Our Carmelite Saints
St. Teresa of Jesus
St. Teresa of Jesus, also known as St. Teresa of Ávila, was born Teresa Sánchez de Cepeda y Ahumada in Ávila, Spain, to very faithful Catholic parents. Her father, Don Alonso Sánchez, had been married previously. He and his first wife, Catalina, had three children together, one daughter and two sons. After Catalina died, Sánchez married Beatriz with whom he had nine children, seven boys and two girls. Teresa was the third child of her father’s second marriage. By age six or seven, Teresa began to think seriously about her life of faith, desiring to become a saint and even a martyr. When Teresa was only twelve, her mother died, leaving her heartbroken.
For the first three years after their mother died, Teresa’s older sister cared for her at home. During that time, in addition to Teresa’s growing interest in her reading, she became very close to one of her cousins. That particular cousin was very worldly and loved to tell stories that were far from virtuous. At one point, over a period of a few months, Teresa and her cousin spent much time together, gossiping and speaking about many worldly matters.
Though Teresa worked hard to keep her virtue strong, the influence of her cousin slowly did her much damage. In 1531 she revealed these struggles to her older brother and father, and they sent her to the nearby convent boarding school, Our Lady of Grace, where she could have the good influence of the nuns.
Teresa moved into the boarding school when she was sixteen years old. The first eight days at the monastery were very difficult for her as she slowly turned her mind back to God and away from worldly ideas. She greatly feared that the sisters would discover how worldly she had become over the previous three years, which caused her much distress. After the first eight days, she began to return to her pursuit of virtue, her peace of heart returned, and she once again began to desire to be a saint. The nuns were a great blessing to her, and she was most grateful for their holy influence. She began to think about being a nun but fought that desire out of fear.
In 1532, Teresa departed the monastery because of a serious illness and went to her sister’s house to be cared for. She was now more prepared to remain firmly grounded in her life of faith, understood how important good friendships were, and had discovered how dangerous worldly ones were. After returning home, Teresa spent about three months struggling with the idea of becoming a nun. She knew it was the safest road for her to travel but was fearful of the decision, and the devil did all he could to convince her she could never be a good nun. This interior battle she endured ended with her firm resolve to become a nun. However, when she told her father about this desire, he strongly opposed it. He was not going to allow his most beloved daughter to depart from him.
At the age of twenty, despite opposition from her father, Teresa and her brother Rodrigo decided to enter religious life. They left in the early morning without anyone else knowing. Teresa entered the Carmelite Monastery of the Incarnation at Ávila on November 2, 1535. She recalls that the decision was quite painful for her as she left her father and family behind. Once she entered the convent, she realized that persevering through that painful decision was exactly what God wanted, and her resolve brought peace to her heart.
After making her first profession of vows a year later, Sister Teresa became quite ill and remained so for a few years. At one point, she lay in a coma for four days and was thought to be dead. During her illness, she spent time recovering at her sister’s home, stopping also at her uncle’s. Her uncle gave her a book on a particular method of prayer called “the prayer of recollection,” and this book became one of her greatest treasures. After returning to the Convent of the Incarnation, she consumed that book and began practicing the prayer of recollection, which was a method of seeking God’s presence within her own soul. Sister Teresa grew deep in prayer, experiencing what mystics have called “the prayer of quiet” and even “the prayer of union” at times. Her continuous physical pain became a foundation for her prayer, and during those many months of solitude and suffering, her daily practice of prayer brought forth great fruit. In 1542, she miraculously recovered from her illness and attributed her recovery to the intercession of Saint Joseph.
For the next ten years of her religious life, Sister Teresa lived a very ordinary life, not advancing much in prayer. However, in her late thirties, Sister Teresa experienced what might be called her “second conversion.” In 1554, she was passing by a statue of Christ crucified and suddenly was overwhelmed by this image. She was so moved by grace that she encountered the gift of tears. Soon afterward, she read a copy of The Confessions of Saint Augustine, which had a profound impact on her. Augustine helped her to understand that God was within her and that she was avoiding the mystical journey to Him within. Over the next few years, Sister Teresa’s life began to change dramatically. Her prayer deepened, and she experienced many ecstasies and visions. At times, the sisters would see her caught up in ecstasy for lengthy periods of time. They would even see instances when she elevated off the ground in the chapel.
As Sister Teresa began to enter more deeply into her second conversion, she became increasingly aware of the lukewarmness of her own convent, as well as the many other Carmelite convents throughout Spain. Instead of being places of deep prayer, mortification, and recollection, the convents had slipped into worldliness, comforts, and a lack of prayer. As a result, God began to direct her to engage in a reform of the Carmelite Order.
