Thérèse went on to tell Pauline how much she loved her. Every day, when she heard
someone come in, she would always think that it was Pauline. When it was not Pauline a
hint of sadness entered her soul. Thérèse saw her as the light that chased away the
darkness. Pauline was the song that Thérèse’s soul sung loudly even without both of them
ever having to say a word to each other.
On September 24th, it was Thérèse’s anniversary of her veiling. Pauline received permission
from the prioress to have a Mass said in her name. Later, Pauline went to see Thérèse but
was met with disbelief. She saw that Thérèse’s symptoms did not change and was still
causing her to suffer immensely. Thérèse caught on to Pauline’s grief and questioned her if
she had the Mass said in her name to relieve her symptoms. Pauline told her that it was true
and said, “It was for her own good”. (LC) Thérèse responded back by saying, “I must be
the will of God that I suffer”.
During Pauline and Thérèse’s conversation on the 26th of September, Thérèse was using a
dead leaf, which was barely hanging from a tree by a spider’s web outside the window of the
infirmary, to describe her life. Thérèse pointed to Pauline the dead leaf and said that it was
the same way her life was now, hanging by a simple thread.
On September 29th, Thérèse was in her final hours of suffering. The physical signs of her
immediate death were more evident than ever. Pauline, as well as Marie and Céline sat by
her at her bedside while Thérèse surrendered to her suffering. Pauline read to her about St.
Michael the Archangel to help comfort her. However, Thérèse noticed that Pauline was
suffering from one of her severe migraine headaches. She motioned to Pauline to go to
her cell and lie down. Late in the evening, Pauline left the infirmary and went to an adjoining
cell close to the infirmary. Marie and Céline stayed with Thérèse throughout the night. As
morning rose, Pauline got up and left for the infirmary. She stayed with Thérèse while Mass
was being held in the Chapel and tried to console her while she was battling periods of
suffocation. Pauline told her how much she loved her and what a blessing she was to
her throughout her life.
Céline said to Thérèse that her last look should be on Pauline. But Thérèse wanted to offer it
to Mother Marie de Gonzague out of respect. Thérèse said to Pauline do not be offended if I
do not give you my last look. I want to give my last look to the person in need of it the most.
As the hours progressed, Thérèse’s condition was at its worst. She could barely breathe and
her skin was turning purple as well as large drops of sweat were pouring down her face.
Pauline rushed out of the infirmary because it was overwhelming for her to see her sister
suffer so much. She walked to the statues of the Sacred Heart of Jesus and Saint Margaret
Mary and kneeled before both of them and pleaded to the Sacred Heart of Jesus and to Saint
Margaret Mary to relieve her sister’s suffering. She then came back to the infirmary and
prayed some more.
The community was summoned twice to the infirmary. The first time was at five o’clock
and it was thought that Thérèse would have a few more hours of life before she died. The
prioress told the community that they may leave, but at seven o’clock, she reversed her
decision and summoned them to come back. It was at this moment that the community
witnessed Thérèse’s ascent to Heaven. As Thérèse held onto her crucifix, she whispered her
last words of how much she loved God. She then went into a state of ecstasy and breathed
one more time leaving her last look at her sister Céline at twenty minutes after seven.
Minutes later, Pauline wrote a small note to Léonie, her uncle and aunt who were praying in
the Carmelite chapel for Thérèse. A lay sister brought the note to them to let them know of
her passing. Pauline, Marie and Céline would later speak directly to them in the reception
area about Thérèse’s funeral.
Once the community left the infirmary, Pauline walked out into the courtyard to retrieve the
dead leaf with the spider’s web still intact. The dead leaf had fallen to the ground due to the
force of the wind of the storm that had passed through at the time of Thérèse’s death. It was
that same leaf which Thérèse had used to symbolize what her life was like on the 26th of
September. Later that night Pauline, Marie and Sister Aimee of Jesus prepared Thérèse’s
body for her funeral.
Thérèse’s body was taken to the Carmelite chapel where the mourners could view her body.
