Churches of the Day
Pictorial Thought for Today
Oct 1 - St Thérèse of Lisieux 3. priestly vocation and doctor of the Church
Summary :St Thérèse of Lisieux had deep feelings of having a vocation to be a priest and how she dealt with this sense of calling in the light of its impossibility.
Catherine Broome OP examines St Thérèse' and her priestly ambitions
A long tradition was broken when, within a short period of time, three women were named Doctors of the Church. The first people to receive this particular title were Augustine, Ambrose, Gregory the Great and Jerome, who were seen in some respects as parallels to the four evangelists.
Women as Spiritual Authorities
They have been followed by many others. Throughout the years there have, of course, also been a small number of women theologians and prophets in whom the Church has recognised the voice of the Holy Spirit and who have been acknowledged as spiritual authorities. Before our century, however, it had not been conceivable that a woman too could be given such a specifically 'male' title as Doctor of the Church. In the 19th century it was still considered self-evident that titles such as preacher, priest, doctor of the church, were reserved for men. If anyone at that time had suggested giving the title of Doctor of the Church to a woman, there would certainly have been arguments found against it both in the Bible and from tradition!
Through the workings of the Holy Spirit, however, there are now four women Doctors of the Church.
Catherine of Siena
Teresa of Avila
Saint Térèse of Lisieux
Hildegard of Binge
A common characteristic of all four is a burning love for the Church and zeal for the salvation of souls. All have also experienced pain at not being able to fully realise their apostolic vocation. They make us consider the question of the actual nature of vocation. How can God give the same calling to both men and women in the Church but only allow one of the genders the right to fulfil that calling? There are today many women who feel called to the priesthood. They are sometimes scoffed at and made to look ridiculous. Hopefully that tendency can be counteracted through a closer study of our three women Doctors of the Church and what they have to say to us about their vocation.
Catherine and Thérèse
It is an interesting fact that two of these four women Doctors of the Church, Catherine of Siena and Thérèse of the Child Jesus, clearly stated their desire to become priests. As far as Teresa of Avila is concerned, we find no mention of this but here and there in her writings there are reflections which bear witness to a controlled sorrow over the fact that a woman does not have the same opportunity as a man to work for the Church. For example, in her first version of The Way of Perfection (ch 3) Teresa complains to the Lord about the way women are treated: "as if we couldn't do anything worthwhile for you in public and not even be able to put a finger on the sensitive point that we wept over in secret". It is always men who are the judges here on earth, she writes, and they have little faith in women's capabilities and virtues. She finishes by saying: "... when I see what the times are like, I feel it is not right to repel spirits which are virtuous and brave, even though they be the spirits of women."( 1)
With regard to Catherine of Siena, her confessor, the Blessed Raymond of Capua, relates in his biography of his penitent who was also his friend and teacher – how Catherine's apostolic vocation expressed itself in her desire to join the Order of Preachers (Dominicans, an order of priests). She did not have a vocation to be a nun, but seriously considered dressing as a man, so that she could fulfil her vocation and be accepted as one of the brothers, but she came to realise that such an attempt would never succeed. It should be noted that Raymond, who was an educated theologian and trained in the study of the Bible, has nothing to say against Catherine's desire to be a priest but has complete understanding for it and finds it inspiring. Besides, God made her to be a preacher, teacher and director of souls in other ways.
Thérèse’s Priestly Vocation
Thérèse of Lisieux, on the other hand, is the one who most often and clearly spoke of her priestly vocation. It remained with her until the end of her life and it was, at the end, in this vocation that she found the deepest explanation for her early death. In contrast to her great predecessor Teresa of Avila, Thérèse of Lisieux does not complain of being born a woman; her vocation is what it is regardless. It is her 'littleness' and nothing else that causes her to choose another way. When she speaks about her littleness and her limitations, it has nothing to do with the fact that she is a woman. On the contrary, she sees her "little way" in faith and confidence as a way for every Christian. (2)
Catherine of Siena, Teresa of Avila and Thérèse of Lisieux were in one respect "uneducated". They had not received any higher education (but neither had any parish priest during the Middle Ages). But as far as their religious education went it was different. One should not get the impression that they wrote their works purely from intuition, as it were. All three had a burning interest in the Scriptures and religious writings and they were all thoroughly knowledgeable in matters of faith. For example, when one reads Catherine's The Book of Divine Providence (also known as The Dialogue) it is clear, as a member of the third order of Dominicans, she had received basic teaching in Thomistic theology. She was acquainted with highly educated men, her closest friend being Raymond of Capua, later to become Master of the Dominican Order. She had had the opportunity to listen to their lectures, and it must have been a joy for them to have the chance to teach this gifted woman.
Thérèse’s Love of the Bible
In the same way, through books, conversations and lectures the two Carmelites developed their theological competence. Their knowledge of the scriptures was by no means superficial. Ida Friederike Gorres, one of the first to do a systematic in-depth study of Thérèse’s life and spirituality, dwelt especially on Thérèse's love of the Bible before all other books. She knew the gospels almost completely by heart. In her letters and other writings she also quoted constantly from other books of the Old and New Testaments, made notes, compared, marked concordance passages, and so on. "She did not know Latin and had to be satisfied with the French translation," writes Gorres, "and she longed to be a priest and read the Bible in its original language 'to understand the divine thought just as God himself wanted to express it in our human language'"(3).
