
Contents
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Therese of Lisieux Therese of Lisieux
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From Thérèse to Saint Therese From Thérèse to Saint Therese
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The Dutch Carmelites and Therese of Lisieux The Dutch Carmelites and Therese of Lisieux
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Holy audacity, love as vocation and the unpetalled rose Holy audacity, love as vocation and the unpetalled rose
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Victim spirituality in a totalitarian world Victim spirituality in a totalitarian world
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Your vocation to suffer: priests on victim spirituality Your vocation to suffer: priests on victim spirituality
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No miss’s life: sisters on victim spirituality No miss’s life: sisters on victim spirituality
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Critiques of victim spirituality Critiques of victim spirituality
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Mental prayer: Teresa and John Mental prayer: Teresa and John
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True and false mysticism True and false mysticism
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Prayer as a profession Prayer as a profession
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The rise of the liturgy The rise of the liturgy
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Carmel is all Mary’s Carmel is all Mary’s
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Making Carmelite saints Making Carmelite saints
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Oases of peace and the performance of authenticity: Carmelites in the press Oases of peace and the performance of authenticity: Carmelites in the press
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Conclusion Conclusion
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Notes Notes
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3 Little ways, old and new: pain and prayer, 1920–1970
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Published:May 2024
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Abstract
Therese of Lisieux’s ‘little way’ greatly influenced the spiritual lives of Dutch Carmelites after the First World War. Therese was regarded as a powerful miracle worker, but trust in God’s loving mercy and the spiritual childhood she personified were the greater part of the attraction. She provided Carmelite nuns with a new sense of their gendered role as ‘love in the heart of the church’. But the teachings of the Little Flower did not herald the end of the old way: victim spirituality. On the contrary, the rise of totalitarian ideologies, the destructive world wars and the Cold War gave it new depth and purchase. As the chapter shows, victim spirituality seemed a sensible and attractive proposition to twentieth-century Carmelites well into the 1950s, including to intellectually accomplished women such as Edith Stein, who had particular reasons of her own to embrace it. The new interest during the interwar years in Teresa of Avila and John of the Cross offered the prospect of a new way: a supposedly ‘truly Carmelite’ spirituality beyond dolorism. This came to the fore particularly in the 1950s, when discourse about identity began to concentrate on the Carmelites as contemplatives and the focus shifted from pain and penance to prayer. The chapter also looks at media representations of contemplative nuns and the influence that press coverage had on these changes.
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