1. Definition of terms as used in these notes. ‘Cross’ may refer to the wooden Cross with or without the body of Jesus, it can loosely include ‘Crucifix’ and ‘Crucified’. ‘Crucifix’ is a representation (having any size) of the Cross with the dead body of Jesus (the Corpus). ‘Crucified’ may be a synonym for Jesus, or mean Jesus suffering on the Cross. An initial capital letter is used, independent of context.
2. Where reference is made to a letter, only those parts associated with the occurrence of the words ‘Cross’, ‘Crucifix’, and/or ‘Crucified’, are considered, and the treatment is not intended to be exhaustive. However, some poems must be considered in their entirety.
3. The 4 major spiritual treatises, and Prayer to the Trinity, are not included, except for brief mention, in these notes.
4. ‘Suffering’ is not considered in detail at this time. However no treatment of the Cross is possible without the mention of ‘suffering’.
5. Articles on ‘sacrifice’ and ‘suffering’ can be delicate. Please do not be offended by a presentation intended to be neither exhaustive nor conclusive.
6. 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.
7. The shorthand ‘3-theologians’ refers to material in the books MPA, SDE, and UVB.


SISTER ELIZABETH OF THE TRINITY - IN CARMEL (1901-1906)

Postulant (August - December 1901) – Novice (December 1901 – January 1903)
On her first evening in Carmel, Sr Elizabeth was discovered in prayer at the foot of the large outdoor Crucifix. When asked what she was doing, she replied, “I’m passing into the soul of my Christ”[2]. In Carmel Sr Elizabeth’s doctrine of the Cross was enriched by the Epistles of St Paul and the works of St Teresa, St john of the Cross, Angela of Foligno and Jan Van Ruysbroeck. The framework of this doctrine did not change significantly during her religious life, whereas the interstitial content was enriched with at each step of that life: clothing, and profession; as is evident from her letters and poems. In the period considered she wrote some 169 letters (extant) of which 19 include reference to the Cross; and 23 poems (extant) of which 5 include reference to the Cross. [Only the 19 letters and 5 poems are referred to in these notes, unless specific mention is made to the contrary.]
The Crucifix was always very dear to her, both as a child and as a professed nun. This is only indirectly apparent in the 6 letters in which she used the word ‘Crucifix’. As a postulant it was the only word she used; it was replaced by ‘Cross’ in letters after [L207]. Interestingly, this letter was written in August 1904, i.e., about 3 months before her Prayer to the Trinity. Prior to clothing, her message was that one’s personal Crucifix could enhance silent prayer [3], and also enable the remote ‘union of souls’ [4].
Sr Elizabeth asked her sister to simplify her prayer life by just looking at her Crucifix, [5] as she herself did in her cell; as a sight of the Crucified form was sufficient to focus the mind: “my soul stays close to Him” [6]. The latter thought was present in [L261], where she wrote that the Crucifix was a symbol of revealed Love and mutual love. A known anecdote in the Carmel was that when Lacordaire was dying and unable to pray, he asked for his Crucifix that he might simply look at it and hold it. [7]. Doubtless Sr Elizabeth was familiar with our holy Mother’s remark that when you look at the Crucified, problems suddenly loose their importance [8], and with the similar comment of St John of the Cross [9]. An alternative version of this remark is that to look at the Cross is to realise what love is [10]; inspiring one with a longing to suffer both with Him and for love of Him [11].
The doctrine of Divine Indwelling, and a Crucifix, formed the basis of her idea of remote communication through the ‘union of souls’: Framboise was instructed to look at, and to recollect herself with, her Crucifix and then, in the presence of Jesus, to think of Sr Elizabeth at a certain time [12]. In her turn, Sr Elizabeth would complement these actions and think of her friend. The ‘union of souls’ concept was behind remarks often made to her Mother and sister that, regardless of the grille, she was always very close to them. See for example: [13].
In the year following her clothing the word ‘Crucifix’ did not occur in the letters. Three letters were addressed to ladies who were ‘suffering’, and Sr Elizabeth was duly compassionate. Sincerity was her watchword, with advice and comments based on her own life before entry into Carmel. In [14], referring to the Cross, she explained the function of the lady’s Cross (of suffering) as an “instrument that was obeying Divine Love”. In [15], she referred to union with the Master on the Cross as a result of the lady’s intense suffering; and observed that, “there is no wood like that of the Cross for lighting the fire of love in the soul” (original ?). Finally, in [L147] Sr Elizabeth pointed out that the privilege of carrying the Cross in suffering was not given to everyone. Those who did so were enveloped in the Divine Love.
One more letter, [L133], was written while Sr Elizabeth was a novice, to a teenage girl-friend. The middle portion of her letter beginning, ”A Carmelite . . .is a soul who has gazed on the Crucified..” [16], can be read and re-read - the words seeming to leap from the paper, with each reading yielding more riches: “Truth is a deep well; the more it is dug, the more the water gushes out”.[17]. Fr De Meester’s explanatory notes for the letter are worthy of attention. This letter is the only one considered by two of the theologians: attention being centred on her definition of a Carmelite, which emphasized the Carmelite vocation and charism. Philipon also includes [L156], written just a month after profession, in which Sr Elizabeth refers to the effect of beholding the Crucified: inner strength and firmness of purpose [18]. Borriello emphasises conformity to Christ Crucified [19]. Balthasar gives an overview of her letters for this period in [20].