On October 4th, Thérèse’s funeral took place in the Carmelite chapel. After the ceremony
was over, Léonie led the procession of mourners to the Lisieux cemetery. Thérèse was to be
the first Carmelite nun to be buried on a plot of land at this cemetery, which was recently
purchased by her uncle Isidore for the Carmelite nuns. To honor her sister Thérèse, and
using her talents from years of painting miniatures, Pauline painted Thérèse’s name and
anniversary dates on the cross that stood at the back of her grave.
After Thérèse’s burial at the local cemetery, Léonie went to visit her sisters in the reception
area at the Carmelite monastery. Pauline wanted to keep Thérèse’s clothing intact and asked
her if she would purchase her clothing so that it would not be burned or given away to
another sister. Unfortunately, Thérèse’s sandals were not spared and they were burned by
mistake by another sister. Mother Marie de Gonzague allowed Léonie to buy the remaining
articles of her clothing from the Carmelite monastery.
Pauline’s next task to honor her sister’s memory was to get Thérèse’s autobiography
published. A tradition of the Carmelite Order after the death of a nun was to have an
obituary letter written and sent to each of the Carmelite Orders in France and also to
Carmelite communities around the world. This was going to be no easy task for
Pauline because there were many obstacles in her way. The manuscript that Thérèse wrote
prior to her death was addressed to Pauline as well as to Marie. In order to calm Mother
Marie de Gonzague’s sensitive nature and not offend her, Pauline erased her name as well as
Marie’s from the manuscript. Pauline replaced the names with Mother Marie de
Gonzague’s. Pauline was fearful that if Mother Marie were offended by what was written in
the manuscript, she would burn it in the fire.
Pauline took the manuscript to Mother Marie de Gonzague to be reviewed. After reading the
manuscript, Mother Marie sought out Fr. Godfrey Madeline of the Norbertine Fathers at the
Mondaye Abbey. On October 29, 1897, Pauline gave Fr. Godfrey Thérèse’s manuscript.
After he reviewed the manuscript, he was immediately inclined to receive the Bishop’s
permission (imprimatur). But after the Bishop read the manuscript, he refused to give the
imprimatur that Fr. Godfrey was seeking to have it published.
Fr. Godfrey went to see Pauline and asked her if she would allow him the opportunity to try
again. She consented. Fr. Godfrey then took the manuscript to the Diocesan Office of
Censorship. There they reviewed the manuscript to see whether or not it was in line with the
Church’s teachings and it was.
After Thérèse’s manuscript was reviewed, Fr. Godfrey made some recommendations. Some
of his recommendations that he made were for Pauline to remove some sentences which he
deemed to be “too intimate” for the general public as well as other sentences which he saw
as being repetitious. He also titled the manuscript “The Story of a Soul” dividing them into
chapters, which he felt, was needed prior to it being published. It was essential to have him
review Thérèse’s manuscript as well as speak to the bishop so that they could get final
approval for it be published. On March 8, 1898, Fr. Godfrey notified Mother Marie that he
received permission (imprimatur) from the bishop for the book to be published.
Once deemed by Thérèse as her “biographer”, Pauline made the recommended changes to
Thérèse’s manuscript. Thérèse had told Pauline prior to her death that whatever changes
that are made by her, would be the same as if she were to do them herself. She was also
not to get upset or worried over the changes that she would make to the manuscript. Thérèse
had also asked her to include in the manuscript about charity, God’s justice and having
confidence in God.
Pauline sought out to get her sister’s autobiography 'The Story of a Soul' published. She
looked to her uncle Isidore to arranging the details of the publication of the autobiography
with the publishers directly. She convinced Mother Marie de Gonzague to allow her to send
out published books instead of sending an obituary letter to the other Carmelite monasteries.
In October of 1898, Pauline had passed through her last obstacle with the publication
of the autobiography. Pauline was finally able to honor her sister’s memory by sending to
the other Carmelite monasteries the first published edition of the 'The Story of a Soul'.
On January 28, 1899, Pauline’s sister Léonie once again made her fourth attempt at religious
life. She entered the Visitation monastery in Caen. This time, as her sister Thérèse stated
prior to her death to her other sisters that after her death, Léonie will remain there
permanently. Léonie’s sisters were very excited about her entrance but were very cautious.
Marie, Pauline and Céline all prayed for her and encouraged her through their letters.
