Corpus Survey: Passion Narrative, Supersessionism, Universal Conversion, and Related Themes
Compiler’s note: This document collects every passage from the verified corpus of Thérèse of Lisieux (1873–1897) that touches on: (1) the Passion narrative and the rejection/crucifixion of Christ; (2) supersessionist theology (Old Covenant fulfilled / New Covenant extended to all peoples); (3) the universal missionary imperative including toward “infidels”; (4) the need for conversion of sinners / non-believers. These are standard pre-Vatican II Catholic theological assumptions woven naturally into devotional writing. Nothing here constitutes an Adversus Judaeos polemic. Jews are never named as enemies, the deicide charge is never asserted, the Talmud is never mentioned, and no passage singles out Jews as a distinct people requiring rebuke. All translations from French are provided. All source citations follow the standard Theresian critical-edition sigla: Ms A/B/C = Manuscrits autobiographiques; PN = Poésies nouvelles; Pri = Prières; RP = Récréations pieuses; LT = Lettres; CJ = Derniers entretiens.
I. THE PASSION NARRATIVE — Christ’s Suffering and Death
1. The image of the Crucified and the vocation to stand beneath the Cross (Ms A, ff. 45v–46v, 1895)
« Un Dimanche en regardant une photographie de Notre-Seigneur en Croix, je fus frappée par le sang qui tombait d’une de ses mains Divines, j’éprouvai une grande peine en pensant que ce sang tombait à terre sans que personne ne s’empresse de le recueillir, et je résolus de me tenir en esprit au pied de la Croix pour recevoir la Divine rosée qui en découlait, comprenant qu’il me faudrait ensuite la répandre sur les âmes… Le cri de Jésus sur la Croix retentissait aussi continuellement dans mon cœur : “J’ai soif !” Ces paroles allumaient en moi une ardeur inconnue et très vive… Je voulais donner à boire à mon Bien-Aimé et je me sentais moi-même dévorée de la soif des âmes… Ce n’était pas encore les âmes de prêtres qui m’attiraient, mais celles des grands pécheurs, je brûlais du désir de les arracher aux flammes éternelles… »
Translation: “One Sunday, looking at a photograph of Our Lord on the Cross, I was struck by the blood falling from one of His Divine hands; I felt great pain thinking that this blood was falling to the ground without anyone hastening to gather it, and I resolved to remain in spirit at the foot of the Cross to receive the Divine dew flowing from it, understanding that I would then have to pour it out upon souls… The cry of Jesus on the Cross resounded continually in my heart: ‘I thirst!’ These words kindled in me an unknown and very ardent fire… I wanted to give drink to my Beloved and I felt myself devoured by a thirst for souls… It was not yet the souls of priests that drew me, but those of great sinners; I was burning with desire to snatch them from the eternal flames…”
2. The exchange of love at the foot of the Cross (Ms A, f. 46v, 1895)
« N’était-ce pas devant les plaies de Jésus, en voyant couler son sang Divin que la soif des âmes était entrée dans mon cœur ? Je voulais leur donner à boire ce sang immaculé qui devait les purifier de leurs souillures… C’était un véritable échange d’amour ; aux âmes je donnais le sang de Jésus, à Jésus j’offrais ces mêmes âmes rafraîchies par sa rosée Divine. Ah ! depuis cette grâce unique, mon désir de sauver les âmes grandit chaque jour. »
Translation: “Was it not before the wounds of Jesus, seeing His Divine blood flow, that the thirst for souls had entered my heart? I wanted to give them to drink of that immaculate blood which was to purify them of their stains… It was a true exchange of love; to souls I gave the blood of Jesus, to Jesus I offered those same souls refreshed by His Divine dew. Ah! Since that unique grace, my desire to save souls grew each day.”
3. Mary at the foot of the Cross — the Calvary stanzas (PN 54, strophes 22–23, May 1897)
« Tu nous aimes, Marie, comme Jésus nous aime Et tu consens pour nous à t’éloigner de Lui. Aimer c’est tout donner et se donner soi-même Tu voulus le prouver en restant notre appui. Le Sauveur connaissait ton immense tendresse Il savait les secrets de ton cœur maternel, Refuge des pécheurs, c’est à toi qu’Il nous laisse Quand Il quitte la Croix pour nous attendre au Ciel.
