THE INFIRMARY

1. Mention of ‘sacrifice’ and ‘suffering’ can be delicate. Please be advised that the description of Sister Elizabeth’s illness by Jennifer Moorcroft (HMH), while being tastefully presented, is nevertheless thorough. Do read it if you feel able to. 2. Where Fr De Meester has been quoted or paraphrased, in translation, any misrepresentation in his intended meaning is unintentional and is regretted. 3. The opinions expressed are those of the site owner and as such may not be assumed to reflect or to represent the official teaching of Holy Mother Church at any time past or present, neither are those opinions intended in any way as criticism by the site owner of Holy Mother Church or her pastors.

INTRODUCTION

“God is Love. Always believe in Love” (1 Jn 4:16), “O Abyss, O Love” [1], “O love, Love! You know if I love You.” [2]. These are representative quotations which could be repeated many times over, with ‘Love’ as one of the keywords, to be found in Sr Elizabeth’s letters written towards the end of her life. In 78 letters (extant): ‘Love/love’ appeared 314 times; Happiness, 56 times; joy, 53 times; and suffer (-ed) (-ing), 15 (5) (99) times. A close friend, who had known her well over the years, later wrote to Guite that Sr Elizabeth’s letters were a testimony to her deep faith [3]. In previous letters from Carmel, Mary Magdalen was referred to quite often; so the absence of any reference to her in these letters is noticeable, even though this may not have been apposite.

Letters from Carmel.
In the last 8½ months of her life Sr Elizabeth endured horrendous suffering with no word of complaint: “Only in heaven will it be known how I have suffered” [4]. If all reference to the solitude which she treasured in the infirmary could be removed from her letters for the first 6 months [5]; then one probably would not realise that there had been a serious downturn in her health. She had been confined to bed following her syncope in Holy Week and this affected her letter writing. She was disappointed not to have died, and it is obvious from a letter to her sister that she believed she was on the threshold of eternity [6]. In that letter, she thanked Guite for always putting her sister’s happiness first and very humbly she asked forgiveness for having been a bad example!

Scriptural quotations from her beloved St Paul were almost absent from her letters [7]. She had lost the use of her legs and the dearth in St Paul continued until July, when she regained their use, and was allowed out of bed [8]. Then there was a marked increase in Scriptural quotations! This trend continued over the next 2 months, during which time she wrote 3 spiritual treatises [9] as well as 20 letters. However, in the third treatise, which has been classified also as a letter, she remarked on how long it had taken to write, because she was so weak. Thereafter she referred to her weakness in 7 letters [10] none of which were to her Mother or sister: she just didn’t have the strength to write; she was unable to hold the pen/pencil; she didn’t have permission for a long letter; and towards the end, she didn’t really have strength to dictate what she would have loved to have said. To her Mother and sister, she simply wrote that she was tired [11]. But note this: until the last few days: and perhaps even until she died; her mind was clear and active [12]; even though at one point, she might have died of Meningitis except for the loving care of her infirmarians.

Over the last months the use of scriptural quotations in her letters decreased, but she did occasionally include quotations from Angela of Foligno. She had begun to read this mystic’s ‘Works’ in the infirmary, and found these a comfort during her last weeks. These last letters leave no doubt that she really was suffering: of course, by that time the disease was rampant [13]. Yet once again, thinking about her Mother, both she and Mother Germaine played this down. In fact it was only to Mother Germaine that she frankly admitted, “Your little victim is suffering very, very much, . . .” [14]. Even in her penultimate letter, Sr Elizabeth was thinking about her Mother, when she asked the recipient to take care of her, so as to give Guite some respite [15]. Previously she had made arrangements for a close friend to help her Mother mount the Calvary that would be occasioned by her daughter’s death [16]. When this friend had visited the parlour, she had been reduced to tears by the intense feelings of affection exhibited by Sr Elizabeth for her Mother [17]. Sr Elizabeth was also thinking about her Mother, when she called her back at the end of a parlour visit a few days before her death and said quietly to her, ”Mama, when the turn sister comes to tell you that I have finished suffering, you will kneel down saying: “My God, you did give her to me, I give her back to You; let Your Holy Name be blessed!” “ [18]. This enabled Sr Elizabeth to leave the recipients of her last 5 letters in no doubt that death was immanent. She was so weak after writing the first two of these letters, which are no more than notes, that she collapsed with a severe fit of trembling and was subsequently given the Sacrament of Extreme Unction again [19]. Was this attributable in part to the strain of writing her fourth spiritual treatise; unknown to Mother Germaine? The treatise is classified as a letter addressed to Mother Germaine, but it was not found until after Sr Elizabeth’s death.