Pauline was given a brief opportunity to see Léonie in 1902. Pauline and Mother Marie de
Gonzaga were traveling to a city called Valognes, located in the northwestern part of
Normandy, on business. This was a special gift and blessing for Léonie because she thought
she would never see any of her sisters ever again after she entered the Visitation monastery.
This would be the only time for Pauline to see where Léonie lived and worked in what was
described to her in the letters written by Léonie.
It was time again to elect a new prioress. Mother Marie de Gonzague was the current
prioress at the time that defeated Pauline by a very narrow margin in the last elections. Her
sisters still considered Pauline as a good candidate for the position this time around. On April
19, 1902, the charter members of the monastery voted for the new prioress. Pauline
received the most votes and once again became prioress.
Pauline celebrated her feast day on January 21, 1903. A tradition of the Carmelite monastery
was to give some form of gift to the nun who was celebrating their feast day with the
community. One of Thérèse’s former postulants, Sister Marie of the Trinity, composed a
book of the four gospels titled: 'History of the Life of Our Lord Jesus Christ.' Pauline was
truly blessed by her beautiful gift.
Mother Marie de Gonzague was diagnosed with tongue cancer in 1904. Her health dissipated
rapidly and she was placed in the infirmary. Despite their differences, Pauline devoted a lot
of her time taking care of Mother Marie at her bedside. On December 17th, she looked up at
Pauline and said, “I have offended God more than anyone else in the community. I should
not hope to be saved if I did not have my little Thérèse to intercede for me.” (WWM)
Pauline, along with her Carmelite sisters kneeled at her bedside and witnessed her death. Her
funeral was conducted in the Carmelite Chapel and she was buried in the Lisieux cemetery.
Sister Marie of the Eucharist was Pauline’s first cousin. She, too, had entered the Carmelite
monastery of Lisieux in 1895. All of the Martin sisters were very close to the Guérin family
especially after their father, Louis Martin, died. Sadly, in 1905, the doctor who examined
Sister Marie revealed the fatal news to Pauline. She had tuberculosis. Like Pauline’s sister
Thérèse, their cousin had contracted the same fatal disease; it was as if history was repeating
itself yet again. This was the year where Pauline, Céline and Marie had to witness their
beloved cousin waste away like their sister. Sister Marie of the Eucharist’s father, Isidore,
and brother-in-law, Dr. La Neele, worked feverishly to find new medicines to cure her of her
fatal illness. However, their valiant efforts failed. A novena of Masses were requested by
Pauline to ask her sister Thérèse for intercession, which echoed through the doorways of the
monastery. Days later, Thérèse responded to their prayers in a dream to one of her
Carmelite sisters. In her dream, the Carmelite sister saw an image of Thérèse and she said to
her, “If you hear my voice after Sister Marie of the Eucharist has died; you will know that
her soul has ascended to Heaven.”Like their sister Thérèse, Pauline and her Carmelite sisters
gathered around her at her bedside and witnessed Sister Marie of the Eucharist’s last agony
as her soul ascended to Heaven. Immediately, after Sister Marie of the Eucharist’s soul
ascended to Heaven, the same Carmelite sister heard Thérèse voice. She told her that Sister
Marie was with her in Heaven forever. Her funeral was conducted in the Carmelite Chapel
and she was buried in the Lisieux cemetery alongside Thérèse.
With abundant interest and devotion in Pauline’s sister Thérèse, correspondence increased
between those that were devoted to Thérèse and the Carmel of Lisieux as the years
progressed. Many religious corresponded directly for guidance on Thérèse’s ‘Little Way’
from Pauline. It was impossible for Pauline to answer all of the letters that were received,
which sometimes numbered in the hundreds each day. But, there was one devotee in
particular that caught the eyes of Pauline. Her name was Sister Stanislaus of the Blessed
Sacrament from the Carmelite monastery of Boston, who received one of the first editions
of the book, 'The Story of a Soul.' She was deeply drawn to the ‘Little Way’. She started
correspondence with Pauline and was periodically counseled, through letters, by her. Later,
Sister Stanislaus would become one of the foundresses of a new Carmelite
monastery in Philadelphia, Pennsylvania, United States of America. Her devotion to Thérèse
became so deep that her sisters knew her as the ‘Little Flower of Philadelphia.’ At that time,
Sister Stanislaus’s monastery became the mid-point between the Carmelite monastery of
Lisieux and America.
