title: Hasan ibn Ali

text: Taking the speech as a sign that Hasan intended to pursue peace, Kharijite sympathizers in Hasan's army looted his tent and pulled his prayer rug from under him. Alternatively, Jafri and al-Ya'qubi () hold Mu'awiya responsible for the mutiny through his network of spies, about which letters were earlier exchanged between Mu'awiya and Hasan and Ubayd Allah. As he was being escorted away to safety, the Kharijite al-Jarrah ibn Sinan attacked and wounded Hasan while shouting, "You have become an infidel () like your father." Al-Jarrah was overpowered and killed, while Hasan, bleeding profusely, was taken for treatment to the house of Sa'd ibn Mas'ud al-Thaqafi, the governor of al-Mada'in. The news of this attack further demoralized Hasan's army and led to widespread desertions. Sa'd's nephew Mukhtar ibn Abi Ubayd () reportedly recommended the governor to surrender Hasan to Mu'awiya but was rejected.


title: Hasan ibn Ali

text: The Kufan vanguard arrived in Maskin and found Mu'awiya camped there. Through a representative, he urged them not to commence hostilities until he concluded his peace talks with Hasan. This was likely a false claim. The Kufans, however, insulted Mu'awiya's envoy and sent him back. Mu'awiya then sent the envoy to visit Ubayd Allah privately, telling him that Hasan had requested a truce and then offering Ubayd Allah a million dirhams to switch sides. Ubayd Allah accepted and deserted at night to Mu'awiya, who fulfilled his promise to him.


title: Hasan ibn Ali

text: The next morning, Qays ibn Sa'd took charge of Hasan's troops as the second-in-command and denounced Ubayd Allah in a sermon. Mu'awiya now sent a contingent to force surrender but was pushed back twice. He then offered bribes to Qays in a letter, which he refused. As the news of the mutiny against Hasan and the attempt at his life arrived, however, both sides abstained from fighting and awaited further developments. Veccia Vaglieri writes that the Iraqis were reluctant to fight and a group deserted every day. By one account, 8,000 men out of 12,000 followed Ubayd Allah's example and joined Mu'awiya. When Hasan learned about this, al-Ya'qubi writes that he summoned the Iraqi nobles and reproached them for their unreliability and fickle-mindedness, echoing the speeches of Ali after Siffin.


title: Hasan ibn Ali

text: Mu'awiya now sent envoys to propose that Hasan abdicate in his favor to spare Muslim blood. In return, Mu'awiya was ready to designate Hasan as his successor, grant him safety, and offer him a large financial settlement. Hasan accepted the overture in principle and sent his representative(s) to Mu'awiya, who sent them back to Hasan with "carte blanche", inviting him to dictate whatever he wanted. Hasan wrote that he would surrender the Muslim rule to Mu'awiya if he would comply with the Quran and , his successor would be appointed by a council ("shura"), the people would remain safe, and Hasan's supporters would receive amnesty. His letter was witnessed by two representatives, who carried it to Mu'awiya. Hasan thus renounced the caliphate in August 661 after a seven-month reign.


title: Hasan ibn Ali

text: Veccia Vaglieri finds certain variants of the treaty impossible to reconcile. She lists several conditions in the early sources and questions their veracity, including an annual payment of one or two million dirhams to Hasan, a single payment of five million dirhams from the treasury of Kufa, annual revenues from variously-named districts in Persia, succession of Hasan to Mu'awiya or a council () after Mu'awiya, and preference for the Banu Hashim over the Banu Umayyad in pensions. Another condition was that Mu'awiya should end the ritual cursing of Ali in mosques, writes Mavani.


title: Hasan ibn Ali

text: Jafri similarly notes that the terms are recorded differently and ambiguously by al-Tabari, Dinawari, Ibn Abd al-Barr, and Ibn al-Athir, while al-Ya'qubi and al-Mas'udi () are silent about them. In particular, Jafri finds the timing of Mu'awiya's "carte blanche" problematic in al-Tabari's account. Al-Tabari also mentions a single payment of five million dirhams to Hasan from the treasury of Kufa, which Jafri rejects because the treasury of Kufa was already in Hasan's possession at the time. Ali is also said to have regularly emptied the treasury and distributed the funds among the public. Jafri then argues that the most comprehensive account is the one given by Ahmad ibn A'tham, probably taken from al-Mada'ini, who recorded the terms in two parts. The first part is the conditions proposed by Abd Allah ibn Nawfal, who negotiated on Hasan's behalf with Mu'awiya in Maskin. The second part is what Hasan stipulated in "carte blanche". These two sets of conditions together encompass all the conditions scattered in the early sources.


title: Hasan ibn Ali

text: Jafri thus concludes that Hasan's final conditions in "carte blanche" were that Mu'awiya should act according to the Quran, , and the conduct of the Rashidun caliphs, that the people should remain safe, and that the successor to Mu'awiya should be appointed by a council. These conditions are echoed by Madelung, who adds that Hasan made no financial stipulations in his peace proposal and Mu'awiya consequently made no payments to him, contrary to the "Umayyad propaganda" reflected in the account of al-Zuhri, quoted by al-Tabari. Since Ali and his house rejected the conduct of Abu Bakr and Umar in the after Umar in 23/644, Jafri believes that the clause about following the Rashidun caliphs was inserted by later Sunni authors. That Mu'awiya agreed to an amnesty for the supporters of Ali indicates that the revenge for Uthman was a pretext for him to seize the caliphate, according to Jafri.


title: Hasan ibn Ali

text: In the surrender ceremony, Mu'awiya demanded Hasan to publicly apologize. Hasan rose and reminded the people that he and Husayn were Muhammad's only grandsons and the right to the caliphate was his and not Mu'awiya's, but he had surrendered it to avoid bloodshed. Mu'awiya then spoke and recanted his earlier promises to Hasan and others, saying that those promises were made to shorten the war. As reported by the Mu'tazilite Ibn Abi'l-Hadid () and Abu al-Faraj al-Isfahani (), Mu'awiya added that he had not fought the Iraqis so that they would practice Islam, which they were already doing, but to be their master (). Al-Baladhuri writes that Mu'awiya then gave the Kufans three days to pledge allegiance or be killed. After this, the people rushed to vow allegiance to Mu'awiya. Hasan left Kufa for Medina but soon received a request from Mu'awiya to subdue a Kharijite revolt near Kufa. He wrote back to Mu'awiya that he had given up his claim to the caliphate for the sake of peace and compromise, not to fight on his side.


title: Hasan ibn Ali

text: Between his abdication in 41/661 and his death in 50/670, Hasan lived quietly in Medina and did not engage in politics. In compliance with the peace treaty, Hasan declined requests from (often small) Shia groups to lead them against Mu'awiya. He was nevertheless considered the head of the house of Muhammad by the Banu Hashim and Ali's partisans, who had probably pinned their hopes on his succession to Mu'awiya. The Sunni al-Baladhuri in his "Ansab" writes that Hasan sent tax collectors to the Fasa and Darabjird provinces of Iran in accordance with the treaty but the governor of Basra, instructed by Mu'awiya, incited the people against Hasan and his tax collectors were driven out of the two provinces. Madelung regards this account as fictitious because Hasan had just refused to join Mu'awiya in fighting the Kharijites. He adds that Hasan had made no financial stipulations in his peace proposal and Mu'awiya consequently made no payments to him. Madelung suggests that the relations between the two men deteriorated when Mu'awiya realized that Hasan would not actively support his regime.


title: Hasan ibn Ali

text: Hasan most likely died on 2 April 670 (5 Rabi' al-Awwal 50 AH), though other given dates are 49, 50, 48, 58 and 59 AH. Veccia Vaglieri suggests that Hasan died from an illness or poisoning, while the early sources are nearly unanimous that Hasan was poisoned.


title: Hasan ibn Ali

text: Mu'awiya is usually identified as the instigator in the murder of Hasan. Aside from the Shia sources, this is also the view of some notable Sunni historians, including al-Waqidi (), al-Mada'ini, Umar ibn Shabba (), al-Baladhuri, al-Haytham ibn Adi (), and Abu Bakr ibn Hafs. These reports are nevertheless suppressed by al-Tabari, perhaps because he found them insignificant or far more likely because he was concerned for the faith of the common people () in this and similar instances, as suggested by Madelung and Donaldson (). Some other early Sunni sources deny the poisoning, saying that Hasan died of "consumption."


title: Hasan ibn Ali

text: At the time of his abdication, Hasan was about thirty-eight years old while Mu'awiya was fifty-eight. Jafri suggests that the age difference presented a problem for Mu'awiya, who planned to designate his son Yazid () as his successor, in violation of the peace treaty with Hasan. Jafri thus believes that Mu'wiya should be suspected in the murder of Hasan, which removed an obstacle to the succession of his son. This view is echoed by Momen and Madelung.


title: Hasan ibn Ali

text: Hasan did not disclose who he suspected of his poisoning, fearing that the wrong person might be punished. The Shia al-Mufid () reports that Hasan's wife Ja'da bint al-Ash'ath poisoned him with the promise of 100,000 dirhams from Mu'awiya and marriage to his son Yazid. Jafri writes that the majority of Sunni and Shia reports are similar to this one, including those by Abu al-Faraj al-Isfahani, al-Mas'udi (), and al-Ya'qubi. In contrast, Ahmed regards these reports as "Alid propaganda" against al-Ash'ath, Ja'da's father and the prominent Kufan tribal chief who undermined Ali at Siffin (657) by supporting the arbitration, and sabotaged Ali's campaign after being bribed by Mu'awiya, according to Madelung. As with Jafri, Veccia Vaglieri notes that many early sources hold Ja'da bin al-Ash'ath responsible for poisoning Hasan at the instigation of Mu'awiya, though she also observes that al-Ash'ath was regarded as a traitor by the Shia who might have transferred the blame to his daughter.


title: Hasan ibn Ali

text: Alternatively, the Sunni al-Haytham ibn Adi identifies the daughter of Suhayl ibn Amr as the murderer"." Another account by the Sunni al-Waqidi pins the crime on a servant of Hasan at the instigation of Mu'awiya. Yet another account is that Yazid proposed to Zaynab bint Ja'far ibn Abi Talib, who refused and instead married Hasan. The enraged Yazid subsequently had Hasan poisoned.


title: Hasan ibn Ali

text: A recent article by Burke et al. examined the circumstances surrounding Hasan's death. Using mineralogical, medical, and chemical evidence, they suggested that the mineral calomel (mercury(I) chloride, HgCl), sourced from the Byzantine Empire, was the substance primarily responsible for Hasan's death. Because historical sources indicate that another member of Hasan's household also suffered similar symptoms, the article considers Hasan's wife to be the prime suspect. The article cites a historical document, according to which the Byzantine emperor (likely Constantine IV) sent Mu'awiya a poisoned drink at the request of the latter. The authors thus conclude that their forensic hypothesis is consistent with the historical narrative that Hasan was poisoned by his wife Ja'da at the instigation of Mu'awiya and with the involvement of the Byzantine emperor.


