Is there really a difference between “great souls” and “little souls” or “great” saints and “little” saints? St. Therese thought so. Actually, she did not just think so in an abstract, theoretical sort of way — she was walking, talking proof.
The analogy that St. Therese used with the most frequency and emphasis, the one indeed that became the touchstone of her spirituality, was not that she was a little flower in God’s garden, but rather that she was a baby in God’s family; a baby compared to the “great saints” who were as God’s grown children. This outlook on herself in relation to God and the rest of the saints — this is what makes St. Therese unique among them. It is not so much that she was on a different “road” of spirituality, as that she traveled the One Way in different manner: she was a baby, and babies cannot walk as grown-ups can. Babies need to be carried. There is no real ontological difference, of course, between an infant and an adult, but there are very real distinctions.
Two “Kinds” of Saints
This idea of there being two “kinds” of saints, analogous to the two correlative extremes of human development, each with easily identifiable characteristics, is something we find strongly implied by Our Lord to the Capuchin nun, Ven. Consolata Betrone:
When a child begins to talk and someone asks her who made her lovely little dress, she will reply quite happily, “My mama,” and she will delight in possessing that dress and the admiration it calls forth. Do you notice the difference between great souls and little souls? The latter enjoy the virtues with which they feel themselves adorned because it is God who has bestowed them; but the former conceal them for fear that, having labored in pursuit of them, they might lose them through pride. (JAW, 29)
Notice how Our Lord uses the words “little souls” in contradistinction to “great souls,” the former being compared to little children and the latter to adults.
St. Paul clearly acknowledges varying manifestations of holiness (cf. I Cor. 12:4-11), but it would seem that St. Therese was the one to popularize the idea that there are different “kinds” of holiness traceable along the lines of “greatness” and “littleness.” Living as we do in a “post-Theresian” Church, Catholics have long thought this the most natural distinction in the world:
[W]e can all become saints. This does not mean, however, that we are all called to the same degree and kind of sanctity. Besides those we call the “great” saints, those who had a special mission to accomplish and therefore received singular gifts of nature and grace, there have always been the humble, hidden saints, who were sanctified in obscurity and silence. (Fr. Gabriel of St. Mary Magdalen) (DI, 9)
There are saints and saints. Some we may call “extraordinary saints” and some “ordinary saints.” Extraordinary saints are raised up by God for some extraordinary mission, and to these God gives extraordinary means to carry out that mission. Such were, for instance, St. Dominic, St. Francis of Assisi, St. Ignatius of Loyola, and a whole host of others…. There are, however, a second class of saints, ordinary saints. Bear in mind that these saints are no less saints than the others…. They lead humble, simple lives, performing their daily duties well and using the ordinary but abundant means of sanctity given by God to all Christians. (Fr. Paul O’Sullivan) (AEW 1-3)
For what it is worth, I have yet to find this seemingly common-sense distinction articulated in the writings of any saint or spiritual writer before the Little Flower.
But is “greatness” properly to be equated with “singular gifts of nature and grace” given to some saints for the accomplishment of “extraordinary” missions? I do not think so; such an assessment proves totally inadequate in St. Therese’s own case. What, then, is the true nature of this now-classic distinction?
We turn again to the infant-adult analogy. What follows are five categories in which “great souls” and “little souls” can be seen to differ in a way analogous to that in which an adult’s perception of and approach to life varies from a child’s: how they see themselves, how they see God, how they see the spiritual life, how they practice the spiritual life, and how other people see them. The examples here given bespeak differences far more fundamental than some-saints-are-active-and-others-contemplative, or St. Jerome’s gruffness “versus” St. Francis de Sales’ gentleness. They seem, rather, like the apparent contradictions in Holy Scripture that are reconcilable in essence but which invite us to prayerful meditation and in some cases to most necessary distinctions; as for instance:
Jesus, who taught us to pray, to fast, and to give alms in secret, so that only our heavenly Father would know of it and reward us, also taught us to act in such a way that our good works might be a silent encouragement toward good for those who see them. “So let your light shine before men that they may see your good works, and glorify your Father who is in Heaven” (Mt. 5:16). St. Gregory explains how to reconcile these two instructions of Our Lord: “Let the action be public,” he says, “while the intention remains hidden….” (DI, 984)
So when we look at the accidental differences between “great” saints and “little” saints, we must do so bearing in mind that this is not a question of which one is better. Far from it! As St. Therese often emphasized — our God loves variety. That He should have grown children in His family along with little ones is but one more way the diversity of His goodness is reflected in the diversity of His saints.