It is worth noting that the title Doctor of the Church is in fact an acknowledgement of a person's familiarity with the Holy Scriptures as well as the teachings and traditions of the Church. One cannot put Thérèse’s expressed priestly vocation down to the fact that she was ignorant of what is said in the Bible on this issue or of what tradition has to say, or that it was a childish pious wish. Thérèse’s language can give an impression of childishness and sentimentality, but appearances are deceptive. All studies of her writings - and there are hundreds of them - have shown the theological strength of her thinking.
The Vocation of Thérèse of the Child Jesus
This is not indeed to be a systematic discussion of all that she has written, but only evidence of how important her vocation was to her.
The heart of the autobiography of Thérèse of the Child Jesus, that which gives us the key to her spirituality, is where she describes her vocation (manuscript B). "To be Your Spouse, to be a Carmelite, and by my union with You to be the Mother of souls, should not this suffice me? And yet it is not so. No doubt, these three privileges sum up my true vocation: Carmelite, Spouse, Mother, and yet I feel within me other vocations. I feel the vocation of the warrior, the priest, the apostle, the doctor, the martyr. Finally, I feel the need and the desire of carrying out the most heroic deeds for You, O Jesus. I feel within my soul the courage of the Crusader, the Papal Guard, and I would want to die on the field of battle in defense of the Church."
"I feel in me the vocation of the priest" (4) - Thérèse realises, of course, that she cannot be all this. The reason is that she is "too little". "Is there a soul more little, more powerless than mine?" "Jesus, I am too little to perform great actions"(ibid).
Desiring to be a Priest
In spite of all this she does not relinquish the thought of her vocation. It lives forcefully within her. To her sister Marie of the Sacred Heart she writes:
"I feel in me the vocation of the priest. With what love, O Jesus, I would carry You in my hands when, at my voice, You would come down from heaven. And with what love would I give You to souls! But alas! While desiring to be a Priest, I admire and envy the humility of St Francis of Assisi and I feel the vocation of imitating him in refusing the sublime dignity of the Priesthood."
Thérèse was a realist. She had to give up the idea of becoming a priest even though she so deeply desired it. She chose to abstain from the priesthood willingly. This was always her way. She was a very free person and instead of suffering under compulsion she freely chose to accept that which she could not change. In her attitude she was like her Master who laid down his life. "No one takes it from me; I lay down of my own free will, and as I have power to lay it down, so I have power to take it up again; and this is the command I have received from my Father" (Jn 10:18).
Thérèse 'abstained' from becoming a priest but chose at the same time a path that would allow her to fulfil the vocation that was impossible to her by other means. The Church was made up of many different limbs, each with its own function. The most central organ in the body is the heart, the seat of love. Thérèse decided to be the heart, to take up Love as her appointed work. "Charity gave me the key to my vocation. ...I understood that love comprised all vocations, that love was everything." (5.) With this liberating discovery Thérèse found not only her own path but also a way for all Christians, for all "little souls" who like herself burn with a longing to do that which is beyond their powers, their possibilities and strengths. Thérèse’s discovery made her an innovator and spiritual guide of great stature.
FOOTNOTES
1. These four have been recognised as 'Doctors of the Church' since the 8th century. Boniface VIII wanted to make this precise and liturgical in 1295. Since the 9th century there has been an equivalent rank in the Eastern Church where a feast is celebrated on January 30th in honour ‘of the three hierarchs’ and ecumenical Doctors' Basil, Gregory of Nazianzus and John Chrysostomos.
2. This sentence is crossed out in the manuscript. It is given in a footnote in critical editions. It is included in the text as given here in the English translation of E. Allison Peers, Doubleday (Image Book) 1964.
3. Ida Friederike Görres, Das verborgene Antlitz. Eine Studie über Therese von Lisieux. (Aufl. Freiburg 1947 S.314)
4. The Autobiography of St. Therese of Lisieux. Manuscript B, September 8, 1896 trans. John Clarke, O.C.D. ICS Publications, Washington, D.C 1996 (p 190-200)
5. During the evening meditation she had her place in front of a sister who had the habit of making a strange and irritating noise. Instead of being annoyed and trying not to hear the noise Therese decided to listen to it 'as though it were a delightful concern,' and she offered the 'concern' to Jesus as her prayer (ibid., pp 249-250). There are several examples of Therese's way of transforming annoyances and irritations into a freely chosen pleasure.
This article first appeared in Spirituality (May-June 2000), a publication of the Irish Dominicans.
Catherine Broome OP examines St Thérèse' and her priestly ambitions
A long tradition was broken when, within a short period of time, three women were named Doctors of the Church. The first people to receive this particular title were Augustine, Ambrose, Gregory the Great and Jerome, who were seen in some respects as parallels to the four evangelists.Women as Spiritual Authorities
They have been followed by many others. Throughout the years there have, of course, also been a small number of women theologians and prophets in whom the Church has recognised the voice of the Holy Spirit and who have been acknowledged as spiritual authorities. Before our century, however, it had not been conceivable that a woman too could be given such a specifically 'male' title as Doctor of the Church. In the 19th century it was still considered self-evident that titles such as preacher, priest, doctor of the church, were reserved for men. If anyone at that time had suggested giving the title of Doctor of the Church to a woman, there would certainly have been arguments found against it both in the Bible and from tradition!
Through the workings of the Holy Spirit, however, there are now four women Doctors of the Church.
