Who was St. Thérèse of Lisieux?

A Tender Flower in the Bocage Forests

In January 1873, a fragile child named Therese Martin began her life, cradled in uncertainty. Her delicate health required the nurturing care of a wet nurse, Rose Taillé, who had already lovingly nourished two of Therese's siblings. Therese's early days were spent not at her family home but in the leafy embrace of the bocage forests of Semallé, under Rose's attentive watch.

A heartwarming reunion with her family in Alençon unfolded when Therese was just 15 months old. Her mother, Madame Martin, shared enchanting stories of young Therese's affectionate calls of "Mama!" echoing through the house, each step down the stairs punctuated with the earnest call for her mother's attention. Raised in a devout Catholic household, Therese's early life was rhythmically shaped by the sacred, from dawn Masses to the heartfelt practice of charity. Her childhood was vibrant, filled with the joys and tantrums familiar to any young soul. Yet even in her spirited moments, her intelligence and depth shone through.

As Therese's mother, Zélie, grappled with the shadows of illness, she recognized the radiant spirit of her daughter, describing Therese as a "chosen spirit" in letters hinting at her own fragile health. Zélie's journey in search of healing led her to Lourdes, but the sought-after miracle remained elusive. In August 1877, Zélie passed away, leaving four-and-a-half-year-old Therese to navigate the profound loss of her mother. This heartbreak marked a profound shift in Therese's world, her once bright and lively nature giving way to a more introspective and sensitive demeanor.

Yet, life's tapestry continued to weave its complex patterns. The Martin family, guided by the caring hand of Louis, Therese's father, moved to Lisieux, seeking solace and support within the family of Zélie's brother, Isidore Guérin. There, amidst the verdant gardens of Les Buissonnets, Therese embarked on what she would later reflect upon as the most challenging chapter of her life. In this new world, her sister Pauline stepped tenderly into the role of a maternal figure, her presence a comforting beacon for Therese. Amidst these shifts and changes, the young Therese Martin, a tender flower nurtured in love, faith, and family, began to unfurl her petals, her story intertwining with the divine in ways that would touch the world.

Trials of the Spirit

During this chapter of her life, Therese navigated through a sea of health challenges and emotional turmoil. The absence of her mother and the departure of her sisters to the Carmelite convent cast long shadows over her young heart. Her health mirrored this internal strife, manifesting in nerve-wracking tremors that puzzled even the most learned doctors of her time. Dr. Gayral's insight hinted at the profound connection between her emotional state and her physical symptoms, suggesting that her mysterious tremors were a physical response to emotional distress.

In the midst of these trials, Therese sought solace in her spirituality. A transformative experience unfolded when she turned her gaze upon the statue of the Virgin Mary. Therese recounted a moment of sublime grace, feeling the Virgin smile at her, an encounter that filled her with an ineffable joy and comfort. Yet, this celestial comfort was soon clouded by doubt and scrutiny. Sharing her vision with the nuns led to a barrage of questions that shook her confidence, casting her into a tumultuous sea of self-doubt and spiritual anguish.

The departure of her sister Marie to join Pauline in the Carmelite monastery further deepened the void in Therese's life. The once vibrant and nurturing atmosphere of Les Buissonnets began to fade, leaving Therese and her sister Céline to cling to the remnants of their familial cocoon. Her visible sorrow and tears, misinterpreted as signs of a fragile character by some, were in truth reflections of the profound internal battles she was enduring.

In addition to her physical and emotional trials, Therese grappled with scruples, a spiritual trial where the soul is excessively preoccupied with its faults and sins. This condition, shared by other revered figures like Alphonsus Liguori and Ignatius Loyola, plunged Therese into a spiritual martyrdom, a crucible of self-examination and doubt that was as demanding and painful as any physical ailment.

Through these ordeals, Therese's journey was one of profound courage and resilience, a testament to her unwavering faith and her unquenchable spirit, which sought light even in the darkest of times.

A Night of Transformation

Christmas Eve of 1886 marked a profound turning point in the life of Therese, a night she fondly termed her "complete conversion." It was a moment of spiritual awakening, a transformative experience where she felt herself maturing instantaneously, stepping out from the shadows of childhood into a newfound spiritual maturity. She recounted this as a miraculous night when Jesus, in his tender love, ushered her into a new phase of life, a moment of divine intervention that shaped her journey henceforth.