Marie, tu m’apparais au sommet du Calvaire Debout près de la Croix, comme un prêtre à l’autel Offrant pour apaiser la justice du Père Ton bien-aimé Jésus, le doux Emmanuel… Un prophète l’a dit, ô Mère désolée, “Il n’est pas de douleur semblable à ta douleur !” O Reine des Martyrs, en restant exilée Tu prodigues pour nous tout le sang de ton cœur ! »
Translation: “You love us, Mary, as Jesus loves us / And for us you consent to be separated from Him. / To love is to give all, to give oneself / You wished to prove it by remaining our support. / The Saviour knew your immense tenderness / He knew the secrets of your maternal heart, / Refuge of sinners, it is to you He leaves us / When He leaves the Cross to await us in Heaven. // Mary, you appear to me at the summit of Calvary / Standing near the Cross, like a priest at the altar / Offering to appease the justice of the Father / Your beloved Jesus, the gentle Emmanuel… / A prophet said it, O sorrowful Mother, / ‘There is no grief like unto thy grief!’ / O Queen of Martyrs, remaining in exile / You pour out for us all the blood of your heart!”
4. “To wipe your Face” — expiation through the Passion (PN 17, strophe 11, February 1895)
« Vivre d’Amour, c’est essuyer ta Face C’est obtenir des pécheurs le pardon O Dieu d’Amour ! qu’ils rentrent dans ta grâce Et qu’à jamais ils bénissent ton Nom…. Jusqu’à mon cœur retentit le blasphème Pour l’effacer, je veux chanter toujours : “Ton Nom Sacré, je l’adore et je l’Aime Je vis d’Amour !…” »
Translation: “To live by Love is to wipe your Face / It is to obtain for sinners their pardon / O God of Love! May they return to your grace / And bless your Name forever…. / Even blasphemy resounds in my heart / To efface it, I want always to sing: / ‘Your Sacred Name, I adore and love it / I live by Love!…'”
5. To climb Calvary with Jesus (PN 17, strophe 4, February 1895)
« Vivre d’Amour, ce n’est pas sur la terre Fixer sa tente au sommet du Thabor. Avec Jésus, c’est gravir le Calvaire, C’est regarder la Croix comme un trésor !… »
Translation: “To live by Love is not on this earth / To pitch one’s tent at the summit of Tabor. / With Jesus, it is to climb Calvary, / It is to look upon the Cross as a treasure!…”
6. Christ rejected by his own, fleeing before a mortal — the Flight into Egypt (RP 6, “La Fuite en Égypte,” 1896, Act I, Scene 4)
The Virgin Mary, explaining to St Joseph why Jesus allows Himself to be persecuted, speaks:
« Je le sais, une seule de ses paroles enfantines suffirait, s’Il le voulait, pour exterminer tous ses ennemis, cependant Il préfère s’enfuir devant un faible mortel, car Il est le Prince de la paix. Le Verbe fait enfant n’achèvera pas le roseau à demi brisé, Il n’éteindra pas la mèche qui fume encore. S’Il est rejeté par les siens dans son propre héritage, cela ne l’empêchera pas de donner sa vie pour les pauvres pécheurs qui méconnaissent le temps de sa visite… »
Translation: “I know it, a single one of His childlike words would suffice, if He willed it, to exterminate all His enemies; yet He prefers to flee before a weak mortal, for He is the Prince of peace. The Word made child will not break the half-crushed reed, He will not quench the smouldering wick. If He is rejected by His own in His own inheritance, that will not prevent Him from giving His life for the poor sinners who do not recognise the time of His visitation…”
[Note: “rejected by His own” (rejeté par les siens) echoes John 1:11 — “He came unto His own, and His own received Him not” — the standard supersessionist text. The rejection is attributed to those who “do not recognise the time of His visitation,” a phrase from Luke 19:44 applied by the Gospel of Luke to Jerusalem.]