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Poetry.
She wrote two poems as a novice. Her first Christmas poem in Carmel [P75], included a line expressing her desire to be ‘consumed by (Jesus) on the Cross’, showing that ‘union’ was an ever-present thought. The second poem [P83] ,although dated to coincide with the feast-day of St Martha [21] , would seem also to mark the first anniversary of her entry into Carmel. The opening theme is the ‘ever-present thought’: she is crucified with her Christ , a Carmelite soul offered in sacrifice to the glory of God. A dynamic translation of the poem is given in Bancroft [22]. The richness of letter [L133], written a week later, was in keeping with the outpouring of her soul in poem [P83].

Professed Nun (January 1903 – March/April 1906)
After profession (January 1903) as a ‘Bride of Christ’, her Crucifix was worn over the heart [23]. Sr Elizabeth wrote that looking at the Crucified always reminded her of what she owed Him and, when weary, enabled her to find the strength to do more for Him: “He will be our strength”[24]. In addition to being a constant reminder of her dedication as a Carmelite; her Cross now took on a deeper meaning. Sr Elizabeth wore her Crucifix as a ‘seal on the heart’: words taken from a lovely song of deep and lasting love, which ‘no power on earth could quench’, within the Song of Songs (8:6). A seal in ancient times was a man’s most prized possession; it was his signature, it confirmed who he was and his status; and, as such, it was often worn on a chain over his heart. Little wonder that, in her ineffable joy, she wrote, “At last, He is all mine, and I am all His: now I have nothing else but Him, He is my all” [25]. Every time she kissed her Crucifix, she was reminded of her Bridegroom, of His suffering, and of the dignity of her calling as His Bride. Fr DeMeester relates that Sr Elizabeth’s teenage girl-friend testified that the profession Cross was, “the dear companion of her life in Carmel” [26]. In later letters, Sr Elizabeth refers to the Cross of suffering as the “seal of the elect” [27], echoing St Cyril of Jerusalem: “.. let us not be ashamed to confess the crucified. Be the Cross our Seal” [28]
Over the next 3 years Sr Elizabeth wrote 12 letters ( Cross (11) + Crucified (1) ), each addressed with compassion to ladies experiencing suffering. None of these letters has been considered by the 3-theologians.Her basic message was simple, and timeless.

Jesus loves you so very much [29].
As a sign of that love He has allowed your suffering to occur [30].
What is your response:
…….will you lovingly consent to share His Cross [31]?
Knowing that He may ask everything of you [32].
Knowing that this is the same Jesus:
……“who loved (you) and gave Himself for (you).” (Gal.2:20)[33].
Will you join that select band of happy people
……– those who have answered, “yes” [34]?

Jesus’ invitation to share His Cross of suffering
…..– His “seal of the elect/predestined” [35]
…..-- His token of Love [36] --
…..is only extended to those who love Him enough
…………...to want to share His Cross with Him [37].
…..- “(I) rejoice in my sufferings for you and fill up those things
……..that are wanting of the sufferings of Christ, in my flesh,
……..for His body, which is the Church.” (Col. 1:24), [38].