On that fateful night, Therese, along with her father Louis and her sisters, attended the solemn Midnight Mass, their hearts heavy with the trials they had been enduring. The family's emotional landscape had been marred by Léonie's recent return from the Poor Clares, a period marked by her own struggles and a sense of defeat. The festive tradition of placing empty shoes by the hearth, awaiting the gifts not from Father Christmas but from the Child Jesus, was marred by a moment of raw emotion. Therese, upon overhearing her father's weary and irritated remark about her being too old for such traditions, felt the sting of his words deeply.

However, it was in this moment of vulnerability that Therese experienced her profound inner metamorphosis. Wiping away her tears, she descended the stairs with a renewed spirit. The simple act of joyfully unwrapping her gifts by the fireplace became symbolic of her shedding the layers of sensitivity and sadness that had enveloped her for so long. Therese emerged from this experience with a rejuvenated soul, emboldened by a newfound strength and a resolve to embrace selflessness and charity.

Ida Görres and biographer Kathryn Harrison have reflected deeply on this transformative event in Therese's life. Görres speaks of the liberation Therese found in shifting her gaze away from herself, embracing a life of grace and self-abandonment. Harrison, on the other hand, delves into the duality of Therese's spiritual journey, recognizing it as a passage fraught with both peril and profound potential, a journey of embracing one's desires and ambitions while navigating the delicate balance between the earthly and the divine.

The character of Therese, especially the profound experiences of her early years, has intrigued and inspired scholars and believers alike. Some have perceived a neurotic dimension to her personality, suggesting a complex interplay of emotions and spirituality within her. Yet, it is undeniable that Therese's temperament, marked by an unyielding will and fervent desire, shaped a life of intense devotion and purpose, a life that perhaps burned brightly but all too briefly, driven by the sheer force of her faith and ambition.

A Blossoming Faith and a Pilgrimage of the Soul

As Therese matured, her spiritual journey deepened profoundly. She found solace and guidance in the pages of "The Imitation of Christ," a book that seemed to speak directly to her soul, urging her to turn her whole heart to the Lord and find peace away from the transient world. Alongside this, the stirring lectures of Abbé Charles Arminjon on the divine mysteries nourished her during a pivotal period of her life, shaping her understanding and spiritual path.

In May 1887, a significant moment unfolded in the garden with her father, Louis. As Therese expressed her deep desire to join the Carmelite order before Christmas, marking the anniversary of her spiritual conversion, the emotional bond and understanding between father and daughter were palpable. Louis's gesture of giving Therese a little white flower, explaining its growth and preservation by God's care, resonated with her profoundly. She saw her own life mirrored in the flower's journey, feeling herself destined to thrive in a different soil, beyond the confines of her current world.

During that summer, Therese's heart was moved by the plight of Henri Pranzini, a man condemned for heinous crimes yet still a soul she believed worthy of salvation. Her fervent prayers and the transformative moment when Pranzini embraced a crucifix just before his execution convinced Therese of the power of intercessory prayer and reinforced her commitment to pray for the salvation of even the most hardened sinners.

A diocesan pilgrimage to Rome in November 1887 opened new horizons for Therese. It was a time of profound learning and exposure to the wider world, far beyond the familiar landscapes of Normandy. Her audience with Pope Leo XIII, although brief, was a pivotal moment. Her plea to join Carmel at 15 and the Pope's measured response underscored her unwavering determination and the spiritual gravity that defined her young life.

The pilgrimage also offered Therese insights into the human nature of priests, whom she had held in high regard. Being in their company, observing their conversations and frailties, she understood the need for prayers for priests, recognizing their humanity and the challenges they face. This revelation deepened her sense of vocation, affirming her resolve to pray and offer her life for sinners and those who guide the faithful.

Therese's interactions with young men during the pilgrimage further solidified her conviction. Despite feeling the stirrings of human affection, she recognized her susceptibility to tender feelings and acknowledged the protective grace of her divine calling, longing to be kept away from the allurements of the world.

In a defining moment, the Bishop of Bayeux authorized Therese's entrance into Carmel, marking the beginning of her formal journey as a Carmelite postulant on 9 April 1888. This step was not just a transition but a leap into a life dedicated to prayer, sacrifice, and an unwavering commitment to her faith, shaping the path of a soul destined for sainthood.

A New Chapter in the Carmel of Lisieux

When Therese stepped into the Carmel of Lisieux, she was entering a world steeped in tradition and spiritual rigor. The convent was a tapestry woven from threads of history, established by two nuns from the Poitiers Carmel back in 1838. Among its walls moved figures from a past era, including Mother Geneviève of St Teresa, a living bridge to the origins of this sacred house.