The Carmelite monastery of Philadelphia supplied many of the intercession cards, pictures,
as well as booklets of Thérèse to the American communities to promote her canonization. In
1907, Sister Stanislaus asked Pauline Wilcox if she would commission a portrait to be
painted by Thérèse’s sister Céline. Pauline Wilcox also agreed and Céline painted a portrait
of Thérèse. The portrait was sent to the Carmelite monastery of Philadelphia where
it was venerated in a side chapel until 2002. To ensure the longevity of the portrait, it was
sent as a donation to Blessed Pope John Paul II Shrine (formally known as the John Paul II
Cultural Center) in Washington, D.C. It is now located in the chapel where many followers
that come still venerate it today.
In 1908, elections were held again for a new prioress. With increased interest in Thérèse
from around the world, they needed a prioress that was very well rounded in leadership of
the monastery as well as dealing with the public. Sister Marie-Ange of the Child Jesus was
thought to be the right candidate for the position. Even though she was not a professed nun
at the time she also could not vote in the elections. Sister Marie-Ange was the first to enter
the Carmelite monastery after the death of Thérèse and attributed her entrance to Thérèse.
She was very devoted to following Thérèse’s ‘Little Way.’ After the results were in, the
community summoned her where they told her she was the new prioress. Sister Marie-Ange
of the Child Jesus, now Mother Marie-Ange of the Child Jesus accepted this position
This became an opportune moment for the new prioress, on the first day of her leadership,
to appeal to the new bishop, Bishop Thomas Paul Henri Lemonnier. Bishop Lèon Adolphe
was appointed Coadjutor Archbishop of Paris, France in 1906. Bishop Thomas Paul Henri
Lemonnier came to the monastery to welcome the new prioress, her first official action, was
to request to him to officially open Thérèse’s cause for beatification. The Bishop agreed and
soon after their meeting he started work on preparing for her cause. The process was
officially opened in 1909. However, Mother Marie-Ange of the Child Jesus served as
prioress only eighteen months. She died during her reign as prioress at the age of twenty-
eight. The funeral was conducted in the Carmelite chapel and she was laid to rest in the
After the untimely death of Mother Marie-Ange of the Child Jesus, Pauline resumed her role
as prioress again. By this time, Pauline made extraordinary efforts to piece together all of the
information about Thérèse’s life that was needed by Father Rodrigue, postulator of the cause
in Rome and Father de Teil, vice postulator of the cause in Paris for her beatification. When
1910 arrived the process for Thérèse’s beatification process was in jeopardy. Father La
Fontaine, secretary of the Congregation of Rites, was very skeptical about the favors and the
cures that were received by many people who invoked Thérèse to intercess on their behalf.
There was one in particular that he wanted to suppress and that was the miracle that
happened to Mother Carmela in Gallipoli, Italy. Father La Fontaine sat down with Father de
Teil and told him the only way that he would be convinced to proceed with Thérèse’s cause
is that he, himself, would receive a rare favor from Thérèse.
Father de Teil contacted Pauline in the first week of August and relayed to her the difficult
situation that he was facing with Thérèse’s cause and asked her to pray for Father La
Fontaine’s intentions. Without hesitation, Pauline honored Father de Teil’s request and
prayed earnestly for Father La Fontaine’s intentions to be answered. Two days after Pauline
prayed for Father La Fontaine’s intentions, her prayers were answered. He received the
favor that he was asking for. In the first week of September, the Diocesan Tribunal ordered
Thérèse’s remains to be unearthed from the Lisieux cemetery. On the 5th of September her
remains were brought back to the Carmelite monastery so that they could be examined.