In 1562, Sister Teresa founded the convent of Saint Joseph in Ávila. After gaining episcopal approval and then papal approval, she moved into her new convent in 1563, taking on the role of mother superior and the title of Mother Teresa. For the next five years, she spent most of her time in prayer and writing. She wrote not only new constitutions that governed the reformed Carmelite convent, but she also wrote her book The Way of Perfection, in which she offered clear lessons to her sisters about the journey to holiness on which they were to embark. In her constitutions, she returned the order to practices that included severe penances, prayer, solitude, strict poverty, and separation from the world. Among their penances was the practice of going without shoes, which is why they are called the “Discalced” Carmelites, meaning “without shoes.”
In 1567, Mother Teresa received permission from the Carmelite general to begin founding more convents according to the rule she and her sisters had adopted at Saint Joseph. Over the next several years, she traveled often, founding convents throughout Spain that eventually numbered seventeen. Mother Teresa also received permission to found two monasteries for men with the help of her new spiritual director, Saint John of the Cross.
Mother Teresa’s work was not, however, well received by everyone. In 1576, members of the unreformed Carmelites had a general chapter meeting and voted that Mother Teresa should stop all reforms and retreat into “retirement.” Tensions remained high, and the unreformed Carmelites continued to oppose Mother Teresa’s reforms until the pope decreed the two to be separate provinces, eliminating the power struggles between them. Mother Teresa authored four major books, several minor works, at least thirty-one poems, and 458 letters that still exist. Her writings are among the most profound spiritual writings in the history of the Church, earning her the title Doctor of the Church.
JOHN PAUL THOMAS, The Interior Journey Toward God: Reflections from Saint Teresa of Ávila, Amazon, 2022, United Kingdom.
St. John of the Cross
Juan de Yepes y Álvarez was born in Fontiveros, Ávila, Spain. His family descended from Jewish converts who settled in Fontiveros. His father, Gonzalo, was an accountant who worked for relatives who were involved in the silk trade. In 1529, Gonzalo married Catalina who was poor and an orphan. Gonzalo’s wealthy family did not receive the news well. As a result, he was shunned by his relatives and no longer able to work as their accountant. Therefore, Gonzalo joined his new bride in her trade of weaving to support his own family. Gonzalo and Catalina had three boys: Francisco, Luis, and Juan.
In 1545, when Juan was only three years old, his father died, leaving Catalina to raise and provide for their boys, a difficult responsibility for a widow at that time. She sought assistance from Gonzalo’s family but was rejected. Therefore, she and her boys lived in destitution. Two years after Gonzalo’s death, Luis died of malnutrition. Eventually, Catalina took Francisco and Juan and moved to Medina del Campo, a larger city, and resumed her work as a weaver.
In Medina, Juan was able to attend a boarding school for poor children. He received a basic education, housing, and food. Juan proved to be an excellent student and, in 1559, was invited to study at the nearby newly founded Jesuit school at the age of seventeen. With the Jesuits, Juan studied the humanities, grammar, rhetoric, Latin, and Greek. Four years later, in 1563, he entered the Carmelite Order, taking the name John of Saint Matthias. John made his profession as a Carmelite in 1564 and subsequently received special permission from his superiors to follow the ancient Carmelite rule to the letter, rather than embrace the various changes to the rule that occurred over the years. After his professions, he was sent to study theology and philosophy at the prestigious university in Salamanca. There he excelled in his studies and was known for his intelligence and insights. At the end of his studies, John had second thoughts about his vocation as a Carmelite, preferring instead to live a more contemplative life. As a result, he decided that he would enter the Carthusians once he was ordained. John was ordained a priest in 1567.
Father John returned to Medina to offer his first Mass. However, his intention to join the Carthusians all changed after meeting the Carmelite nun Teresa of Ávila. Mother Teresa was a reformer of the Carmelite Order and was in Medina to found a new convent. While there, she heard of the newly ordained priest, Father John, and attended his first Mass. Later, she spoke to him about her ideas on reforming the Carmelites in hopes that he would become her first friar in the reform. Father John was intrigued and accepted her invitation to remain a Carmelite and assist her with the new reforms, reviving the ancient rule.
After returning with Mother Teresa to Valladolid, he participated in a period of formation under her guidance and founded the first house for friars, along with two other Carmelite brothers. This first house began formally on November 28, 1568. Father John gave up his old name and took on the new name of Father John of the Cross. As more friars joined them, Father John, now the subprior and novice master, moved to a larger house in nearby Alcalá where he also became the rector of the university.