title: Hasan ibn Ali

text: Before his death, Hasan had instructed his family to bury him next to Muhammad. According to Madelung, if they "feared evil," Hasan asked them to bury him near his mother in al-Baqi cemetery. The Umayyad governor of Medina, Sa'id ibn al-'As, was not opposed to burying Hasan near Muhammad, whereas Marwan strongly opposed it, arguing that Uthman had been buried in al-Baqi. In his opposition, Marwan was joined by Muhammad's widow Aisha, who is often considered hostile to Ali.


title: Hasan ibn Ali

text: Muhammad's companion Abu Hurayra unsuccessfully attempted to persuade Marwan to allow Hasan's burial next to Muhammad by reminding him of Muhammad's high esteem for Hasan and Husayn. Supporters of Husayn and Marwan from the Banu Hashim and Banu Umayyad, respectively, soon gathered with weapons. Muhammad ibn al-Hanafiyya reportedly intervened and reminded Hasan's burial request. He was then buried in al-Baqi. Dinawari writes the Umayyads shot arrows at the body during the standoff, and this is also the Shia view. Madelung suggests that Mu'awiya later rewarded Marwan for his stand by reinstating him as the governor of Medina. As Hasan's body was carried to al-Baqi, however, Marwan reportedly joined the procession and paid tribute to a man "whose forbearance () weighed mountains." Following the norms, the governor is said to have led the funeral prayer. Hasan's tomb was later made a domed shrine, which was destroyed twice by the Wahhabis first in 1806 and then 1927.


title: Hasan ibn Ali

text: Sources differ about Hasan's wives and children. The account of Ibn Sa'd is considered the most reliable, reporting that Hasan had fifteen sons and nine daughters with six wives and three known concubines. His first marriage was contracted with Ja'da, daughter of the Kinda chief al-Ash'ath ibn Qays, soon after Ali relocated to Kufa. Madelung suggests that Ali with this marriage intended to establish ties with the powerful Yemeni tribes in Kufa. Hasan had no children with Ja'da, who is often accused of poisoning him. Umm Bashir was Hasan's second wife and bore him his eldest son Zayd, his daughter Umm al-Husayn, and probably another daughter Umm al-Hasan. Umm Bashir was the daughter of Abu Mas'ud Uqba ibn Amr, who had opposed the Kufan revolt against Uthman. Madelung writes that Ali was hoping to bring Abu Mas'ud to his side with the marriage.


title: Hasan ibn Ali

text: After his abdication and return to Medina, Hasan married Khawla, daughter of the Fazara chief Manzur ibn Zabban. Khawla already had two sons and a daughter from Muhammad ibn Talha, who was killed in the Battle of the Camel. After her father protested that he had been ignored, Hasan presented Khawla to her father and remarried her with his approval. Khawla bore Hasan his son, Hasan. Hasan in Medina also married Hafsa bint Abd al-Rahman ibn Abi Bakr. It is said that al-Mundhir ibn al-Zubayr was in love with her and his rumors compelled Hasan to divorce her. The rumors also ended Hafsa's next marriage and she eventually married al-Mundhir. Hasan also married Umm Ishaq bint Talha ibn Ubayd Allah. Mu'awiya reputedly asked her brother Ishaq ibn Talha to marry her to Yazid but Ishaq married her to Hasan instead and she bore a son named Talha. Another wife of Hasan was Hind bint Suhayl ibn Amr, the widow of Abd al-Rahman ibn Attab, who was divorced by Abd Allah ibn Amir. Hasan had no children with Hind. Hasan's other children were probably from concubines, including Qasim and Abd Allah (or Abu Bakr), both of whom were killed in the Battle of Karbala (680), and Umm Abd Allah, who married Zayn al-Abidin and bore him Muhammad al-Baqir, the fifth Shia Imam. Hasan's descendants are usually known as , though the usage of the term is sometimes extended to Husayn's descendants as well.


title: Hasan ibn Ali

text: Tendentious (Sunni) reports describe that Hasan married seventy (or ninety) women in his lifetime and had a harem of three hundred concubines. Madelung regards these as absurd, and Pierce believes that these accusations were made by later Sunni writers who were nevertheless unable to list more than sixteen names. Madelung writes that most of the claims were by al-Mada'ini and were often vague; some had a clear defamatory intent. In particular, the ninety-wives allegation was first made by Muhammad al-Kalbi and later picked up by al-Mada'ini, who was unable to list more than eleven names, five of whom are uncertain or highly doubtful.


title: Hasan ibn Ali

text: Veccia Vaglieri holds that the marriages of Hasan received little contemporary censure. In contrast, Lammens () suggests that Hasan married and divorced so frequently that he was called () and his behavior earned Ali new enemies. Madelung rejects this claim, saying that Hasanliving in his father's householdcould not enter into any marriages not arranged (or approved) by Ali. In particular, the narratives in which Ali warns the Kufans not to marry their daughters to Hasan are fabricated. Madelung believes that Hasan's marriages in Ali's lifetime were intended to strengthen political alliances, as evidenced by Hasan reserving his (Muhammad) for his first son with his first freely-chosen wife Khawla. When Muhammad died in childhood, Hasan chose Khawla's second son Hasan as his primary heir.


title: Hasan ibn Ali

text: Hasan divorced his wife Hafsa out of propriety when she was accused by al-Mundhir. Hafsa's next marriage ended similarly. When she finally married al-Mundhir, Hasan visited the couple and forgave al-Mundhir for spreading those false rumors out of love for Hafsa. Hasan also returned Khawla to her father Manzur when he objected that he had been ignored and then remarried her with his approval. Hasan is also said to have divorced his wife Hind when he saw evidence of renewed love by her former husband.


title: Hasan ibn Ali

text: For Madelung, Hasan's divorces do not indicate any inordinate sexual appetite. He also writes that Hasan comes across as noble and forbearing in dealing with his wives. Madelung cites Hasan's advice to Husayn to marry his widow Umm Ishaq after his death. When he was poisoned, Hasan also reputedly refrained from disclosing the suspect in his household to Husayn.


title: Hasan ibn Ali

text: Hasan has been described as closely resembling Muhammad in his appearance. Madelung suggests that Hasan might have also inherited Muhammad's temperament and describes him as a pacifist. Veccia Vaglieri writes that he was of mild disposition (), generous, pious, and known to have made several pilgrimages on foot. While Hasan is described as a good orator, he might have also suffered from a speech defect, according to Abu al-Faraj al-Isfahani. In contrast to Hasan, Madelung suggests that Husayn might have inherited his father's "fighting spirit."


title: Hasan ibn Ali

text: The sources hostile to Hasan interpret his peace treaty with Mu'awiya as a sign of weakness, saying that Hasan intended to surrender from the beginning. Some authors instead suggest that Hasan's decision to abdicate was motivated by the lure of the life of ease and luxury, while Western historians tend to criticize Hasan for ceding the caliphate.


title: Hasan ibn Ali

text: Other sources reject these criticisms, saying that Hasan's abdication was inevitable after the Kufans' mutiny, similar to Ali's acceptance of the arbitration proposal at Siffin (657). These sources contend that Hasan was motivated by the desire for unity and peace in the Muslim community, similar to Ali after Muhammad's death. Shia historians view Hasan's abdication as the only realistic course of action, given the Kufans' weak support and Mu'awiya's overwhelming military superiority. Their view is echoed by Veccia Vaglieri. Sunni sources maintain that Hasan abdicated because of his preference for peace and his aversion to bloodshed and bellicose politics. The first two of these three reasons are also given by the Shia Tabatabai ().


title: Hasan ibn Ali

text: Hasan is a member of the (Muhammad's family) and belongs also to the , namely, Muhammad, Ali, Fatima, and their two sons. While all Muslims revere the , it is the Shia who hold them in the highest esteem, regarding them as the rightful leaders of the Muslim community.


title: Hasan ibn Ali

text: "Verse of Mubahala": After his unsuccessful debate with the Najranite Christians in 10/631-2, Muhammad is said to have received verse 3:61, which readsMadelung argues that 'our sons' in verse 3:61 must refer to Muhammad's grandsons, namely, Hasan and Husayn. Later at the , Muhammad gathered Ali, Fatima, Hasan, and Husayn under his cloak and addressed them as his , according to some Shia and Sunni sources, including the canonical "Sahih Muslim" and "Sahih al-Tirmidhi". The five are thus known also as the (). Madelung writes that their inclusion by Muhammad in this significant ritual must have raised the religious rank of his family. A similar view is voiced by Lalani.


title: Hasan ibn Ali

text: Shia Islam limits the to Muhammad, Ali, Fatima, Hasan, and Husayn. There are various views in Sunni Islam, though a typical compromise is to include also Muhammad's wives in the . Verse 33:33 is regarded in Shia Islam as evidence of the infallibility of the .


title: Hasan ibn Ali

text: The word kinsfolk () in this verse is interpreted by the Shia as the , namely, Ali, Fatima, Hasan, and Husayn. Ibn Ishaq () narrates a prophetic hadith to this effect, and this is also the view of the Sunni Baydawi, al-Razi, and Ibn Maghazili, though most Sunni authors reject the Shia view and offer various alternatives. Hasan referred to verse 42:24 in his inaugural speech as the caliph in 661, saying that he belonged to the whose love God has made obligatory in the Quran.


title: Hasan ibn Ali

text: "Verses 76:5-22": These verses are connected to the in most Shia and some Sunni sources, including the works of the Shia al-Tabarsi (), and the Sunni al-Qurtubi () and al-Alusi (). According to these exegetes, verses 76:5-22 were revealed after Ali, Fatima, Hasan, and Husayn gave away their only meal of the day to beggars who visited their home, for three consecutive days. In particular, verses 76:7-12 read


title: Hasan ibn Ali

text: In Mu'tazila Islam, only a wrong deed by an unrepentant imam would disqualify him from the imamate after receiving oaths of allegiance. Otherwise, an imam cannot resign or willingly pledge his allegiance to another person. The Mu'tazilite al-Qadi Abd al-Jabbar () suggests that Hasan reluctantly made peace and unwillingly pledged his allegiance to Mu'awiya after realizing the Kufans' weak support for war. This reluctant pledge of allegiance did not disqualify him from the imamate or legitimize Mu'awiya's caliphate. The Mu'tazilite Ibn al-Malahimi () adds, "How can it be imagined that Hasan, who planned to fight Mu'awiya to secure his oath of allegiance, would agree to relinquish the caliphate without reluctance?"


