P. Gorazd Cetkovský, O.Carm.
Let’s continue browsing through Therese's letters. The letter to Father Roulland dated May 9, 1897 (DT 226), in which Therese explains her understanding of the relationship between God's justice and mercy, has already been mentioned.
The letter from May 28, 1897, addressed to Sister Agnes (DT 230), responds to an event that occurred during that day. A certain sister approached Therese with a request to paint a specific picture immediately. However, Therese was already very ill and weak, and she also had a fever. Agnes, who was present, tried to explain to the sister that Therese lacked the necessary strength, but it was in vain. The sister's insistence angered Therese. An explanatory note in the Czech edition of Therese's letters describes Therese's reaction with the term "emotion," but the Slovak translation "emócia" probably better captures the essence of the situation. Besides, Therese mentions in this letter that she was "angry," which in the Slovak translation is "zlostná." Thus, this incident transpired among the sisters that day. And Therese then wrote a letter to Sister Agnes to thank her for being an instrument of God's mercy: by not reproaching Therese for her emotions.
You did not scold your daughter, yet she deserved it. But your daughter is used to it, your gentleness speaks more to her than strict words; you are for her a reflection of God's mercy.
However, Therese also informs Agnes that God's mercy was manifested to her that evening through Sister Baptista, who is usually typically a reflection of God's sternness. That evening, Baptista approached Therese, and instead of coldly passing her by, she embraced her and apologized. Even though the publication of Therese's letters does not explicitly state this, we can assume that Baptista was probably the sister who wanted Therese to paint the picture, and whom Therese had become angry with.
Thus, the usual gentleness of Sister Agnes along with the surprising kindness of Sister Baptista are to Therese two manifestations of Jesus’ tenderness towards her, precisely at the moment when her weakness became evident. And she appreciates these further displays of Jesus' mercy more than she would rejoice in the infallibility of her actions. I am much happier to have been imperfect than if I had been a model of kindness with the support of grace... It benefits me to see that Jesus is always so kind and gentle to me!...
Finally, Therese writes to Sister Agnes: Oh you, sweet Echo of my soul, you will understand that this evening the vessel of God's mercy overflowed for me!... You will understand that you were and will always be an angel, entrusted to guide me and proclaim to me the mercy of the Lord!... Thus, mercy here signifies gentleness, patience without scolding and reproach, enduring another's weakness.
To Sister Mary of the Eucharist (Mary Guérin), Therese sent a note on the day Mary received her black veil, June 2, 1897 (LT 234) with spiritual encouragement. She concludes with the words: From now on, Mary should look at nothing on this earth, at nothing but at the Merciful God, at Jesus in the EUCHARIST!... Thus, God must take priority absolutely over everything. And His fundamental attribute is mercy.
Another mention of God's mercy can be found in Therese's letter to Sister Genevieve (Celina) dated June 7, 1897 (LT 243). It is not easy to find this mention because it includes a biblical quote (Ps 94:18). However, in the Czech translation of Therese's letters, it was simply taken from the version of the Scriptures used in liturgy, and instead of the word mercy there is another term. But the Czech Ecumenical translation serves us well here: If I say, “My foot is slipping,” your mercy, O Lord, supports me.
On that June 7, Celina photographed Therese. And it quite troubled her, because she wanted the pictures to be the best possible (so I gather from the first words of Therese's letter: Beloved little sister, let us never seek what seems great in the eyes of creatures). Posing for the camera tired Therese, and Celina was somewhat impatient towards her. When she apologized to Therese in the evening, she responded with this letter.1 She encourages both Celina and herself: Let us humbly place ourselves among the imperfect, considering ourselves as little souls who must be supported by the Lord at every moment. And the one who thinks of themselves in this way, God will surely support in His mercy according to the cited words of the psalm. God's mercy thus signifies God's willing help towards those who are humble.
According to a recollection by Sister Mary of the Most Holy Trinity, Therese even expressed at another time that our sins (in the end) serve to glorify the mercy of the good God. And this can even be a source of joy for us.2
(To be continued in the next issue.)