It was also in July that the doctor had reported that Mme Catez was getting much weaker [20]. This gave Sr Elizabeth the idea that her Mother might even pre-decease her, and so she asked Guite to make their Mother’s last years the happiest, “for she has suffered so much” [21]. For as long as had been realistic, the Mother had not been told of the very serious nature of her daughter’s illness; but when she had been given Extreme Unction on Palm Sunday, Mother Germaine had decided that she must be told [22]. Although she was no stranger to family tragedy, this was a ‘bolt from the blue’. Now, as with her sacrifice almost 5 years previously, her daughter’s happiness came first; and sustained by His Love and her strong faith, she was able to write a comforting letter, almost immediately, to Sr Elizabeth [23]. Needless to say, with the Mother already quite poorly, the news had exacerbated her ailments.

Joy and Happiness.
Even though Sr Elizabeth knew that she was dying; even though the disease had all but incapacitated her; she was a true Carmelite [24]: “a nun to the hilt” [25], so being able to keep the Rule in little things gave her great joy [26]. Her sisters knew this and spared no pains to assist her. How she loved the sister who carried her in her arms to receive Holy Communion [27]: what joy to receive her beloved Bridegroom. She was carried into Chapter to be once more with her community [28]: on seeing their pleasure, how great was her joy. Finally, they carried her on a chaise-longue [29] to be close to the Blessed Sacrament: that she might spend time with Him whom she was impatient to join [30]. Her expression: “What a Carmel” expressed her happiness so well [31].

While in Carmel her love for the Blessed Virgin had deepened and in a letter to her sister she wrote, “I weep for joy when I think that this wholly serene, wholly luminous creature, is my Mother” [32]. In different ways, 2 other Mothers, unknowingly, vied with one-another to give her joy. Her beloved Priest (Mother Germaine) would strive to come to her immediately after receiving Holy Communion, that she might participate in the thanksgiving [33]; she instructed her on suffering [34]; she wrote letters to Sr Elizabeth’s dictation [35], when she was too weak to write them herself; she .. , but the list is endless [36]. It gave Sr Elizabeth great joy to do what little things she could in return [37]. What of her own beloved Mother who prepared her all those years ago for her First Holy Communion; who agonised for years about her daughter wanting to enter Carmel, and finally gave her fiat [38]; who wrote to her and visited her often in Carmel even though her own health was broken. Every letter from her Mother “was a joy to (her) heart” [39]. Whatever little she, or others, could do to please her Mother gave her joy [40]. Of the 78 letters Sr Elizabeth wrote, 17 were to her Mother.

Letters from other people she had known in the world were also a joy to her [41], especially if she could help them through prayer [42]. The way in which friends, relatives, and sisters, tried to find tasty morsels that her stomach might allow her to eat, really gratified her [43]. With each day, she understood a little more clearly her joy at having been invited to share the sufferings of Jesus [44] and she wished to share both her joy and her love for Jesus, through her letters, poems, and conversations. In this respect, she related to the Samaritan woman at the well (Jn 4:5); who, after meeting with Jesus, left her water pot, and returned to the city to share Jesus’ message (Jn 4:28-30) [45]. This incident in Jesus’ Life was familiar to her, although her favourite quotation from it was (Jn 4:10) : “If you only knew … “ [46].

SUFFERING

Now that her illness was no longer a closely-guarded secret, Sr Elizabeth referred more to sacrifices which she could make. In particular, offering these sacrifices to God in petition for someone else. For example: on the anniversary of her entry into Carmel she offered ‘again’ all of the sacrifices made then, for her Mother [47]; for a Mother trying to find a husband for her daughter she wrote, “may all the prayers and sacrifices offered. . . draw down very special blessings on her “ [48]; and for herself, “Would you please obtain the grace for your sister” [49]. Sr Elizabeth stressed that the spontaneous offering of sacrifices as opportunities occurred was a sure proof of our love for God; irrespective of how large, or small, the sacrifice might be [50]. Fr De Meester notes that in some letters the word sacrifice was used conversationally as a ‘reaction’ to an event in which Sr Elizabeth was not directly involved [51]. For example: “I must admit I feel a real sacrifice” [52][52]; and, “It would be too great a sacrifice for my heart to keep silence” [53].