title: Hasan ibn Ali

text: During the eighth and ninth centuries, there was a diversity of opinions about which caliphs were "rightly-guided" (), meaning those whose actions and opinions were considered worthy of emulation from a religious point of view. After the ninth century, however, the first four caliphs became canonical in Sunni Islam: Abu Bakr (), Umar (), Uthman () and Ali (). The Umayyad Umar ibn Abd al-Aziz () was cited as the fifth caliph by the Sunni hadith collector Abu Dawud al-Sijistani (). Another five-caliph hypothesis may have included Hasan as the fifth caliph because his six-month reign was needed to complete the thirty-year period after Abu Bakr's ascension which was reportedly predicted by Muhammad as the length of the prophetic succession. This is also implied by Abu Dawud al-Tayalisi's version of this hadith, which avoided counting Hasan as the fifth caliph by adding six months to Umar's caliphate.


title: Hasan ibn Ali

text: Sunni Muslims justify Hasan's peace treaty with Mu'awiya with a hadith, attributed to Muhammad, which reportedly predicted that Hasan would unite two warring Muslim parties. By legitimizing Mu'awiya's caliphate, they view the peace treaty as voluntary resignation from the caliphate and imamate. In particular, the year of the treaty is called () in a number of early Sunni sources.


title: Hasan ibn Ali

text: More generally, an imam in Sunni Islam cannot be ousted or resign if he is aware of the divisiveness of his decision but he can abdicate if he considers his resignation to be in the best interest of Muslims. Hasan's abdication was a voluntary decision to avoid bloodshed.


title: Hasan ibn Ali

text: Hasan al-Mujtaba () is regarded by the Shia as their second imam. Even though his abdication was criticized by some contemporary followers, he continued to be regarded until his death in 670 as the leader (imam) of the supporters of Ali . Developed by the later Shia Imams, the Shia doctrine of Imamate explains that Muhammad was succeeded by Ali and then by Hasan through divine decrees. As the rightful successor of Muhammad in Shia Islam, Hasan's all-inclusive temporal and religious authority thus came from divinely-inspired designation (), which could not be annulled by abdication to Mu'awiya, who usurped only the temporal authority. Indeed, the imamate and caliphate are viewed as separate institutions in Shia Islam until such time that God would make the Imam victorious. A prophetic hadith in some Shia and Sunni sources states that Hasan and Husayn were imams "whether they stand up or sit down" (ascend to the caliphate or not).


title: Hasan ibn Ali

text: As for the abdication, Shia theologians cite the disintegration of Hasan's corps, abandonment by his allies, the looting of his military campground, and his assassination attempt to justify Hasan's peace with Mu'awiya. Alternatively, Veccia Vaglieri suggests that the Shia views Hasan's abdication in light of his pious detachment. Hasan's infallibility () in Shia Islam further vindicates his course of action. The Shia Sharif al-Murtaza () writes that Hasan reluctantly made peace to end the civil war, and his subsequent pledge to Mu'awiya is viewed by the Shia as an act of . Shia theologians perceive the treaty as a ceasefire () or agreement () rather than an alliance with Mu'awiya. To support this claim, they cite Mu'awiya's violation of the treaty, the stipulation therein that Mu'awiya should not be called (), and Hasan's refusal to fight the Kharijites for Mu'awiya.


title: Hasan ibn Ali

text: According to Donaldson, fewer miracles are attributed to Hasan than to other Shia Imams. Veccia Vaglieri disagrees, listing the following: Hasan recited the Quran when he was born and praised God. Later in life, he resurrected a dead man and a dead palm tree bore fruits at his request. God sent down a meal for his companions from the skies.


title: Hasan ibn Ali

text: Persian literature about Hasan can be divided into two categories: historical and mystical. Historical literature includes Hasan's life, imamate, his peace with Mu'awiya, and his death. Mystical literature showcases his virtues and his prominent position in Shia spirituality.


title: Hasan ibn Ali

text: Hasan's life has been the subject of poetry from Sanai () to the present. The themes are his virtues, Muhammad's admiration of him, and his suffering and death. Poets include Sanai ("Hadiqat al Haqiqa"), Attar of Nishapur, Ghavami Razi, Rumi, 'Ala' al-Dawla Simnani, Ibn Yamin, Khwaju Kermani, Salman Savoji, Hazin Lahiji, Naziri Neyshabouri, Vesal Shirazi, and Adib al-Malak Farahani.


title: Hasan ibn Ali

text: The series "Loneliest Leader", directed in 1996 by Mehdi Fakhimzadeh, narrates Hasan's life, his peace with Mu'awiya, and the condition of the Islamic community after his assassination. The events leading up to Hasan's peace and his attempted assassination in al-Mada'in are also mentioned in the series "Mokhtarnameh" by Davood Mirbagheri. "Muawiya, Hasan and Husayn" is an Arab series about Hasan and Husayn which has been criticized as anti-Shia.


title: Thérèse of Lisieux

text: Thérèse of Lisieux ( ), born Marie Françoise-Thérèse Martin (2 January 1873 – 30 September 1897), also known as Saint Therese of the Child Jesus and the Holy Face (), was a French Catholic Discalced Carmelite nun who is widely venerated in modern times. She is popularly known in English as the Little Flower of Jesus, or simply the Little Flower, and in French as (little Thérèse).


title: Thérèse of Lisieux

text: Thérèse has been a highly influential model of sanctity for Catholics and for others because of the simplicity and practicality of her approach to the spiritual life. She is one of the most popular saints in the history of the church. Pope Pius X called her "the greatest saint of modern times".


title: Thérèse of Lisieux

text: Thérèse felt an early call to religious life and, after overcoming various obstacles, in 1888, at the early age of 15, she became a nun and joined two of her older sisters in the cloistered Carmelite community of Lisieux, Normandy (yet another sister, Céline, also later joined the order). After nine years as a Carmelite religious, having fulfilled various offices such as sacristan and assistant to the novice mistress, in her last eighteen months in Carmel she fell into a night of faith, in which she is said to have felt Jesus was absent and been tormented by doubts that God existed. Thérèse died at the age of 24 from tuberculosis.


title: Thérèse of Lisieux

text: Her feast day in the General Roman Calendar was 3 October from 1927 until it was moved in 1969 to 1 October. Thérèse is well known throughout the world, with the Basilica of Lisieux being the second most popular place of pilgrimage in France after Lourdes.


title: Thérèse of Lisieux

text: Therese was born on Rue Saint-Blaise, in Alençon, France on January 2, 1873, and was the daughter of Marie-Azélie Guérin (usually called Zélie), and Louis Martin who was a jeweler and watchmaker. Both her parents were devout Catholics who would eventually become the first (and to date only) married couple canonized together by the Roman Catholic Church (by Pope Francis in 2015).


title: Thérèse of Lisieux

text: Louis had tried to become a canon regular, wanting to enter the Great St Bernard Hospice, but had been refused because he did not know Latin. Zélie, possessed of a strong, active temperament, wished to serve the sick, and had also considered entering consecrated life, but the prioress of the canonesses regular of the Hôtel-Dieu in Alençon had discouraged her outright. Disappointed, Zélie learned lacemaking instead. She excelled in it and set up her own business on Rue Saint-Blaise at age 22.


title: Thérèse of Lisieux

text: Louis and Zélie met in early 1858 and married on July 13 of that same year at the Basilica of Notre-Dame d'Alençon. At first they decided to live as brother and sister in a perpetual continence, but when a confessor discouraged them in this, they changed their lifestyle and had nine children. From 1867 to 1870, they lost 3 infants and five-year-old Hélène. All five of their surviving daughters became nuns. In addition to Therese, they were:


title: Thérèse of Lisieux

text: "A dreamer and brooder, an idealist and romantic, [the father] gave touching and naïve pet names [to his daughters]: Marie was his 'diamond', Pauline his 'noble pearl', Céline 'the bold one'. But Therese was his 'little queen', to whom all treasures belonged."


title: Thérèse of Lisieux

text: Zélie was so successful in manufacturing lace that by 1870 Louis had sold his watchmaking shop to a nephew and handled the traveling and bookkeeping end of his wife's lacemaking business.


title: Thérèse of Lisieux

text: Soon after her birth in January 1873, the outlook for the survival of Therese Martin was uncertain. Because of her frail condition, she was entrusted to a wet nurse, Rose Taillé, who had already nursed two of the Martin children. Rose had her own children and could not live with the Martins, so Therese was sent to live with her in the forests of Semallé.


title: Thérèse of Lisieux

text: On 2 April 1874, when she was 15 months old, she returned to Alençon where her family surrounded her with affection. "I hear the baby calling me "Mama!" as she goes down the stairs. On every step, she calls out "Mama!" and if I don't respond every time, she remains there without going either forward or back." (Madame Martin to Pauline, 21 November 1875) She was educated in a very Catholic environment, including Mass attendance at 5:30a.m., the strict observance of fasts, and prayer to the rhythm of the liturgical year. The Martins also practiced charity, visiting the sick and elderly and welcoming the occasional vagabond to their table. Even if she was not the model little girl, her sisters later portrayed, Therese was very responsive to this education. She played at being a nun. Described as generally a happy child, she also manifested other emotions, and often cried: "Céline is playing with the little one with some bricks […] I have to correct poor baby who gets into frightful tantrums when she can't have her own way. She rolls in the floor in despair believing all is lost. Sometimes she is so overcome she almost chokes. She's a nervous child, but she is very good, very intelligent, and remembers everything." At 22, Therese, then a Carmelite, admitted: "I was far from being a perfect little girl".


title: Thérèse of Lisieux

text: From 1865 Zélie had complained of breast pain and in December 1876 a doctor told her of the seriousness of the tumour. Feeling death was imminent, Madame Martin had written to Pauline in spring 1877, "You and Marie will have no difficulties with her upbringing. Her disposition is so good. She is a chosen spirit." In June 1877 she left for Lourdes hoping to be cured, but the miracle did not happen: "The Mother of God has not healed me because my time is up, and because God wills me to repose elsewhere than on the earth." On 28 August 1877, Zélie died, aged 45. Her funeral was conducted in the Basilica of Notre-Dame d'Alençon. Therese was barely 4 years old. Her mother's death dealt her a severe blow and later she would consider that "the first part of her life stopped that day".


title: Thérèse of Lisieux

text: She wrote: "Every detail of my mother's illness is still with me, specially her last weeks on earth." She remembered the bedroom scene where her dying mother received the last sacraments while Therese knelt and her father cried. She wrote: "When Mummy died, my happy disposition changed. I had been so lively and open; now I became diffident and oversensitive, crying if anyone looked at me. I was only happy if no one took notice of me… It was only in the intimacy of my own family, where everyone was wonderfully kind, that I could be more myself."


