Summary
This podcast episode introduces Saint Therese of Lisieux, exploring her life, spirituality, and enduring appeal. It delves into her historical context in 19th-century France, her family life, and her entry into the Discalced Carmelite order. The discussion highlights her 'little way' of spiritual childhood, finding God in ordinary life, and her profound connection to scripture and Jesus. The episode also touches on her mystical insights, her suffering, and her continued influence as a saint.
Key Insights
Experiencing God's presence within emotions and life experiences.
Therese's heightened sensitivity to her emotions became the context through which she experienced God's presence, a key aspect of her teachings: seeing divine presence within the unfolding of one's emotional life.
The divinity of ordinariness and divine providence.
Therese found God's presence infused in the ordinary unfolding of daily life, learning about God through the lens of abandonment to divine providence.
Contemplative reading of Scripture as God's mercy.
In the monastery, Therese learned to read Scripture contemplatively, not as proof texts, but as revelations of God's infinite mercy, particularly as embodied in Jesus.
The 'little way'—God's presence in our littleness.
Therese's 'little way' teaches that we don't need to strive for lofty spiritual heights; rather, God's immense presence is found and incarnated in the holiness of our own perceived littleness and ordinariness.
Sections
Introduction to Saint Therese of Lisieux
Jim Finley and Kirsten Oats welcome listeners to season 13, focusing on Saint Therese of Lisieux.
Jim Finley and Kirsten Oats introduce the new season of 'Turning to the Mystics', dedicating it to exploring the life and teachings of Saint Therese of Lisieux. Jim expresses his eagerness to share her spiritual insights.
Historical context of Therese's birth and family in France (1873-1897).
Therese was born in 1873 and died in 1897 at age 24 in France. She was the youngest of nine children in a devout Catholic family. By the time of her birth, three younger siblings had already died, leaving five living children, including Therese.
French Catholic culture: a faithful remnant in a secularizing world.
At the time of Therese's upbringing, French Catholics often viewed themselves as a 'faithful remnant' in a world increasingly turning secular, fostering a sense of piety and devotional sincerity distinct from worldly concerns.
Pope Leo XIII's call for God's presence versus local piety.
While Pope Leo XIII encouraged awareness of God's presence in the world, Therese's environment adhered to a more traditional, separated piety, not yet fully embracing this broader invitation.
Four of Therese's five siblings entered religious life.
An indication of the family's deep piety is that all four of Therese's older sisters entered cloistered religious communities: one into the Visitation and three into the Discalced Carmelites in Paris.
Discalced Carmelite order founded by St. Teresa of Avila and St. John of the Cross.
The Discalced Carmelite house that Therese eventually entered was a reform initiated by Saint Teresa of Avila and Saint John of the Cross in Spain, emphasizing prayer, poverty, and simplicity.
Affinity with Brother Lawrence and the Discalced Carmelites.
There's a noted affinity between Therese and Brother Lawrence, a Discalced Carmelite lay brother previously discussed, highlighting a shared spiritual path within that tradition.
Therese's desire to enter Carmel at age 14, facing obstacles.
After her sisters entered the Carmel, Therese felt lonely and, in prayer at 14, felt called to join them. Her father gave permission, but the local bishop initially denied her request due to her age.
Pilgrimage to Rome and a fortuitous encounter with the Pope.
During a pilgrimage to Rome, Therese, against instructions not to speak to the Pope, bravely asked Pope Leo XIII for permission to enter the Carmelites. The Pope responded, 'If it is God's will, it will happen,' which led the local bishop to grant permission.
Therese entered the cloistered monastery at age 15.
Therese entered the cloistered Discalced Carmelite monastery a year after her request was granted, at the age of 15.
Commissioned to write her spiritual autobiography ('Story of a Soul').
When Therese was 22, the prioress, who was also her older sister, asked her to write the story of her soul. This commission led to the creation of her spiritual autobiography, 'Story of a Soul'.
'Story of a Soul' has three distinct manuscripts.
The manuscript is divided into three parts. The first, written at age 22, is the longest and contains core teachings. The second recounts insights from a retreat, and the third was written by Therese as she was dying.
Therese diagnosed with tuberculosis and facing terminal illness.
Shortly after completing the first manuscript, Therese was diagnosed with terminal tuberculosis, realizing she had only about a year to live.
Therese died writing the third manuscript.
Her final manuscript was written during her last days, with her prioress (another sister) encouraging her to continue writing until her death.
Publication and global impact of 'Story of a Soul'.
After her death, her book was published and gained immense popularity. By her canonization in 1925, it was translated into 20 languages, and by 1957, into 54 languages.
International pilgrimage and recognition as Doctor of the Church.
In 1995, an international pilgrimage of her relics drew huge crowds. More recently, Pope John Paul II declared Therese a Doctor of the Church, a significant title for a 24-year-old woman.
The appeal of Therese's spiritual teachings.
Jim Finley poses the question of what makes Therese's message so touching and widely appealing, expressing his desire to share what moves him and hopes it resonates with listeners.