On August 3rd, the Diocesan Tribunal started their investigation on the two different
versions of Thérèse’s autobiographies. They fully examined both autobiographies as well as
other documents and came to the conclusion that the corrections that were made did not
distort Thérèse’s message, both versions were basically the same. The evidence also showed
that Pauline did not try to make Thérèse more ‘saintly’ than what she really was. In order to
provide proof of the treatment Thérèse received prior to her death from Mother Marie de
Gonzague, Pauline and some of her other Carmelite sisters wrote a deposition describing
some of the incidents between Mother Marie de Gonzague and Thérèse to support their
Many people outside of the Carmelite monastery criticized Pauline for making any
corrections to Thérèse’s autobiography. What most people did not understand, at that time,
was that the corrections were necessary in order for the first edition of the autobiography to
be published. Pauline faced several obstacles that she had to overcome. One example was
the obstacles of Thérèse’s autobiography, was the threat of it being burned by Mother Marie
de Gonzague and also it being censured by the bishop. In another threat by someone outside
of the monastery, was an attempt to blackmail them. The blackmailer made false claims
about having information about Thérèse that would repudiate what was written in her
autobiography. When the authorities confronted him, he had no proof to back up his claims.
Prior to her death, Thérèse warned Pauline there would be several obstacles that would be in
her path in order to get it published and she was right.
The Diocesan Tribunal had completed their investigation and on the 5th of September they
ordered Thérèse’s remains to be unearthed from the Lisieux cemetery. Her remains were
brought back to the Carmelite monastery so that they could be fully examined. After seeing
her sister’s remains unearthed, Pauline reflected back on the thirteen years after Thérèse’s
death, she said, “This blessed child who wrote these heavenly pages is still in our midst. I
can speak to her, see her and touch her.” (PT)
With the inundation of letters, telegrams and personal visits from many followers of Thérèse
from around the world, Pauline was overwhelmed. With a lot of work on Thérèse’s cause,
as meticulous as she was in her work, she carried that same persona in her relationships with
her Carmelite sisters. Pauline gathered enough energy to also give her Carmelite sisters the
same endless support and affection as she gave to Thérèse’s cause. As one of her Carmelite
sisters stated to Pauline, in one of her letters, she said: “I find you so merciful, that it seems
to me that God could not be more so. Oh, how much I love you.” (MT)
Marguerite-Marie became a postulant; she was the sister of Sister Marie of the Trinity, on
August of 1911. The austere rule was too much for the postulant and as a result she left the
monastery. Though she left, she continued her contact with Pauline. Pauline counseled her
for years on helping her find her vocation. She recommended to Marguerite-Marie that she
should enter the Visitation monastery in Caen instead. This was the same monastery
that Pauline’s sister Léonie was residing in. Acting on the advice of Pauline, she decided to
enter the Visitation monastery and took the name of Marguerite-Agnes. Agnes was added to
her name to honor the one that helped her so much in finding her vocation. Sister Marguerite-
Agnes found herself also under the watchful guidance of Léonie as she took the necessary
steps towards her profession.
At the start of 1913 there were increased visits from the hierarchical of the church. Many of
them were priests, bishops and cardinals; Thérèse’s message of the ‘Little Way’ was gaining
more popularity among them. Some of them who requested to enter the Carmelite
monastery wanted to be able to see and to pray in Thérèse’s cell and to meet Thérèse’s
sisters Pauline, Marie and Céline. Most notably were many future popes and some currently
having their own causes up for sainthood. Among the popes that are currently up for
sainthood are Pope Venerable Pius XII, Blessed Pope John XXIII and Blessed Pope John
As 1914 approached, the threat of war was eminent. As World War I started, it had major
effect on the Carmelite community as well as the Visitation community in Caen where
Léonie was a professed nun. The Germans advanced into France through Belgium’s border
and occupied the northeastern half of the country. Even though during this time, Pauline, her
sisters at the Carmel and Léonie were miles away from the front lines, all of them were
asked to make many sacrifices for the war effort. Food was rationed for everyone as well as
medicines and other much needed supplies. The majority of the supplies were sent to the
front lines for the support of the French soldiers. Léonie wrote to her sisters Marie, Pauline,
and Céline because she was very concerned about their health and safety at the Carmelite
monastery due to the rationing of supplies. Pauline, Marie, Céline all reassured Léonie that
they were all right. Surprisingly, the number of letters received by the Carmelite monastery
was not affected as much as it was thought to be because of the war instead the letters only
increased. When the war came to the end, all of them survived the horrors.
