Something New with Saint Thérèse: Her Eucharistic Miracle

By the Author

Stations of the Cross with our Sister Saint Thérèse

Being Catholic:

What Every Catholic Should Know

Homeschooling with Gentleness

A Little Way of Homeschooling

The Paradise Project

Edited by the Author

Selected Sermons of

Thomas Aquinas McGovern, S. J.

Something New

with St. Thérèse

Her Eucharistic Miracle

Suzie Andres

Copyright © 2020 by Suzie Andres

Printed in the United States of America. All rights reserved.

Cover design by Miriam Schroder

Interior design by Nora Malone

Cover image: 1914 drawing of Thérèse as sacristan, from a photograph, by her sister Céline (Sister Geneviève of the Holy Face). Copyright © Archives du Carmel

http://www.archives-carmel-lisieux.fr/

This picture of St. Thérèse hung in the cell of her sister, Marie of the Sacred Heart, until Marie’s death in 1940 at age 79. Marie said that this is the most authentic likeness of St. Thérèse, the Little Flower.

No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, or otherwise, without the prior written permission of the publisher, except by a reviewer, who may quote brief passages in a review.

ebook ISBN 978-1-7347093-0-8

For all very little souls

May St. Thérèse of the Child Jesus and the Holy Face

give us a double portion of her spirit

A Prayer with St. Thérèse

My God,

If this is not Your will,

I ask You for the grace

not to be able to succeed at it.

But if this is for Your glory,

help me.

At that time Jesus said: I give praise to You, Father,

Lord of Heaven and earth, for although You have

hidden these things from the wise and the learned

You have revealed them to the little ones.

Yes, Father, for such was Your gracious will.

—Matthew 11:25-26

If His Majesty should desire to raise us

to the position of one who is an intimate

and shares His secrets, we should accept gladly.

—St. Teresa of Avila

Contents

Introduction

Part I

Something New in St. Thérèse

1. Thérèse’s Outrageous Idea

2. God’s Idea First

Part II

Something New for Us?

3. Céline’s Conviction and the Biggest Objection

4. The Invaluable Witness of Marie of the Trinity

5. Replies to Further Objections

Part III

More Reasons to Believe

6. Thérèse’s Solution

7. Trying to Understand the Love of the Heart of God

8. The Universal Call to Holiness

Epilogue: To Jesus through Mary

Appendices

I. Act of Oblation to Merciful Love

II. A Brief Biography of St. Thérèse of Lisieux

III. Recommended Reading

Bibliography

Acknowledgments

About the Author

Introduction

And Jesus called a little child to Him, set him in their midst, and said: Amen I say to you, unless you turn and become like little children, you will not enter into the Kingdom of Heaven. Whoever, therefore, humbles himself as this little child, he is the greatest in the Kingdom of Heaven.

—Matthew 18:2-4

On October 19, 1997, the centenary of her birth into Heaven, Pope St. John Paul II proclaimed St. Thérèse of the Child Jesus of the Holy Face a Doctor of the Church. In doing so he confirmed the continuous teaching of his predecessors that her Little Way was meant for all souls, and he elevated her doctrine to the highest possible degree.

What this Little Way is and how we can follow it, St. Thérèse made clear in her Story of a Soul, in the teaching she gave to her novices, and in the replies and statements she made in Her Last Conversations, as recorded by her sisters in the last six months before she died.

Furthermore, thanks to the apostolic letter he wrote to accompany her doctorate (Divini Amoris Scientia or The Science of Divine Love), St. John Paul II has left no doubt as to why Holy Mother Church proposes St. Thérèse’s teaching to the universal Church, and exactly what she is proposing. He writes:

The doctrine of Thérèse of Lisieux appears in providential harmony with the Church’s most authentic tradition, both for its confession of the Catholic faith and for its promotion of the most genuine spiritual life, presented to all the faithful in a living, accessible language.

As to what this doctrine is and promotes, the Holy Father states:

The core of her message is actually the mystery itself of God-Love, of the Triune God, infinitely perfect in Himself . . . At the summit, as the source and goal, is the merciful love of the three Divine Persons, as she expresses it, especially in her Act of Oblation to Merciful Love.