The Carmelite community Therese joined was a mosaic of individualities, each nun bringing her own unique hue to the picture. It was a place where age, quirks, ailments, and diverse spiritual temperatures melded together. The community primarily consisted of women from modest backgrounds, with the leadership hailing from the old Norman nobility. In this spectrum, the Martin sisters represented the emerging bourgeoisie, adding another layer to the convent's rich social tapestry.

The ethos of the convent was shaped centuries earlier by Teresa of Ávila, who envisioned a life profoundly devoted to prayer, both personal and collective. The nuns of Lisieux adhered to a disciplined regimen, marked by austerity and contemplation. The physical environment itself was a testament to their ascetic way of life, with stringent meal practices and a singular heated room, reinforcing their commitment to a life removed from earthly comforts.

Yet, within this framework of rigorous discipline, there was room for warmth and sisterly bonds. The foundress had wisely woven time for work, relaxation, and joyful communal interactions into the fabric of convent life, ensuring that austerity did not overshadow the spirit of sisterhood.

The Carmelite community during Therese's time was a reflection of the broader societal structures, where backgrounds and social standings intricately influenced dynamics within the sacred walls. Mother Marie de Gonzague, the Prioress during most of Therese's time, was a figure of complexity, wielding her authority with a capricious hand that sometimes led to relaxed observances of the rules. Her leadership style, a blend of charm and unpredictability, mirrored the societal norms of the time, where lineage and social rank held significant sway.

As Therese began her journey in this storied convent, she was not just stepping into a place of religious observance; she was entering a living, breathing community, rich with its histories, hierarchies, and human complexities. It was within these walls, among these nuns of varied backgrounds and temperaments, that Therese's spiritual journey would unfold, weaving her own thread into the fabric of the Carmel of Lisieux's long and storied tradition.

A Journey of Spiritual Growth in Carmel

Therese's arrival at the Carmel on April 9, 1888, marked the beginning of a profound journey, a time when she felt a deep, unshakable peace envelop her soul, a peace that would be her constant companion through the trials and tribulations of convent life. It was here, in this sacred space, that she stepped into the desert of her dreams, a desert not of sand and solitude, but of spiritual depth and self-discovery.

Although the Carmel reunited her with her sisters Marie and Pauline, and later her cousin Marie Guerin, Therese was determined to tread her own path, striving to maintain a certain distance from her biological kin. She was conscious of the need to avoid a family-centric existence within the communal life of the convent, focusing instead on the broader sisterhood that the Carmel represented. Her interactions with her sisters were guided by the rule of the convent, limiting casual conversations and fostering a spirit of purposeful communal living.

Therese's commitment to the Carmelite way of life was evident in her adherence to the rules and her diligent approach to her assigned duties, whether in the Divine Office, the refectory, or the sacristy. She was mindful of the nuances of convent life, the delicate balance of relationships, and the varied personalities she encountered. Her goal was not just to coexist with her fellow nuns but to uplift and comfort them, especially those who seemed downcast or in need of companionship.

The choice of Father Pichon as her spiritual director marked an important step in her spiritual journey. Their initial meeting and her subsequent general confession were profound experiences for Therese, offering her reassurance and clarity in her spiritual path. Although Father Pichon's departure for Canada limited their direct communication, his guidance continued to resonate with her, shaping her understanding and approach to her faith.

Life in the Carmel, however, was not without its challenges. Therese encountered bullying and criticism, particularly about her lack of skill in handicrafts and manual work. Such experiences highlighted the diversity of temperaments and the personal struggles each nun brought to the communal life. Therese's reflections on these challenges were candid, acknowledging the chronic nature of moral weaknesses and the complexities they added to daily life in the convent.

The most profound sorrow, however, came from beyond the walls of the Carmel. The incident of her father, Louis Martin, disappearing and later being found in a disoriented state in Le Havre marked the beginning of a painful period for Therese. Witnessing her beloved father's decline was a heart-wrenching experience, casting a shadow of grief and concern over her spiritual journey.

A Spiritual Evolution in the Carmel

Therese's transition from postulant to a full member of the Carmelite order was a period marked by deep spiritual growth and introspection. On January 10, 1889, she embraced the Carmelite habit, a symbol of her commitment and a testament to her readiness to lead a life of austerity and devotion. This significant step was witnessed by her father, whose health concerns loomed over the joyous occasion, adding a layer of emotional complexity to her spiritual journey.

