St. Thérèse of Lisieux, the Little Flower, was only 24 years old when she died in 1897. Yet her writings continue to have a tremendous impact throughout the world, making her one of the most popular of all spiritual writers.
Sharing memories from early childhood through her life as a Carmelite nun, Thérèse opens her heart to
The greatest spiritual best-seller of our time!
St. Thérèse of Lisieux, the Little Flower, was only 24 years old when she died in 1897. Yet her writings continue to have a tremendous impact throughout the world, making her one of the most popular of all spiritual writers.
Sharing memories from early childhood through her life as a Carmelite nun, Thérèse opens her heart to us. This bride of Christ reveals her passion and longing for union with God. Her simplicity is charming, and we begin to believe that we can travel the path to salvation that she points out to us.
Thérèse called her doctrine "the little way of spiritual childhood," and it is based on her complete and unshakeable confidence in God's love for us. As she said herself of the writings that became this book, "What I have written will do a lot of good. It will make the kindness of God better known."
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Published
May 26th 2006
by St. Anthony Messenger Press
“My vocation is love!” (Beevers 155) The Story of a Soul is a writing meant to be an autobiography but is more a witness to the love of a soul that can shape our own lives. St. Therese of Lisieux, living in France at the turn of the nineteenth to twentieth centuries, reveals that God reaches out, even to us, in our world of busy-ness, in our own mundane and ordinary lives, to the smallness of our existence and that our own reaching back can bring us a glorious holiness and such a closeness to Je
“My vocation is love!” (Beevers 155) The Story of a Soul is a writing meant to be an autobiography but is more a witness to the love of a soul that can shape our own lives. St. Therese of Lisieux, living in France at the turn of the nineteenth to twentieth centuries, reveals that God reaches out, even to us, in our world of busy-ness, in our own mundane and ordinary lives, to the smallness of our existence and that our own reaching back can bring us a glorious holiness and such a closeness to Jesus that we seek to become more and more like this self-described ‘little flower’.
But I believe that if we think of her only as a little flower, we do her grave disservice. It is a phrase which can create a very false image of her. It creates a picture of weakness, of frailty and of helplessness. (Beevers 12)
I must admit this was my image of her, and one that I suspect many hold. This simple woman, a girl who lived a tremendously simple life, sugary sweet in its description upon first review, can lead us to a much deeper understanding of our own place in God’s great world. I believe this is true because we all share a common core and Therese illuminates it so well that we all see and feel grace in our own lives. Through her early childhood, strife with suffering, trials and sadness; until her death, at the young age of twenty-four, we witness her great need to be loved and her own expanding love (that becomes more and more self-less as she grows) until she finds complete love in her comprehension of Jesus’ sacrifice and his personally loving her. Therese wants to love, like Jesus, wants to save souls, wants to please God, and understands, with a wisdom beyond her age, that if she can bring even one to this simple understanding and desire that she, herself, has realized, that that soul would be saved.
She grabs her readers, her witnesses, right from the very beginning, no matter their station in life.
The splendour of the rose and the whiteness of the lily do not rob the little violet of its scent nor the daisy of its simple charm. I realized that if every tiny flower wanted to be a rose, spring would lose its loveliness and there would be no wild flowers to make the meadows gay. (Beevers 20)
She recognizes diversity, that it takes all kinds to make the world go around, and in doing so accepts all, passing no judgment on one’s station, no matter how high, or how low. Readers must surely feel welcomed right into her heart. Her appeal to so many is easily seen in the manner in which she views herself and her life, her mention of her life as her “exile on earth,” (Beevers 58) while not a nice thought or image, may be just the sort of image that allowed so many to identify with her. The time and place where she lived faced a division of social classes that is still prevalent in the majority of the world today. The disparity would make many hope that the life to come had to be better then the present one.
Her spirituality is firmly rooted in the ordinary, the messiness and grind of daily living. It already proclaimed the message of the Second Vatican Council that holiness is for everyone. (McCaffrey 140)
She also relays good and sound advice when wanting to confide in one, “I felt it better to speak to God than about him. There’s often so much self-love involved in chatter [even:] about spiritual things!” (Beevers 59) Sounding quite like our own mother’s advice. It is wonderful when we find ways to relate ourselves to someone admirable; it makes them real and reachable and their own attributes seem attainable for ourselves.
Therese of Lisieux reveals her vocation of love in the way she teaches that we must rely on God, for we, ourselves, are not enough, in any measure. She feels called to the mission to convert souls, as many as she can, for God. “I beseech You to cast Your divine glance upon a vast number of little souls. I beg You to choose in this world a multitude of little victims worthy of Your LOVE!!!” (Beevers 159)
Therese’s temperament and personality is one that is ‘child-like’, even if she must remind herself to be so. Her own inclination to remain ‘small’ or ‘little’ like a child so she can be close to Jesus is a call to simplicity and trust in our own lives. The realization of suffering and sadness brought on from ‘continual parting’ is a child’s grief, for as she realized the joy of sacrifice (the same that a parent realizes when their child face sadness and suffering in order to grow) she naturally becomes more mature in her approach to ‘partings’ from those she loves. (Beevers 41) Just as she demonstrated the simple grief of an innocent child, her commentary on dreams and about finding ‘fun’ in pleasing the difficult Mother Genevieve (Beevers 104) show her child-like qualities of fancy and whimsy without any guile. Truly a child, in the manner that Jesus urges us to be. But, even in this ‘childishness’ there is an authenticity we can almost feel, as though we have experienced these same feelings ourselves; Therese provides down-to-earth truths that we can all recognize. I am continually brought back to the ‘success’ of Therese in reaching so many – but I think it must be that even though she lived a sheltered life, all she expressed was ‘human’ and ‘timeless’ (classic). It must have brought humility to all who read it, but not uncomfortably so. This position would console and inspire many to accept their lot in life.