Catherine of Siena
Teresa of Avila
Saint Térèse of Lisieux
Hildegard of Binge
A common characteristic of all four is a burning love for the Church and zeal for the salvation of souls. All have also experienced pain at not being able to fully realise their apostolic vocation. They make us consider the question of the actual nature of vocation. How can God give the same calling to both men and women in the Church but only allow one of the genders the right to fulfil that calling? There are today many women who feel called to the priesthood. They are sometimes scoffed at and made to look ridiculous. Hopefully that tendency can be counteracted through a closer study of our three women Doctors of the Church and what they have to say to us about their vocation.
Catherine and Thérèse
It is an interesting fact that two of these four women Doctors of the Church, Catherine of Siena and Thérèse of the Child Jesus, clearly stated their desire to become priests. As far as Teresa of Avila is concerned, we find no mention of this but here and there in her writings there are reflections which bear witness to a controlled sorrow over the fact that a woman does not have the same opportunity as a man to work for the Church. For example, in her first version of The Way of Perfection (ch 3) Teresa complains to the Lord about the way women are treated: "as if we couldn't do anything worthwhile for you in public and not even be able to put a finger on the sensitive point that we wept over in secret". It is always men who are the judges here on earth, she writes, and they have little faith in women's capabilities and virtues. She finishes by saying: "... when I see what the times are like, I feel it is not right to repel spirits which are virtuous and brave, even though they be the spirits of women."( 1)
With regard to Catherine of Siena, her confessor, the Blessed Raymond of Capua, relates in his biography of his penitent who was also his friend and teacher – how Catherine's apostolic vocation expressed itself in her desire to join the Order of Preachers (Dominicans, an order of priests). She did not have a vocation to be a nun, but seriously considered dressing as a man, so that she could fulfil her vocation and be accepted as one of the brothers, but she came to realise that such an attempt would never succeed. It should be noted that Raymond, who was an educated theologian and trained in the study of the Bible, has nothing to say against Catherine's desire to be a priest but has complete understanding for it and finds it inspiring. Besides, God made her to be a preacher, teacher and director of souls in other ways.
Thérèse’s Priestly Vocation
Thérèse of Lisieux, on the other hand, is the one who most often and clearly spoke of her priestly vocation. It remained with her until the end of her life and it was, at the end, in this vocation that she found the deepest explanation for her early death. In contrast to her great predecessor Teresa of Avila, Thérèse of Lisieux does not complain of being born a woman; her vocation is what it is regardless. It is her 'littleness' and nothing else that causes her to choose another way. When she speaks about her littleness and her limitations, it has nothing to do with the fact that she is a woman. On the contrary, she sees her "little way" in faith and confidence as a way for every Christian. (2)
Catherine of Siena, Teresa of Avila and Thérèse of Lisieux were in one respect "uneducated". They had not received any higher education (but neither had any parish priest during the Middle Ages). But as far as their religious education went it was different. One should not get the impression that they wrote their works purely from intuition, as it were. All three had a burning interest in the Scriptures and religious writings and they were all thoroughly knowledgeable in matters of faith. For example, when one reads Catherine's The Book of Divine Providence (also known as The Dialogue) it is clear, as a member of the third order of Dominicans, she had received basic teaching in Thomistic theology. She was acquainted with highly educated men, her closest friend being Raymond of Capua, later to become Master of the Dominican Order. She had had the opportunity to listen to their lectures, and it must have been a joy for them to have the chance to teach this gifted woman.
Thérèse’s Love of the Bible
In the same way, through books, conversations and lectures the two Carmelites developed their theological competence. Their knowledge of the scriptures was by no means superficial. Ida Friederike Gorres, one of the first to do a systematic in-depth study of Thérèse’s life and spirituality, dwelt especially on Thérèse's love of the Bible before all other books. She knew the gospels almost completely by heart. In her letters and other writings she also quoted constantly from other books of the Old and New Testaments, made notes, compared, marked concordance passages, and so on. "She did not know Latin and had to be satisfied with the French translation," writes Gorres, "and she longed to be a priest and read the Bible in its original language 'to understand the divine thought just as God himself wanted to express it in our human language'"(3).
It is worth noting that the title Doctor of the Church is in fact an acknowledgement of a person's familiarity with the Holy Scriptures as well as the teachings and traditions of the Church. One cannot put Thérèse’s expressed priestly vocation down to the fact that she was ignorant of what is said in the Bible on this issue or of what tradition has to say, or that it was a childish pious wish. Thérèse’s language can give an impression of childishness and sentimentality, but appearances are deceptive. All studies of her writings - and there are hundreds of them - have shown the theological strength of her thinking.
The Vocation of Thérèse of the Child Jesus
This is not indeed to be a systematic discussion of all that she has written, but only evidence of how important her vocation was to her.
The heart of the autobiography of Thérèse of the Child Jesus, that which gives us the key to her spirituality, is where she describes her vocation (manuscript B). "To be Your Spouse, to be a Carmelite, and by my union with You to be the Mother of souls, should not this suffice me? And yet it is not so. No doubt, these three privileges sum up my true vocation: Carmelite, Spouse, Mother, and yet I feel within me other vocations. I feel the vocation of the warrior, the priest, the apostle, the doctor, the martyr. Finally, I feel the need and the desire of carrying out the most heroic deeds for You, O Jesus. I feel within my soul the courage of the Crusader, the Papal Guard, and I would want to die on the field of battle in defense of the Church."