title: Thérèse of Lisieux

text: Three months after Zélie died, Louis Martin left Alençon, where he had spent his youth and marriage, and moved to Lisieux in the Calvados Department of Normandy, where Zélie's pharmacist brother, Isidore Guérin lived with his wife and their two daughters, Jeanne and Marie. In her last months Zélie had given up the lace business. After her death, Louis sold it. Louis leased a pretty, spacious country house, , situated in a large garden on the slope of a hill overlooking the town. Looking back, Therese would see the move to as the beginning of the "second period of my life, the most painful of the three: it extends from the age of four-and-a-half to fourteen, the time when I rediscovered my childhood character, and entered into the serious side of life". In Lisieux, Pauline took on the role of Therese's "Mama". She took this role seriously, and Therese grew especially close to her, and to Céline, the sister closest to her in age.


title: Thérèse of Lisieux

text: Therese was taught at home until she was eight and a half, and then entered the school kept by the Benedictine nuns of the Abbey of Notre Dame du Pre in Lisieux. Therese, taught well and carefully by Marie and Pauline, found herself at the top of the class, except for writing and arithmetic. However, because of her young age and high grades, she was bullied. The one who bullied her the most was a girl of fourteen who did poorly at school. Therese suffered very much as a result of her sensitivity, and she cried in silence. Furthermore, the boisterous games at recreation were not to her taste. She preferred to tell stories or look after the little ones in the infants class. "The five years I spent at school were the saddest of my life, and if my dear Céline had not been with me I could not have stayed there for a single month without falling ill." Céline informs us, "She now developed a fondness for hiding, she did not want to be observed, for she sincerely considered herself inferior". On her free days she became more and more attached to Marie Guérin, the younger of her two cousins in Lisieux. The two girls would play at being anchorites, as the great Teresa had once played with her brother. And every evening she plunged into the family circle. "Fortunately I could go home every evening and then I cheered up. I used to jump on Father's knee and tell him what marks I had, and when he kissed me all my troubles were forgotten… I needed this sort of encouragement so much." Yet the tension of the double life and the daily self-conquest placed a strain on Therese. Going to school became more and more difficult.


title: Thérèse of Lisieux

text: When she was nine years old, in October 1882, her sister Pauline, who had acted as a "second mother" to her, entered the Carmelite convent at Lisieux. Therese was devastated. She understood that Pauline was cloistered and that she would never come back. "I said in the depths of my heart: Pauline is lost to me!" The shock reawakened in her the trauma caused by her mother's death. She also wanted to join the Carmelites, but was told she was too young. Yet Therese so impressed Mother Marie Gonzague, the prioress at the time of Pauline's entry to the community that she wrote to comfort her, calling Therese "my future little daughter".


title: Thérèse of Lisieux

text: At this time, Therese was often sick. She began to suffer from nervous tremors. The tremors started one night after her uncle took her for a walk and began to talk about Zélie. Assuming that she was cold, the family covered Therese with blankets, but the tremors continued. She clenched her teeth and could not speak. The family called Dr. Notta, who could make no diagnosis. In 1882, Dr. Gayral diagnosed that Therese "reacts to an emotional frustration with a neurotic attack".


title: Thérèse of Lisieux

text: Alarmed, but cloistered, Pauline began to write letters to Therese and attempted various strategies to intervene. Eventually Therese recovered after she had turned to gaze at the statue of the Virgin Mary placed in Marie's room, where Therese had been moved. She reported on 13 May 1883 that she had seen the Virgin smile at her. She wrote: "Our Blessed Lady has come to me, she has smiled upon me. How happy I am." However, when Therese told the Carmelite nuns about this vision at the request of her eldest sister Marie, she found herself assailed by their questions and she lost confidence. Self-doubt made her begin to question what had happened. "I thought I "had lied" – I was unable to look upon myself without a feeling of "profound horror"." "For a long time after my cure, I thought that my sickness was deliberate and this was a real martyrdom for my soul". Her concerns over this continued until November 1887.


title: Thérèse of Lisieux

text: In October 1886, her oldest sister, Marie, entered the same Carmelite monastery, adding to Therese's grief. The warm atmosphere at , so necessary to her, was disappearing. Now only she and Céline remained with their father. Her frequent tears made some friends think she had a weak character and the Guérins indeed shared this opinion.


title: Thérèse of Lisieux

text: Therese also suffered from scruples, a condition experienced by other saints such as Alphonsus Liguori, also a Doctor of the Church, and Ignatius Loyola, the founder of the Jesuits. She wrote: "One would have to pass through this martyrdom to understand it well, and for me to express what I experienced for a year and a half would be impossible".


title: Thérèse of Lisieux

text: Christmas Eve of 1886 was a turning point in the life of Therese; she called it her "complete conversion." Years later she stated that on that night she overcame the pressures she had faced since the death of her mother and said that "God worked a little miracle to make me grow up in an instant […] On that blessed night… Jesus, who saw fit to make Himself a child out of love for me, saw fit to have me come forth from the swaddling clothes and imperfections of childhood".


title: Thérèse of Lisieux

text: That night, Louis Martin and his daughters, Léonie, Céline and Thérèse, attended Midnight Mass at the cathedral in Lisieux – "but there was very little heart left in them. On 1 December, Léonie, covered in eczema and hiding her hair under a short mantilla, had returned to after just seven weeks of the Poor Clares regime in Alençon", and her sisters were helping her get over her sense of failure and humiliation. Back at as every year, Thérèse "as was the custom for French children, had left her shoes on the hearth, empty in anticipation of gifts, not from Father Christmas but from the Child Jesus, who was imagined to travel through the air bearing toys and cakes." While she and Céline were going up the stairs she heard her father, "perhaps exhausted by the hour, or this reminder of the relentless emotional demands of his weepy youngest daughter", say with some irritation "Therese is far too old for this now. Fortunately this will be the last year!" Therese had begun to cry and Céline advised her not to go back downstairs immediately. Then, suddenly, Therese pulled herself together and wiped her tears. She ran down the stairs, knelt by the fireplace and unwrapped her surprises as jubilantly as ever. In her account, nine years later, of 1895: "In an instant Jesus, content with my good will, accomplished the work I had not been able to do in ten years." After nine sad years she had "recovered the strength of soul she had lost" when her mother died and, she said, "she was to retain it forever". She discovered the joy in self-forgetfulness and added, "I felt, in a word, charity enter my heart, the need to forget myself to make others happySince this blessed night I was not defeated in any battle, but instead I went from victory to victory and began, so to speak, 'to run a giant's course'."


title: Thérèse of Lisieux

text: According to Ida Görres, "Therese instantly understood what had happened to her when she won this banal little "victory" over her sensitivity, which she had borne for so long; …freedom is found in resolutely looking away from oneself... and the fact that a person can cast himself away from himself reveals again that being good, "victory" is pure grace, a sudden gift... It cannot be coerced, and yet it can be received only by the patiently prepared heart". Biographer Kathryn Harrison: "After all, in the past she tried to control herself, had tried with all her being and had failed. Grace, alchemy, masochism: through whatever lens we view her transport, Therese's night of illumination presented both its power and its danger. It would guide her steps between the mortal and the divine, between living and dying, destruction and apotheosis. It would take her exactly where she intended to go".


title: Thérèse of Lisieux

text: Therese's character and the early experiences that shaped her have been the subject of analysis, particularly in recent years. Apart from the family doctor who observed her in the 19th century, all other conclusions are inevitably speculative. For instance, author Ida Görres, whose formal studies had focused on church history and hagiography, wrote a psychological analysis of the Therese's character. Some authors suggest that Therese had a strongly neurotic aspect to her personality for most of her life. Harrison concluded that, "her temperament was not formed for compromise or moderation … a life spent not taming but directing her appetite and her will, a life perhaps shortened by the force of her desire and ambition."


title: Thérèse of Lisieux

text: Before she was fourteen, when she started to experience a period of calm, Therese started to read "The Imitation of Christ". She read the "Imitation" intently, as if the author traced each sentence for her: "The Kingdom of God is within you… Turn thee with thy whole heart unto the Lord; and forsake this wretched world: and thy soul shall find rest." She kept the book with her constantly and wrote later that this book and parts of another book of a very different character, lectures by Abbé Arminjon on "The End of This World, and the Mysteries of the World to Come", nourished her during this critical period. Thereafter she began to read other books, mostly on history and science.


title: Thérèse of Lisieux

text: In May 1887, Therese approached her 63-year-old father Louis, who was recovering from a small stroke, while he sat in the garden one Sunday afternoon and told him that she wanted to celebrate the anniversary of "her conversion" by entering Carmel before Christmas. Louis and Thérèse both broke down and cried, but Louis got up, gently picked a little white flower, root intact, and gave it to her, explaining the care with which God brought it into being and preserved it until that day. Thérèse later wrote: "while I listened I believed I was hearing my own story". To Therese, the flower seemed a symbol of herself, "destined to live in another soil". Therese renewed her attempts to join the Carmel, but the priest-superior of the monastery would not allow it on account of her youth.


title: Thérèse of Lisieux

text: During the summer, French newspapers were filled with the story of Henri Pranzini, convicted of the brutal murder of two women and a child. To the outraged public Pranzini represented all that threatened the decent way of life in France. In July and August 1887 Therese prayed hard for the conversion of Pranzini, so his soul could be saved, yet Pranzini showed no remorse. At the end of August, the newspapers reported that just as Pranzini's neck was placed on the guillotine, he had grabbed a crucifix and kissed it three times. Therese was ecstatic and believed that her prayers had saved him. She continued to pray for Pranzini after his death.


title: Thérèse of Lisieux

text: In November 1887, Louis took Céline and Therese on a diocesan pilgrimage to Rome for the priestly jubilee of Pope Leo XIII. On 20 November 1887, during a general audience with Leo XIII, Therese, in her turn, approached the Pope, knelt, and asked him to allow her to enter Carmel at 15. The Pope said: "Well, my child, do what the superiors decide… You will enter if it is God's Will" and he blessed Therese. She refused to leave his feet, and the Noble Guard had to carry her out of the room.


title: Thérèse of Lisieux

text: The trip continued: they visited Pompeii, Naples, Assisi before going back via Pisa and Genoa. The pilgrimage of nearly a month was timely. During it she "learnt more than in many years of study". For the first and last time in her life, she left her native Normandy. Notably she "who only knew priests in the exercise of their ministry was in their company, heard their conversations, not always edifyingand saw their shortcomings for herself".


title: Thérèse of Lisieux

text: She had understood that she had to pray and give her life for sinners like Pranzini. But Carmel prayed especially for priests and this had surprised her since their souls seemed to her to be "as pure as crystal". A month spent with many priests taught her that they are "weak and feeble men". She wrote later: "I met many saintly priests that month, but I also found that in spite of being above angels by their supreme dignity, they were none the less men and still subject to human weakness. If the holy priests, 'the salt of the earth', as Jesus calls them in the Gospel, have to be prayed for, what about the lukewarm? Again, as Jesus says, 'If the salt shall lose its savour, wherewith shall it be salted?' I understood my vocation in Italy." For the first time too she had associated with young men. "In her brotherless existence, masculinity had been represented only by her father, her Uncle Guérin and various priests. Now she had her first and only experiences. Céline declared at the beatification proceedings that one of the young men in the pilgrimage group "developed a tender affection for her". Thérèse confessed to her sister, "It is high time for Jesus to remove me from the poisonous breath of the world […] I feel that my heart is easily caught by tenderness, and where others fall, I would fall too. We are no stronger than the others". Soon after that, the Bishop of Bayeux authorized the prioress to receive Thérèse. On 9 April 1888 she became a Carmelite postulant.


