar rings disappeared. \'Ah, I no longer have any sugar ring for poor Céline!\' Reminding me of the incident she observed; \'See how deeply rooted in us is this self-love! Why was it Céline\'s sugar ring, and not mine, that was lost?\'[82]Martha of Jesus, a novice who spent her childhood in a series of orphanages and who was described by all as emotionally unbalanced, with a violent temper, gave witness during the beatification process of the \'unusual dedication and presence of her young teacher. \"Thérèse deliberately \'sought out the company 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 people she found repellent. It was an effective means of achieving interior poverty, a way to remove a place to rest her head.\"[81]
In September 1893, Thérèse, having been a professed novice for the standard three years, asked not to be promoted but to continue a novice indefinitely. As a novice she would always have to ask permission of the other, full sisters. She would never be elected to any position of importance. Remaining closely associated with the other novices, she could continue to care for her spiritual charges. In 1841Jules Micheletdevoted the major part of the fifth volume of hisHistory of Franceto a favourable presentation of the epic ofJoan of Arc, the Maid of Orleans.Felix Dupanloupworked relentlessly for the glorification of Joan who, on 8 May 1429 had liberatedOrléans, the city of which he became bishop in 1849. Thérèse wrote two plays in honour of her childhood heroine, the first about Joan\'s response to the heavenly voices calling her to battle, the second about her resultingmartyrdom.[citation needed]
1894 brought a national celebration ofJoan of Arc. On 27 January,Leo XIIIauthorized the introduction of her cause of beatification, declaring Joan, the shepherdess fromLorraine\'venerable\'. Thérèse usedHenri Wallon\'s history of Joan of Arc – a book her uncle Isidore had given to the Carmel – to help her write two plays, \'pious recreations\', \"small theatrical pieces performed by a few nuns for the rest of the community, on the occasion of certain feast days.\" The first of these,The Mission of Joan of Arcwas performed at the Carmel on 21 January 1894, and the secondJoan of Arc Accomplishes her Mission, exactly one year later, on 21 January 1895. In the estimation of one of her biographers, Ida Görres, they \"are scarcely veiled self-portraits.\"[83]
On 29 July 1894, Louis Martin died. Following his death, Céline entered the Lisieux convent on 14 September 1894. With Mother Agnes\' permission, she brought her camera to Carmel, and developing materials. \"The indulgence was not by any means usual. Also outside of the normal would be the destiny of those photographs Céline would make in the Carmel, images that would be scrutinized and reproduced too many times to count. Even when the images are poorly reproduced, her eyes arrest us. Described as blue, described as gray, they look darker in photographs. Céline\'s pictures of her sister contributed to the extraordinary cult of personality that formed in the years after Thérèse\'s death.\"[84][85]
The discovery of the \"little way\"[edit]At the end of the second play that Thérèse had written on Joan of Arc, the costume she wore almost caught fire. The alcohol stoves used to represent the stake atRouenset fire to the screen behind which Thérèse stood. Thérèse did not flinch but the incident marked her. The theme of fire would assume an increasingly great place in her writings.[96]On 9 June 1895, during a mass celebrating the feast of the Holy Trinity, Thérèse had a sudden inspiration that she must offer herself as a sacrificial victim tomerciful love. At this time some nuns offered themselves as a victim to God\'sjustice. In her cell she drew up an \'Act of Oblation\' for herself and for Céline, and on 11 June, the two knelt before the miraculous Virgin and Thérèse read the document she had written and signed.In the evening of this life, I shall appear before You with empty hands, for I do not ask you lord to count my works..According to biographer Ida Görres the document echoed the happiness she had felt when Father Alexis Prou, the Franciscan preacher, had assured her that her faults did 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 all my imperfections – as fire transforms all things into itself.\"[citation needed]
In August 1895 the four Martin sisters were joined by their cousin, Marie Guerin, in religion, Sister Marie of the Eucharist. In October 1895 a young seminarian and subdeacon of theWhite Fathers, Abbé Bellière, asked the Carmel of Lisieux for a nun who would support – by prayer and sacrifice – his missionary work, and the souls that were in the future to be entrusted to him.[97]Mother Agnes designated Thérèse. She never met Father Bellière but ten letters passed between them.