Therese's sensitivity and spiritual development after mother's death.
Therese's mother died when she was four, leading to profound grief and sensitivity. This sensitivity, however, refined her perception of grace and emotions, shaping her spiritual experience.
Experiencing God's presence within emotions and life experiences.
Therese's heightened sensitivity to her emotions became the context through which she experienced God's presence, a key aspect of her teachings: seeing divine presence within the unfolding of one's emotional life.
Traumatic experiences can reveal deeper divine presence.
Jim Finley notes that challenging life events, like the death of a mother, can paradoxically lead to a deeper encounter with God's presence, a testament seen in Therese's life.
Family structure and sister's role as mother figure.
After her mother's death, one of Therese's older sisters became a maternal figure, a bond that was deeply felt and later expressed in Therese's writings when addressing her sister as 'Mother'.
The divinity of ordinariness and divine providence.
Therese found God's presence infused in the ordinary unfolding of daily life, learning about God through the lens of abandonment to divine providence.
Therese was doted upon by her older sisters.
Being the youngest, Therese was greatly cherished and somewhat spoiled by her doting older sisters, who delighted in her presence and happiness.
An early display of interior maturity and compassion.
On Christmas, upon overhearing her father mention it was her last year for such joyous gift-opening, Therese chose not to express her sadness to avoid spoiling her family's happiness, showing early interior maturity and compassion.
Childlike spiritual maturity and empathy.
There's a deep connection between childlike qualities and spiritual maturity, which Therese seemed to embody, demonstrating empathy and compassion alongside her spiritual development.
Pious upbringing in 1940s-50s Ohio Catholic culture.
Jim Finley relates Therese's devotional environment to his own upbringing in Akron, Ohio, in the 1940s-50s, characterized by deep Catholic piety, devotions like the Mass and Rosary, and a sense of God's holiness amidst a secular world.
Second Vatican Council's openness to the world.
The Second Vatican Council brought a shift towards greater openness to the world and a view of the Church as pilgrim and servant, contrasting with the more enclosed piety Therese grew up with.
Therese prayed for the world, seeing it as needing redemption.
While rooted in a devotional mindset, Therese, like Pope Leo XIII's emphasis, felt connected to the world through prayer, praying for 'lost secular people' whom she viewed as needing God's love.
Transcending internalized assumptions through grace.
Grace provides a context to move beyond ingrained assumptions that limit us. Therese's life demonstrates this transcendence, and the lessons learned from these limitations enrich us.
God's presence breaks through flawed theological views.
Thomas Merton's perspective is shared, humorously suggesting that perceived holiness isn't always genuine devotion but sometimes just eccentricity, highlighting that God's presence can manifest regardless of imperfect understanding or practice.
Relating to monastic life and the pursuit of God.
Jim Finley draws a personal connection to Therese's experience through his time in a cloistered Trappist monastery, understanding the culture of silence and the deep seeking of God.
Living an interior life amidst worldly realities.
The call is to live a deeply interior life within the complexities of the world, a path Therese exemplifies and helps others to navigate.
The Motivation Behind 'Story of a Soul'
Sisters sensed Therese's unusual presence and God's reality to her.
Thomas Merton believed Therese's community perceived her as a saint due to her unusually present demeanor and the profound reality of God in her life, sensing a deep holiness in her.
Desire for Therese's spiritual insights to benefit the world.
Therese's sisters asked her to write her story so that her spiritual journey and insights into her relationship with God could be preserved and benefit the wider world.
Providential timing of the writing commission.
It was providential that Therese was asked to start writing her autobiography the year before she became seriously ill, allowing her to complete the initial drafts with sufficient energy.
Therese perceived as a 'gem' by her sisters.
Her sisters' initial doting on her, which continued mystically in the monastery, indicates they saw her as exceptionally precious, a perception later validated by her impact.
Entering the monastery with biological sisters.
Therese had the unique experience of entering the cloistered monastery with her biological sisters already living there, providing a familiar support system.
Therese evolves through maternal roles: flower, child, mother.
Therese's journey is characterized by evolving maternal dimensions: from seeing herself as a 'little flower', to the 'child Jesus', and ultimately becoming a 'mother' figure offering spiritual guidance to us.
Therese's Spirituality and Mystical Heritage
Devotion to Jesus and deep knowledge of Scripture.
Therese's writings reveal a profound devotion to Jesus and an intimate, lived knowledge of Scripture, which actively shaped her perception of the world and her relationship with Christ.
Contemplative reading of Scripture as God's mercy.
In the monastery, Therese learned to read Scripture contemplatively, not as proof texts, but as revelations of God's infinite mercy, particularly as embodied in Jesus.
Deep internalization of Teresa of Avila and John of the Cross.
Therese was deeply influenced by and knowledgeable of the writings of Saint Teresa of Avila and Saint John of the Cross, spending significant time reading John of the Cross specifically.
Rooted in the Carmelite mystical tradition.
Therese belongs to a rich Carmelite heritage of mystical awakening, grounded in the teachings of Teresa of Avila and John of the Cross, who founded the Discalced Carmelite order.