The number of books written on St. Thérèse of Lisieux in the last century, on her life, her holiness, and every conceivable aspect of her doctrine, are countless. At least I have not been able to count them, let alone read them, although I’ve been doing my best in this regard for the past thirty-some years.

I do not, however, apologize for writing another book on St. Thérèse. I write because, like many before me, I am compelled by her to share yet another aspect of her teaching, and in doing so assist her in her mission to make God loved as she loved Him.

I do, however, come to you at the outset of this book in order to answer an objection that I fear will, if unanswered, vitiate the purpose of what follows in these pages.

As well as being a student and disciple of St. Thérèse, I am a student and disciple of St. Thomas Aquinas. He is my confirmation Saint, the patron of my alma mater, and the Church’s Common Doctor, so named for the universality of his teaching. He is one of the first Saints I fell in love with, and he’s guided my steps for at least forty years.

Frankly, though, I find his writings less accessible than Thérèse’s, and one thing in particular I’ve never understood is why, in the Summa especially, St. Thomas uses the format of beginning every new question with an objection, or rather a series of objections.

Don’t tell me that’s what all his buddies did, so St. Thomas bowed to peer pressure. Like Mozart, he was a genius who made use of the techniques of his day, and providentially the combination of genius and technique led to the greatest theology (and music) the world has known.

Sure, the objections are helpful for seeing in what direction the question will be answered: If the objector rudely insists Yes! the correct answer is surely No. If the objector whines South! then surely the answer is North. Nonetheless, I’ve often skipped the objections and jumped to the body of the article to find the pith of St. Thomas’ teaching, only returning to the aforesaid objections to understand their concluding replies (and sometimes seeing them simply through their replies).

Wouldn’t it have made more sense for St. Thomas to present the answer first? Get to the point already, the hurried modern reader silently urges in his frustration at the Angelic Doctor’s seeming lack of efficiency.

I find as I get older that Jesus has this wonderful habit of answering all my unanswered questions, satisfying one by one my silent frustrations. I don’t even really have to ask, and I find that He has again provided the solution.

When I edited the Selected Sermons of Thomas Aquinas McGovern, S.J., I wrote an afterword explaining the genesis of the book. Whenever I give someone a copy of this book, I tell them to read the afterword first. You’d think I made a mistake and should’ve put the afterword at the beginning so it could be read first without special instructions. But no, I didn’t want to delay the reader’s entrance into the heart of the book, the sermons themselves, nor did I want to distract the reader from the Foreword by Dr. Ronald McArthur. Finally, it doesn’t help that my husband is one of those I don’t read Introductions type of people.

I’ve learned my lesson. However much front matter my decision forces the reader to skip to get to the pith of this book, I need to put last things first, or, following the pattern set by my beloved St. Thomas, first things first. But let me explain, with more than an example of learning from my mistakes, why I need to answer an objection before I’ve even given you, the reader, something to which you can object.

I wrote this book some time ago. I wrote it quickly and then submitted it to an experienced Carmelite priest who is an expert on St. Thérèse. He read the book carefully and responded enthusiastically that it was excellent, true, and important. Funny, too, he thought, which made me smile as I had made him smile.

So far, so good.

The problem came when I shared the book with two close friends. At this point I wasn’t trying to improve the book so much as improve their understanding of God’s great love by extending the invitation that is at the heart of this book, the invitation at the heart of Thérèse’s Little Way.

Their reaction? Objections.

No problem. I had a whole long chapter of objections right where it should be, around the middle of the book, just after my full proposal of Thérèse’s something new and my extrapolation of her arguments for it. Since they had more objections, I simply added them to the objections chapter. Granted, a sort of middle-aged spread was taking over the central section of the book, but if that’s what it took to alleviate the reader’s hesitations, I wasn’t about to quibble with a few extra pounds.