His response to your “yes” is:
…..to take you as His Bride [39], united with Him [40],
…..sharing His Cross [41], accepting His Love [42], His strength,
…..His consolation [43]; and a promise to remain very close to you,
…..as you do to Him [Refn to Eliz of Hung], in your suffering [44],
…..which is also His suffering and therefore Divine [45].

Columba Marmion, writing at about the same time as Sr Elizabeth, noted: “God gives us a cross to carry … We ought to accept the one given to us without reasoning … In this generous acceptation of ‘our’ cross, we shall find union with Christ. For in bearing our cross, we truly bear our share in that of Jesus [46].
There are 2 letters, and 1 poem, from this period in which Sr Elizabeth returned to the idea of gazing on the Crucified in silent prayer [47]. In a letter to a teenage girl-friend she wrote, “Oh! look at Him attentively, lean on Him, and then bring your soul to Him, tell Him that you want only to love Him” [48]. Sr Elizabeth then compared the beneficial effect of ‘long-term’ gazing; to that of the multitude who “sought to touch (Jesus): for virtue went out of Him and healed all” (Lk.6:19) remarking that in time, we should “achieve annihilation, contempt of self, and love of suffering” [49].
Poetry.
[P94] is a long poem entitled ‘Love’ written for St Martha’s feast day 1905. The second verse is a searching presentation of what loving Jesus means to a Carmelite: always responsive, seeking to be formed in His image, and gazing on Him night and day. It is a reminder of [P83], written for the same feast-day 3 years earlier. A dynamic translation of the poem (but not including the second verse) is given in Bancroft [50]. Two other poems written during this period have not been included here [51].

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Professed Nun – The Infirmary (March – November 1906)
In the final months of Sr Elizabeth’s life, as her condition worsened, she was often not fit enough to receive visits in the parlour. Ordinarily, this would mean that she could request permission to write letters in place of these visits [52]. But with so severe an illness, Mother Prioress, allowed, nay encouraged, Sr Elizabeth to write additional letters especially to her family. Hence an overall total of 78 letters (extant) (Cross (12) + Crucified (7)) in 7 months is not unreasonable; of these 15 were written to her Mother, 5 to her sister, and 7 to Mother Prioress. In some of the letters both words were used, also the words often appeared several times in the same letter. In the same period she wrote an overall total of 27 poems (Cross (5)). When examining the content of the letters and poems, it is important to bear in mind that Sr Elizabeth wrote the spiritual treatise, ‘Heaven on Earth’ early in August 1906, interposed between letters [L304 | L305]; and then commenced a 10 day retreat on August 15th 1906, during which she wrote the spiritual treatise, ‘The Last Retreat of Laudem Gloriæ’ interposed between letters [L307 | L308] [53]. The two treatises were probably written after [P106] but before [P110]. It is not possible to be more exact because of the difficulty of dating the poems for this time.
It is fortunate that so many of her letters have been preserved, because these contain thoughts on her spiritual doctrine, which supplement her spiritual treatises. Loosely, Sr Elizabeth used both ‘Cross’ and ‘Crucified’ when discussing her attitude to her own suffering – note the word ‘attitude’, as she never complained about her illness nor was there any self-pity [54]; and ‘Cross’ when advising others about suffering. “The daughters of St Teresa are not afraid of the Cross, it is . . . their treasure” [55]. This daughter’s attitude to her own Cross can be summarised as follows.

She believed that though unworthy [56],
……she had been marked out for suffering [57].
She had asked to be allowed to suffer in, and with, Christ [58],
……as one of the elect/predestined [59];
……to receive the seal of the Cross [60];
……to share the burden of His Cross (on her Calvary) [61];
……to be allowed, “to fill up those things
……that are wanting….” (Col.1:24) [62].

The granting of her petition, her ‘way of the Cross’, [63]
……filled her with ineffable joy [64]:
……as suffering would conform her to ‘the image of’ Christ[65];
……and because the Father would then see in her “the image of His Son” (Rom. 8.29) [66].