title: Thérèse of Lisieux

text: The convent Thérèse entered was an old-established house with a long tradition. In 1838 two nuns from the Poitiers Carmel had been sent out to found the house of Lisieux. One of them, Mother Geneviève of St Teresa, was still living. When Thérèse entered the second wing, containing the cells and sickrooms in which she was to live and die, which had been standing only ten years, "What she found was a community of very aged nuns, some odd and cranky, some sick and troubled, some lukewarm and complacent. Almost all of the sisters came from the petty bourgeois and artisan class. The Prioress and Novice Mistress were of old Normandy nobility. Probably the Martin sisters alone represented the new class of the rising bourgeoisie".


title: Thérèse of Lisieux

text: The Carmelite order had been reformed in the sixteenth century by Teresa of Ávila, essentially devoted to personal and collective prayer. The nuns of Lisieux followed a strict regimen that allowed for only one meal a day for seven months of the year, and little free time. Only one room of the building was heated. The times of silence and of solitude were many but the foundress had also planned for time for work and relaxation in commonthe austerity of the life should not hinder sisterly and joyful relations. Founded in 1838, the Carmel of Lisieux in 1888 had 26 religious, from very different classes and backgrounds. For the majority of the life of Therese, the prioress would be Mother Marie de Gonzague, born Marie-Adéle-Rosalie Davy de Virville. When Therese entered the convent Mother Marie was 54, a woman of changeable humour, jealous of her authority, used sometimes in a capricious manner; this had for effect, a certain laxity in the observance of established rules. "In the sixties and seventies of the [nineteenth] century an aristocrat in the flesh counted for far more in a petty bourgeois convent than we can realize nowadays […] the superiors appointed Marie de Gonzague to the highest offices as soon as her noviciate was finished […] in 1874 began the long series of terms as Prioress".


title: Thérèse of Lisieux

text: Therese's time as a postulant began with her welcome into the Carmel, Monday, 9 April 1888. She felt peace after she received communion that day and later wrote, "At last my desires were realized, and I cannot describe the deep sweet peace which filled my soul. This peace has remained with me during the eight and a half years of my life here, and has never left me even amid the greatest trials".


title: Thérèse of Lisieux

text: From her childhood, Therese had dreamed of the desert to which God would some day lead her. Now she had entered that desert. Though she was now reunited with Marie and Pauline, from the first day she began her struggle to win and keep her distance from her sisters. Right at the start Marie de Gonzague, the prioress, had turned the postulant Therese over to her eldest sister Marie, who was to teach her to follow the Divine Office. Later she appointed Therese assistant to Pauline in the refectory. When her cousin Marie Guerin also entered, she employed the two together in the sacristy.


title: Thérèse of Lisieux

text: Therese adhered strictly to the rule which forbade all superfluous talk during work. She saw her sisters together only in the hours of common recreation after meals. At such times she would sit down beside whomever she happened to be near, or beside a nun whom she had observed to be downcast, disregarding the tacit and sometimes expressed sensitivity and even jealousy of her biological sisters. "We must apologize to the others for our being four under one roof", she was in the habit of remarking. "When I am dead, you must be very careful not to lead a family life with one another […] I did not come to Carmel to be with my sisters; on the contrary, I saw clearly that their presence would cost me dear, for I was determined not to give way to nature."


title: Thérèse of Lisieux

text: Although the novice mistress, Sister Marie of the Angels, found Therese slow, the young postulant adapted well to her new environment. She wrote, "Illusions, the Good Lord gave me the grace to have none on entering Carmel. I found religious life as I had figured, no sacrifice astonished me."


title: Thérèse of Lisieux

text: She chose a spiritual director, a Jesuit, Father Pichon. At their first meeting, 28 May 1888, she made a general confession going back over all her past sins. She came away from it profoundly relieved. The priest who had himself suffered from scruples, understood her and reassured her. A few months later, he left for Canada, and Therese would only be able to ask his advice by letter and his replies were rare. (On 4 July 1897, she confided to Pauline, "Father Pichon treated me too much like a child; nonetheless he did me a lot of good too by saying that I never committed a mortal sin.") During her time as a postulant, Therese had to endure some bullying from other sisters because of her lack of aptitude for handicrafts and manual work. Sister St Vincent de Paul, the finest embroiderer in the community made her feel awkward and even called her 'the big nanny goat'. Therese was in fact the tallest in the family at . Pauline, the shortest, was no more than tall.


title: Thérèse of Lisieux

text: Like all religious she discovered the ups and downs related to differences in temperament, character, problems of sensitivities or infirmities. After nine years she wrote plainly, "the lack of judgment, education, the touchiness of some characters, all these things do not make life very pleasant. I know very well that these moral weaknesses are chronic, that there is no hope of cure". But the greatest suffering came from outside Carmel. On 23 June 1888, Louis Martin disappeared from his home and was found days later, in the post office in Le Havre. The incident marked the onset of her father's decline. He died on July 29, 1894.


title: Thérèse of Lisieux

text: The end of Therese's time as a postulant arrived on the January 10, 1889, with her taking of the habit. From that time she wore the "rough homespun and brown scapular, white wimple and veil, leather belt with rosary, woollen 'stockings', rope sandals". Her father's health having temporarily stabilized he was able to attend, though twelve days after her ceremony her father suffered a stroke and was taken to a private sanatorium, the Bon Sauveur at Caen, where he remained for three years before returning to Lisieux in 1892. In this period Therese deepened the sense of her vocation; to lead a hidden life, to pray and offer her suffering for priests, to forget herself, to increase discreet acts of charity. She wrote, "I applied myself especially to practice little virtues, not having the facility to perform great ones […] In her letters from this period of her novitiate, Therese returned over and over to the theme of littleness, referring to herself as a grain of sand, an image she borrowed from Pauline… 'Always littler, lighter, in order to be lifted more easily by the breeze of love'. The remainder of her life would be defined by retreat and subtraction".


title: Thérèse of Lisieux

text: She absorbed the work of John of the Cross, spiritual reading uncommon at the time, especially for such a young nun. "Oh! what insights I have gained from the works of our holy father, St. John of the Cross! When I was seventeen and eighteen, I had no other spiritual nourishment…" She felt a kinship with this classic writer of the Carmelite Order (though nothing seems to have drawn her to the writing of Teresa of Avila), and with enthusiasm she read his works, "The Ascent of Mount Carmel", the "Way of Purification", the "Spiritual Canticle", the "Living Flame of Love". Passages from these writings are woven into everything she herself said and wrote. The fear of God, which she found in certain sisters, paralyzed her. "My nature is such that fear makes me recoil, with LOVE not only do I go forward, I fly".


title: Thérèse of Lisieux

text: With the new name a Carmelite receives when she enters the Order, there is always an epithet – for example, Teresa of Jesus, Elizabeth of the Trinity, Anne of the Angels. The epithet singles out the Mystery which she is supposed to contemplate with special devotion. "Therese's names in religion – she had two – must be taken together to define their religious significance". The first name was promised to her at nine, by Mother Marie de Gonzague, "of the Child Jesus", and was given to her on her entry to the convent. In itself, veneration of the childhood of Jesus was a Carmelite heritage of the seventeenth century – it concentrated upon the staggering humiliation of divine majesty in assuming the shape of extreme weakness and helplessness. The French Oratory of Jesus and Pierre de Bérulle renewed this old devotional practice. Yet when she received the veil, Therese herself asked Mother Marie de Gonzague to confer upon her the second name "of the Holy Face".


title: Thérèse of Lisieux

text: During the course of her novitiate, contemplation of the Holy Face was said to have nourished her inner life. This is an image representing the disfigured face of Jesus during the Passion. She meditated on certain passages from the prophet Isaiah (Chapter 53). Six weeks before her death she remarked to Pauline, "The words in Isaiah: 'no stateliness here, no majesty, no beauty, […] one despised, left out of all human reckoning; How should we take any account of him, a man so despised ( 53:2–3) – these words were the basis of my whole worship of the Holy Face. I, too, wanted to be without comeliness and beauty, unknown to all creatures." On the eve of her profession she wrote to Sister Marie, "Tomorrow I shall be the bride of Jesus 'whose face was hidden and whom no man knew' – what a union and what a future!". The meditation also helped her understand the humiliating situation of her father.


title: Thérèse of Lisieux

text: Usually the novitiate preceding profession lasted a year. Sister Therese hoped to make her final commitment on or after 11 January 1890 but, considered still too young for a final commitment, her profession was postponed. She would spend eight months longer than the standard year as an unprofessed novice. As 1889 ended, her old home in the world, , was dismantled, the furniture divided among the Guérins and the Carmel. It was not until 8 September 1890, aged 17 and a half, that she made her religious profession. The retreat in anticipation of her "irrevocable promises" was characterized by "absolute aridity" and on the eve of her profession she gave way to panic. She worried that "What she wanted was beyond her. Her vocation was a sham".


title: Thérèse of Lisieux

text: Reassured by the novice mistress and mother Marie de Gonzague, the next day her religious profession went ahead, "an outpouring of peace flooded my soul, "that peace which surpasseth all understanding" (Phil. 4:7)". Against her heart she wore her letter of profession written during her retreat. "May creatures be nothing for me, and may I be nothing for them, but may You, Jesus, be everything! Let nobody be occupied with me, let me be looked upon as one to be trampled underfoot […] may Your will be done in me perfectly… Jesus, allow me to save very many souls; let no soul be lost today; let all the souls in purgatory be saved…" On September 24, the public ceremony followed filled with 'sadness and bitterness'. "Therese found herself young enough, alone enough, to weep over the absence of Bishop Hugonin, Père Pichon, in Canada; and her own father, still confined in the asylum". But Mother Marie de Gonzague wrote to the prioress of Tours, "The angelic child is seventeen and a half, and she has the judgment of one of thirty, the religious perfection of an old perfected novice, and possession of herself; she is a perfect religious."


title: Thérèse of Lisieux

text: The years which followed were a maturation. Therese prayed without great sensitive emotions, she increased the small acts of charity and care for others, doing small services. She accepted criticism in silence, even unjust criticisms, and smiled at the sisters who were unpleasant to her. She always prayed for priests, and in particular for Father Hyacinthe Loyson, a famous preacher who had been a Sulpician and a Dominican novice before becoming a Carmelite and provincial of his order, but who had left the Catholic Church in 1869. Three years later he married a young Protestant widow, with whom he had a son. After his excommunication, he continued to travel around France giving lectures. While clerical papers called Loyson a "renegade monk" and Leon Bloy lampooned him, Therese prayed for her "brother". She offered her last communion, 19 August 1897, for Father Loyson.