In 1896, Father Adolphe Roulland of the Society of Foreign Missions, asked the Carmel of Lisieux for aspiritual sister. Thérèse was assigned the duties – she answered questions, consoled, warned, and instructed the priest in the meaning of herlittle way. As everywhere in her doctrine it is based on the scriptures. \"I rejoice in my littleness, because only little children and those who are like them shall be admitted to the Heavenly Banquet.\"Letter to Père Roulland, 9 May 1897.
A year later Father Adolphe Roulland (1870–1934) of theSociety of Foreign Missionsrequested the same service of the Lisieux Carmel. Once more Thérèse was assigned the duties ofspiritual sister. \"It is quite clear that Thérèse, in spite of all her reverence for the priestly office, in both cases felt herself to be the teacher and the giver. It is she who consoles and warns, encourages and praises, answers questions, offers corroboration, and instructs the priests in the meaning of herlittle way\".[98]
The final years[improve this articlebyadding citations to reliable sources. Unsourced material may be challenged and removed.(October 2016)(Learn how and when to remove this template message)Cover page ofThe Story of a Soul(l\'Histoire d\'une Âme) by Thérèse of Lisieux, édition 1940.The crypt of theBasilica of St. Therese in Lisieux.St. Thérèse is best known today for her spiritual memoir,L\'histoire d\'une âme(The Story of a Soul), which she wrote upon the orders of two prioresses of her monastery because of the many miracles worked at her intercession. She began to writeStory of a Soulin 1895 as a memoir of her childhood, under instructions from her sister Pauline, known in religion as Mother Agnes of Jesus. Mother Agnes gave the order after being prompted by their eldest sister, Sister Marie of the Sacred Heart.
While Thérèse was on retreat in September 1896, she wrote a letter to Sister Marie of the Sacred Heart which also forms part of what was later published asStory of a Soul. In June 1897, Mother Agnes became aware of the seriousness of Thérèse\'s illness. She immediately asked Mother Marie de Gonzague, who had succeeded her as prioress, to allow Thérèse to write another memoir with more details of her religious life. With selections from Therese\'s letters and poems and reminiscences of her by the other nuns, it was published posthumously.
It was heavily edited by Pauline (Mother Agnes), who made more than seven thousand revisions to Therese\'s manuscript and presented it as a biography of her sister. Aside from considerations of style, Mother Marie de Gonzague had ordered Pauline to alter the first two sections of the manuscript to make them appear as if they were addressed to Mother Marie as well.[citation needed]Saint Therese had written her autobiography under obedience. While on her deathbed the Saint made many references to the book\'s future appeal and benefit to souls.
Since 1973, two centenary editions of Thérèse\'s original, unedited manuscripts, includingThe Story of a Soul,her letters, poems,[115]prayers and the plays she wrote for the monastery recreations have been published in French. ICS Publications has issued a complete critical edition of her writings:Story of a Soul,Last Conversations, and the two volumes of her letters were translated by John Clarke, O.C.D.;The Poetry of Saint Thérèseby Donald Kinney, O.C.D.;The Prayers of St. Thérèseby Alethea Kane, O.C.D.; andThe Religious Plays of St. Thérèse of Lisieuxby David Dwyer and Susan Conroy.