Thomas Merton's devotion and influence on Jim Finley.
Jim Finley shares that Thomas Merton introduced him to many mystics, including Therese, and had a personal devotion to her, which profoundly influenced Finley's own understanding and sharing of her teachings.
The 'little way'—God's presence in our littleness.
Therese's 'little way' teaches that we don't need to strive for lofty spiritual heights; rather, God's immense presence is found and incarnated in the holiness of our own perceived littleness and ordinariness.
Bhakti and nuptial mystical themes in Therese.
Like Teresa of Avila and John of the Cross, Therese exhibits themes of intense love ('bhakti energy') and nuptial mysticism, pointing to a deeply intimate union with the divine.
Jim Finley received a relic of Therese from Thomas Merton.
Thomas Merton gave Jim Finley a relic of Therese's hair, a devotional object that Finley kept close, symbolizing his deep connection and internalization of her spiritual path.
Merton's emphasis on childlike devotional sincerity.
Thomas Merton encouraged devotional sincerity and childlike openness in approaching spirituality, suggesting that over-maturity can sometimes obscure the directness of heartfelt devotion.
Therese as a 'little flower' embodying divinity in littleness.
Therese saw herself as a 'little flower' among many wildflowers, contrasting with 'orchids' (spiritual giants). She realized that the world's beauty is enriched by diverse forms, including her own humble existence, hence 'the little flower'.
Therese's vow to help souls from heaven.
Therese promised to continue helping souls in heaven after her death, and her presence is felt to be active in touching hearts and aiding spiritual journeys.
The style of Therese: 'flowery' but profound.
Despite her style being described as 'flowery' with perfume and rose petals, beneath the surface lies significant spiritual depth, reflecting the context of her time but deeply meaningful.
Monastic life fosters the divinity of ordinariness.
Monastic life, characterized by anonymity and endless ordinariness away from active ministries, cultivates an experience of God's presence in the sheer miracle of existence itself, a state Therese's spirituality embraces.
Finding divinity in the immediacy of life.
Thomas Merton defined monastic life as simply 'living'—experiencing the divinity within the immediacy and miracle of existence, rather than projecting it onto what we do or achieve.
Cultivating interior simplicity amidst complexity.
The challenge is to find an underlying interior simplicity and divine rhythm within the complexities of daily life, embracing the ordinariness of simple actions like drinking water.
The Communion of Saints and Celestial Interconnectedness
Saints continue to help people after death.
The role of a saint involves continuing to help people, operating within the communion of saints, where individuals are 'consummated' in God rather than annihilated after death.
Saints remain aware and loving within God's presence.
In the vast interiority of God, saints retain awareness of and love for those still living, making devotional sincerity and prayer to saints a meaningful connection.
Openness to transcending birth, death, time, and eternity.
The spiritual path involves cultivating an openness that includes and transcends conventional boundaries of birth, death, time, and eternity, recognizing a deeper spiritual interwovenness.
Heaven and Earth are spiritually interwoven.
In God, where all beings live and have their existence, the celestial and earthly realms, time and eternity, are spiritually interconnected. This reality is veiled to us but is unveiled in heaven.
Mysticism offers unveiled glimpses of God's presence.
Mysticism provides 'unveiled' (though often obscure) glimpses of God's presence within this life, while sainthood represents a more fully unveiled intimacy with the divine.
Saints speak from heaven, maintaining closeness.
Saints, in a sense, 'speak' from heaven, allowing us to feel closeness to God by reading their words and teachings even after their physical passing.
Life's purpose is to learn to love before death.
The earthly existence is brief, primarily for learning how to love. Upon death, individuals are 'inhaled' by God, completing their journey within the divine breath.
Future love extended with God's love.
When crossing over into God, love for beloved individuals continues, infused and expanded by God's own love, extending care and connection beyond physical life.
Therese's final suffering and ecstasy.
Therese endured significant suffering, including difficulty breathing and a loss of the sense of God, during her final year. However, she experienced a final ecstasy just before dying.
Mystery of love infused through suffering.
Therese's third manuscript and final moments highlight the mystery of love being present and infused even through intense suffering and utter loss, reflecting the mystery of the cross.
Resources and Closing Thoughts
Recommended texts for studying St. Therese of Lisieux.
The primary text used is 'Story of a Soul', the autobiography of St. Therese of Lisieux, translated by John Clark. 'St. Teresa of Lisieux, Essential Writings' by Mary Frohlich is also recommended for context and commentary.
Mary Frohlich provides scholarly context for Therese's writings.
Mary Frohlich's commentary in 'Essential Writings' offers valuable background information and scholarly insights, such as details about the culture of Therese's time, enhancing understanding.
Page numbers will be provided for 'Story of a Soul'.
Jim Finley will provide paragraph-specific page numbers from 'Story of a Soul' for listeners who wish to follow along with the text during the series.
Listener questions can be submitted to the podcast.
The podcast invites listeners to submit questions via email or voicemail for potential future episodes addressing audience queries.
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