The canonization process for Thérèse progressed rapidly on April 9, 1915. A second
examination of Thérèse’s virtues was required for the Apostolic Process. The examination
of these virtues would take place at the Carmelite monastery in Lisieux. To the great joy of
Pauline, Marie, and Céline, Léonie and her Mother Superior Jeanne-Marguerite traveled to
the Carmelite monastery. Pauline had not seen her sister Léonie in thirteen years. It was an
exciting eight days for all of the Martin sisters. They were blessed to be able to see each
other again. It was a great joy for Léonie to finally see where her sister Thérèse lived and
worked. Léonie remarked: “As we were sitting down together on the steps of Carmel, it was
like nothing had changed. It was as if we were together at Les Buissonnets once more.” The
examination of Thérèse’s sisters was over and it was time for Léonie to depart the Carmelite
monastery. Pauline, Marie and Céline yet again, had to say their goodbyes to their sister
Léonie. This time it was to be forever until they all saw each other again in Heaven. The
Carmelite sisters arranged a song for Léonie’s departure, which was a very touching gift for
her to receive.
Many prioresses and mother superiors who followed the life of Thérèse sought out Pauline
and looked upon her for her guidance on issues that they themselves were facing. Many of
the religious were simply asking for prayers for their intentions to be prayed for by Pauline
and her Carmelite sisters. Once example was in the early 1920’s when Blessed Mother
Mary Ellerker of the Blessed Sacrament, a mother superior born in Handsworth, England
visited Lisieux. She had a great devotion to Pauline’s sister Thérèse. She started her journey
by touring the places she read about in Thérèse’s autobiography. Mother Mary then went to
the Carmelite Chapel to seek out many graces from Thérèse. She brought with her many
intentions but there was one in particular and that was for Thérèse to protect her
communities. She relayed this same message to a sister in the reception area of the Lisieux
Carmel when she went to visit them. The sister relayed the message from Mother Mary
Ellerker to Pauline which in turn she asked the entire community to pray for Mother Mary’s
intentions and to let her see God’s will for her and her communities.
On May 31, 1923, Pauline was still prioress and received an unexpected honor from Pope
Pius XI that she remains prioress for life. When Pauline heard the announcement in the
Carmelite Chapel from Cardinal Vico, who was visiting the Carmelite monastery, she was
immediately shocked by the announcement because she did not ever expect to receive such
a high honor. Her first instinct was to refuse this honor because as she saw it she was not
worthy of it but Cardinal Vico convinced her otherwise as she stated with great humility:
“Be it done as the Holy Father wishes. I am a Carmelite and I will obey.” (CWe).
Fr. Daniel Brottier, now declared blessed by the Catholic Church, wrote to Pauline in
November of 1923. He was the newly appointed director of the congregation of Holy Spirit
Fathers and a faithful devotee of Thérèse. He wanted to build a chapel in honor of Thérèse
and wanted a sign of 10,000 francs from her so that he knew that this was God’s will for
him. Fr. Brottier contacted Pauline and asked her if she and her Carmelite sisters would
pray a novena to Thérèse for 10,000 francs to build the chapel. Pauline agreed and
instructed her sisters to pray for his intentions. On the last day of the novena, said by Pauline
and her Carmelite sisters, Fr. Brottier received his 10,000 francs for the new chapel.
When Father Dolan visited the Carmelite monastery of Lisieux and the Visitation monastery
of Caen in 1924, he came there to gain more information about Thérèse through her sisters.
His first visit was to the Carmelite monastery where he spoke to Pauline, Marie, and Céline.
During his conversation with Pauline, he asked her if she would give him a message from her
to give to the followers of the Little Flower Society in America. Pauline agreed to his
requested. She stated to Fr. Dolan that if the women of the society seek to honor Thérèse
and be rewarded by her, they should consider dressing modestly and not wear anything that
would be deemed by society standards as indecent. Pauline also added a message for the
men of the society stating that if they seek to honor Thérèse and be rewarded by her, they
must place themselves above everything that is not in line with the teachings of the Catholic
Church. They should also make every attempt to receive Holy Communion as frequently
as possible. After their conversations, he was left with the deep impression that the sisters
were very holy, especially after the conversations he had with Pauline.