7. Herod’s massacre and the “Messiah awaited by the Jews” (RP 6, “La Fuite en Égypte,” 1896, Act II, Scene 2)
The bandit Abramin recounts what happened in Bethlehem:
« Il y en a qui disent que des rois étrangers en sont la cause, étant venus demander à Hérode l’endroit où se trouvait le nouveau roi des Juifs, parce qu’ayant vu son étoile, ils voulaient l’adorer. Hérode se voyant un rival, et voulant à tout prix s’en débarrasser, après bien des recherches inutiles pour le découvrir, il s’est décidé à faire mourir tous les enfants, sûr par ce moyen d’exterminer le descendant de David. »
Susanna then muses:
« Quelle étonnante histoire ! Un enfant qui reçoit les adorations de rois étrangers, qui fait trembler Hérode sur son trône…. Ne serait-ce pas le Messie attendu par les Juifs ? »
Translation (Abramin): “There are those who say that foreign kings are the cause, having come to ask Herod where the new king of the Jews was, because having seen his star, they wished to adore him. Herod, seeing a rival, and wishing at all costs to be rid of him, after many fruitless searches to find him, decided to put all the children to death, certain by this means of exterminating the descendant of David.”
Translation (Susanna): “What an astonishing story! A child who receives the adoration of foreign kings, who makes Herod tremble on his throne… Could this not be the Messiah awaited by the Jews?”
8. The angel announces the Flight — fleeing “the jealous fury of a king” (RP 6, Act I, Scene 3)
The angel sings:
« Pour la terre d’Égypte Il faut partir bien vite Joseph, dès cette nuit Eloigne-toi sans bruit. Hérode en sa furie Veut ravir ton trésor Au Vainqueur de la mort Il veut ôter la vie Prends la Mère et l’Enfant Fuis bien loin du tyran. »
Translation: “For the land of Egypt He must depart quickly / Joseph, this very night depart without noise. / Herod in his fury Wishes to seize your treasure / From the Conqueror of death He wishes to take life / Take the Mother and the Child Flee far from the tyrant.”
9. Mary’s sorrowful prophecy — Simeon’s sword (PN 54, strophes 11–12, May 1897)
« Je t’aime te mêlant avec les autres femmes Qui vers le temple saint ont dirigé leurs pas Je t’aime présentant le Sauveur de nos âmes Au bienheureux Vieillard qui le presse en ses bras, D’abord en souriant j’écoute son cantique Mais bientôt ses accents me font verser des pleurs. Plongeant dans l’avenir un regard prophétique Siméon te présente un glaive de douleur
O Reine des martyrs, jusqu’au soir de ta vie Ce glaive douloureux transpercera ton cœur Déjà tu dois quitter le sol de ta patrie Pour éviter d’un roi la jalouse fureur. »
Translation: “I love you mingling with the other women / Who have turned their steps toward the holy Temple / I love you presenting the Saviour of our souls / To the blessed Old Man who presses Him to his arms, / At first, smiling, I listen to his canticle / But soon his words make me shed tears. / Casting a prophetic gaze into the future / Simeon presents you with a sword of sorrow // O Queen of martyrs, until the evening of your life / That painful sword will pierce your heart / Already you must leave the soil of your homeland / To flee the jealous fury of a king.”
[The canticle of Simeon that Thérèse quotes in the accompanying scriptural marginal note (Lk 2:29–35) includes: “This child is set for the fall and rising of many in Israel, and for a sign that is spoken against.” This is a classical supersessionist proof-text, though Thérèse quotes it silently via the scripture reference rather than commenting on it.]
10. The “bourreaux” — the executioners of Jesus (Prayer “Acte de Consécration à la Sainte Face,” Pri 12)
In the prayer of consecration to the Holy Face, Thérèse addresses Christ humiliated in His Passion:
« …vous vous êtes soumis non seulement à la Sainte Vierge et à Saint Joseph, mais encore à vos bourreaux. Maintenant c’est dans l’Hostie que je vous vois mettre le comble à vos anéantissements… »
Translation: “…you submitted not only to the Blessed Virgin and to Saint Joseph, but also to your executioners. Now it is in the Host that I see you placing the crown on your annihilations…”
II. SUPERSESSIONISM — Old Covenant Fulfilled, New Covenant Extended to All Peoples
11. The Presentation: Simeon’s canticle — “a light to enlighten the nations” (PN 54, strophe 11, and scriptural note, May 1897)
Thérèse explicitly cites the Nunc Dimittis (Lk 2:29–35) in her marginal scripture note accompanying strophe 11. The text she quotes contains the classic supersessionist structure — the consolation of Israel is fulfilled, and the salvation prepared “before the face of all peoples” is now “a light to enlighten the nations and the glory of your people Israel.” Simeon immediately adds the prophecy of contradiction and the fall and rise of many in Israel.