In the Carmel, Therese's life was one of contemplation and self-effacement. She dedicated herself to the practice of "little virtues," embracing humility and simplicity. Her spiritual nourishment during this time was significantly drawn from the works of John of the Cross, whose writings resonated deeply with her soul. Therese's spiritual affinity was not born out of fear but out of love, a love that propelled her forward and uplifted her.

Her religious name, "Therese of the Child Jesus and the Holy Face," was deeply symbolic, reflecting her devotion and the spiritual path she was to tread. The veneration of the Child Jesus spoke to the humility and innocence she aspired to, while the contemplation of the Holy Face, representing the disfigured face of Jesus during the Passion, reminded her of the profound suffering and humility of Christ. This meditation was not just a spiritual exercise but also a source of strength and understanding, especially in light of her father's deteriorating health and the humiliation he endured.

Therese's novitiate was extended beyond the usual one-year period, a time of preparation and anticipation for her final vows. This period was not without its challenges. The dismantling of her family home, Les Buissonnets, and the distribution of her family's belongings signified the closing of one chapter of her life and her full immersion into the Carmelite way of life. Despite experiencing moments of doubt and fear, especially on the eve of her profession, Therese found solace and reassurance in her faith and the guidance of her novice mistress and Mother Marie de Gonzague.

On September 8, 1890, at the age of 17 and a half, Therese made her religious profession. The peace that filled her soul upon this commitment was profound, a peace that transcended all understanding. Her letter of profession, worn close to her heart, was a testament to her complete surrender to Jesus and her fervent desire to live for Him alone. The public ceremony that followed was a mix of joy and sorrow, as she felt the absence of key figures in her life, including her father, still confined to the asylum.

A Deepening of Faith and Understanding

In the years following her profession, Therese's spiritual journey deepened, marked by a maturation that transcended the need for intense emotional experiences in prayer. Her life in the Carmel was characterized by quiet acts of kindness and a profound humility that allowed her to accept criticism with grace, even when it was undeserved. Her commitment to praying for others, particularly for priests who had strayed from their path, like Father Hyacinthe Loyson, was unwavering. Her compassion extended even to those who had left the Church, demonstrating her profound understanding of forgiveness and love.

Therese's spiritual life, however, was not without its challenges. The emphasis on the fear of Hell and the graphic depictions of the sufferings in purgatory and hell in sermons and retreats conflicted with her inner convictions. She experienced intense spiritual trials, grappling with doubts about heaven and the nature of God's love for humanity.

Yet, it was during one of these spiritual retreats in October 1891 that Therese found solace and affirmation in the words of Father Alexis Prou. His preaching on abandonment and mercy resonated deeply with her, reinforcing her intuitive understanding of God's boundless love and mercy. This encounter was pivotal, freeing her from the constraints of fear and launching her "full sail on the waves of confidence and love."

Therese's spirituality was profoundly nourished by the Gospels, which she read with a heart open to the endless insights and lessons they offered. Unlike the common practice of her time, which leaned heavily on commentaries, Therese sought a direct encounter with the words of Jesus. Her custom-made volume of the Gospels and the Epistles of St. Paul, which she kept close to her heart, was a testament to her desire for an unmediated, intimate understanding of God's word.

As Therese's spiritual understanding evolved, she realized that her path was not towards the exalted heights that others aspired to. Instead, she found her calling in the simplicity and humility of Jesus's teachings. Her retreat in October 1892 highlighted this "downward path," emphasizing the need to descend from the heights of ego and self-focus to truly encounter Jesus. Her reflections on this journey were profound, recognizing that while her heart might be free of worldly attachments, it was still not entirely free of self, an insight that guided her continuous quest for spiritual purity and surrender.

Therese's journey during these years was not just a passage of time but a profound deepening of her faith, an unrelenting quest for understanding and communion with God. Her path was marked by a humble recognition of her imperfections and a ceaseless effort to align her will with that of Jesus, to truly embody the love and humility He exemplified.

Guiding Souls and Honoring Heroes

Therese's journey in the Carmel took a significant turn when her sister Pauline, known as Mother Agnes, was elected prioress in February 1893. With this change, Therese found herself in a position of quiet influence, appointed as the assistant to the novice mistress. Her role was pivotal, primarily guiding the novices in their spiritual and communal life. Therese emphasized the sanctity of the Rule and the paramount importance of obedience, likening it to an "infallible compass," without which one's spiritual journey could quickly lose direction.