In May of 1572, Mother Teresa asked him to move to Ávila to become the spiritual director for the sisters at the Monastery of the Incarnation. He remained there for five years, working closely with the sisters and growing deep in his own spiritual life. He was especially blessed to act as spiritual director to Mother Teresa who, in many ways, acted as a spiritual guide to him. Shortly after his arrival in 1572, Mother Teresa entered into the spiritual transformation of the Divine Union while Father John acted as her spiritual director. At times, their conversations led both of them into ecstasy as the Holy Spirit worked powerfully in their lives and through their spiritual friendship.
Sadly, politics had its place in the Church at that time, and there were some who did not like the idea of reforming the Carmelite order. In January of 1576, Father John was arrested for the first time by the more contemporary and well-established Carmelites of the Observance. They wanted to end the reforms of Father John and Mother Teresa and their Discalced Carmelites (meaning those who wore sandals rather than shoes). His arrest was quickly ended by the intervention of the papal nuncio, Nicolás Ormaneto, who was favorable toward the reforms of the Discalced Carmelites. However, the following year, in June of 1577, the nuncio died. A new nuncio was appointed who was not in favor of the reforms. In December of that year, Father John was once again arrested by the Carmelites of the Observance and put in prison in their monastery in Toledo, where he remained for nine months. After Father John’s arrest, the Provincial ordered him to “repent” of his reforms and to return to the monastery in Medina. Father John refused to do so, arguing that he was not bound by the Provincial’s demands, since he had received permission for his work on the reform from the nuncio Ormaneto while he was alive. As a result, Father John was judged as being rebellious and willfully disobedient to their authority and was imprisoned in a six-by-ten-foot dungeon cell.
During the nine months of his imprisonment, Father John was regularly abused by the friars in attempts to get him to “repent.” He was given no change of clothing, very little food, endured a severe case of lice, and had only his breviary to read. He endured the severe cold of the winter and the heat of the summer in the small dark cell that had only one small window high up on the wall. However, it was during this time of abuse that some of the greatest spiritual treasures to fill our Church were born. Father John, in the darkness of this prison, composed numerous poems, including Dark Night of the Soul and portions of the Spiritual Canticle. God did not allow this abuse to go fruitless. Father John grew deep in the spiritual life and entered into interior freedom through his prayer and surrender to God.
In August of 1578, it is said that God miraculously enabled Father John to escape at night “in the darkness,” as his poem relates, and find refuge with Mother Teresa’s sisters in Toledo. Eventually, he escaped to Santa Cruz, where he was cared for secretly and nursed back to full health. Over the coming years, his prison experience, the poems he composed, and his life of deep prayer and study prepared him to write four of the greatest works on mystical theology the Church has ever known: Ascent to Mount Carmel, Dark Night of the Soul, Living Flame of Love, and Spiritual Canticles. Each book was a commentary on the mystical poems he had composed. The poems themselves are considered to be among the most beautiful poems written in the Spanish language.
During the year after Father John escaped imprisonment, the Discalced Carmelites did all they could to regularize their situation within the larger Carmelite order and within the Church. Though the new nuncio tried to stop them, the king intervened. In April of 1579, a new provincial was appointed to oversee the Discalced Carmelites and to assist them with their reforms. In 1580, the Holy See allowed the Discalced Carmelites to enjoy independence from the Carmelites of the Observance, and Father John was appointed as prior of one of the new monasteries. Mother Teresa died in 1582. In 1585, the Discalced Carmelites were given even greater independence from the Carmelites of the Observance when they were established as an independent province. Father John was elected Vicar Provincial.
The charisms of this reform in which Father John and Mother Teresa were so instrumental included the following: 1) a strong Marian devotion, 2) a daily plan carefully set forth to maintain a life of continual prayer, and 3) a strict rule of enclosure focused on the asceticism of solitude, manual labor, perpetual abstinence, fasting, and fraternal charity. Many were attracted to this new strict Carmelite life. Therefore, monasteries of both nuns and friars continued to be founded. Father John continued to found monasteries and oversee the reform until September of 1591, when he developed gangrene on his leg. He went to a monastery in Ubeda to receive care for his illness. Instead, the superior treated him coldly, arguing that Father John was a burden to the monastery. On December 13, just hours before his death, Father John called the prior to his cell and humbly begged his forgiveness for being a burden. This act of humility completely transformed the prior who was overwhelmed by Father John’s sanctity. At midnight, the saintly friar went home to Heaven to his Beloved to sing Matins with the angels, thus completing his mystical journey to divine union.