Of course one may stumble and be guilty of small faults, but love, able to draw good from everything, will very quickly destroy all that displeases Jesus and will fill one’s heart with a deep and humble peace. (Beevers 110)
Therese draws scripture and specifically the Gospels into her understanding of her own spirituality. She utilizes them seemingly to explain much of what she experiences, and she does this ‘personally’ not ‘generally’.
The Gospels help me in my prayers. They are always showing me new ways of looking at things, and I am always finding hidden and mysterious meanings in them. I understand and, by experience, I know that the Kingdom of God is within us. Jesus has no need of books or doctors of the church to guide souls. He, the Doctor of doctors, can teach without words. I have never heard him speak, but I know that He is within me. He guides and inspires me every moment of the day. Just when I need it, a new light shines on my problems. This happens not so much during my working hours of prayer as when I am busy with my daily work. (Beevers 110)
This point reminds me of the leading priest, Fr. Arico, on my recent contemplative retreat, who’s point was clear: that the benefits of contemplative prayer are realized after, not during, the prayer time itself. Therese opens up scripture to those who are afraid its meaning will be beyond them; she ‘applies’ the scriptures to her own life.
…now I realize that true charity consists in putting up with all one’s neighbor’s faults, never being surprised by his weakness, and being inspired by the least of his virtues. Above all, I learnt that charity is not something that stays shut up in one’s heart for “no man lighteth a candle and putteth it in a hidden place, or under a bushel; but upon a candlestick, that they who come in may see the light.” This candle represents the charity which must illumine ad cheer not only those dearest to me but “All those who are of the household. (Beevers 122)
“When I think of these things, my mind plunges into the infinite and I seem to stand already on the shore of heaven to be embraced by Jesus.” (Beevers 59) This vision draws me back down to ground when I find myself thinking no one else has deep inspirations. Of course others do, and realize the significance, that they feel at times so incredibly close to God. She brings us together in our journey here on earth through love, but reminds us we each have our own relationship with God, each in his own turn, and in his own measure. Our relation to God is that we can do nothing without God’s help, but that God’s help is forthcoming if we only make the effort, a ‘circle of life’ or ‘love’.
Today’s American society is one visibly demonstrating the elements of fatalism, people have become submissive to all that happens around them, feeling impotent and eschewing responsibility for their plight, their future and even their own well-being and certainly that of others. We convince ourselves that we are ineffectual, insignificant, and infinitesimal: this is not a belief or attitude St. Therese of Lisieux could or would have accepted, her ‘littleness’ was much greater. The concept of freedom brings a tremendous responsibility. “For had not Therese begged Him to take away her freedom. Freedom frightened her, for she knew herself to be so weak and feeble that she wished to be united with the divine power for ever.” (Beevers 52) So many want answers, the ‘how to’ for life, ‘the way’ to be handed to them. This perfect formula works for no one, just as it did not work for Therese, each must find their own way. Therese opens up an entire new path that inspired many to recognize the holiness they could find in their own lives and the grace they could help to bring the world through their own simple actions. “I understood that true greatness has nothing to do with a title. It’s a matter of soul.” (Beevers 75) She tells us, “… there are crosses and trials for you and they will make you worthy of my kingdom.” (Beevers 83) We are taught that we make our own happiness, what seems now to be a cliché or mere saying “I realized very clearly that happiness has nothing to do with the material things which surround us; it dwells in the very depths of the soul. One can be just as happy in a gloomy prison as in a palace” (Beevers 86) seems to be derived from a 100+ year old saint’s teaching. “You see, Mother, that I am a very little soul who can only offer very little things to God” (Beevers 143) – So true for all of us. But, if living by this it becomes clear that you are one who will help others, no matter what, you will find people turn to you and you will make a difference. Through her ‘vocation of love’, Therese reminds us that God has always used us to accomplish his works.
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I listened to this in the car and it took a few weeks to listen to it all so I think it was really disjointed for me. And sometimes I'd get distracted by driving or life, etc so I don't think I always listened very closely. The first part of the book where Therese talks about her childhood was interesting but I must say I don't warm up to overwrought flowery language. I found her descriptions emotional and almost cloying. The latter part of the book somehow seemed much more mature and I think pr
I listened to this in the car and it took a few weeks to listen to it all so I think it was really disjointed for me. And sometimes I'd get distracted by driving or life, etc so I don't think I always listened very closely. The first part of the book where Therese talks about her childhood was interesting but I must say I don't warm up to overwrought flowery language. I found her descriptions emotional and almost cloying. The latter part of the book somehow seemed much more mature and I think probably that part was written as she was dying.
In spite of all the problems I had with this book, it is truly inspirational and awe-inspiring. St. Therese really was a mystic to my view. I can't believe she was just 24 when she died. She's like a child genius when it comes to spirituality. The Mozart of faith, so to speak. I have a feeling I will revisit this book many times down the road.
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