title: Thérèse of Lisieux

text: The chaplain to the Carmel, Father Youf, insisted a lot on the fear of Hell. The preachers during spiritual retreats at that time emphasised sin, the sufferings of purgatory, and those of hell. This did not help Therese who in 1891 experienced, "great inner trials of all kinds, even wondering sometimes whether heaven existed." One phrase heard during a sermon made her weep: "No one knows if they are worthy of love or of hate." However the retreat of October 1891 was preached by Father Alexis Prou, a Franciscan from Saint-Nazaire. "He specialized in large crowds (he preached in factories) and did not seem the right person to help Carmelites. Just one of them found comfort in his words, Sister Thèrèse of the Child Jesus […] [his] preaching on abandonment and mercy expanded her heart".


title: Thérèse of Lisieux

text: This confirmed her own intuitions. She wrote, "My soul was like a book which the priest read better than I did. He launched me full sail on the waves of confidence and love which held such an attraction for me, but upon which I had not dared to venture. He told me that my faults did not offend God." Her spiritual life drew more and more on the Gospels that she carried with her at all times. The piety of her time was fed more on commentaries, but Therese had asked Céline to get the Gospels and the Epistles of St Paul bound into a single small volume which she could carry on her heart. She said, "But it is especially the Gospels which sustain me during my hours of prayer, for in them I find what is necessary for my poor little soul. I am constantly discovering in them new lights, hidden and mysterious meanings."


title: Thérèse of Lisieux

text: Over time Therese realised that she felt no attraction to the exalted heights of "great souls". She looked directly for the word of Jesus, which shed light on her prayers and on her daily life. Therese's retreat in October 1892 pointed to a "downward" path for her. If asked where she lived, she would pause and quote, "The foxes have their lairs, the birds of heaven their nests, but I have no place to rest my head." (Matthew 8:20). She wrote to Céline (letter 19 October 1892), "Jesus raised us above all the fragile things of this world whose image passes away. Like Zacchaeus, we climbed a tree to see Jesus and now let us listen to what he is saying to us. Make haste to descend, I must lodge today at your house. Well, Jesus tells us to descend?" "A question here of the interior," she qualified in her letter, lest Céline think she meant renouncing food or shelter. "Therese knew her virtues, even her love, to be flawed, flawed by self, a mirror too clouded to reflect the divine." She continued to seek to discover the means, "more efficiently to strip herself of self". "No doubt, [our hearts] are already empty of creatures, but, alas, I feel mine is not entirely empty of myself, and it is for this reason that Jesus tells me to descend."


title: Thérèse of Lisieux

text: On 20 February 1893, Pauline was elected prioress of Carmel and became "Mother Agnes". She appointed the former prioress as novice mistress and made Therese her assistant. The work of guiding the novices would fall primarily to Therese. She repeated how important respect for the Rule was: "When any break the rule, this is not a reason to justify ourselves. Each must act as if the perfection of the Order depended on her personal conduct." She also affirmed the essential role of obedience in religious life. She said, "When you stop watching the infallible compass [of obedience], as quickly the mind wanders in arid lands where the water of grace is soon lacking."


title: Thérèse of Lisieux

text: Over the next few years she revealed a talent for clarifying doctrine to those who had not received as much education as she. A kaleidoscope, whose three mirrors transform scraps of coloured paper into beautiful designs, provided an inspired illustration for the Holy Trinity. "As long as our actions, even the smallest, do not fall away from the focus of Divine Love, the Holy Trinity, symbolized by the three mirrors, allows them to reflect wonderful beauty. Jesus, who regards us through the little lens, that is to say, through Himself, always sees beauty in everything we do. But if we left the focus of inexpressible love, what would He see? Bits of straw […] dirty, worthless actions". "Another cherished image was that of the newly invented elevator, a vehicle Therese used many times over to describe God's grace, a force that lifts us to heights we can't reach on our own". Martha of Jesus, a novice who spent her childhood in a series of orphanages and who was described by all as emotionally unbalanced, with a violent temper, gave witness during the beatification process of the 'unusual dedication and presence of her young teacher. "Therese deliberately 'sought out the company of those nuns whose temperaments she found hardest to bear.' What merit was there in acting charitably toward people whom one loved naturally? Therese went out of her way to spend time with, and therefore to love, the people she found repellent. It was an effective means of achieving interior poverty, a way to remove a place to rest her head".


title: Thérèse of Lisieux

text: In September 1893, Therese, having been a temporarily professed for the standard three years, asked not to be promoted but to continue a novice indefinitely. As a novice she would always have to ask permission of the other, full sisters. She would never be elected to any position of importance. Remaining closely associated with the other novices, she could continue to care for her spiritual charges. In 1841 Jules Michelet devoted the major part of the fifth volume of his "History of France" to a favourable presentation of the epic of Joan of Arc. Félix Dupanloup worked relentlessly for the glorification of Joan who, on 8 May 1429 had liberated Orléans, the city of which he became bishop in 1849. Therese wrote two plays in honour of her childhood heroine, the first about Joan's response to the heavenly voices calling her to battle, the second about her resulting martyrdom.


title: Thérèse of Lisieux

text: 1894 brought a national celebration of Joan of Arc. On 27 January, Leo XIII authorized the introduction of her cause of beatification, declaring Joan, the shepherdess from Lorraine "venerable". Thérèse used Henri Wallon's history of Joan of Arc – a book her uncle Isidore had given to the Carmel – to help her write two plays, "pious recreations", "small theatrical pieces performed by a few nuns for the rest of the community, on the occasion of certain feast days". The first of these, "The Mission of Joan of Arc", was performed at the Carmel on 21 January 1894, and the second, "Joan of Arc Accomplishes her Mission", exactly one year later, on 21 January 1895. In the estimation of one of her biographers, Ida Görres, they "are scarcely veiled self-portraits". On 29 July 1894, Louis Martin died.


title: Thérèse of Lisieux

text: Therese entered the Carmel of Lisieux with the determination to become a saint. However, by the end of 1894, six years as a Carmelite made her realize how small and insignificant she felt. She saw the limitations of all her efforts. She remained small and very far off from the unfailing love that she would wish to practice. She is said to have understood then that it was from insignificance that she had to learn to ask God's help. Along with her camera, Céline had brought notebooks with her, passages from the Old Testament, which Therese did not have in Carmel. (The Louvain Bible, the translation authorized for French Catholics, did not include the Old Testament.) In the notebooks Therese found a passage from Proverbs that struck her with particular force: "Whosoever is a little one, let him come to me" (Proverbs 9:4).


title: Thérèse of Lisieux

text: She was struck by another passage from the Book of Isaiah: "you shall be carried at the breasts, and upon the knees they shall caress you. As one whom the mother caresseth, so will I comfort you." (Isaiah 66:12–13) She concluded that Jesus would carry her to the summit of sanctity. The smallness of Therese, her limits, became in this way grounds for joy, rather than discouragement. Not until Manuscript C of her autobiography did she give this discovery the name of "little way",


title: Thérèse of Lisieux

text: In her quest for sanctity and in order to attain holiness and to express her love of God, she believed that it was not necessary to accomplish heroic acts or "great deeds". She wrote, "Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scattering flowers and these flowers are every little sacrifice, every glance and word, and the doing of the least actions for love."


title: Thérèse of Lisieux

text: "The little way" of Therese is the foundation of her spirituality. Within the Catholic Church Thérèse's way was known for some time as "the little way of spiritual childhood," but Therese actually wrote "little way" only three times, and she never wrote the phrase "spiritual childhood." It was her sister Pauline who, after Therese's death, adopted the phrase "the little way of spiritual childhood" to interpret Therese's path. Years after Therese's death, a Carmelite of Lisieux asked Pauline about this phrase and Pauline answered spontaneously "But you know well that Therese never used it! It is mine." In May 1897, Therese wrote to Father Adolphe Roulland, "My way is all confidence and love." To Maurice Bellière she wrote, "and I, with "my way", will do more than you, so I hope that one day Jesus will make you walk by the same way as me."


title: Thérèse of Lisieux

text: At the end of the second play that Therese had written on Joan of Arc, the costume she wore almost caught fire. The alcohol stoves used to represent the stake at Rouen set fire to the screen behind which Therese stood. Therese did not flinch but the incident marked her. The theme of fire would assume an increasing importance in her writings. On 9 June 1895, during a Mass celebrating the feast of the Holy Trinity, Therese had a sudden inspiration that she must offer herself as a sacrificial victim to "merciful love". At this time some nuns offered themselves as a victim to God's "justice". In her cell she drew up an 'Act of Oblation' for herself and for Céline, and on 11 June, the two of them knelt before the miraculous Virgin and Therese read the document she had written and signed. "In the evening of this life, I shall appear before You with empty hands, for I do not ask You Lord to count my works."


title: Thérèse of Lisieux

text: According to biographer Ida Görres, the document echoed the happiness she had felt when Father Alexis Prou, the Franciscan preacher, had assured her that her faults did not cause God sorrow. In the Oblation she wrote, "If through weakness I should chance to fall, may a glance from Your Eyes straightway cleanse my soul, and consume all my imperfections – as fire transforms all things into itself".


title: Thérèse of Lisieux

text: In August 1895 the four Martin sisters were joined in the convent by their cousin, Marie Guerin, who became Sister Marie of the Eucharist. Léonie, after several attempts, became Sister Françoise-Thérèse, a nun in the Order of the Visitation of Holy Mary in Caen, where she died in 1941.


title: Thérèse of Lisieux

text: At age 14, Therese understood her vocation was to pray for priests, to be "an apostle to apostles". In September 1890, at her canonical examination before she professed her religious vows, she was asked why she had come to Carmel. She answered "I came to save souls, and especially to pray for priests". Throughout her life she prayed fervently for priests, and she corresponded with and prayed for a young priest, Adolphe Roulland, and a young seminarian, Maurice Bellière. She wrote to her sister "Our mission as Carmelites is to form evangelical workers who will save thousands of souls whose mothers we shall be."


title: Thérèse of Lisieux

text: In October 1895 a young seminarian and subdeacon of the White Fathers, Abbé Bellière, asked the Carmel of Lisieux for a nun who would support – by prayer and sacrifice – his missionary work, and the souls that were in the future to be entrusted to him. Mother Agnes designated Therese. She never met Father Bellière but ten letters passed between them.