In this period, Therese's unique ability to simplify and clarify complex theological concepts became evident. She had a gift for making the divine accessible and relatable, using everyday objects like kaleidoscopes to illustrate the Holy Trinity or elevators to explain the grace of God. Her teachings were not only insightful but also resonated with the hearts of those who might not have had her level of education or understanding.

Therese's commitment to charity and humility was profound. She sought out the company of those she found challenging, not out of a sense of duty but from a genuine desire to love and serve. She understood that true charity goes beyond natural affinities, reaching out to those who are difficult to love. This approach was not just an exercise in tolerance but a deliberate effort to achieve "interior poverty," a state of complete selflessness.

In September 1893, Therese made an unusual request to remain a novice indefinitely, foregoing any positions of authority within the convent. This decision reflected her desire to maintain a posture of humility and service, always seeking permission rather than commanding, always serving rather than leading. Her position allowed her to stay closely connected with the novices, continuing her role as a spiritual caretaker.

During this period, Therese also expressed her admiration for Joan of Arc, a figure of courage and conviction. Drawing inspiration from Joan's life, Therese wrote plays that were not only tributes to her childhood heroine but also veiled reflections of her own spiritual journey. These plays, performed within the Carmel, were a testament to Therese's creative spirit and her ability to find spiritual kinship across the centuries.

The Discovery of the Little Way

As Therese navigated her life in the Carmel of Lisieux, she underwent a profound spiritual transformation. The initial years, marked by her determination to achieve sanctity through her efforts, eventually led her to a profound realization of her own limitations and smallness. This recognition might have disheartened many, but for Therese, it became the foundation of her spiritual awakening.

Therese's revelation was catalyzed by scriptural passages, notably from Proverbs and Isaiah, which she encountered in notebooks brought by her sister Céline. These passages resonated deeply with her, affirming that her smallness was not an obstacle but a means to draw nearer to God. The imagery of a child being comforted and carried by a mother mirrored her own understanding of her relationship with the Divine. She realized that it was not through grandiose acts but through her littleness that she would find her path to sanctity.

This revelation led Therese to articulate her spiritual path as the "little way," a path characterized by simplicity, trust, and love. She likened her journey to God to a child being lifted in an elevator rather than laboriously climbing stairs. Her profound insight was that spiritual elevation was not about growing taller but about remaining small and being lifted by the grace and arms of Jesus.

Therese's spirituality was marked by a profound understanding that love is the essence of all deeds, great and small. She emphasized that love is manifested in the simplicity of scattering flowers - the small sacrifices, glances, words, and the doing of the least actions for love. This "little way" of living was not about accomplishing heroic acts but about embracing every opportunity, however small, to express love.

Interestingly, while Therese's spirituality came to be known as "the little way of spiritual childhood," it was actually her sister Pauline who coined this phrase after Therese's death to encapsulate Therese's spiritual approach. Therese herself had used the term "little way" only a few times and never paired it with "spiritual childhood." This highlights how, sometimes, the essence of a person's spirituality is crystallized and interpreted by those who continue their legacy.

Therese's approach to spiritual texts and her preference for the Gospels over complex theological treatises further underscored her desire for a direct, heartfelt relationship with God. For her, the path to holiness was simple and luminous, devoid of the complexities and obstacles often depicted in scholarly religious writings. She found joy in her littleness, firmly believing that it was the childlike, those who recognize their nothingness and depend wholly on God, who would find a place at the heavenly banquet:

"Sometimes, when I read spiritual treatises in which perfection is shown with a thousand obstacles, surrounded by a crowd of illusions, my poor little mind quickly tires. I close the learned book which is breaking my head and drying up my heart, and I take up Holy Scripture. Then all seems luminous to me; a single word uncovers for my soul infinite horizons; perfection seems simple; I see that it is enough to recognize one's nothingness and to abandon oneself, like a child, into God's arms. Leaving to great souls, to great minds, the beautiful books I cannot understand, I rejoice to be little because only children, and those who are like them, will be admitted to the heavenly banquet."

Therese's "little way" was thus a revolutionary path, a path of confidence, love, and utter simplicity, inviting all to find greatness not in stature but in surrendering to the loving arms of God, like a child.

A Life of Sacrifice and Spiritual Kinship

Therese's spiritual journey continued to deepen and manifest in profound ways. The incident during the second play about Joan of Arc, where her costume nearly caught fire, left an indelible mark on her. Fire, as a symbol of transformation and purification, began to play a significant role in her writings, reflecting her inner desire for spiritual growth and renewal.