"I feel in me the vocation of the priest" (4) - Thérèse realises, of course, that she cannot be all this. The reason is that she is "too little". "Is there a soul more little, more powerless than mine?" "Jesus, I am too little to perform great actions"(ibid).
Desiring to be a Priest
In spite of all this she does not relinquish the thought of her vocation. It lives forcefully within her. To her sister Marie of the Sacred Heart she writes:
"I feel in me the vocation of the priest. With what love, O Jesus, I would carry You in my hands when, at my voice, You would come down from heaven. And with what love would I give You to souls! But alas! While desiring to be a Priest, I admire and envy the humility of St Francis of Assisi and I feel the vocation of imitating him in refusing the sublime dignity of the Priesthood."
Thérèse was a realist. She had to give up the idea of becoming a priest even though she so deeply desired it. She chose to abstain from the priesthood willingly. This was always her way. She was a very free person and instead of suffering under compulsion she freely chose to accept that which she could not change. In her attitude she was like her Master who laid down his life. "No one takes it from me; I lay down of my own free will, and as I have power to lay it down, so I have power to take it up again; and this is the command I have received from my Father" (Jn 10:18).
Thérèse 'abstained' from becoming a priest but chose at the same time a path that would allow her to fulfil the vocation that was impossible to her by other means. The Church was made up of many different limbs, each with its own function. The most central organ in the body is the heart, the seat of love. Thérèse decided to be the heart, to take up Love as her appointed work. "Charity gave me the key to my vocation. ...I understood that love comprised all vocations, that love was everything." (5.) With this liberating discovery Thérèse found not only her own path but also a way for all Christians, for all "little souls" who like herself burn with a longing to do that which is beyond their powers, their possibilities and strengths. Thérèse’s discovery made her an innovator and spiritual guide of great stature.
FOOTNOTES
1. These four have been recognised as 'Doctors of the Church' since the 8th century. Boniface VIII wanted to make this precise and liturgical in 1295. Since the 9th century there has been an equivalent rank in the Eastern Church where a feast is celebrated on January 30th in honour ‘of the three hierarchs’ and ecumenical Doctors' Basil, Gregory of Nazianzus and John Chrysostomos.
2. This sentence is crossed out in the manuscript. It is given in a footnote in critical editions. It is included in the text as given here in the English translation of E. Allison Peers, Doubleday (Image Book) 1964.
3. Ida Friederike Görres, Das verborgene Antlitz. Eine Studie über Therese von Lisieux. (Aufl. Freiburg 1947 S.314)
4. The Autobiography of St. Therese of Lisieux. Manuscript B, September 8, 1896 trans. John Clarke, O.C.D. ICS Publications, Washington, D.C 1996 (p 190-200)
5. During the evening meditation she had her place in front of a sister who had the habit of making a strange and irritating noise. Instead of being annoyed and trying not to hear the noise Therese decided to listen to it 'as though it were a delightful concern,' and she offered the 'concern' to Jesus as her prayer (ibid., pp 249-250). There are several examples of Therese's way of transforming annoyances and irritations into a freely chosen pleasure.
This article first appeared in Spirituality (May-June 2000), a publication of the Irish Dominicans.
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“No vocation is born of itself or lives for itself.
A vocation flows from the heart of God and blossoms in the good soil of faithful people. Did not Jesus say:
“By this all men will know that you are my disciples, if you have love for one another” (Jn 13:35)?
~ Pope Francis – January 16, 201 ~
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Liturgical Readings for: Thursday, 1st October, 2026
Thursday of the Twenty-Sixth Week in Ordinary Time, Cycle B
Saint of the Day: Oct. 1 ; –St Thérese of Lisieux, religious and doctor of the Church
C/f A short look at this saint’s life can be found below todays' Readings and Reflection. Saint of the Day:
FIRST READING
A reading from the Book of Job 19:21-27
I know that my Redeemer lives.
Job said:
Pity me, pity me, you, my friends, for the hand of God has struck me.
Why do you hound me down like God, will you never have enough of my flesh? Ah, would that these words of mine were written down, inscribed on some monument with iron chisel and engraving tool, cut into the rock for ever.
This I know: that my Avenger lives, and he, the Last, will take his stand on earth. After my awaking, he will set me close to him, and from my flesh I shall look on God. He whom I shall see will take my part: these eyes will gaze on him and find him not aloof.
The Word of the Lord Thanks be to God.
Responsorial Psalm Ps 26: 7-9. 13-14. R/v 13.
Response I am sure I shall see the Lord's goodness,
in the land of the living.
1. O Lord, hear my voice when I call; have mercy and answer.
Of you my heart has spoken: Seek his face.' Response
2. It is your face, O Lord, that I seek; hide not your face.
Dismiss not your servant in anger; you have been my help. Response
3. I am sure I shall see the Lord's goodness in the land of the living.
Hope in him, hold firm and take heart. Hope in the Lord! Response
Gospel Acclamation Mt 4: 4
Alleluia, alleluia!
Man does not live on bread alone, but on every word
that comes from the mouth of God.
Alleluia !
Or Mk 1: 15
Alleluia, alleluia!
The kingdom of God is close at hand, repent and believe the Good News.
Alleluia !
GOSPEL
A reading from the holy Gospel according to Luke 1-:1-12
Your peace will rest on him.