Saint John of the Cross endured many trials throughout his life, but God used those trials as a foundation for the spiritual formation he would provide to the Church through his masterful mystical theology. It could be argued that no one has captured the depths of the spiritual life, leading us to Divine Union and Mystical Marriage, better than Saint John of the Cross. He did not shy away from describing, in great detail, the interior purifications a soul must endure on that journey to complete freedom.
St. Therese of the Child Jesus and the Holy Face
Marie Françoise-Thérèse Martin was born on January 2, 1873, on Rue Saint-Blaise in Alençon, France, to Marie-Azélie Guérin (Zélie) and Louis Martin, a jeweler and watchmaker. Her mother, who often called Thérèse her “little angel,” died of breast cancer just a few months before Thérèse’s fifth birthday. Despite this early loss, the time they spent together had a profound impact on Thérèse. In many ways, her mother remained with her—in her heart and mind—throughout her life. The love they shared was eternal.
Her parents
Her father, Louis Martin, who called Thérèse his “little queen,” expressed his profound love for her daily, and she looked up to him as her “king.” As a child, Thérèse would spend hours with her father in the garden, wanting to be near him as often as possible. She regularly accompanied him on his daily walks, which always included a visit to the Blessed Sacrament at the nearby convent in Lisieux. She loved being in his presence and found deep satisfaction in God’s love through his fatherly embrace.
At sixty-six, Louis suffered two strokes, resulting in paralysis. He spent the next three years in a hospital and the final two years of his life at home under his family’s care. His daughters Céline and Léonie were his primary caregivers at home until June 24, 1893, when Léonie entered the Visitation Convent in Caen in her second attempt at religious life. Céline faithfully cared for their father during his final year, with the help of their uncle, a maid, and a male assistant, until his death on July 29, 1894.
Her siblings
Thérèse had four living sisters and four siblings who died at an early age—three as infants and Hélène at age five. Thérèse’s relationship with her sisters was both typical and unique. They played together and occasionally quarreled, yet the depth of their love and affection transformed what might have been an ordinary sibling bond into something profound. Thérèse adored her sisters and loved being with them, and her love was fully reciprocated. All of her living sisters entered religious life, with three joining the same Carmelite convent in Lisieux as Thérèse. Marie became a Carmelite in Lisieux, taking the name Sister Marie of the Sacred Heart. Pauline entered the Lisieux Carmel and became Mother Agnès of Jesus. Léonie joined the Visitation Order in Caen, taking the name Sister Françoise-Thérèse; her life of saintly virtue is currently under study for possible canonization. Céline also became a Carmelite in Lisieux, taking the name Sister Geneviève of the Holy Face. The Martin family shared a deep, tender, and unwavering love for one another. Their home was a true “school of love,” where lessons of love were not only taught but lived out each day. In many ways, Thérèse first encountered the love of God through the love she experienced within her family.
Entering Carmel
Just before her fifteenth birthday, after overcoming many obstacles, Thérèse received permission from the Bishop of Bayeux to enter the Carmelite convent. She formally began her postulancy on April 9, 1888, at the age of fifteen. Embracing religious life with fervor and devotion, she made her temporary vows on January 10, 1889, and her final vows on September 24, 1890. For the next seven years, Sister Thérèse lived the hidden and holy life of a Carmelite nun. Three years before her death, at the age of twenty-one, Sister Thérèse began writing her autobiography under obedience to her sister Pauline, who had recently been elected Mother Superior, taking the name Mother Agnès of Jesus. This autobiography, The Story of a Soul, beautifully captures the depth of her family life, offers profound insights into her vocation as a Carmelite nun, and reveals her deep devotion to Jesus. From the earliest moments of her childhood, she longed to be united with Him forever in Heaven.
The Story of a Soul
The first manuscript of The Story of a Soul includes Sister Thérèse’s childhood memories as well as her early years in religious life. At twenty-three, she contracted tuberculosis and endured over a year of intense suffering. During this time, she added two more manuscripts to her autobiography. One was written for her sister Marie, Sister Marie of the Sacred Heart, who wished to learn more about Thérèse’s spirituality. The final manuscript, detailing her life as a Carmelite, was written at the request of Mother Agnès of Jesus.
Thérèse wrote this last manuscript during her final year, but her declining health prevented her from completing it. However, her sister Mother Agnès of Jesus kept a detailed record of Thérèse’s final months, later published as Her Last Conversations. Another notable work, Letters of Sister Thérèse of Lisieux, was originally published under the title General Correspondence. Additionally, Thérèse was a prolific writer of poetry, prayers, and plays, many of which have been published in various collections. Sister Thérèse died on September 30, 1897, surrounded by three of her sisters and the entire Carmelite community in Lisieux. Her final words were, “Oh! … I love Him! … My God, I… love… Thee!”