On June 9, 1895, a profound spiritual insight struck Therese during the feast of the Holy Trinity Mass. She felt an overwhelming call to offer herself as a sacrificial victim to merciful love, a concept quite distinct from the more common notion of offering oneself to God's justice. This inspiration led her to compose the 'Act of Oblation,' a personal consecration which she and her sister Céline solemnly offered before the miraculous Virgin. In this act, Therese expressed her profound understanding of God's mercy, writing, "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."

Therese's oblation was not about tallying her deeds but about a complete surrender to God's love, embracing her weaknesses and imperfections, and trusting in the purifying gaze of the Divine. Biographer Ida Görres noted that this oblation echoed the reassurance Therese felt when Father Alexis Prou had affirmed that her faults did not grieve God. It was about allowing God's mercy to cleanse and transform her, much like fire refines and consumes.

The year 1895 also brought Therese closer to her family when her cousin, Marie Guerin, joined the convent. Moreover, her sister Léonie, after several attempts, finally found her calling as Sister Françoise-Thérèse in the Order of the Visitation of Holy Mary in Caen.

From a young age, Therese understood her vocation as being an intercessor for priests, considering herself an "apostle to apostles." She saw her role in the Carmel as crucial to forming evangelical workers who would lead and save countless souls. Her commitment to this vocation was evident in her fervent prayers for priests and in her spiritual correspondence with two clergymen, Father Adolphe Roulland and Abbé Bellière, whom she supported through prayer and sacrifice.

Therese's relationship with these priests was not one-sided; she didn't see herself merely as a passive supporter. On the contrary, she took an active role, offering guidance, consolation, encouragement, and spiritual insights. Her humility and dedication to her "little way" were not just personal guiding principles but were also shared with and imparted to others as a source of spiritual nourishment and enlightenment.

A Journey Through Suffering to Eternal Love

Therese's final years were a testament to her unyielding faith and profound capacity to find spiritual meaning even in the deepest suffering. As tuberculosis ravaged her body, she embraced her illness not merely as a physical ailment but as an integral part of her spiritual journey, a final sharing in the sufferings of Christ.

The onset of her illness was marked by an incident that Therese interpreted as a divine sign. On the eve of Good Friday in 1896, after a rigorous Lenten fast, she experienced a sensation that she described as a "bubbling stream" rising to her lips. The discovery of blood the following morning was a clear indication of tuberculosis, a diagnosis that at the time was synonymous with a slow and inevitable progression towards death. Yet, in this grim prognosis, Therese found profound consolation, believing that Jesus had chosen the anniversary of His own death to call her closer to Him.

Despite her deteriorating health, Therese's spirit remained indomitable. Her correspondence with a Carmelite mission in French Indochina revealed her unfulfilled longing to serve beyond the walls of her convent. However, confined to her bed, she bore her illness with remarkable fortitude and grace. Her physical agony was intense, evoking empathetic exclamations from even her doctor, who marveled at the magnitude of her suffering.

As death drew near, Therese's capacity to endure seemed to transcend human limits. Her words, "I would never have believed it was possible to suffer so much, never, never!" echoed the profound depths of her pain. Yet, in this crucible of suffering, her faith did not waver. Instead, she found a mysterious sweetness in her pain, a testament to her complete surrender to God's will. On her deathbed, she encapsulated this profound spiritual insight, stating, "I have reached the point of not being able to suffer any more, because all suffering is sweet to me." Her final words, "My God, I love you," were a poignant and powerful affirmation of her unshakeable love and trust in God.

Following her death on September 30, 1897, at the tender age of 24, Therese was laid to rest in the Carmelite plot in the municipal cemetery at Lisieux, joining her parents. Her journey did not end with her death. In 1910, her remains were exhumed and, after a series of relocations, eventually returned to the Carmel of Lisieux in March 1923, where they remain to this day. The figure of Therese in the glass coffin is a gisant, a representation containing her ribcage and other remnants, serving as a tangible connection to her earthly life and her enduring spiritual legacy.

In her short life, Therese of Lisieux demonstrated a profound understanding of suffering, love, and the path to sanctity. Her "little way," her unyielding faith, and her capacity to find joy and meaning in the midst of profound suffering continue to inspire and guide souls on their spiritual journey towards the eternal embrace of divine love.