The Lord appointed seventy-two others and sent them out ahead of him, in pairs, to all the towns and places he himself was to visit. He said to them,'The harvest is rich but the labourers are few, so ask the Lord of the harvest to send labourers to his harvest. Start off now, but remember, I am sending you out like lambs among wolves. Carry no purse, no haversack, no sandals. Salute no one on the road. Whatever house you go into, let your first words be, "Peace to this house!"
And if a man of peace lives there, your peace will go and rest on him; if not, it will come back to you. Stay in the same house, taking what food and drink they have to offer, for the labourer deserves his wages; do not move from house to house.
Whenever you go into a town where they make you welcome, eat what is set before you. Cure those in it who are sick, and say, "The kingdom of God is very near to you".
But whenever you enter a town and they do not make you welcome, go out into its streets and say, .
"We wipe off the very dust of your town that clings to our feet, and leave it with you.
Yet be sure of this: the kingdom of God is very near."
I tell you, on that day it will not go as hard with Sodom as with that town.
The Gospel of the Lord Praise to you, Lord Jesus Christ.
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Gospel Reflection Thursday Twenty Sixth Week in Ordinary Time Luke 10:1-12
When Jesus sends out the seventy two in the gospel reading, he makes clear to them that, whereas they will be well received by some towns, they will most certainly not be made welcome by other towns. However, regardless of how they are received, their message is to be the same, ‘the kingdom of God is very near to you’. The reign of God in Jesus is equally present to those who reject it as it is to those who welcome it. We are being reminded that we do not make God present, nor, indeed, can we drive God away. God is present to us, through his Son, now risen Lord, whether we want God’s presence or not, whether we are aware of God’s presence or not. God is changeless in that God cannot but be present to us, even though as human beings we can change; we can be more or less present to God.
Because the kingdom of God is always very near to us, because God’s loving and just rule is powerfully present to us at all times, our calling is to keep opening ourselves to God’s presence, to allow God to be Emmanuel, God with us. God has done and is doing all God can do for us; it falls to us to keep opening ourselves more fully to what God is doing for us. It has pleased God to give us the gift of the kingdom, the gift of his loving presence; God wants us to receive this gift and then to live out of the fullness and richness of this gift. God has drawn near to us through his Son, and God desires us to draw near to him, to be in communion with him, and then, in the strength of that communion to go forth and become his labourers in his harvest, like the seventy two in today’s gospel reading.
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The Scripture Readings are taken from The Jerusalem Bible, published 1966 by Darton, Longman & Todd Ltd. and used with the permission of the publishers. http://dltbooks.com/
The Scripture Reflection is made available with our thanks from his book Reflections on the Weekday Readings : The Word is near to you, on your lips and in your heart by Martin Hogan and published by Messenger Publications, c/f www.messenger.ie/bookshop/
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Saint of the Day: Oct. 1 ; –St Thérese of Lisieux, religious and doctor of the Church
Thérése of the Child Jesus was born at Alençon (France) in 1873; and died of tuberculosis on 30 Sept. 1897. Coming from a devout family, she entered a Carmelite monastery at fifteen, where she embraced the suffering of her ill-health with love and in service to the missionary spread of the gospel. Known through her popular autobiography and loved for her unaffected simplicity, humble obedience and fidelity to her ordinary duties as the path to sanctity.
Patrick Duffy outlines her short life.
St Thérèse shows us the power of humility and of her "little way" spirituality to advance in holiness. In Jesus's garden of souls, she saw herself as "a little flower".
Early Life
T
hérèse was born at Alençon, the youngest of five daughters of Louis Martin, a watchmaker, and his wife Azélie-Marie Guérin, who died when Thérèse was four years old. The family moved to Lisieux and in her mother's absence Thérèse looked to her elder sister Pauline as a mother. Thérèse was nine when Pauline entered the Carmelite monastery at Lisieux and she missed her. A second sister Marie followed. By the time Thérèse was fourteen, she too wanted to enter. She went with her father to Rome to appeal to Pope Leo XIII and although the Pope's reply was non-committal, she was allowed to enter the convent a year early for her age. She took the name of Thérèse of the Infant Jesus.Her Parents
Her parents, Louis (1823-1894) and Marie Zelie Guerin Martin (1831-1877), had nine children, five of whom joined religious orders. They themselves were beatified at Lisieux on Mission Sunday, 19 October, 2015.
The "Little Way"
Convent life was difficult for Thérèse. The prioress was severe and she herself had doubts about her vocation. But Thérése found what she called her "little way" - not trying great mortifications, but accepting everything and doing God's will with great love, convinced that she was a "little soul". This was her way of combating the temptation to pride.
Thérèse was appointed assistant novice mistress and she set down her "little way" in a book, 'The Story of A Soul', that became enormously popular when it was published (although with some doctoring) by the Carmelites soon after her death. An extract shows us how she came to be called "The Little Flower".'Jesus set before me the book of nature. I understand how all the flowers God has created are beautiful, how the splendour of the rose and the whiteness of the lily do not take away the perfume of the violet or the delightful simplicity of the daisy.
I understand that if all flowers wanted to be roses, nature would lose her springtime beauty, and the fields would no longer be decked out with little wild flowers. So it is in the world of souls, Jesus' garden. He has created smaller ones and those must be content to be daisies or violets destined to give joy to God's glances when He looks down at His feet. Perfection consists in doing His will, in being what He wills us to be.'