In Him, With Him, and Through Him.
Sr Elizabeth summarized her attitude to suffering in these words, “God has an immense desire to enrich us … but it is we who determine … the extent that we … let ourselves be immolated by Him, immolated in joy, in thanksgiving, …” [54]. While Mother Germaine said of her, “Our Elizabeth reminds us of the Divine Master on the Cross. She is in a lot of pain from little afflictions added to her general condition. She suffers as she has lived, like a saint [55]. She has loved God alone and has surrendered everything to Him” [56]. There is the meaning of love.

Soon after Sr Elizabeth entered Carmel she wrote to a young friend, “A Carmelite is a soul who has gazed on the Crucified, who has seen Him offering Himself to His Father as a Victim” [57]. Later, she was to quote Angela of Foligno, “Where did He dwell but in suffering” [58], and to write, “His suffering was as immense as the sea” [59]. There is the meaning of Love.

Our Father lovingly offers His friends sufferings and trials [60]: not as something to be feared, but as pledges of that Love[61], inviting them to offer these in fellowship with Jesus [62], as a sacrifice [63]: a sacrifice which will help to prepare us for heaven (Heb. 13:14) [64]; a sacrifice that will be ‘good for the soul’ (2Cor.4:17) [65]. Offering in fellowship means losing oneself in the sufferings of Christ [66]; and being supported in that resolve by the ‘gifts’ of the Holy Spirit: wisdom, fortitude, piety, etc.; working in the soul, and producing ‘fruits’ of charity, joy, peace, patience, longanimity, etc. The interaction of these fruits strengthens the soul; enabling it to meet adversity head-on [67].

Offering in fellowship implies that one cannot follow Jesus just by suffering: it is also necessary to die a mystical death [68]. The sacrificial victim lovingly ascends the altar of sacrifice [69], and selflessly invites the High Priest (Heb. 4:15), in the person of Jesus, to sacrifice ‘ their entire person [70], their suffering and pain [71]’ in fellowship with His sufferings [72], to the greater glory of God [73]. This sanctified offering transforms a fellowship of pain into a fellowship of unalloyed joy [74]. If one may be permitted to use the expression, this is indeed ‘a wound of Love’ and the outpouring of joy, which many may share in fellowship [75], is immense.

Sr Elizabeth included herself in sacrifices to be offered to Our Father. For example: to a religious about to go into retreat, “I am delighted to immolate myself to Love for you,” [76]; “This little bed .. is the altar on which I am being immolated to Love” [77]; “the place where I must immolate myself at every moment” [78]. Her apogee of joy was to “be entirely sacrificed and immolated” [79], in permanent union with God. Mother Germaine would be the earthly High Priest through whom the Sovereign Priest [80] offered the sacrifice. In her poem [81] Sr Elizabeth extols the virtues of her Prioress saying that any offering made by her pleases the Holy Trinity and is acceptable to God. She notes that the Prioress first sacrificed her on the day of her Profession, and now He is asking for another sacrifice to be made at her hand. The Prioress has prepared the ‘little victim’ and the sacrifice will made on Calvary; as it was made, all those years ago, by the ‘Man of Sorrows’ [82]: her Divine Model.

Little wonder that Sr Elizabeth should write of the ‘treasure’ that suffering can be [83]; and of the joy of being able to cover those she loved with the ‘wings’ of prayer and suffering “to keep them in all Thy ways” (Ps.90:4, 11) [84]. Sr Elizabeth eagerly accepted sufferings and trials offered to her; and would have willingly taken on those offered to other people: for example, to her Mother [85]. However, she realised that this would have been lacking in charity, because gifts from Our Father are so precious [86].

The Royal Way [87]
Sr Elizabeth thought of her last months on earth as progress along the Way of the Cross; sharing the sufferings of her Bridegroom, as was her right as his Bride. She wrote of the opening of the way to Calvary [88]; beginning the serious ascent [89]; getting used to it [90]; and, as the summit neared, begging the help of her beloved priest, in a heart-rending cry: “Oh assist me” [91]. It should be noted that in these letters she was playing-down the seriousness of her condition. A brief chronology is given below; where, it must be noted, the dates can only be approximate.

