St, Teresa of Avila, St. Therese of Lisieux, and St. Catherine of Siena, the first three women doctors of the Church, Stained glass window in St. Therese of Lisieux Parish, Montauk, New York

Section I of Therese, A Doctor for the Third Millennium, the joint pastoral letter written by the Superior Generals of the two branches of the Carmelite Order, Fr. Camilo Maccise, O.C.D. and Fr. Joseph Chalmers, O. Carm., details the enthusiasm for Therese's doctorate that culminated with a formal request to the Vatican in 1932.  It was turned down because Therese was a woman.  Further movement occurred only after 1970, when Pope Paul VI named St. Teresa of Avila and St. Catherine of Siena Doctors of the Church.  

I. A LONG ROAD TOWARDS THE DOCTORATE

First Steps

4. Already from the time of her canonization, there was no lack of bishops, preachers, theologians, and faithful from different countries who sought to have our sister Thérèse of Lisieux declared a Doctor of the Church. This flow of petitions in favor of the doctorate became official in 1932 on the occasion of the inauguration of the crypt of the Basilica at Lisieux, which was accompanied by a congress at which five cardinals, fifty bishops, and a great number of faithful participated. On June 30, Fr. Gustave Desbuquois, SJ, with clear and precise theological argument, spoke of Thérèse of Lisieux as Doctor of the Church. Surprisingly, his proposal had the support of many of the participants, bishops, and theologians. This positive reaction to the suggestion of Fr. Desbuquois spread universally. Mons. Clouthier, Bishop of Trois Rivières, Canada, wrote to all the bishops of the world in order to prepare a petition to the Holy See. By 1933 he had already received 342 positive replies from bishops who supported the proposal to have Thérèse of Lisieux declared a Doctor of the Church.

The Obstacle of Being a Woman

5 The petition of Fr. Desbuquois was presented to Pope Pius XI, along with a letter of Mother Agnes of Jesus, sister of Therese and prioress of the Lisieux Carmel. She informed the Pope about the great success of the Theresian Congress. On 31 August 1932, Cardinal Pacelli, Secretary of State, replied to Mother Agnes' letter on behalf of the Pope. He was very pleased about the positive results of the congress, but added that it would be better not to speak of Thérèse's doctorate yet, even though, "Her doctrine never ceased to be for him a sure light for souls searching to know the spirit of the Gospel."

However, the time was not yet ripe for a woman to be declared a Doctor of the Church. In fact, Pope Pius XI had already replied negatively to the Carmelites' petition to have St. Teresa of Jesus, "Mother of Spiritual People" declared doctor. The petition was turned down because she was a woman. "Obstat sexus" ("Her sex stands in the way"), the Pope replied, adding that he would leave the decision to his successor. After the Vatican's negative response, and by its order, the gathering of signatures in favor of Thérèse of Lisieux's doctorate was interrupted.

Circumstances Change

6. Teresa of Jesus and Catherine of Siena's declaration as Doctors of the Church in 1970 eliminated completely any obstacle to naming a woman doctor. As a result, the proposal for the doctorate of Thérèse of Lisieux was taken up again.

In 1973, the centenary of her birth, Mgr. Garrone stated the question anew: "Could St. Thérèse of Lisieux become some day a Doctor of the Church? I respond affirmatively, without hesitation, encouraged by what has happened to the great St. Teresa and St. Catherine of Siena." On subsequent occasions, the Carmelites proposed the possibility of the doctorate. In 1981, Cardinal Roger Etchegaray, following up a petition from the Teresian Carmel and after consulting the permanent council of the French Episcopate, sent an official letter to Pope John Paul II asking him to declare Thérèse of Lisieux Doctor of the Church. On different occasions the Discalced postulator general and the bishop of Lisieux, Mgr. Pierre Pican, wrote official letters to this effect. The general chapters of the Teresian Carmel in 1991 and the Carmelites of the Ancient Observance in 1995 also sent petitions. In addition, more than thirty episcopal conferences and thousands of Christians, priests, religious, and lay people of 107 countries pronounced themselves in favor of the doctorate.