Contact with Missionaries
A missionary gave Thérèse a copy of the 'Life and letters of Venerable Théophane Vénard', a priest of the Paris Foreign Missionary Society, who had been martyred in Vietnam some years previously. She was inspired by his example to volunteer for the new Carmelite monastery in Hanoi. But her health was declining from the tuberculosis she had contracted, so that was not on. However, she wrote a series of moving letters to two missionaries in Vietnam.
Her Death and Influence
The last eighteen months of her life were a slow and painful agony. Besides the physical breathlessness and discomfort, she experienced a real dark night of the soul. Most of the pages of her book were written at this time.
She died on 30 September 1897, clutching the relic of Venerable Théophane. She became hugely popular when her book, The Story of a Soul, was published and many cures took place through her intercession. People loved the simplicity of her "little way".When Pope Pius XI canonised her in 1925, he proclaimed her principal patron of all missionaries. In the centenary to mark her death, Pope John Paul II declared her a doctor of the Church.
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Memorable Sayings for Today
"True humility is not an abject, grovelling, self-despising spirit;
it is but a right estimate of ourselves as God sees us."
~ Tryon Edwards ~
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Liturgical Readings for: Thursday, 1st October, 2026
CÉAD LÉACHTSliocht as an Leabhar Iób 19:21-27
Is eol dom go maireann mo chosantóir beo,
Dúirt Iób:
Bíodh trua agaibh dom, a chairde liom, bíodh trua agaibh dom, Óir threascair lámh Dé mé.
Cad chuige a ndéanann sibh mé a chiapadh ar nós Dé?
Nach bhfuil bhur sáith de m’fheoil ite agaibh?
Mo mhairg nár scríobhadh síos mo bhriathra, Nár inscríobhadh iad ar scrolla,
Nár greanadh iad, le peann iarainn agus le luaidhe, Ar charraig go brách.
Is eol dom go maireann mo chosantóir beo,
Agus go seasóidh seisean, an neach deireanach, an fód go daingean ar talamh.
Dá bhfeicfinn é ar scaradh le mo chneas,
Dá bhfaighinn radharc ar mo Dhia agus mé díchollaithe,
– An té a d’fheicfinn, bheadh sé ar mo thaobh,
An té a bhfeicfeadh mo shúile é, ní bheadh sé eascairdiúil liom.
Briathar an Tiarna Buíochas le Dia
Salm le freagra Sm 26: 7-9. 13-14. R/v 13.
Freagra Creidim go bhfeicfidh mé maitheas an Tiarna i dtír na mbeo.
1. Éist, a Thiarna, le mo ghlór nuair a ghlaoim ort, freagair, agus fóir orm.
Dúirt mo chroí i do thaobhsa: “Bí ag lorg a ghnúise.” Freagra
2. Bím ag lorg do ghnúise, a Thiarna, ná folaigh d’aghaidh orm.
Ná cuir do ghiolla uait i bhfeirg; is tú mo chúnamh. Freagra
3. Creidim go bhfeicfidh mé maitheas an Tiarna i dtír na mbeo.
Fan leis an Tiarna go meanmnach;
bíodh misneach i do chroí. Cuir do dhóchas sa Tiarna. Freagra
SOISCÉAL
Go raibh an Tiarna libh. Agus le do spiorad féin
Sliocht as Soiscéal naofa de réir NaomhLúcas 10:13-16 Glóir duit, a Thiarna.
Fanfaidh bhur síocháin aige.
San am sin cheap an Tiarna a dó seachtód eile agus chuir sé amach roimhe féin iad ina mbeirt agus ina mbeirt go dtí gach cathair agus gach áit a raibh sé féin le teacht ann.
Dúirt sé leo: ~
“Tá an fómhar fairsing, ach níl ann ach meitheal bheag. Dá bhrí sin, guígí Máistir an fhómhair go gcuirfeadh sé meitheal uaidh isteach ina fhómhar. Imígí: féach, táim do bhur gcur uaim ar nós uan i measc faolchon. Ná beirigí sparán libh, ná tiachóg, ná cuaráin, agus ná beannaígí d’aon duine ar an mbóthar. Cibé teach a rachaidh sibh isteach ann, abraigí ar dtús:
‘Síocháin don teach seo,’ agus má bhíonn mac síochána ann, fanfaidh bhur síocháin aige; ach mura mbíonn fillfidh sí oraibh féin. Fanaigí sa teach sin, ag ithe agus ag ól na nithe a bhíonn acu; óir is fiú an fear oibre a thuarastal.
Ná bígí ag aistriú ó theach go teach. Agus cibé cathair a rachaidh sibh isteach inti agus go nglacfar sibh, ithigí na nithe a chuirfear os bhur gcomhair agus leigheasaigí na daoine tinne a bhíonn inti, agus abraigí leis na daoine: ‘Tá ríocht Dé in achmaireacht daoibh.’
Ach cibé cathair a rachaidh sibh isteach inti agus nach nglacfar sibh, téigí amach ar na sráideanna agus abraigí: ‘Fiú amháin a leanann dár gcosa de dheannach bhur gcathrach, glanaimid dínn oraibh é;
ach bíodh a fhios agaibh é seo, go bhfuil ríocht Dé in achmaireacht.’
Deirim libh, is saoire a bheidh ag Sodom an lá úd ná ag an gcathair sin.
Soiscéal an Tiarna. Moladh duit, a Chriost
AN BÍOBLA NAOFA
© An Sagart
Liturgical Readings for: Sunday, 4th October, 2026
The Twenty-Seventh Sunday in Ordinary Time Year A
We are the New Vineyard of the Lord
FIRST READING
A reading from the book of Isaiah 5:1-7
The vineyard of the Lord God of hosts is the House of Israel.