In 7of these letters [67] reference was made, directly or indirectly, to Rom. 8:29 – one of Sr Elizabeth’s favourite quotations. This was used for the first time in [L231] in June 1905, and the increased use, a year later, may be explained as follows. In Lent 1906, when opening St Paul’s Epistles at random, she happened on Rom. 8:29 and, because of her increasing ill-health, thought that the quotation presaged her death, or as Philipon expresses it, ‘her forthcoming deliverance’ [68].

Three of the letters [L298; L304; L314] are worthy of special mention.

In [L298] Sr Elizabeth explained what she understood by ‘mystical death’ basing this explanation on Phil. 3:10 “ That I may know Him …. and the fellowship of His sufferings; being made conformable to His death”. { Later she gave another definition to Framboise [69] based on Matt.16:24 noting that, “this doctrine, which seems so austere, is sweet and delightful when we consider that this death puts the life of God in the place of the life of our sins and miseries.” [70].}
The second letter [L304] was remarkable for its completeness – a letter of love, and of joy. Addressed to Père Vallée she asks for his prayers for perseverance in her quest, also for the gift of final perseverance; and she asks for a few lines of ‘direction’ from him, whom she would remember before the face of God. Sr Elizabeth treasured his reply and was for ever re-reading it. One can readily understand why. He promised his prayers and gave his ‘direction’: ‘Remember that all He asks of us, He asks in Love’; ‘To believe that we are loved, is a great act of our Faith, it is the means of returning to Our Crucified Lord love for Love”. He concluded his letter, “Courage, child. Eat this bread, whatever the suffering of the body. Believe in the Love which seeks you and wants to make you His, all His”. The letter was signed, “With God, I bless you. - Père J –G Vallée” [71]. Père Vallée visited her 3 weeks before she died and noted her joy [72] To the end of his life, a photograph of Sr Elizabeth never left his room.
The third letter [L314] gives an insight into the deep love for the Crucified, conjured up in Sr Elizabeth by her Crucifix. “When (her sisters) tried to console her at being able to longer receive the Blessed Sacrament, she said: “I am finding Him on the Cross, it is there that He is giving me life”” [73]. In [L324] she wrote, “look at the crucified and be conformed to that divine image” [74]. Again, when in severe pain she kissed her Cross [75] in thanksgiving for “the greatest love token (Jesus) can give to a creature” [76]. Her docility to the Holy Spirit deepened [77], enabling her to “soar above the pain, to rest in Him. Obviously, this exceeded the human mode of behaviour and can be explained only by the Spirit of Fortitude Who sustained Our Lord on the Cross” [78]. One may seek different explanations in ‘altered states of consciousness’; but that would be to completely miss the point. Whatever the effect on her of kissing the Cross, Sr Elizabeth had responded to the grace given her in a new trial, with and in Jesus; and had offered her pain through Him to the triune God. She would not have asked for anything. What else could she ask for, when she was with her Bridegroom?

The 6 letters [79] (a seventh letter [L268] was considered above) written from the infirmary and using the word ‘Cross’ only may be summarised as follows.

a) [L280, L295, L311] were addressed to either her Mother or her sister, and simply expressed Sr Elizabeth’s desire that they should always accept Jesus’ invitation to share His Cross when this was extended to them.
b) [L309, L323, L328a] refer to Sr Elizabeth’s ever increasing joy in helping Jesus to carry His Cross
c) In [L309] she further explained how offering her suffering lovingly in, and with, Him resulted in hidden reserves of strength made available to her.

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The theologians.
Of the 19 letters written in the infirmary, 6 were considered by the theologians as shown.

