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 gracefully.

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 Lisieux cemetery.

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 claims.

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 Paul II.

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


Bibliography

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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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Patronage:
September 7, 1861
France
Lower Normandy
Orne
Alençon

July 28, 1951
France
Lower Normandy
Calvados
Lisieux

Carmelite Monastery
in Lisieux


July 2, 1874
The Visitation Chapel at
the Visitation monastery
in Le Mans


October 2, 1882
Carmelite Monastery in
Lisieux

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