Let me sing to my friend the song of his love for his vineyard.
My friend had a vineyard on a fertile hillside.
He dug the soil, cleared it of stones, and planted choice vines in it. In the middle he built a tower, he dug a press there too. He expected it to yield grapes, but sour grapes were all that it gave.
And now, inhabitants of Jerusalem and men of Judah,
I ask you to judge between my vineyard and me.
What could I have done for my vineyard that I have not done? I expected it to yield grapes. Why did it yield sour grapes instead?
Very well, I will tell you what I am going to do to my vineyard:
I will take away its hedge for it to be grazed on, and knock down its wall for it to be trampled on.
I will lay it waste, unpruned, undug; overgrown by the briar and the thorn. I will command the clouds to rain no rain on it.
Yes, the vineyard of the Lord God of hosts is the House of Israel, and the men of Judah that chosen plant. He expected justice, but found bloodshed, integrity, but only a cry of distress.
The Word of the Lord. Thanks be to God.
Responsorial Psalm Ps 79: 9. 12-16. 19-20. Is 5:7
Response The vineyard of the Lord is the House of Israel
1. You brought a vine out of Egypt; to plant it, you drove out the nations.
It stretched out its branches to the sea, to the Great River it stretched out its shoots. Response
2. Then why have you broken down its walls?
It is plucked by all who pass by.
It is ravaged by the boar of the forest,
devoured by the beasts of the field. Response
3. God of hosts, turn again, we implore,
look down from heaven and see.
Visit this vine and protect it,
the vine your right hand has planted. Response
4. And we shall never forsake you again: give us life that we may call upon your name.
God of hosts, bring us back; let your face shine on us and we shall be saved. Response
SECOND READING
A reading from the letter of St Paul to the Philippians 4:6-9
The God of peace will be with you.
There is no need to worry; but if there is anything you need, pray for it, asking God for it with prayer and thanksgiving, and that peace of God, which is so much greater than we can understand,
will guard your hearts and your thoughts, in Christ Jesus.Finally, brothers, fill your minds with everything that is true, everything that is noble, everything that is good and pure, everything that we love and honour, and everything that can be thought virtuous or worthy of praise. Keep doing all the things that you learnt from me and have been taught by me and have heard or seen that I do. Then the God of peace will be with you.
The Word of the Lord Thanks be to God.
Gospel Acclamation Jn 15: 15
Alleluia, alleluia!
I call you friends, says the Lord, because I have made known to you
everything I have learnt from my Father.
Alleluia!
Or Jn 15: 16
Alleluia, alleluia!
I chose you from the world to go out and to bear fruit,
fruit that will last says the Lord
Alleluia!
GOSPEL
A reading from the holy Gospel according to Matthew 21:33-43
He will lease the vineyard to other tenants.
Jesus said to the chief priests and the elders of the people : 'Listen to another parable.
There was a man, a landowner, who planted a vineyard; he fenced it round, dug a winepress in it and built a tower; then he leased it to tenants and went abroad. When vintage time drew near he sent his servants to the tenants to collect his produce. But the tenants seized his servants, thrashed one, killed another and stoned a third.
Next he sent some more servants, this time a larger number, and they dealt with them in the same way.
Finally he sent his son to them. "They will respect my son" he said. But when the tenants saw the son, they said to each other, "This is the heir. Come on, let us kill him and take over his inheritance." So they seized him and threw him out of the vineyard and killed him. Now when the owner of the vineyard comes, what will he do to those tenants?'
They answered, 'He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him when the season arrives'.
Jesus said to them, 'Have you never read in the scriptures: It was the stone rejected by the builders that became the keystone. This was the Lord's doing and it is wonderful to see?
I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.'
The Gospel of the Lord Praise to you, Lord Jesus Christ.
********************
For homily resources for this Sunday's Gospel click here: https://www.catholicireland.net/sunday-homily/
Taken from THE JERUSALEM BIBLE, published and copyright 1966, by Darton, Longman and Todd Ltd and Doubleday, a division of Random House Inc, and used by permission of the publishers.
Liturgical Readings for: Sunday, 4th October, 2026
CÉAD LÉACHT Sliocht as leabhar Íseáia 5:1-7
Óir, fíonghort Thiarna na slua, is é teaghlach Iosrael é.
Canaim thar ceann mo chara duan a ghrá dá fhíonghort.
Bhí fíonghort ag mo chara ar chnocán torthúil.
Rinne sé a romhar agus a ghlanadh ó chlocha, agus chuir sé togha na bhfíniúnacha ann,
thóg sé túr faire ina lár, agus thochail cantaoir ann leis.
Agus bhí sé ag dréim le caora fíona uaidh, ach thug sé fiachaora dó.
Agus anois, a phobal Iarúsailéim agus a mhuintir Iúdá,
tugaigí breithiúnas idir mé féin agus an fíonghort seo liom.
Cad a d’fhéadfainn a dhéanamh ar son m’fhíonghoirt nach bhfuil déanta agam?
Bhí mé ag dréim le caora fíona. Cén fáth na fiachaora amháin?
Tá, cuirfidh mé in iúl daoibh anois cad tá mé chun a dhéanamh le m’fhíonghort:
an claí a bhaint as chun go mbeidh sé ina fhéarach, an balla a leagan chun go satlófar air.