Examination and Approval of the Positio

7. In the first months of this year 1997, the Teresian Carmel was asked to prepare the "Positio," i.e. the presentation of proof required by the church to demonstrate a person's suitability to be declared Doctor of the Church. Because the time allowed was limited, collaboration was necessary. At the beginning of May, a 965-page volume was printed. It was divided into 4 parts and 13 chapters that presented the facts of the life and doctrine of St. Therese and the prominence, influence, and present-day impact of her message. It contains a brief history of the causes for her beatification and canonization (ch. 1) and the process for the doctorate (ch. 2), followed by a small but compact biography of Thérèse of Lisieux (ch. 3), an analysis of her personality (ch. 4), a chronology (ch. 5), and a presentation of her writings (ch. 6). From the doctrinal point of view, it offers a general view of Thérèse's doctrine (ch. 7), a synthesis of her theology (ch. 8), and a study of the sources of her teachings (ch. 9). The impact of Thérèse of Lisieux is examined from three different perspectives: the acceptance and presentation of her doctrine by the magisterium of the church (ch. 10), its spread and influence (ch. 11), and finally the importance of her doctrine for the Church and world of today (ch. 12). The final chapter of the Positio highlilghts the "eminence"of the doctrine of St. Thérèse of the Child Jesus and the Holy Face (ch. 13). It concludes with the transcripts of the letters proposing the doctorate from episcopal conferences and ecclesiastical and lay personages. A selected bibliography (130 pages) is also included, as well as the opinions of the five theologians chosen by the Congregation for the Doctrine of the Faith, and the two by the Congregation for the Causes of Saints. There is also an iconographic appendix that shows Thérèse as teacher and doctor.

After studying the Positio, the Congregations for the Doctrine of the Faith and for the Causes of Saints, along with the Consistory of Cardinals, gave their approval that our sister could be declared Doctor of the Church. Pope John Paul II, as we said, agreed to the proposal, announcing it to the Universal Church at the end of the International Gathering of Youth in Paris.

Statue of St. Therese near the entrance of the Lisieux Carmel

As we draw near to the 20th anniversary of the day (October 19, 1997) when Pope John Paul II proclaimed St. Therese a Doctor of the Church, I invite you to reflect on the joint pastoral letter written by the general superiors of the two branches of the Carmelite family, Fr. Camilo Maccise, O.C.D. and Fr. Joseph Chalmers, O. Carm.  Because the letter is extremely rich, we will look at it in sections.  If you want to read the whole letter at once, you may do so, thanks to the Carmelites of Eldridge, Iowa, at "Therese: A Doctor for the Third Millennium."  I am most grateful to the nuns of the Eldridge Carmel for making this meditation feasible. 

The authors introduce their letter by evoking the Pope's announcement at World Youth Day, August 24, 1997, that he would name St. Therese a Doctor of the Church in October.  They then give a brief history of the movement and process of Therese's doctorate, and spend most of the letter reflecting on the significance for the women and men of our times of her being named a doctor.  Today, please meditate on their introduction: 

Dear brothers and sisters in Carmel:

1. Little over a year ago, we wrote to you to reflect upon the message of our sister, Thérèse of the Child Jesus and the Holy Face, on the occasion of the centenary of her death. We had no idea then that we would be writing another circular letter about her so soon. This time it is to consider the meaning and significance of the title Doctor of the Church, which, as Pope John Paul II announced recently in Paris at the International Gathering of Youth, he will officially bestow on her in Rome on October 19, 1997, International Mission Sunday.

2. On the morning of August 24, at the closure in Paris of the International Gathering of Youth, the Pope described the character and doctrine of our sister and the motives for declaring her a Doctor after a "careful study" and many petitions received from the Universal Church. He called Thérèse of Lisieux a young Carmelite who was filled with the love of God, who offered herself completely to this love, and who knew how to practice love of neighbor in the ordinary things of daily life. She imitated Jesus as she sat at the table of sinners, his brothers and sisters, so that they would be purified by love, since her ardent desire was to see everyone enlightened by faith. She discovered, the Pope continued, that her vocation was to be love in the heart of the Church, and she walked the "little way" of children who take refuge in God with bold confidence. The core of her message is her child-like attitude, which can be proposed to all the faithful. "Her teachings, a veritable science of love," are the radiant expression of her knowledge of the mystery of Christ and her personal experience of grace. She will continue to assist the people of today and the future to understand better the gifts of God and to spread the good news of infinite love.