St. Edith Stein
Edith Stein was the youngest of eleven children, eight of whom survived infancy. She was born in Breslau, Germany, the daughter of devout Jewish parents. After World War II, Breslau became part of Poland and is now named Wroclaw. Edith’s father died when she was only two, so her mother raised her children as a widow but ensured that Edith received an excellent education. Although her mother was an observant Jew, Edith decided she was agnostic around the age of fourteen, breaking her mother’s heart. Edith’s decision was part of her deeper quest for truth. Edith attended the local university when she was nineteen and studied philosophy, psychology, history, and German. At the age of twenty-two, she traveled about 300 miles east to study philosophy at the University of Göttingen in Germany under the renowned professor and founder of Phenomenology, Edmund Husserl. Phenomenology is an intellectual method that seeks to offer a systematic, clear, and unbiased description of the world as it is experienced, rather than explaining it from a theoretical or abstract perspective, as is common in other philosophical approaches.
A Life in Search of Truth
Edith Stein was a passionate seeker of truth, a quality that shaped her entire life. She was born on October 12, 1891, in Breslau (now in Poland) into a Jewish family. Her mother, a strong and devout woman, raised her children with both faith and freedom. However, as a teenager, Edith struggled with her beliefs and eventually abandoned her faith. She was highly intelligent and excelled in her studies. In search of life’s meaning, she pursued psychology but found it disappointing. Instead, she was drawn to history, philosophy, and German studies while attending university in her hometown. Her path changed when she discovered Logical Investigations, a work by philosopher Edmund Husserl, whom she greatly admired. She became deeply engaged in phenomenology, a field that explores the essence of things. At the University of Göttingen, she studied under Husserl and formed close friendships with philosophers like Max Scheler and Adolf Reinach.
During World War I, Edith volunteered as a nurse with the Red Cross, witnessing suffering and death firsthand. This experience deepened her connection to human suffering. After the war, she completed her doctorate with highest honors (summa cum laude) on the topic of empathy. She aspired to become a university professor, but her application was rejected because she was a woman. Two key events led to her conversion to Christianity: the calm faith of Reinach’s widow after her husband’s death and her discovery of The Life of Saint Teresa of Jesus. These experiences moved her deeply, leading her to embrace the Catholic faith.
She spent the next years teaching, giving lectures, and studying philosophy. She translated works of St. Thomas Aquinas and Cardinal Newman while teaching at the Institute of Scientific Pedagogy in Münster. However, as anti-Semitism grew in Germany in 1933, she was forced to resign. Edith joined the Carmelite convent in Cologne on October 14, 1933. Her conversion deeply saddened her mother, who never accepted it. In 1938, due to increasing persecution of Jews, she transferred to a convent in Echt, Holland. There, she embraced what she called the “science of the Cross,” surrendering herself to God’s will. On August 9, 1942, Edith Stein was killed at Auschwitz-Birkenau. She was beatified in 1987, canonized in 1998, and named co-patron of Europe in 1999. She is remembered for her unwavering search for truth and her complete trust in God.
St. Elizabeth of the Trinity
Elizabeth Catez was born on July 18, 1880, near Bourges, France. Her younger sister, Marguerite, was born three years later. In 1887, both her father and grandfather passed away, leaving Elizabeth and her sister in the care of their strong and upright mother.
A Life of Prayer and Praise
From a young age, Elizabeth had a strong personality and was prone to fierce tantrums. However, she also made an effort to control her temper. After her father’s death, the family moved near the Discalced Carmelite convent in Dijon. The sound of the convent bells and the peaceful garden of the nuns deeply attracted her.
Her first communion on April 19, 1891, was a defining moment in her life. She later said she no longer felt hunger because Jesus had fed her. That same day, she visited Carmel for the first time, where the prioress explained that her name, Elizabeth, means “House of God” in Hebrew. These words made a profound impression on her, inspiring her to become a dwelling place for God by mastering her temperament and focusing on others.
Despite her intelligence, Elizabeth received a limited formal education. However, she was highly gifted in music, winning first prize in piano at just 13 years old. She found deep spiritual meaning in music and nature, seeing in them a reflection of God’s harmony.