title: Thérèse of Lisieux

text: A year later Father Adolphe Roulland (1870–1934) of the Society of Foreign Missions requested the same service of the Lisieux Carmel, before entering the mission field of Sichuan, West China. Once more Therese was assigned the duties of "spiritual sister". "It is quite clear that Therese, in spite of all her reverence for the priestly office, in both cases felt herself to be the teacher and the giver. It is she who consoles and warns, encourages and praises, answers questions, offers corroboration, and instructs the priests in the meaning of her "little way"".


title: Thérèse of Lisieux

text: Therese's final years were marked by a steady decline that she bore resolutely and without complaint. Tuberculosis was the key element of Therese's final suffering, but she saw that as part of her spiritual journey. After observing a rigorous Lenten fast in 1896, she went to bed on the eve of Good Friday and felt a joyous sensation. She wrote: "Oh! how sweet this memory really is! […] I had scarcely laid my head upon the pillow when I felt something like a bubbling stream mounting to my lips. I didn't know what it was." The next morning her handkerchief was soaked in blood and she understood her fate. Coughing up of blood meant tuberculosis, and tuberculosis meant death. She wrote, "I thought immediately of the joyful thing that I had to learn, so I went over to the window. I was able to see that I was not mistaken. Ah! my soul was filled with a great consolation; I was interiorly persuaded that Jesus, on the anniversary of His own death, wanted to have me hear His first call!"


title: Thérèse of Lisieux

text: Therese corresponded with a Carmelite mission in what was then French Indochina and was invited to join them, but, because of her sickness, could not travel. Tuberculosis slowly devoured her flesh. When she was near death, "Her physical suffering kept increasing so that even the doctor himself was driven to exclaim, "Ah! If you only knew what this young nun was suffering!" During the last hours of Therese's life, she said, "I would never have believed it was possible to suffer so much, never, never!" In July 1897, she made a final move to the monastery infirmary. On August 19, 1897, she received her last communion. She died on 30 September 1897, aged 24. On her deathbed, she is reported to have said, "I have reached the point of not being able to suffer any more, because all suffering is sweet to me." Her last words were, "My God, I love you!"


title: Thérèse of Lisieux

text: Therese was buried on 4 October 1897, in the Carmelite plot, in the municipal cemetery at Lisieux, where her parents had been buried. Her body was exhumed in September 1910 and the remains placed in a lead coffin and transferred to another tomb. In March 1923, however, before she was beatified, her body was returned to the Carmel of Lisieux, where it remains. The figure of Therese in the glass coffin is not her actual body but a "gisant" statue based on drawings and photos by Céline after Therese's death. It contains her ribcage and other remnants of her body.


title: Thérèse of Lisieux

text: Together with Francis of Assisi, Therese of Lisieux is one of the most popular Roman Catholic saints since apostolic times. She is approachable, due in part to her historical proximity. Barbara Stewart, writing for "The New York Times", once called Therese "the Emily Dickinson of Roman Catholic sainthood".


title: Thérèse of Lisieux

text: As a Doctor of the Church, she is the subject of much theological comment and study, and, as a young woman whose message has touched the lives of millions, she remains the focus of much popular devotion. She was a highly influential model of sanctity for Catholics in the first half of the twentieth century because of the simplicity and practicality of her approach to the spiritual life.


title: Thérèse of Lisieux

text: Therese was devoted to Eucharistic adoration and on 26 February 1895, shortly before she died wrote from memory and without a rough draft her poetic masterpiece ""To Live by Love"" which she had composed during Eucharistic adoration. During her life, the poem was sent to various religious communities and was included in a notebook of her poems.


title: Thérèse of Lisieux

text: Therese lived a hidden life and "wanted to be unknown", yet became popular after her death through her spiritual autobiography. She also left letters, poems, religious plays, prayers, and her last conversations were recorded by her sisters. Paintings and photographs – mostly the work of her sister Céline – further led to her becoming known.


title: Thérèse of Lisieux

text: Therese said on her death-bed, "I only love simplicity. I have a horror of pretence", and she spoke out against some of the claims made concerning the lives of saints written in her day, "We should not say improbable things, or things we do not know. We must see their real, and not their imagined lives". The depth of her spirituality, of which she said, "my way is all confidence and love", has inspired many believers up to the current day. In the face of her littleness she trusted to God her sanctity. She wanted to go to heaven by an entirely new little way. "I wanted to find an elevator that would raise me to Jesus". The elevator, she wrote, would be the arms of Jesus lifting her in all her littleness.


title: Thérèse of Lisieux

text: The devotion to the Holy Face of Jesus was promoted by another Carmelite nun, Sister Marie of St Peter in Tours, France in 1844. Then by Leo Dupont, also known as the Apostle of the Holy Face who formed the Archconfraternity of the Holy Face in Tours in 1851. Therese joined this confraternity on April 26, 1885. Her parents, Louis and Zélie Martin, had also prayed at the Oratory of the Holy Face, originally established by Dupont in Tours. This devotion to the Holy Face of Jesus was based on images of the Veil of Veronica, as promoted by Dupont, rather than the Shroud of Turin, which image first appeared on a photographic negative in 1898.


title: Thérèse of Lisieux

text: On 10 January 1889, she was given the habit and received the name Therese of the Child Jesus. On 8 September 1890, Therese took her vows. The ceremony of "taking the veil" followed on the 24th, when she added to her name in religion "of the Holy Face", a title which was to become increasingly important in the development and character of her inner life. In his , Bishop Guy Gaucher emphasizes that Therese saw the devotions to the Child Jesus and to the Holy Face as so completely linked that she signed herself "Thérèse de l'Enfant Jesus de la Sainte Face" – Therese of the Child Jesus of the Holy Face. In her poem "My Heaven down here", composed in 1895, Therese expressed the notion that by the divine union of love, the soul takes on the semblance of Christ. By contemplating the sufferings associated with the Holy Face of Jesus, she felt she could become closer to Christ. She wrote the words "Make me resemble you, Jesus!" on a small card and attached a stamp with an image of the Holy Face. She pinned the prayer in a small container over her heart.


title: Thérèse of Lisieux

text: Therese wrote many prayers to express her devotion to the Holy Face. In August 1895, in her "Canticle to the Holy Face," she wrote: "Jesus, Your ineffable image is the star which guides my steps. Ah, You know, Your sweet Face is for me Heaven on earth. My love discovers the charms of Your Face adorned with tears. I smile through my own tears when I contemplate Your sorrows."


title: Thérèse of Lisieux

text: Therese emphasised God's mercy in both the birth and the passion narratives in the Gospel. She wrote, "He sees it disfigured, covered with blood! … unrecognizable! … And yet the divine Child does not tremble; this is what He chooses to show His love".


title: Thérèse of Lisieux

text: She composed the "Holy Face Prayer for Sinners": "Eternal Father, since Thou hast given me for my inheritance the adorable Face of Thy Divine Son, I offer that face to Thee and I beg Thee, in exchange for this coin of infinite value, to forget the ingratitude of souls dedicated to Thee and to pardon all poor sinners." Over the decades, her poems and prayers helped to spread the devotion to the Holy Face of Jesus.


title: Thérèse of Lisieux

text: Therese is best known today for her spiritual memoir, ("The Story of a Soul"). It is a compilation of three separate manuscripts. The first, in 1895 is a memoir of her childhood, written under obedience to the Prioress, Mother Agnes of Jesus, her older sister Pauline. Mother Agnes gave the order after being prompted by their eldest sister, Sister Marie of the Sacred Heart.


title: Thérèse of Lisieux

text: The second is a three-page letter, written in September 1896, at the request of her eldest sister Marie, who, aware of the seriousness of Therese's illness, asked her to set down her "little doctrine". In June 1897, Mother Agnes asked Mother Marie de Gonzague, who had succeeded her as prioress, to allow Therese to write another memoir with more details of her religious life (ostensibly as a help in the later composition of an anticipated obituary).


title: Thérèse of Lisieux

text: While on her deathbed Therese made a number of references to the book's future appeal and benefit to souls. She authorized Pauline to make any changes deemed necessary. It was heavily edited by Pauline (Mother Agnes), who made more than seven thousand revisions to Therese's manuscript and presented it as a biography of her sister. Aside from considerations of style, Mother Marie de Gonzague had ordered Pauline to alter the first two sections of the manuscript to make them appear as if they were addressed to Mother Marie as well. The book was sent out as the customary "circular" advising other Carmels of a nun's death and requesting their prayers. However, it received a much wider circulation, as copies were lent out and passed around.


title: Thérèse of Lisieux

text: Since 1973, two centenary editions of Therese's original, unedited manuscripts, including "The Story of a Soul", her letters, poems, prayers and the plays she wrote for the monastery recreations have been published in French. ICS Publications has issued a complete critical edition of her writings: "Story of a Soul", "Last Conversations", and the two volumes of her letters were translated by John Clarke, O.C.D.; "The Poetry of Saint Thérèse" by Donald Kinney, O.C.D.; "The Prayers of St. Thérèse" by Alethea Kane, O.C.D.; and "The Religious Plays of St. Thérèse of Lisieux" by David Dwyer and Susan Conroy.


title: Thérèse of Lisieux

text: Céline Martin entered the Lisieux convent on 14 September 1894. With Mother Agnes' permission, she brought her camera to Carmel, and developing materials. "The indulgence was not by any means usual. Also outside of the normal would be the destiny of those photographs Céline would make in the Carmel, images that would be scrutinized and reproduced too many times to count. Even when the images are poorly reproduced, her eyes arrest us. Described as blue, described as gray, they look darker in photographs. Céline's pictures of her sister contributed to the extraordinary cult of personality that formed in the years after Therese's death".


title: Thérèse of Lisieux

text: In 1902, the Polish Carmelite Father Raphael Kalinowski translated her autobiography, "The Story of a Soul", into Polish. As early as 1912 Father Thomas N. Taylor, a teacher at the Diocese of Glasgow seminary, wrote a short hagiography on Thérèse, two years before the case for her canonization would be opened. Taylor went on to become a significant proponent of devotion to "The Little Flower" in Scotland. As pastor of St. Francis Xavier Church in Carfin, Lanarkshire, he built a replica of the Grotto at Lourdes and included a small shrine honoring Thérèse with a statue donated by the Legion of Mary. Carfin became a site of pilgrimages.


title: Thérèse of Lisieux

text: The impact of "The Story of a Soul", a collection of her autobiographical manuscripts, printed and distributed a year after her death to an initially very limited audience, was significant. Pope Pius XI made her the "star of his pontificate". Pius X signed the decree for the opening of the process of canonization on 10 June 1914.


title: Thérèse of Lisieux

text: Pope Benedict XV, in order to hasten the process, dispensed with the usual fifty-year delay required between death and beatification. On 14 August 1921, he promulgated the decree on the heroic virtues of Therese declaring her "Venerable". She was beatified on 29 April 1923.