3. The Pope called her: "a Carmelite and an apostle, a teacher of spiritual wisdom for numerous consecrated and lay persons, patroness of the missions." He mentioned that she "occupies a place of primary importance in the Church, and that her doctrine merits finding a place among the most effective." He concluded by stating that he wished to announce the Doctorate of Thérèse of Lisieux during the gathering of the youth since she, a young saint, so close to our times, has a message particularly suitable for them. In the school of the Gospel, she leads the way towards Christian maturity for young people, "calling them to unlimited generosity and inviting them in the heart of the Church to be apostles and ardent witnesses of Christ's love." He prayed, along with the young people, to Thérèse of Lisieux that she may lead the people of this age along the way of truth and life. He ended his discourse with these words: "With Thérèse of the Child Jesus, let us turn to the Virgin Mary, whom she honored and prayed to with child-like confidence during her life."

 The first tombstone of St. Zelie Martin, from her first tomb in the cemetery of the basilica of Notre Dame in Alencon. Photo credit: Susan Ehlert

Saint Zelie Martin died 140 years ago, on August 28, 1877, at 12:30 a.m.  This article "Death of a mama: August 28, 1877," translated for us from Therese de Lisieux, the magazine of the Pilgrimage Office at Lisieux, .gives details of her last hours, her death, and her funeral.  It includes the testimony of Louise Marais, the maid who looked after Zelie in her last illness.

May Saint Zelie, who accepted her illness, its pain, and her early death with extraordinary courage, and who confided her husband and the five minor children she was obliged to leave to God's care, intercede for all mothers who die young and all children who lose their mothers early.  

The cover of this coffret was sculpted from wood taken from the second coffin of St. Therese, exhumed on August 9, 1917

      A hundred years ago, on August 15, 1917, St. Therese's sister Celine wrote to their sister Leonie to tell her every detail of her participation in the second exhumation of St. Therese's body.  This letter is quite extraordinary.  Please read it here at the Web site of the Archives of the Carmel of Lisieux.

     The second exhumation of the body of St. Therese lasted for two days.  On Thursday, August 9, 1917, in the presence of the bishop and church dignitaries, the coffin was exhumed. For safekeeping, it was secured overnight in the cemetery chapel.  The next day, Friday, August 10, the two appointed doctors were to examine and "recognize" St. Therese's bones.  Her sister Celine (Sister Genevieve), along with another Carmelite, received permission to leave the enclosure to assist at this second ceremony; she was to wrap the bones of her sister in white cloth and place them in a reliquary.

     At the end of her letter Celine promises to send Leonie "the report as soon as it is published."  Thanks to the generosity of the Archives of the Carmel of Lisieux, we have already translated and published this report, which was published by the diocese of Bayeux on August 15, 1917. 

The rosewood coffin which held the oak reliquary that contained the body of St. Therese in the town cemetery of Lisieux from the date ot its second exhumation (August 10, 1917) until its solemn translation to the Lisieux Carmel on March 26, 1923. Photo credit: Susan Ehlert

The second exhumation of Sister Therese's body, of course, caused excitement in Lisieux, and her Carmelite sisters did their best to keep Leonie, their sister in the Visitation monastery at Caen, informed.  So you can read their eyewitness accounts of what was happening that week:

• On August 5, 1917, four days before the ceremony began, Marie of the Sacred Heart wrote to Leonie telling her of the arrangements and mentioning that Celine (Sister Genevieve) was to go to the cemetery to assist at the ceremony.  She wrote that "The little coffin, or rather reliquary which will contain her bones, will be placed in a large lead-sealed coffin (rosewood), which will be lined with silk as well."  That rosewood coffin is pictured above.  Visit the Web site of the Archives of the Carmel of Lisieux to read Marie's letter.
  
  
• On August 10, 1917, the day the two-day ceremony was completed, someone who was traveling to Caen offered to take another letter from Marie to Leonie.  At the Web site of the Archives of the Carmel of Lisieux, read Marie's letter, recounting the events of the day as Celine, who had been at the cemetery, had told them. She mentions that a white ribbon containing the words "I want to spend my heaven in doing good on earth.  After my death I will let fall a shower of roses" which had been tied around some roses from the Carmel's garden that were placed at the feet of St. Therese during the 1910 exhumation was found intact, the ribbon still white, the letters still gold.