"I Simply Love Him!": A Reflection on the Prayer Of St. Therese of Lisieux

Spiritual Life, Winter 2003 by Lawlor, Antoine Therese

THE MOST RECENTLY NAMED Doctor of the Universal Church has gifted us with a fresh expression of Gospel truths that appeals to me for the reason that her profound teaching comes through simple words and metaphors.

Surely, the overarching cause for the doctoral acclaim of St. Therese of Lisieux is her "Little Way of Spiritual Childhood." Prior to Mission Sunday in 1997 and most notably after that date, we find a plethora of commentaries in books and articles that research and augment her words and metaphors on the Little Way. The reality of the divine Parent-all-providing, merciful, compassionate, underscored by Therese-has fueled many contemporary Christians on their spiritual journey. Devotees of Therese continue to publish even more literature on this teaching today. Thus, I will leave that doctrine to these commentators.

Instead, this article will speak to three short remarks on prayer taken from the words of Therese. I have found these texts to be both awesome in meaning and insightful for a direction in my own spiritual growth. The first is her impromptu definition of prayer, and the other two are short phrases-"Everything is a grace" and "I don't say anything, I simply love Him." Both lend themselves to a mantra-like quality, useful to my prayer.

Definition of Prayer

We read Therese's definition of prayer in her Story of a Soul.1 Indeed these phrases were chosen as an official definition, Therese's words appearing at the beginning of the "fourth pillar" in the Catechism of the Catholic Church. So many of the saints have written profound discourses on the meaning and methods of prayer, and yet the one that succinctly captured the vastness of the believing Church's prayer experience is Therese's unintended contribution. This definition bears no resemblance at all to those so classically defined in terms of spiritual theology. In fact, it seems that no application of logic, no intellectual development, no scholastic reasoning is found here. Therese's definition is artistic, musical, and almost poetic. She appeals directly to our affective nature with these words:

For me, prayer is a surge of the heart, a simple glance heavenward. It is a cry of gratitude and love in the midst of trials as well as joys. It is something great, supernatural which dilates the soul and unites me to Jesus. (Story of a Soul, p. 242)

Because of these insights, it appears as though Therese was schooled in the wisdom of the early Eastern Fathers of the Church. Her "knowing," however, is the fruit of her search for God and her response to God's initiation within her heart. This is not primarily an intellectual or rational process nor is an academic degree required of Therese as she speaks these words. Indeed, the newest Doctor was, for all practical purposes, homeschooled. She spent a minimal time in institutions of elementary education and had no formal secondary schooling.

What is the image of God that permeated Therese's heart? Surely it was a filial one. Although she had little experience with the Hebrew Scriptures, the hesed or "loving kindness" of God resonated within her. Therese heard the word of God deeply.

So for her, the adjective "good" more often than not appears before "God, Father, Jesus, and Lord" in her prayer and in her writings. She had such an attraction to the little virtues of goodness, kindness, gentleness, and patience that she prized these for her own spiritual journey.

The Carmelite Doctor teaches those of us who are right-brained-she was an artist with her own brush-a method that appeals. She teaches the left-brained learner to think with the heart, "out of the box," so to speak. Her way of prayer flows from her childhood experiences of intimacy with God. Therese knows God as her most beloved relationship and thus she prays. For Therese, prayer does not require any words; it has its own unique brand of energy. This intimate relationship, forged prior to her First Communion, shows that love is the one thing necessary-the very bond of perfection that St. Paul proclaimed and that St. Francis de Sales reiterated in his letters of spiritual direction to Philothea and to Jane de Chantal.

For Therese, this dynamic love relationship is the essence of spiritual growth. Cultivation of this intimacy with God is her total occupation and, as her words attest, they invite our imitation. Is it possible that this is the reason why Therese was so loved by so many people, even within a short time after her autobiography was published?

Her definition of prayer invites us toward a personal commitment to a life punctuated by prayer. A contemporary Christian might image the concept of "surge," which Therese used to define prayer, as simply an electrical charge or the pulse felt during an elevated blood pressure. The simple glance or "surge" is intentional but takes little effort on one's part. Those among us who have tasted a sorrow, a bitter defeat, a debilitating illness, or simply the frustrations of everyday life are able to see the power of prayer. As we discern through good times and difficult moments, we depend on the vehicle of prayer to locate God in that time and find the strength we need to move on.