title: Thérèse of Lisieux

text: Therese was canonized on 17 May 1925 by Pope Pius XI, only 28 years after her death. Therese was declared a saint five years and a day after Joan of Arc. However, the 1925 celebration for Therese "far outshone" that for the legendary heroine of France. At the time, Pope Pius XI revived the old custom of covering St. Peter's with torches and tallow lamps. According to one account, "Ropes, lamps and tallows were pulled from the dusty storerooms where they had been packed away for 55 years. A few old workmen who remembered how it was done the last time – in 1870 – directed 300 men for two weeks as they climbed about fastening lamps to St. Peter's dome." "The New York Times" ran a front-page story about the occasion titled, "All Rome Admires St. Peter's Aglow for a New Saint". According to the "Times", over 60,000 people, estimated to be the largest crowd inside St. Peter's Basilica since the coronation of Pope Pius X, 22 years before, witnessed the canonization ceremonies. In the evening, 500,000 pilgrims pressed into the lit square.


title: Thérèse of Lisieux

text: She rapidly became one of the most popular saints of the twentieth century. Her feast day was added to the General Roman Calendar in 1927 for celebration on October 3. In 1969, 42 years later, Pope Paul VI moved it to October 1, the day after her "dies natalis" (birthday to heaven).


title: Thérèse of Lisieux

text: Therese of Lisieux is the patron saint of aviators, florists, illness(es) and missions. She is also considered by Catholics to be the patron saint of Russia, although the Russian Orthodox Church does not recognize either her canonization or her patronage. In 1927, Pope Pius XI named Saint Therese co-patron of the missions, with Saint Francis Xavier. In 1944 Pope Pius XII decreed her a co-patron of France with Saint Joan of Arc. The principal patron of France is the Blessed Virgin Mary.


title: Thérèse of Lisieux

text: By the Apostolic Letter "Divini Amoris Scientia" "(The Science of Divine Love)" of 19 October 1997, Pope John Paul II declared her the thirty-third Doctor of the Church, the youngest person, and one of only four women so named, the others being Teresa of Ávila, Catherine of Siena and Hildegard of Bingen.


title: Thérèse of Lisieux

text: Devotion to Therese has developed around the world. According to some biographies of Édith Piaf, in 1922 the singer – at the time, an unknown seven-year-old girl – was cured from blindness after a pilgrimage to the grave of Therese, who at the time was not yet formally canonized.


title: Thérèse of Lisieux

text: Zélie and Louis Martin were the first spouses to be proposed for canonization as a couple and the first to be canonized together. In 2004, the Archbishop of Milan accepted the unexpected cure of Pietro Schiliro, an Italian child born near Milan in 2002 with a lung disorder, as a miracle attributable to their intercession. Announced by Cardinal Saraiva Martins on 12 July 2008, at the ceremonies marking the 150th anniversary of the marriage of the Venerable Zélie and Louis Martin, their beatification as a couple took place on 19 October 2008, in Lisieux.


title: Thérèse of Lisieux

text: In 2011, the letters of Blessed Zélie and Louis Martin were published in English as "A Call to a Deeper Love: The Family Correspondence of the Parents of Saint Therese of the Child Jesus, 1863–1885". On 7 January 2013, in Valencia, Spain, the diocesan process opened to examine a "presumed miracle" attributed to their intercession: the healing of a newborn girl, Carmen Pérez Pons, who was born prematurely four days after their beatification and who inexplicably recovered from severe bleeding of the brain and other complications.


title: Thérèse of Lisieux

text: On 21 May 2013, the diocesan process to examine the miracle closed and the dossier was sent to the Congregation for the Causes of Saints in Rome. Louis and Zélie Martin were canonized on 18 October 2015.


title: Thérèse of Lisieux

text: Therese's older sister, Léonie Martin, the only one of the five sisters who did not become a Carmelite nun, is also a candidate for sainthood. Leonie attempted the religious life three times before her fourth and final entrance in 1899 to the convent of the Visitation in Caen. She took the name Sister Françoise-Thérèse and was a fervent disciple of Therese's way. She died in 1941 in Caen, where her tomb in the crypt of the Visitation Monastery may be visited by the public. On 25 March 2012, Mgr Jean-Claude Boulanger, Bishop of Bayeux and Lisieux, granted the imprimatur for a prayer asking that Leonie might be declared venerable. On 2 July 2015, the diocesan inquiry into Leonie's life and possible sanctity was opened at the chapel of the Monastery of the Visitation at Caen. She is now styled "Leonie Martin, Servant of God".


title: Thérèse of Lisieux

text: The relics of Saint Therese have been on an international pilgrimage since 1994. The tour included not only first-class relics, but also the saint's religious habit, her rosary, and several other items. They were brought to Ireland in the summer of 2001. That same year they travelled to Canada. Although Cardinal Basil Hume had declined to endorse proposals for a tour in 1997, her relics finally visited England and Wales in late September and early October 2009, including an overnight stop at the Anglican York Minster on her feast day, 1 October. A quarter of a million people venerated them.


title: Thérèse of Lisieux

text: Ron Garan, who was on the May 31–June 14 "Discovery" shuttle mission in 2008, took a relic of Saint Therese with him, which had been given to him by the Carmelites of New Caney, Texas. The Carmelites-based this on the wish of Therese "to preach the Gospel on all five continents simultaneously and even to the most remote isles."


title: Thérèse of Lisieux

text: On 27 June 2010, relics of Saint Therese went on their first visit to South Africa in conjunction with the 2010 FIFA World Cup. They remained in the country until October 5, 2010.


title: Thérèse of Lisieux

text: The writing-desk Therese used at Carmel (an artifact as opposed to a relic) toured the United States in September and October 2013, sponsored by the Pontifical Mission Societies in the United States.


title: Thérèse of Lisieux

text: In November 2013, a new reliquary containing the relics of Saint Therese and of her parents, was presented to the Archdiocese of Philadelphia by the Magnificat Foundation. It was first exposed for veneration at the Magnificat Day on 9 November 2013.


title: Thérèse of Lisieux

text: The National Shrine of St. Therese in Darien, Illinois, has the largest collection of relics and personal artifacts of the saint outside of Lisieux.


title: Thérèse of Lisieux

text: In 2022, Thérèse was officially added to the Episcopal Church liturgical calendar with a feast day on 1 October.


title: Thérèse of Lisieux

text: The Basilica of St. Thérèse in her home town of Lisieux was consecrated on 11 July 1954 and has become a centre for pilgrims from all over the world. It was originally dedicated in 1937 by Cardinal Eugenio Pacelli, later Pope Pius XII. The basilica can seat 3,000 people.


title: Thérèse of Lisieux

text: These include (but are not limited to) the following names listed in alphabetical order (either "name in religion" or "first name + surname").


title: United States invasion of Afghanistan

text: In late 2001, the United States and its close allies invaded Afghanistan and toppled the Taliban government. The invasion's aims were to dismantle al-Qaeda, which had executed the September 11 attacks, and to deny it a safe base of operations in Afghanistan by removing the Taliban government from power. The United Kingdom was a key ally of the United States, offering support for military action from the start of invasion preparations. The invasion came after the Afghan Civil War's 1996–2001 phase between the Taliban and the Northern Alliance groups, resulting in the Taliban controlling 80% of the country by 2001. The invasion became the first phase of the 20-year-long War in Afghanistan and marked the beginning of the American-led War on Terror.


title: United States invasion of Afghanistan

text: After the September 11 attacks, US President George W. Bush demanded that the Taliban hand over Osama bin Laden and expel al-Qaeda; bin Laden had already been wanted by the FBI since 1998. The Taliban declined to extradite him and ignored demands to shut down terrorist bases or extradite other suspected terrorists. The US launched Operation Enduring Freedom on October 7, 2001, with the United Kingdom. The two were later joined by other forces, including the Northern Alliance. The US and its allies rapidly drove the Taliban from power by December 17, 2001, and built military bases near major cities across the country. Most al-Qaeda and Taliban members were not captured, but escaped to neighboring Pakistan or retreated to rural or remote mountainous regions during the Battle of Tora Bora.


title: United States invasion of Afghanistan

text: In December 2001, the United Nations Security Council established the International Security Assistance Force (ISAF) to oversee military operations in the country and train the Afghan National Security Forces. At the Bonn Conference in December 2001, Hamid Karzai was selected to head the Afghan Interim Administration. Taliban leader Mullah Omar reorganized the movement, and in 2002 it launched an insurgency against the government and ISAF. In 2021, while international forces were withdrawing from the country after nearly 20 years of conflict, the Taliban succeeded in overthrowing the Afghan government and re-establishing their rule across much of Afghanistan.


title: United States invasion of Afghanistan

text: In 2001, Afghanistan had been at war for over 20 years. The communist People's Democratic Party of Afghanistan (PDPA) seized power in 1978, and its policies sparked a popular uprising. The Soviet Union, sensing PDPA weakness, intervened in 1979 to support the regime. The entry of the Soviet Union into Afghanistan prompted its Cold War rivals, especially the United States and Saudi Arabia, to support rebels fighting against the Soviet-backed PDPA. While the secular and socialist government controlled the cities, religiously motivated "mujahideen" held sway in much of the countryside. The most important "mujahideen" commander was Ahmad Shah Massoud, who led the well-organized Tajik forces. The American Central Intelligence Agency (CIA) worked closely with Pakistan's Inter-Service Intelligence (ISI) to funnel foreign support for the "mujahideen". The war also attracted Arab volunteers, known as "Afghan Arabs", including Osama bin Laden.


title: United States invasion of Afghanistan

text: After the withdrawal of the Soviet military from Afghanistan in February 1989, the PDPA regime collapsed in 1992. In the resulting power vacuum, the "mujahideen" leaders vied for dominance in a civil war from 1992 to 1996. By then, bin Laden had left the country. The United States' interest in Afghanistan also diminished. In 1994, a Pashtun "mujahid" named Mullah Omar founded the Taliban movement in Kandahar. His followers were religious students and sought to end warlord rule through strict adherence to Islamic law. By the end of 1994, the Taliban had captured all of Kandahar Province.


title: United States invasion of Afghanistan

text: In 1996, with military support from Pakistan and financial support from Saudi Arabia, the Taliban seized Kabul and founded the Islamic Emirate of Afghanistan. They imposed their fundamentalist interpretation of Islam in areas under their control, issuing edicts forbidding women to work outside the home or attend school and requiring them to abide by harsh rules on veiling and seclusion.


title: United States invasion of Afghanistan

text: After the Taliban takeover of Kabul, Massoud retreated north to his native Panjshir Valley and formed a resistance movement against the Taliban, called the United Front or the Northern Alliance. In addition to Massoud's Tajik force, the United Front included Uzbeks under the former PDPA general Abdul Rashid Dostum and Hazara factions. The Northern Alliance received varying degrees of support from Russia, Iran, and India. Like the Taliban, Massoud also raised money by trafficking drugs. By 2001, the Taliban controlled 80% of the country, with the Northern Alliance confined to the country's northeast corner.