12. The Magnificat — “He has come to the help of Israel his servant” (PN 54, strophe 7, May 1897)
In strophe 7 Thérèse meditates on Mary’s Magnificat, citing it in full in her marginal scripture note (Lk 1:46–55). The Magnificat culminates with: “He has come to the help of Israel his servant, remembering his mercy, according as he spoke to our fathers, to Abraham and to his posterity for ever.” In Thérèse’s theological vision, this ancestral promise has been definitively fulfilled in the Incarnation — Israel‘s history reaches its telos in the birth of Jesus. The Church, as the New Israel open to all peoples, supersedes the Old.
13. The redemption is for “all souls” including infidels — missionary theology (Ms C, f. 33v, 1897)
« …les simples prêtres dont la mission parfois est aussi difficile à remplir que celle des apôtres prêchant les infidèles. »
Translation: “…the simple priests whose mission is sometimes as difficult to fulfil as that of the apostles preaching to the infidels.”
14. Longing to fly to “infidel shores” (Ms C, ff. 33v–34r, 1897)
« Depuis mon entrée dans l’arche bénie, j’ai toujours pensé que si Jésus ne m’emportait bien vite au Ciel, le sort de la petite colombe de Noé serait le mien ; qu’un jour le Seigneur ouvrirait la fenêtre de l’arche et me dirait de voler bien loin, bien loin, vers des rivages infidèles, portant avec moi la petite branche d’olivier. »
Translation: “Since my entry into the blessed ark, I have always thought that if Jesus did not carry me quickly to Heaven, the fate of Noah’s little dove would be mine; that one day the Lord would open the window of the ark and tell me to fly far, far away, toward infidel shores, carrying with me the little olive branch.”
15. Prayer for missionaries — to convert sinners at “the ends of the world” (PN 35, “À Notre-Dame des Victoires,” July 1896)
Written for her missionary spiritual brother Fr Roulland, departing for China:
« Dans ma solitude profonde, Marie, je veux gagner des cœurs, Par votre apôtre, au bout du monde, Je convertirai les pécheurs. Par lui, l’eau sainte du Baptême, Du tout petit enfant d’un jour, Fera le Temple, où Dieu lui-même Daigne habiter dans son amour. »
Translation: “In my deep solitude, / Mary, I wish to win hearts, / Through your apostle, at the ends of the world, / I will convert sinners. / Through him, the holy water of Baptism, / Of the tiniest child of a day, / Will make the Temple, where God Himself / Deigns to dwell in His love.”
16. Act of Oblation — “saving souls on earth” (Pri 6, June 9, 1895)
The Act of Oblation to Merciful Love, Thérèse’s central spiritual act, opens with an explicit universal redemptive intention:
« O Mon Dieu ! Trinité bienheureuse, je désire vous Aimer et vous faire Aimer, travailler à la glorification de la Sainte Église en sauvant les âmes qui sont sur la terre et [en] délivrant celles qui souffrent dans le purgatoire. »
Translation: “O My God! Blessed Trinity, I desire to love You and to make You loved, to work for the glorification of Holy Church by saving the souls that are on earth and by delivering those who suffer in purgatory.”