When Fr. Dolan spoke to other people that were associated with the monastery, he asked
them whether they too felt that Pauline was very holy. Fr. Dolan was introduced to Sister
Agatha who was a frequent visitor to the monastery. She came there to assist the Carmelite
infirmarian in the rehabilitation efforts of some of the Carmelite sisters. When Fr. Dolan
asked her if she too felt that Pauline was very holy, she replied: “Pauline is the holiest
because she formed the character of the Little Flower and therefore must be holy.” (CWb)
Written by: R. Hann
Abbé Combes, ed. Collected Letters Of Saint Thérèse of Lisieux . (CL)
New York: Sheed & Ward, 1949.
Dolan, Albert H. Rev.. Collected Little Flower Works. Chicago: Carmelite Press, 1929. (CW)
---. Life of the Little Flower (CWa)
---. Living Sisters of the Little Flower (CWb)
---. Our Sister is in Heaven (CWc)
---. Where the Little Flower seems nearest (CWd)
---. The Little Flower’s Mother. Chicago: Carmelite Press, 1929. (CWe)
---. An Hour with the Little Flower (CWf)
---. God Made The Violet Too: Life of Léonie, Sister of St. Thérèse. (GV)
Chicago: Carmelite Press, 1948.
Piat, Stéphanie Fr. The Story Of A Family: The Home of St. Thérèse of Lisieux. (SF)
Trans: Benedictine of Stanbrook Abbey. Rockford, Ill.: Tan Books and Publishers, Inc., 1948.
Baudouin-Croix, Marie. Léonie Martin : A Difficult Life. (LM)
Dublin : Veritas Publications, 1993.
Beevers, John, trans. The Autobiography of St. Thérèse of Lisieux: Story of a Soul. (SS)
New York: Doubleday, 1957.
Clarke, John, trans. St.Thérèse of Lisieux: Her Last Conversations. (LC)
Washington, D.C.: ICS Publications, 1977.
Martin, Celine. My Sister St.Thérèse Trans: The Carmelite Sisters of New York. (MST)
Rockford, Ill.: Tan Books and Publishers, Inc., 1959.
Martin, Celine. The Mother of the Little Flower Trans: Fr. Michael Collins, S.M.A. (ML)
Rockford, Ill.: Tan Books and Publishers, Inc. 1957
Mother Agnes of Jesus. Marie, Sister of St. Thérèse. Ed. Rev. Albert H. Dolan, O.Carm.
Chicago: Carmelite Press, 1943. (M)
Piat, Stéphanie Fr. The Story Of A Family: The Home of St. Thérèse of Lisieux. (SF)
Trans: Benedictine of Stanbrook Abbey. Rockford, Ill.: Tan Books and Publishers, Inc., 1948.
---. CÉLINE: Sister Geneviève of the Holy Face. Trans: The Carmelite Sisters of the Eucharist of Colchester, Conn. San Francisco: Ignatius Press, 1997. ©
Redmond, Paulinus Rev. Louis and Zélie Martin: The Seed and The Root of the Little Flower London: Quiller Press Limited, 1995. (SR)
Rohrbach, Peter-Thomas, O.C.D. The Search for St. Therese (SST)
Garden City, New York: Hanover House, 1961
Martin, Pauline. Little Counsels of Mother Agnes of Jesus, O.C.D. (LCM)
Lisieux, France, Office Central de Lisieux- distributed by Carmelite Monastery of Ada, Michigan
Helmuth Nils Loose, Pierre Descouvemont. Thérèse and Lisieux (TOL)
Trans: Salvatore Sciurba, O.C.D. and Louise Pambrun, Grand Rapids, Michigan Wm. B. Eerdmans Publishing Co., 1996
Gibbons, James Cardinal. Holy Bible (Douay-Rheims) 1899 Edition. (B)
Baronius Press Unlimited, London, United Kingdom, 2005
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Marie Pauline Martin
"The Pearl of Lisieux"
|"Let us think of Jesus only! Jesus! Oh, let us have only His Name and memory on our lips and in our hearts!" - Mother Agnes of Jesus