A Call to Carmel
Elizabeth longed to join the Carmelites, but her mother forbade it until she turned 21. In the meantime, she was deeply moved by the writings of St. Teresa of Avila, who taught her that contemplation is letting God act within and that true friendship means putting others first. She was also inspired by St. Thérèse of Lisieux’s Story of a Soul, which led her to embrace the “little way” of trust in God. On August 2, 1901, Elizabeth finally entered Carmel in Dijon, receiving the name Elizabeth of the Trinity. Her prioress, Mother Germaine, who was also her novice mistress, later became her great admirer and disciple. Elizabeth led a simple and ordinary life, without visions or mystical ecstasies, yet she stood out for her faithfulness and deep spirituality. She devoted herself to Scripture, especially St. Paul, as well as the writings of St. John of the Cross. Through them, she discovered her interior path to holiness. Inspired by St. Paul, Elizabeth felt called to be a “Praise of Glory” for the Holy Trinity, living every moment in constant thanksgiving. By the end of her life, she even signed some of her letters as “Laudem Gloriae” (Latin for “Praise of Glory”).
Final Years and Legacy
In Lent 1904, Elizabeth fell seriously ill. After a long and painful illness, she died on November 9, 1906, at just 26 years old. Her last words were: “I am going to Light, to Love, to Life.”
Her life and writings quickly spread and continue to inspire many. Her works include:
- Diaries, Letters, and Poems (though of modest literary quality, they reveal her soul).
- Prayers, including her famous Prayer to the Trinity.
- Heaven in Faith, in which she reflects on living heaven on earth by adoring God in faith and love.
- The Greatness of Our Vocation, Last Retreat, and Let Yourself Be Loved, written for her prioress.
- Personal letters to her sister Marguerite, offering spiritual guidance for a wife and mother.
Elizabeth’s message of praise, trust, and love for God continues to radiate through her writings, touching countless hearts around the world.
St. Raphael Kalinowski
Joseph Kalinowski was born on September 1, 1835, in Vilna (now Lithuania) to Andrew Kalinowski and Josephine Polonska, Catholic nobles. He studied at the Saint Petersburg Military Academy and excelled in his studies. However, when his country revolted against Russian rule, he left the army. Despite knowing the uprising was unlikely to succeed, he chose to help his fellow countrymen by serving as Minister of War, trying to minimize bloodshed as much as possible.
A Life of Faith and Perseverance
In March 1864, he was arrested and sentenced to death, but his punishment was reduced to ten years of forced labor in Siberia. With only a crucifix and The Imitation of Christ, he endured a grueling nine-month journey before reaching Lake Baikal. Despite the harsh conditions, he remained strong and compassionate, enduring suffering while sharing what little he had with others. He wrote to his family for help, saying: “Poverty here is great.
It is always easier to find money at home than in Siberia. It is impossible for me to remain indifferent.” After several years, he was released on February 2, 1874, but was forbidden from returning to Lithuania. He then became the tutor of sixteen-year-old Prince Augustus Czartoryski, who spent most of his time in Paris.
On July 15, 1877, Joseph joined the Carmelite monastery in Graz, Austria, taking the name Raphael of St. Joseph. He made his first vows on November 26, 1878, and later traveled to Hungary to study philosophy and theology at the Raab monastery. After making his solemn vows on November 27, 1881, he was sent to the Czerna monastery in Poland, where he was ordained a priest on January 15, 1882. Within a year, he was entrusted with leadership responsibilities.
In Poland, he worked to rebuild the Carmelite Order and the Secular Order. He also wrote biographies and, in 1906, took charge of the College of Theology in Wadowice. He was widely respected as a spiritual director and confessor, dedicating himself to guiding others, especially the Discalced Carmelite sisters. Raphael Kalinowski passed away on November 15, 1907, in Wadowice. He was beatified by Pope John Paul II in Kraków on June 22, 1983, and canonized in Rome on November 17, 1991. His feast day is celebrated on November 19.
Legacy and Teachings
Throughout his life, Raphael stood out for his charity, reconciliation, and commitment to education, particularly for young people. He encouraged them to stay strong in their faith and remain hopeful in difficult times. He believed that true reconciliation comes from God and that only by recognizing that we ourselves have been forgiven can we learn to forgive others. He was warm and open-hearted, and his time in Siberia strengthened his belief in the importance of shaping young minds. He focused on the integral formation of a person, nurturing both their spiritual and intellectual growth. His life was deeply inspired by the Gospel and the example of Jesus. Today, St. Raphael Kalinowski is the patron of Siberians, educators, railway workers, engineers, and youth.
St. Teresa Margaret of the Heart of Jesus
Anna Maria Redi was born on July 15, 1747, in Arezzo, Italy. She was the second of thirteen children, most of whom dedicated their lives to God. From a young age, she showed a deep love for prayer, holiness, and compassion for the poor.