………MPA (1937)……..L300 (p167); L307.. (p28); L314 (p167)
………UVB (1954)……..L294.. (p60); L298 (p103); L300.. (p90)
………SDE (1980)……..L294.. (p11); L300.. (p11); L324 (p11)

Although there is only scant agreement over which letters to consider; there is, nevertheless, broad agreement in their analyses which was made possible by the repetition of ideas in many of Sr Elizabeth’s letters. It must be noted that while Fr Balthasar ‘allows Elizabeth to speak for herself’, there is little agreement with the translations given in the Complete Works (ICS), because the original letters were only translated ‘as required’ into German by Fr Balthasar. In other words, the translation of the same passage in different parts of the book could be different! It should also be noted that the two editions of his book in English – 1954, 1989 are by different translators. Although the more recent one, in ‘Two Sisters in the Spirit’, includes references, these frequently refer to Philipon’s second book on Sr Elizabeth [80]. Only the 1954 translation is used in these notes.
Letter [L294] sets the scene for the last 4 months of Sr Elizabeth’s life. She wrote to her childhood trusted friend, Canon Angles, telling him that she had started her last journey: her ‘road to Calvary’, her way of the Cross; as a joyful Bride sharing the Cross of her Bridegroom. She asked the Canon to consecrate her in that role: to the Father that He might see in her the image of His Son; and to Our Blessed Mother that she might prepare Sr Elizabeth for her role as the Bride in the marriage feast of the Lamb (Apoc.19:8,9). The quotations in the letter are from both St Paul and St John; but the spirit is Johannine, the Bride like the Bridegroom walks the way of her Cross with majesty and ascends it, joyfully, and in triumph [81]. It is a letter truly worthy of a “Queen on the right of the King” [82]. Later, she will tell her Mother that she was coming to terms with her Calvary [83]; and she will ask Père Vallée for his prayers for final perseverance in her ascent of Calvary [84]. Sr Elizabeth refers to the royal ‘way’ in [L313; L316][85].
The barely-contained joy pervades the letter to her sister written on the Feast of Our Lady of Mount Carmel and 2 days before her 26th birthday. “Little Guite, help me prepare for my eternity. …. I am going to rest there, where I have already lived a long time” [86]. She made a similar remark to the Prioress while holding her hand, “Do not leave me, I stand in great need of your aid to finish climbing my Calvary” [87]. Her sleepless nights are evident, but unspoken, when she asked her sister, “At night, when you awake, unite yourself to me” (union of souls) [88]. The description of her way of the Cross centred on the empty Cross on the wall of her cell. There was no corpus: she must take the place of her crucified Lord, nailed thereon as a Bride, in her quest for conformity. The many parallels between the 2 letters stand out. [L298] is a wonderful letter, do read it if you would like to glimpse the soul of Sabeth. The letter is significant because it includes 2 key-words, ‘transformed’ and ‘conformed’, of her spiritual doctrine. This happened in only 3 of Sr Elizabeth’s 169 letters [89]. As an aspirant, she would have listened to Mother Marie of Jesus explaining that living the ‘Rule’ (with its work, penance, suffering, and hardships) conformed the nun with Christ Crucified; and that praying the ‘Rule’ (through the Sacraments, Prayer, Divine Office and Contemplation) – our heaven on earth – transformed the nun into Christ [90]. Fr Borriello succinctly illustrates the difference in meaning between ‘transformed’ and ‘conformed’: “Before being transformed from splendour to splendour, she was made conformable to the incarnate Word who died on the Cross out of Love and rose again.” [91]; and again, ”When the soul rids itself completely of that which is repugnant to the divine Will or is not conformable to it, the soul becomes transformed in God through Love.” [92].
All 3 theologians consider letter [L300] written on her birthday and addressed to her Mother. She refused to be sad; even about her Mother’s poor health, because Sr Elizabeth loves her too much! The second paragraph, based on one of her favourite quotations (Rom 8:29) and a central plank of her spiritual doctrine, re-iterates the message of [L294]. Since the nuns and all her friends had been praying for her recovery, she had been asked to pray for this as well. ‘Confident of the outcome’ she asked the Blessed Virgin for a miracle. No, there would be no last minute reprieve, and she could continue joyfully on her way of the Cross, towards being conformed in the image of her bridegroom: whose Cross she shared and whose seal she joyfully and humbly wore.
The 2 letters [L307; L314] only appear in Philipon. At first glance [L307] was simply an announcement that she was to make a retreat. She was actually “going away with Janua Caeli for these days of prayer and recollection” [93]; to prepare herself as a Bride in the forthcoming marriage feast [94]; “to teach herself conformity with (her) adored Master” [95]. One outcome of her retreat was the major spiritual treatise ‘The Last Retreat of Laudem Gloriae’; referred to by her Prioress, after a quick glance, as ‘simple notes on what she read in the Holy Scriptures, with her personal reflections on them’! Fr Philipon has merged the relevant part of the second letter [L314] into, and as a continuation of, L300], both letters having been written to her Mother. [L314] was a letter chiefly about suffering: the word ‘suffering’ was mentioned 8 times, and ‘suffer’ twice. Her concluding remarks are axiomatic: ’contemplate the God crucified by Love, and that contemplation, if it is true, never fails to end in the love of suffering” .
The final letter [L324], entitled ‘God alone suffices’, was written to a teenage girl, and close friend. Once again, she elaborates, albeit indirectly, on (Rom. 8.29) – “there my soul finds rest” [96] – somewhat akin to the style of [L300]. It is just one of a series of ‘goodbye’ letters: in no way is it morbid, in fact it abounds with joy. Her closing advice to her young friend is, “love the Crucified and so be conformed to that divine image” [97]. As noted above, the words ‘transformed’ and ‘conformed’ both appear in this letter.