Until one of my dear friends admitted that she had stopped reading mid-way through. Before she even got to the objections, I think, but it didn’t really matter. What mattered was that she couldn’t see her way to going further in what looked like The Little Way for Really Holy Souls.

My other friend had essentially the same problem, and here we are.

And here it is:

In this book, I bring forward a long ignored petition from St. Thérèse’s Act of Oblation to Merciful Love. This Act, according to the Church, is central to her teaching, her Little Way, propelling the soul, as it does, to the summit . . . the source and goal . . . the merciful love of the three Divine Persons.

Was this Act meant for only Really Holy Souls? No.

Is this Act reserved for those who have made a long preparation? No.

Is this Act one that we should not try at home? No.

That is, we very much should try this at home, or in church, or in a box, with a fox—anywhere, that is, that we can make it, and as soon as possible.

Here is what little Thérèse wrote in Story of a Soul on this question. Her sister, Mother Agnes of Jesus, to whom Thérèse had given carte blanche regarding the preparation, editing, and publication of her autobiography, thought this passage so important that she used it to conclude the last chapter of Story of a Soul. Pope Pius XI thought this text, this prayer actually, so important that he used it to conclude his homily at the canonization of our little Doctor.

Thérèse had written and prayed:

O Jesus! why can’t I tell all little souls how unspeakable is Your condescension? I feel that if You found a soul weaker and littler than mine, which is impossible, You would be pleased to grant it still greater favors, provided it abandoned itself with total confidence to Your infinite Mercy. But why do I desire to communicate Your secrets of Love, O Jesus, for was it not You alone who taught them to me, and can You not reveal them to others? Yes, I know it and I beg You to do it. I beg You to cast Your Divine Glance upon a great number of little souls. I beg You to choose a legion of little Victims worthy of Your LOVE!

The thrice repeated emphasis on little comes directly from Thérèse, not me. I am merely the messenger of the messenger, and to those who will hesitate to run with Thérèse along her Little Way, I can only repeat her words to her sister Marie of the Sacred Heart, when after reading the foregoing prayer (written to Jesus, but written for her), Marie was the first of many to object that perhaps—certainly, in her estimation—this Little Way was much too great for a soul like hers. Once again (as throughout this book) the emphases are straight from Thérèse:

Dear Sister, I am not embarrassed in answering you . . . How can you ask me if it is possible for you to love God as I love Him? . . . Ah! I really feel that what pleases God in my little soul is that He sees me loving my littleness and my poverty, the blind hope that I have in His mercy . . . that is my only treasure. Why should this treasure not be yours? . . . Oh, dear Sister, I beg you, understand your little girl, understand that to love Jesus, to be His victim of love, the weaker one is, without desires or virtues, the more suited one is for the workings of this consuming and transforming Love . . . let us love our littleness, let us love to feel nothing, then we shall be poor in spirit, and Jesus will come to look for us, and however far we may be, He will transform us in flames of love . . . Oh! how I would like to be able to make you understand what I feel! . . . It is confidence and nothing but confidence that must lead us to Love . . . Since we see the way, let us run together. Yes, I feel it, Jesus wills to give us the same graces, He wills to give us His Heaven gratuitously. (Letter 197)

Thérèse was way smarter than I am, not to mention more inspired. She had a simple procedure for convincing the little souls nearest to her that they, too, should make the Act of Oblation to Merciful Love. She didn’t argue. She allowed each soul an objection or two, answered succinctly, then grabbed their hands and ran.

With her first disciple, her sister Céline, there were no objections. There was no time for objections: Thérèse literally grabbed her and ran.

For Marie of the Sacred Heart, her second inductee into the Act, she wrote the passages quoted above, but that was more than a year after she had answered Marie’s initial objection that to make the Act was to invite suffering. No, said Thérèse with finality, that would be the Offering to Justice. This is the Offering to Merciful Love and it invites God’s Merciful Love into the soul, not suffering.

Thérèse’s third follower in this Little Way of oblation to Merciful Love was her irrepressible novice, Marie of the Trinity. When Thérèse proposed that Marie make the Act, Marie immediately consented, filled with joy. Upon