1906
March	19	Health worse, Infirmary [92]
April	8	Fainting fit, Extreme Unction, confined to bed [93]
	15	Great change for the better [94]
	?	“Perhaps I will go soon” [95]
May	13	Another attack, much worse [96]
June	19	Outside in the fresh air [97]
July	9	Use of her legs returns [98]
	11	Stomach needs food [99]
	18	Walking without a cane [100]
August	29	Voice weak, writing with difficulty [101]
September	9	Difficulties finding suitable food [102]
	30	Tired[103]. Suffering [104]
October	9	Going downhill fast [105]
	?	Sickness, loss of sense of smell [106]
	22	Suffering very much [107]
	30	Collapse, severe trembling [108]
	31	Extreme Unction, Remains in bed from now [109]
November	8	Pulse very weak [110]
	9	Death [111]

During the last 2 months of her life, Sr Elizabeth’s suffering was unimaginable [112]; indescribable, no: for it was as if, “wild beasts were tearing her entrails out” [113]. Still her joy deepened and her understanding of the value of suffering increased [114]: with some of the worst spasms of pain she would say, “Thank You, I am not worthy of it” [115]. She also found comfort in the words of Jesus to Angela of Foligno, “If only you knew how delicious the dregs are at the bottom of the Chalice prepared by my Heavenly Father” [116] and followed this up by asking one of her correspondents to “pray that God might increase (her) capacity for suffering.” [117]; so that she “might immerse (herself) with Him into immense suffering” [118]. During some of the worst bouts of suffering Sr Elizabeth experienced a real desire to offer her sufferings to help a former postulant. She later wrote asking if this person was in trouble [119], but there was no known follow up in the letters.

In her suffering, Sr Elizabeth walked a royal way, a way Christ had trodden before her. She ‘fell’ 3 times as a result of that suffering and, although disappointed not to have died, she picked herself up and continued on her way. ‘Simon, Veronica, and the Women’ were all there to aid her; in the guise of Mother Germaine, her Sisters in Christ, her Mother and Sister, and many friends. Not least, the Holy Trinity was there. Was it coincidence, that her last ‘fall’ was followed by the feast of All Saints, which she dearly loved [120]; that thereafter as she lay on her bed of suffering, nailed to her cross, she had been ‘stripped’ of everything but love [121]: the Love of her Bridegroom, and her love for Him and those surrounding her with love? The Bride was resting in the arms of her Beloved Bridegroom [122], deep in the abyss of Divine Love, when she died peacefully. Was it coincidence, that she died on the same day of the week as He did?

PAIN

Introduction.
In the letter to the former postulant, she admitted being in severe pain. She had previously admitted to another correspondent, “I have been suffering more for several days” [123]; and, as mentioned previously, she had told Mother Germaine when she was experiencing intense suffering [124]. Was Sr Elizabeth always in pain; was there no let-up, no relief, to her agony? It is known that she was given medication to help her sleep [125], but that is not the thrust of the question. Just how did she manage to write 78 letters, and 27 poems: half of which were written in the last 3 months of her life; in the midst of such suffering. Perhaps a clue lies in the ‘throw-away’ line from a letter, “I am so weak, (that) instead of putting (the pencil) in my hand I have put it in my heart” [126]; or in the stunning words said to Mother Marie of Jesus during her visit in July: “I am at the springs of infinite Charity; I am always close to Him, who gives because He loves; I am in the flood of the Life of God, and I can tell Him that I love Him and this is as true as His Truth” [127].

Although there can be no provable answer almost a century after her death, it is not unreasonable to surmise that: she did get periods of relief from the sensation of pain; but there was no cessation of pain [128]. Mother Germaine wrote that, “Elizabeth’s soul turned towards the summits which overtop suffering” [129], and later testified that Sr Elizabeth was able to surmount suffering [130]. In addition, an affirmative answer is supported by the following quotations: all dated after Sr Elizabeth’s ‘mystical experience’ on Ascension Day [131]; “she would sink into profound prayer to be there with Them” [132]; “almost at once (she would) be lost in her habitual profound prayer” [133]; “I came to take refuge in my Master’s prayer, I need His strength, I’m in such pain” [134]; “I settled myself … in prayer with my Master. I spent a heavenly evening” [135]; “isn’t it good … to rise above things that have an end and pass away” [136]; and, “Urging me to go beyond my suffering, to rest in Him” [137]. Note: in the final quotation, by ‘to go beyond’ is understood ‘to exceed’; which is rendered as ‘to soar above’ in Philipon [138].