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Poetry.
Her poetry for this period would be spoilt by any attempt to unify it in a summary. The only common feature of those lines associated with the ‘Cross’ is the outpouring of the heart in joy. [P102] is dated for the first day of a novena in preparation for the feast of Our Lady of Mount Carmel. She wrote of the need to share the Master’s Cross; to climb with Him the slopes of Calvary, where union would take place, prior to the culmination of a Love feast with the gentle Queen. [P106] is entitled ‘Have you ever sounded the abyss of Love’ and was written for a postulant. In this she saw the would-be Carmelite as always being worthy of becoming a Bride of Christ, and she then paraphrased Gal.6:14, “God forbid that I should glory, save in the Cross of Our Lord Jesus Christ: by whom the world is crucified to me, and I to the world.” A translation is given in Bancroft [98]. The theme of sharing the Cross was continued in [P113] where she quotes Angela of Foligno’s well-known rhetorical question: ‘Where does He live?’ Do read Fr DeMeester’s footnote [99], where he gives the reference to Angela of Foligno – a substitute reference, but a different translation, is [100]. Translations are given in [101]. Angela of Foligno’s question formed the opening line of [P114] and she used a second quotation commencing, ‘In the shade of the Cross…’. in verse 3. There her theme was that as suffering is a token of His Love, what is there to fear? Offer it to Him by sharing His Cross and He will help you in all that you do. The final verse is reminiscent of [P102]. In her final poem [P118] she asked the question, ‘Who is like God’. For an explanation of the title see [102], or [103] for a translation. In verse 3, she included a slightly modified form of the quotation first used in [P114]. ‘In the shade of the Cross…’ is the only place to learn the meaning of the Cross and of the Redemption.

In varying degrees these poems are part of a montage: covering the last weeks of her life; and complementing the remarks, made in a previous paragraph, about kissing her Crucifix when in pain. In Sr Elizabeth’s poem entitled “The dwelling place of every soul in love” [P114], she pictured the Bride awaiting her Bridegroom in the wedding chamber. Her soul, progressively stripped and emptied by suffering and pain, is a temple of His Love [104]; she has eyes for no-one but Him, and no more fear of pain for He is now her strength. Soon she will soar with Him to the very top of Mount Carmel, the dwelling place of every soul in ‘Love’ [105]. “I brought you into the land of Carmel to eat its fruit and good things.” (Jer. 2:7). There, they will find Our Blessed Lady [106]. Sr Elizabeth wrote in her Last Retreat that “(Her soul) rises, ascending above the senses, above nature, above self. It passes beyond all joy and all sorrow, passes through all things, never to rest until it has penetrated within Him.” [107]. She linked her mountain of pain, her Calvary, with St John’s high mountain: whereon is built the Holy City, civitas Dei (Apoc.21:2) [108] with the Lamb of God [109]. She frequently quoted (Eph.2:19), that we were already citizens with the Saints and of the House of God [110]; where “death shall be no more ….. nor pain any more” (Apoc.22:4). Mother Germaine remarked on Sr Elizabeth’s delight with certain passages from the Apocalypse at about this time [111], although she had been familiar with the work since her clothing at least [112].