At nine years old, she became a boarder at Saint Apollonia’s College, run by Benedictine nuns in Florence. She received a strong education there from 1756 to 1763. After several spiritual retreats at 14, she grew into a kind, responsible, and loving child.
A Life of Love and Sacrifice
Anna Maria initially considered joining the Benedictines, but after a conversation with a friend entering Carmel, she felt a sudden call to the Discalced Carmelites. She left school to reflect on her decision, and at 17, she declared her intention—to the surprise of many and the disappointment of her teachers.
She entered the Carmelite convent in Florence on September 1, 1764, for a trial period. However, a knee operation forced her to leave before completing her postulancy. Unsure if she would be readmitted, she was eventually allowed to return. On March 10, 1765, she received the habit and took the name Teresa Margaret of the Heart of Jesus. She made her religious profession on March 12, 1766, committing to a life of prayer, obedience, and silence.
A Life of Deep Faith and Love
Though naturally high-spirited, Teresa Margaret learned self-discipline and humility. She formed a deep spiritual bond with her father and became close friends with another sister in the convent, despite their different personalities. Together, they encouraged each other to grow in holiness. Fluent in Latin, she immersed herself in Scripture and liturgical texts, striving to live according to Carmelite Rule, meditating on God’s Word day and night. She especially loved the writings of St. Paul, often reflecting on verses like: “Your life is hidden with Christ in God.” At times, she appeared lost in wonder at God’s creation, which led some to mistake her for melancholic. It was only after her death that the community truly recognized her sanctity.
Teresa Margaret kept Christ Crucified at the center of her life, calling Him the “Captain of Love” who bore the “standard of the Cross.” After her 1758 retreat, she resolved to act out of love in all things and to align her will with God’s. She served her sisters in small, unnoticed ways, refused to engage in gossip, and frequently repeated: “God is love.” She believed her life should be a constant thanksgiving, proving to those who doubted God’s goodness that He is generous and loving.
Service to the Sick and Suffering
Teresa Margaret was especially devoted to caring for the sick and elderly, seeing Christ in them. She eagerly took on difficult cases, including a mentally ill and aggressive sister whom others feared. With patience and gentleness, she calmed her without complaint. In the final stage of her life, she experienced a spiritual dryness—feeling abandoned, facing temptations, and struggling with an aversion to virtue. Yet, she clung to faith, trusting in God while reciting psalms and prayers. A lifelong lover of books, in the end, she could read only the works of St. Teresa of Avila. She died of appendicitis on March 7, 1770, at just 22 years old.
St. Maravillas of Jesus
Mother Maravillas was born in Madrid on November 4, 1891, into the deeply Catholic family of the Marquesses of Pidal. After a privileged upbringing, she gave up everything to join the Escorial Carmel in 1919. In 1924, inspired by God, she founded the Carmel of Cerro de los Ángeles near the Sacred Heart of Jesus monument. In 1933, she established another Carmel in Kottayam, India. During the Spanish Civil War (1936–1939), the Discalced Carmelites in Cerro faced persecution. They embarked on a dangerous journey that led them to the Carmelite Desert of Batuecas (Salamanca), ultimately restoring the monastery for the Order.
After returning to Cerro in 1939, Mother Maravillas founded several Carmels in the spirit of Saint Teresa of Jesus, including:
- 1944: Mancera de Abajo (Salamanca)
- 1947: Duruelo
- 1950: Cabrera (Salamanca)
- 1954: Arenas de San Pedro (Ávila)
- 1956: San Calixto (Córdoba)
- 1958: Aravaca (Madrid)
- 1961: La Aldehuela (Madrid), where she lived until her death.
From La Aldehuela, she carried out significant social work, including building a church, housing, and a school for the poor. In 1964, she established a foundation in Montemar (Málaga). That same year, the Archbishop of Madrid-Alcalá asked her to restore the Escorial Carmel, where she had begun her religious life. In 1966, the Bishop of Ávila requested her help in saving the Incarnation Monastery, where Saint Teresa of Jesus had lived for 30 years. Mother Maravillas passed away on December 11, 1974, in La Aldehuela, dedicating her entire life and talents to God and the Discalced Carmel. Thousands of pilgrims visit her tomb each year.
In 1974, Father Finian, the Discalced Carmelite General, wrote a heartfelt letter to Pope Paul VI, advocating for her Cause. The Discalced Carmelite Order advanced her Cause, leading to her beatification in Rome in 1998 and her canonization in Madrid in 2003 by Pope John Paul II. He described her as a woman of heroic faith who lived an austere vocation with God at the center of her life, establishing new Carmelite foundations in the spirit of the Teresian reform.