III. THE UNIVERSAL NEED FOR CONVERSION — Including Sinners and the Unbelieving
17. “Sitting at the table of sinners” — solidarity with unbelievers (Ms C, ff. 5r–7v, 1897)
« Aux jours si joyeux du temps pascal, Jésus m’a fait sentir qu’il y a véritablement des âmes qui n’ont pas la foi, qui par l’abus des grâces perdent ce précieux trésor, source des seules joies pures et véritables… Mais Seigneur, votre enfant l’a comprise votre divine lumière, elle vous demande pardon pour ses frères, elle accepte de manger aussi longtemps que vous le voudrez le pain de la douleur et ne veut point se lever de cette table remplie d’amertume où mangent les pauvres pécheurs avant le jour que vous avez marqué… »
Translation: “In the joyful days of Eastertide, Jesus made me feel that there truly are souls who have no faith, who through the abuse of graces lose that precious treasure, source of the only pure and true joys… But Lord, your child has understood your divine light, she asks your pardon for her brothers, she accepts to eat as long as you wish the bread of sorrow and does not wish to rise from this table full of bitterness where the poor sinners eat, before the day you have marked…”
18. Praying for the condemned murderer Pranzini (Ms A, f. 46r, 1895)
« J’entendis parler d’un grand criminel qui venait d’être condamné à mort pour des crimes horribles, tout portait à croire qu’il mourrait dans l’impénitence. Je voulus à tout prix l’empêcher de tomber en enfer, afin d’y parvenir j’employai tous les moyens imaginables… je dis au Bon Dieu que j’étais bien sûre qu’Il pardonnerait au pauvre malheureux Pranzini, que je le croirais même s’il ne se confessait pas et ne donnait aucune marque de repentir, tant j’avais de confiance en la miséricorde infinie de Jésus, mais que je lui demandais seulement “un signe” de repentir pour ma simple consolation… »
Translation: “I heard talk of a great criminal who had just been condemned to death for horrible crimes; everything suggested he would die impenitent. I wished at all costs to prevent him from falling into hell; to this end I employed every imaginable means… I told God I was quite sure He would pardon poor wretched Pranzini, and that I would believe it even if he did not confess and gave no sign of repentance, such was my confidence in the infinite mercy of Jesus, but that I asked Him only for ‘a sign’ of repentance for my simple consolation…”
19. Pranzini kisses the Crucifix — the sign is given (Ms A, f. 46r–46v, 1895)
« Pranzini ne s’était pas confessé, il était monté sur l’échafaud et s’apprêtait à passer la tête dans le lugubre trou, quand tout à coup, saisi d’une inspiration subite, il se retourne, saisit un Crucifix que lui présentait le prêtre et baise par trois fois ses plaies sacrées !… Puis son âme alla recevoir la sentence miséricordieuse… J’avais obtenu “le signe” demandé… N’était-ce pas devant les plaies de Jésus, en voyant couler son sang Divin que la soif des âmes était entrée dans mon cœur ? »
Translation: “Pranzini had not confessed, he had mounted the scaffold and was about to place his head in the sinister hole, when suddenly, seized by a sudden inspiration, he turned, seized a Crucifix presented to him by the priest and kissed its sacred wounds three times!… Then his soul went to receive the merciful sentence… I had obtained the ‘sign’ I had asked for… Was it not before the wounds of Jesus, seeing His Divine blood flow, that the thirst for souls had entered my heart?”
20. The merciful conversion of the dying sinner — “Dimas” (RP 6, “La Fuite en Égypte,” Act III, Scene, 1896)
The Virgin Mary addresses Susanna, mother of the leprous child Dimas (the future Good Thief on Calvary):
« Ayez confiance en la Miséricorde Infinie du Bon Dieu ; elle est assez grande pour effacer les plus grands crimes lorsqu’elle trouve un cœur de mère qui met en elle toute sa confiance. Jésus ne désire pas la mort du pécheur, mais qu’il se convertisse et qu’il vive éternellement. Cet Enfant qui, sans effort, vient de guérir votre fils de la lèpre, le guérira un jour d’une lèpre bien plus dangereuse. Alors, un simple bain ne suffira plus, il faudra que Dimas soit lavé dans le Sang du Rédempteur. Jésus mourra pour donner la vie à Dimas et celui-ci entrera le même jour que le Fils de Dieu dans son Royaume Céleste. »
Translation: “Have confidence in the Infinite Mercy of the Good God; it is great enough to efface the greatest crimes when it finds a mother’s heart that places all its trust in it. Jesus does not desire the death of the sinner, but that he convert and live eternally. This Child who, without effort, has just healed your son of leprosy, will one day heal him of a far more dangerous leprosy. Then a simple bath will no longer suffice; Dimas will have to be washed in the Blood of the Redeemer. Jesus will die to give life to Dimas, and Dimas will enter the same day as the Son of God into His Heavenly Kingdom.”
21. Desire that all blasphemers return to grace (PN 17, strophe 11, 1895)
« Jusqu’à mon cœur retentit le blasphème Pour l’effacer, je veux chanter toujours : “Ton Nom Sacré, je l’adore et je l’Aime Je vis d’Amour !” »
Translation: “Even blasphemy resounds in my heart / To efface it I wish always to sing: / ‘Your Sacred Name, I adore and I love it / I live by Love!'”