Imagery: eagles, doves, and prey.
In the present context, imagery is an attempt to create a feeling for the ineffable! It is a prayer-form, neither unique nor subject to analysis, which is helpful to many, but not all, as they experience the Love of God .

When Elizabeth was an extra-muros, Mother Marie of Jesus may well have told her that: “A Carmelite without wings is no Carmelite” [139]; and prayer and penance are the 2 wings. These helped them to ‘rise above’ difficulties: to quit earth and soar towards heaven; as the psalmist says, “Who will give me wings like a dove, and I will fly and be at rest” (Ps 54:7). St Teresa, discussing raptures, refers to the Bridegroom as an Eagle bearing the soul up on its wings [140]. As an extra-muros, Elizabeth was reading the ‘Story of a Soul’, in which Sr Thérèse insists that she is too weak to be an eagle; but she begs her brothers, who are eagles, to obtain divine favours for her [141]. She also refers to being carried on the wings of the Divine Eagle. Elizabeth’s familiarity with this material is confirmed by a letter in 1901 to another extra-muros [142]. In other words, she was aware of imagery in which the soul was represented by a bird: either an eagle or a dove. Also that an eagle could be used as an image for the Bridegroom, the prayerful man[143] or the soul [144]. Sr Elizabeth refered to the Divine Eagle ‘swooping down’ in 2 letters [145] and ‘carrying her off’ in 2 poems [146].

Eagles and doves both ‘fly’; but usually the eagle is thought of as ‘soaring’. The intention is to convey a sense of power and a sense of rising up above oneself. Fray Osuna says that when this happens the intelligence of the soul, which is the highest of its powers of knowledge, passes into love for what it contemplates [147]. Sr Elizabeth may also have read in St Teresa’s Works that those proficient in prayer, soar like eagles [148].

Elizabeth had also noted that Sr Thérèse referred to herself as a prey, because she applied this to herself in the 1901 letter. There are 7 other references covering all her letters and poems in which prey is used [149]: although she does not always specifically refer to a prey of Love, this is implied.

The difficulties created by analysing imagery are well illustrated by considering the eagle and its prey in nature, and the reality which it is intended to portray. The eagle swoops on its prey, carries it off, and devours it: loosely, this could be applied to a Christian who has died and gone to Heaven. However, the action of God is one of pure Love; whereas that of the eagle is far removed from love. Again, the eagle swoops on a prey which is alive and, presumably, healthy [150] ; whereas the Christian is near to death.

Sr Elizabeth’s use of imagery.
Isias 40:31 reads, “They that hope in the Lord shall renew their strength. They shall take wings as eagles.” Remembering Sr Elizabeth’s degree of mystical union: when she prayed, she would soar like an eagle, with the Holy Spirit: the Breath of God; as the wind beneath her wings[151]. She was responsive (docile) to the guidance of the Holy Spirit, and could fly like the eagle above the storm: the storm of her pain. When she prayed and soared like an eagle, she would keep “her eyes ever towards the Lord” (Ps. 24:15) Now the Lord is the ‘Sun of Love’ [152]; and only the eagle can look at, and fly toward, the Sun without blinking.

All who knew her remarked on her great fortitude in suffering: fortitude, a gift of the Holy Spirit; and fortitude, represented in heraldry by an eagle! There was a bonus: wherever the Holy Spirit is, there also is the Holy Trinity: Sr Elizabeth was filled with her ‘Three’ and her joy was complete [153][153]! This intense joy masked, for a time the sensation of pain. The pain was still there, but it did not overcome her while she allowed the power of God to lift her up and to strengthen her.

Sr Elizabeth conveys similar ideas, using different imagery, in her beautiful poem on the ‘Love of God’ [154]. In the last verse, she pictures herself in a small boat in tempestuous seas. She is quite calm and keeps her gaze on the Light from the Beacon, while the Spirit of Love takes the boat safely towards the eternal shore of Heaven.