St. Teresa of Jesus of Los Andes
Juanita Fernández Solar was born on July 13, 1900, in Santiago, Chile. Raised in a devout Catholic family, she showed an early love for prayer and kindness. In 1907, she became a student at the Sisters of the Sacred Heart school, and on September 11, 1910, she made her First Communion—a moment that deepened her friendship with Jesus.
Coming from a wealthy family, Juanita treated household employees with unusual warmth, teaching them catechism and helping the poor on their lands. However, her family faced struggles: her father lost much of his fortune, causing marital tension, while one brother abandoned his faith, and another lived a carefree lifestyle. In these hardships, Juanita became a source of peace and support.
A Life of Faith and Love
At 15, she felt deeply drawn to Christ, describing herself as “captivated” by Him. She later became a boarder at school, which was difficult for her, yet she chose to embrace it as part of God’s will. Inspired by a teacher’s advice, she began discerning her vocation.
At 17, after reading St. Teresa of Jesus, she saw prayer as both friendship with God and service to others. She also connected with St. Thérèse of Lisieux and Bl. Elizabeth of the Trinity, feeling a deep spiritual bond with them. She wrote to Mother Angelica, the prioress of the Carmelite convent in Los Andes, to express her growing call to religious life. The following year, she left school to learn household management and prepare for society life. A joyful and active young woman, she loved sports and the outdoors while also teaching catechism and helping the poor. She was certain of her vocation but struggled to choose between the Sisters of the Sacred Heart and the Discalced Carmelites. Her mother, hoping to test her decision, tried to dissuade her but was surprised by Juanita’s calm and unwavering faith. On January 11, 1919, after visiting the Carmelite community, all doubts vanished—she was drawn to their simplicity, warmth, and joy.
Despite objections from her brothers, her parents gave their blessing. On May 7, 1919, she entered Carmel, taking the name Teresa of Jesus. There, she discovered the writings of St. John of the Cross, which helped her prayer life mature. Through letters to family and friends, she encouraged them to trust God, find joy, and be grateful. These letters, filled with love and wisdom, along with her diaries, remain treasures of her spirituality. During Holy Week of 1920, Teresa fell seriously ill. While bedridden, she made her religious profession with great joy. She passed away on April 12, 1920, at just 19 years old. Teresa’s life and spirituality continue to inspire Chile and Latin America. Her shrine in Los Andes has become a pilgrimage site, where many people renew their faith and encounter God.
Blessed Francisco Palau
Blessed Francis Palau was a Spanish Carmelite born in Aytona in 1810 and died in Tarragona in 1871. He was a notable figure of the 19th century. Father Alejo of the Virgin of Carmel wrote that Palau could be counted among the great Christian apostles of his time, alongside Venerable Claret, Father Coll, and Father Planas. However, he also described Palau as “the most afflicted, most maligned, and least well-known today” among them.
Palau was deeply dissatisfied with the spirit of his century. He longed for a world that had been overturned by revolutionary changes and hoped for a new society that would fulfill his vision.
His Vocation
Palau felt called to the cloister, and when circumstances forced him out, he remained steadfast in his religious and Carmelite vocation. He endured pressure, prohibitions, imprisonment, and exile, yet never abandoned his calling. His love for God was stronger than any hardship, and he resolved to live in solitude, seeking refuge in the mountains and deserts.
His greatest passion was love for the Church. Over time, he came to understand the Church not just as an institution but as a communion of love between God and humanity. By 1860, this realization became the defining purpose of his life: to serve the Church in every way possible.
A Life of Evangelization and Service
Though a hermit by nature, Palau also saw himself as an apostle and evangelizer, committed to spreading the Christian message despite opposition. For him, evangelization included preaching, teaching, catechesis, charity, journalism, and public advocacy—all aimed at guiding society back to religious principles. His mission extended beyond spiritual instruction to caring for the most vulnerable, including the sick and the mentally ill—those often seen as forgotten by God. While he cherished solitude and contemplation, he urged his spiritual daughters to embrace both prayerful devotion (Mary’s vocation) and active service (Martha’s vocation).
A Discalced Carmelite and Founder
Expelled from his monastery, Palau embraced life as a solitary hermit, finding peace in mountain caves while also serving as a preacher, moral reformer, teacher, and leader of communities drawn to his message. As an Apostolic Missionary, he founded two congregations that continue his work today: The Teresian Carmelite Missionary Sisters and the Carmelite Missionary Sisters. He wrote works on apologetics and devotion but, above all, he was a seeker—always in pursuit of what is good and beautiful.