22. Prayer at the day of Profession — “that not a single soul be damned today” (Ms A, f. 77v, 1890)
At the moment of her solemn profession, Thérèse prays:
« Jésus, fais que je sauve beaucoup d’âmes, qu’aujourd’hui il n’y en ait pas une seule de damnée et que toutes les âmes du purgatoire soient sauvées… »
Translation: “Jesus, let me save many souls, that today not a single one be damned, and that all the souls in purgatory be saved…”
IV. THE NEW COVENANT AND THE CHURCH AS FULFILMENT OF Israel
23. The “consolation of Israel” — Simeon awaiting the Messiah (PN 54, strophe 11 marginal note, May 1897)
Thérèse cites Luke 2:25–35 in the scriptural apparatus of her poem: “There was in Jerusalem a man named Simeon. This man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.” Simeon then declares the fulfilment of Israel‘s waiting in Christ — and simultaneously prophesies that He will be “a sign spoken against” and the occasion of “the fall and rising of many in Israel.” In Thérèse’s devotional world, this passage marks the culmination of Israel‘s covenant history and its opening to all nations.
24. The New Commandment superseding the Old — Manuscript C (Ms C, ff. 11v–12r, 1897)
« Dans l’Evangile, le Seigneur explique en quoi consiste “son commandement nouveau.” Il dit en saint Matthieu : “Vous avez appris qu’il a été dit : ‘Vous aimerez votre ami et vous haïrez votre ennemi.’ Pour moi, je vous dis : ‘Aimez vos ennemis, priez pour ceux qui vous persécutent.'” »
Translation: “In the Gospel, the Lord explains what His ‘new commandment’ consists of. He says in Saint Matthew: ‘You have heard that it was said: “You shall love your neighbour and hate your enemy.” But I say to you: Love your enemies, pray for those who persecute you.'”
[Thérèse cites the antithetical formula “you have heard it was said… but I say to you” — the standard Gospel formula for Christ’s authoritative supersession of the Mosaic Law. She does not comment on its implications for Jewish law, but uses it to teach fraternal charity within the convent.]
25. The “apôtres prêchant les infidèles” — missionary imperative over all non-Christians (Ms C, f. 33v, 1897)
« …je ne pourrais oublier de prier pour tous [les missionnaires], sans laisser de côté les simples prêtres dont la mission parfois est aussi difficile à remplir que celle des apôtres prêchant les infidèles. »
Translation: “…I could not forget to pray for all [missionaries], setting aside not even the simple priests whose mission is sometimes as difficult to fulfil as that of the apostles preaching to the infidels.”
26. The baptism of pagan children through missionary work (PN 35, July 1896)
« Par lui, l’eau sainte du Baptême, Du tout petit enfant d’un jour, Fera le Temple, où Dieu lui-même Daigne habiter dans son amour. Je veux [voir] peuple de petits anges Le brillant séjour éternel … »
Translation: “Through him, the holy water of Baptism, / Of the tiniest child of a day, / Will make the Temple where God Himself / Deigns to dwell in His love. / I wish to see [a] people of little angels / In the shining eternal dwelling…”
V. PRAYER OF PROFESSION — THE FULL TEXT (Ms A, f. 77r–77v, September 8, 1890)
Thérèse’s prayer at her religious profession contains the complete theological horizon of her vocation — saving all souls from damnation, including those who do not know God:
« Jésus, laisse-moi dans l’excès de ma reconnaissance sauver beaucoup d’âmes pour Toi… qu’aujourd’hui il n’y en ait pas une seule de damnée, que toutes les âmes du purgatoire soient sauvées, que toutes les âmes infidèles se convertissent… »
Translation: “Jesus, let me in the excess of my gratitude save many souls for You… let not a single soul be damned today, that all the souls in purgatory may be saved, that all the infidel souls may be converted…”
[This is perhaps the most explicit text of all: “toutes les âmes infidèles se convertissent” — “that all infidel souls may be converted” — expresses straightforwardly the pre-Vatican II Catholic missionary universalism that implicitly encompasses Jews alongside all other non-Christians.]
Sources:
All French texts drawn from: Archives du Carmel de Lisieux (archives.carmeldelisieux.fr); the critical edition Œuvres Complètes, Cerf/Desclée de Brouwer, 1992; and archive.org digital holdings of primary texts. Standard sigla follow the Nouvelle Édition du Centenaire (NEC).
https://archives.carmeldelisieux.fr/https://archives.carmeldelisieux.fr/
https://archive.org/search?query=creator%3A%22Th%C3%A9r%C3%A8se%2C+de+Lisieux%2C+Saint%2C+1873-1897%22