The Divine Eagle swooped on her as a prey on the evening of Palm Sunday [155]: Jesus came Himself “to accomplish His work of destruction and consummation in her body and soul” [156]; and, undoubtedly, several times during her last month’s on earth: only May 13 [157] and Oct 31 [158] are recorded. Each time He returned alone to His eyrie: it would seem that she did not visit there, “I thought the time had come for me to take my flight to the infinite realms” [159]. His penultimate visit was probably at the end of October. It is merely conjecture to suppose that Jesus may have spoken with her then, as he did with St Gertrude: “If you consent for My love to remain longer in the body, I will establish my abode in your heart, as a dove in its nest; and at the same time I will hide you in My Heart, from whence I will lead you forth to eternal joys.” [160]. During those last days, listening, as the ‘Exercises and Revelations’ of the Saint were read to her, gave her great peace [161].

THE DEATH OF SABETH

“I am going to Light, to Love, to Life”.
Details of Sr Elizabeth’s last days are lovingly described by Jennifer Moorcroft and will not be repeated here [162]. Suffice it to note that her death agony of more than a week, gave way to a few hours of calm, just before her death, as she was comforted and prepared by the Blessed Virgin: Our Lady of Mount Carmel. “When I shall have said my “Consummatum est”, it will be she again, Janua Coeli, who will usher me into the eternal courts, as she utters the mysterious words: “I rejoiced at the things that were said to me: We shall go into the house of the Lord.” (Ps. 121:1)” [163].

Our Blessed Lord said: “I will come again and will take you to myself: that where I am, you may be also.” (Jn 14:3); while Deut. 32:11 reads, “As the eagle enticing her young to fly, and hovering over them, he spread his wings: and hath taken him and carried him on his shoulders.” [164]. How appropriate that it was on a Friday [165], which one naturally associates with the sufferings of Our Divine Saviour, that her waiting was over [166][167]: the Divine Eagle swooped down on her: as a prey of Love, as an eaglet (Deut. 32:11); and carrying her on His wings, they soared to the very top of Mount Carmel: “Where only the honour and glory of God dwells”; and where there is no more suffering, no more pain.

“Sr Elizabeth was leaning on her right side, head thrown back. Her eyes, wide open and looking up …, seemed in ecstasy …. Her face was wonderfully beautiful; … she seemed to gaze upon the eternal hills..”

Aftermath.
“When I have risen to God, you will be the first to know it, and no one will know it before you” [168]. Prophetic words addressed to her beloved Mother Marie of Jesus in the previous July. On November 9th, a little before morning Angelus at Paray-le-Monial, Mother Marie heard an interior voice say “Sister Elizabeth is dead”. This was but the first of several experiences she had of Sabeth’s filial fidelity. [169].

Is it so unreasonable to posit that Sabeth also told Guite? The spiritual bonding between the sisters was very strong. There is evidence that she was traumatised by her sister’s death, even though she had been prepared for it for 6 months, To the day of her own death, Guite never mentioned her beloved sister, even to her children [170], and the Cross which Sabeth gave her on entry into Carmel, never left her room.

Fr Vallée was deeply moved by the death of Sr Elizabeth who, he said “knew the meaning of Redemption” [171]. A photograph of her, taken during her intense suffering, never left his room [172].

Sabeth must have enjoyed the linking of her life with that of a favourite Saint, in Mother Germaine’s comment on the death of her daughter. “So ended this life of much love, that can be summed up in the words of the Gospel Narrative about Mary Magdalen:

“She hath loved much” (Lk. 7:47)” [173].

But to Fr De Meester must go the last word: “Prophet of God, Elizabeth of the Trinity, belonged henceforth to the entire Church.” [174].

COMMENT

During the preparation of the last part of these notes, I was haunted by Fanny Crosby’s hymn, “Safe in the Arms of Jesus”: in particular the last verse and the refrain, which I quote.

“Jesus, my heart’s dear Refuge, Jesus has died for me; Firm on the Rock of Ages, ever my trust shall be. Here let me wait with patience, wait till the night is over; Wait till I see the morning break on the golden shore.”

“Safe in the arms of Jesus, safe on His gentle breast There by His Love o’ershaded, sweetly my soul shall rest.”

This web site is dedicated to Sabeth by the owner for favours received. The aim is to share information about her life and times; to be aware of her Centenary; and to pray in support of the Cause for her Canonization.

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