Déanfar slad air, agus beidh sé gan bearradh gan saothrú, agus sceacha agus driseacha ag fás air. Crosfaidh mé ar na néalta an fhearthainn a fhearadh air.
Óir, fíonghort Thiarna na slua, is é teaghlach Iosrael é,
agus is iad muintir Iúdá an planda is rogha leis ann.
Bhí sé ag dréim le riar ceart agus seo fuilbheart, le fíréantacht agus seo caoi léanmhar.
Briathar an Tiarna Buíochas le Dia
Salm le Freagra Sm 79: 9. 12-16. 19-20. Is 5:7
Freagra Fíonghort an Tiarna, is é teaglach Isráél é.
1. Thug tú fíniúin amach as an Éigipt; dhíbir tú na ciníocha agus chuir tú í.
Shín sí a craobhacha go dtí an mhuir agus a bachlóga go dtí an Abhainn. Freagra
2. Cad chuige ar mhill tú a ballaí chun go stoitheadh gach duine a ghabhann thar bráid í ?
Creachann torc fiáin na coille í alpann beithígh an machaire í. Freagra
3. Cas ar ais, a Dhia na Slua. Breathnaigh anuas ó neamh agus féach.
Tabhair cuairt ár an bhfíniúin a chuir tú féin.
Caomhnaigh an stoc a phlandaigh do dheaslámh féin. Freagra
4. Ní thréigfimid thú go brách ansin: tabhair dúinn an bheatha agus mórfaimid d'ainm.
A Thiarna, a Dhia na Slua, cuir ar ais sinn. Taispeáin do ghnúis ghrianmhar dúinn dár saoradh. Freagra
AN DARA LÉACHT
Sliocht litir Naomh Pól chuig na Filipigh 4:6-9
Beidh Dia na síochána faraibh.
A bhráithre, ná bígí imníoch faoi rud ar bith ach cibé ní atá in easnamh oraibh cuirigí in iúl do Dhia é le hurnaí agus guí agus buíochas buan. Agus sa tslí sin beidh síocháin Dé atá os cionn ár dtuisceana ag gardáil bhur gcroí agus bhur smaointe in Íosa Críost. Mar fhocal scoir, a bhráithre, bíodh bhur n-aire ar an rud fíor, ar an rud uasal, ar an rud cóir, ar an rud naofa, ar an rud measúil, ar an rud creidiúnach, ar an rud atá suáilceach inmholta. Má chuireann sibh i bhfeidhm an teagasc a mhúin mé daoibh agus a ghlac sibh uaim agus na nithe a chuala sibh nó a chonaic sibh mé a dhéanamh, beidh Dia na síochána faraibh.Briathar an Tiarna Buíochas le Dia
Alleluia Véarsa Eo 15: 15
Alleluia, alleluia!
Sibhse mo chairde, a deir an Tiarna, ach thug mé cairde oraibh, óir gach a gcuala ó m’Athair.
Alleluia!
SOISCÉAL
Go raibh an Tiarna libh. Agus le do spiorad féin
Sliocht as Soiscéal naofa de réir Naomh Mhatha 21:33-43 Glóir duit, a Thiarna.
mBainfear ríocht Dé díbhse agus go dtabharfar do phobal í a thabharfaidh uathu a toradh.
San am sin dúirt Íosa le huachtaráin ne sagart agus le seanóir an phobail:
“Éistigí le parabal eile: Bhí an fear tí seo ann a rinne fíonghort a phlandáil, fál a chur ina thimpeall, cantaoir a thochailt ann, agus túr a thógáil; chuir ar cíos ansin chun curadóirí é agus chuaigh ar an gcoigríoch. Nuair a bhí séasúr na dtorthaí ann, chuir sé a chuid seirbhíseach uaidh go dtí na curadóirí chun toradh an fhíonghoirt a fháil. Ach rug na curadóirí ar na seirbhísigh, thug siad bualadh do dhuine acu, mharaigh duine eile, chloch duine eile.
Ansin chuir sé seirbhísigh eile uaidh ba líonmhaire ná iad siúd, ach ba é an cor céanna a thug siad dóibh sin.
Sa deireadh, chuir sé chucu a mhac, mar dúirt sé leis féin:
‘Tabharfaidh siad ómós do mo mhac.’Ach nuair a chonaic na curadóirí an mac, dúirt siad le chéile:
‘Is é seo an t-oidhre; seo, maraímis é, agus bíodh a oidhreacht againn féin,’ agus rug siad air, thiomáin siad amach as an bhfíonghort é agus mharaigh é. Dá bhrí sin, nuair a thiocfaidh máistir an fhíonghoirt, cad a dhéanfaidh sé leis na curadóirí úd?”
Dúirt siad leis:
“Tabharfaidh sé drochíde do na daoine mallaithe sin agus cuirfidh an fíonghort ar cíos chun curadóirí eile a thabharfaidh na torthaí dó ina séasúr féin.”
Dúirt Íosa leo: “Nár léigh sibh riamh sna scrioptúir:
‘An chloch dár dhiúltaigh na saoir, rinneadh di ceann an chúinne; obair an Tiarna é seo agus is iontach inár súile é’?
“Sin an fáth a ndeirim libh go mbainfear ríocht Dé díbhse agus go dtabharfar do phobal í a thabharfaidh uathu a toradh."
Soiscéal an Tiarna. Moladh duit, a Chriost
AN BÍOBLA NAOFA
© An Sagart