Recognition[edit]Interior of theBasilica of St. Thérèse.Pope Pius Xsigned the decree for the opening of her process of canonization on 10 June 1914.Pope Benedict XV, in order to hasten the process, dispensed with the usual fifty-year delay required between death andbeatification. On 14 August 1921, he promulgated the decree on theheroic virtuesof Thérèse and gave an address on Thérèse\'s way of confidence and love, recommending it to the whole Church.[citation needed]
Thérèse was beatified on 29 April 1923 and canonized on 17 May 1925, byPope Pius XI, only 28 years after her death. Her feast day was added to theGeneral Roman Calendarin 1927 for celebration on October 3.[116]In 1969, 42 years later,Pope Paul VImoved it to October 1, the day after herdies natalis(birthday to heaven).[117]
Thérèse of Lisieux is thepatron saintof aviators, florists, illness(es) and missions. She is also considered by Catholics to be the patron saint of Russia, although theRussian Orthodox Churchdoes not recognize either her canonization or her patronage. In 1927, Pope Pius XI named Thérèse co-patron of the missions, the equal of Saint Francis Xavier. In 1944 Pope Pius XII decreed her a co-patron of France withSaint Joan of Arc.[118]The principal patron of France is the Blessed Virgin Mary.
By the Apostolic LetterDivini Amoris Scientia(The Science of Divine Love) of 19 October 1997,Pope John Paul IIdeclared her aDoctor of the Church,[119]one of only four women so named, the others beingTeresa of Ávila(Saint Teresa of Jesus),Hildegard of BingenandCatherine of Siena. Thérèse was the only saint to be named a Doctor of the Church during Pope John Paul II\'spontificate. In 1902, the PolishCarmeliteFatherRaphael Kalinowski(later Saint Raphael Kalinowski) translated her autobiography,The Story of a Soul, into Polish.[120]
According to some biographies ofÉdith Piaf, in 1922 the singer — at the time, an unknown seven-year-old girl — was cured from blindness after a pilgrimage to the grave of Thérèse, who at the time was not yet formally canonized.[121]
Grand celebration of her canonization[edit]Statue of Saint Therese of Liseux atSt Pancras Church, Ipswich.On 18 October 2015, Louis and Zélie Martin were canonized.[124][125]
They were the first ever spouses to be proposed for canonization as a couple and the first to be canonized together. In 2004, theArchbishop of Milanaccepted the unexpected cure[126]of Pietro Schiliro, an Italian child born near Milan in 2002 with a lung disorder, as a miracle attributable to their intercession. Announced by Cardinal Saraiva Martins on 12 July 2008, at the ceremonies marking the 150th anniversary of the marriage of the VenerableZelieandLouis Martin, their beatification as a couple[127](the last step before canonization) took place on 19 October 2008, in Lisieux.[128][129]
In 2011 the letters of Blessed Zélie and Louis Martin[130]were published in English asA Call to a Deeper Love: The Family Correspondence of the Parents of Saint Thérèse of the Child Jesus, 1863–1885.[131]On 7 January 2013, inValencia, Spain, the diocesan process opened to examine a \"presumed miracle\" attributed to their intercession: the healing of a newborn girl, Carmen Pérez Pons, who was born prematurely four days after their beatification and who inexplicably recovered from severe bleeding of the brain and other complications.[132]
On 21 May 2013, the diocesan process to examine the miracle closed and the dossier was sent to the Congregation for the Causes of Saints in Rome.[133]On 27 June 2015, Pope Francis announced that they would be canonized on 18 October 2015.[134]
Canonization cause of her sister Léonie[edit]Together with SaintFrancis of Assisi, Saint Thérèse of Lisieux is one of the most popular Catholic saints since apostolic times.[4]As aDoctor of the Church, she is the subject of much theological comment and study, and, as an appealing young woman whose message has touched the lives of millions, she remains the focus of much popular devotion.[138]
Relics of Saint Thérèse on a world pilgrimage[edit]The Congregation of the Saint Thérèse of Lisieux\'soblates[145]was founded in 1933 by Gabriel Martin, priest in the diocese of Luçon (France) and Béatrix Douillard.[146]Their mission is to evangelize in the parishes and to help Saint Thérèse to \"spend her heaven by doing good on earth\". TheCongregation of Saint Thérèse of Lisieuxwas founded on March 19, 1931, byMar Augustine Kandathil, theMetropolitanof theCatholic St. Thomas Christians, as the first Indian religious order for brothers.[147][148]
Places named for Saint Thérèse[† SAINT THERESE of LISIEUX VIRGIN STERLING RELIQUARY 1 RELIC WAX SEALED FRANCE †:
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