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
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
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
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.
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
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
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.
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.  

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.

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
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

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
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

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.

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
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
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

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

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
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.  
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
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

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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Basse-Normandie region relief location map


Venerated at:                   

First Holy

into the monastery:            

September 7, 1861
Lower Normandy

July 28, 1951
Lower Normandy

Carmelite Monastery
in Lisieux

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

October 2, 1882
Carmelite Monastery in

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