I. Differences in How They See Themselves
“Great souls” look upon themselves as the most ungrateful of sinners:
[St. Francis of Assisi] frequently commanded some friar to revile him with reproachful language. Thus he once repeated, “O Brother Francis, for thy sins thou hast deserved to be plunged into hell,” and ordered Brother Leo as often to reply, “It is true, you have deserved to be buried in the very bottom of hell.” (BL III, 449)
But Our Lord Himself has revealed to at least one of His mystics that this is not the only way to look on oneself:
There are several forms of humility: that which admits your nothingness, your unworthiness, speaks according to wisdom and truth. But it is also a form of humility not to speak of oneself because one does not think of oneself; one thinks only of Me. I love that silence concerning oneself. (Our Lord to Sr. Mary of the Trinity) (WOL, 35)
Hence, “little souls” take a different approach:
How serious life is: each minute is given us in order to “root” us deeper in God, as St. Paul says, so the resemblance to our Divine Model may be more striking, the union more intimate. But to accomplish this plan, which is that of God Himself, here is the secret: forget self, give up self, ignore self, look at the Master, look only at Him, and accept as coming directly from His love both joy and suffering; this places the soul on such serene heights! (St. Elizabeth of the Trinity, OCD) (HIMH, 168)
The self-knowledge of “great souls,” then, would seem to consist in an understanding of…
[…] your own evil, your corruption, and your incapacity for any thing good, which is not God’s free gift to us, either as Author of nature or of grace. In consequence of this knowledge, you will despise yourself. You will only think of yourself with horror. You will regard yourself as a snail, that spoils every thing with its slime; or a toad, that poisons every thing with its venom; or as a spiteful serpent, only seeking to deceive. (TD #213)
In contrast to this, “little souls” feel as St. Therese did when she said:
I am too little, now, to be vain, too little to know how to coin fine phrases indicating how very humble I am. I prefer to say quite simply, “He that is mighty hath done great things to me,” and the greatest thing He has done is to show me how insignificant I am and how incapable of doing any good. (St. Therese)
II. Differences in How They See God
In looking at God, “great souls” seem to see His Majesty in the foreground:
Penetrated with respect for this infinite Majesty, I would have wished constantly to remain either prostrate on my face before Him, or on my knees, and indeed, I always did so far as my occupation and my weakness permitted, for He allowed me no rest in any less respectful posture, so that I never dared remain seated, except when in the presence of others. (St. Margaret Mary Alacoque)
“Little souls,” it would seem, see rather His goodness and His gentleness; hence their rather uncanny instinct towards familiarity:
After looking at a picture representing Our Lord with two little children, the smaller one having climbed up on His lap, the other, standing at His feet kissing his hand, St. Therese said: “I am this very little one who has climbed up on His lap, who has lifted his little head and is caressing Jesus without any fear. The other little one doesn’t please me as much; he is acting like an adult. He has been told something, and he knows he must have respect for Jesus. (St. Therese) (HLC, July 5)
So that, whereas a great saint like Ven. Emmanuel d’Alzon says: “As an apostle, I shall be mindful of the respect that is due the word of God, and I shall impose on myself a penance for every lack of respect on my part,” (SLED’A, 53), Msgr. Vernon Johnson assures us: “Familiarity, which springs from a close communion with God, is one of the most profound graces of the Little Way” (SC, 33).
As a logical consequence of their appreciation for God’s greatness, “great souls” emphasize holy fear, even of God Himself:
O my God, I am afraid, and with good reason, that You may forsake me; for I know well how little my strength and insufficiency of virtue can achieve, if You are not always granting me Your grace and helping me not to forsake You. It seems to me, my Lord, that it would be impossible for me to leave You…. But as I have done it so many times, I cannot but fear, for when You withdraw but a little from me, I fall utterly to the ground. But blessed may You be forever, O Lord! (St. Teresa of Avila) (DI, 424)
“Little souls” rather seem to emphasize holy confidence: “The smaller the child, the more unquestioning its confidence that its father could never fail it” (Msgr. Vernon Johnson) (SC, 90). It is as if they say with St. Therese, “You are so good to me that it is impossible for me to fear You” (DI, 885).
III. Differences in How They See the Spiritual Life
“Great souls” avow that the path to perfection is arduous and fraught with difficulties:
Difficulties and sacrifices will never be wanting, for although “wide is the gate and broad is the way that leadeth to destruction…narrow is the gate and straight is the way that leadeth to life.” Hence, it would be an illusion to pretend that the way to sanctity is easy and agreeable, as it would equally be an illusion to think that one could persevere in it without constantly practicing the virtue of fortitude. On the contrary, the greater the perfection to which a soul aspires, the stronger and more courageous it must be, because the difficulties it has to face will be greater. (DI, 856)
“Little souls” seem not to be so intimidated by the pursuit of perfection:
Personally, I find perfection quite easy to practice because I have realized that all one has to do is take Jesus by the heart. Consider a small child who has displeased his mother by flying into a rage or perhaps by disobeying her; if he sulks in a corner and screams in fear of punishment, his mother will certainly not forgive his fault; but if he comes to her with his little arms outstretched, smiling and saying, “Kiss me, I won’t do it again,” his mother will immediately press him tenderly to her heart, forgetting all that he has done. Of course she knows quite well that her dear little boy will do it again at the first opportunity, but that does not matter, if he takes her by the heart, he will never be punished. (St. Therese)
“Great souls,” aware of the dangers of the spiritual life, are careful to take the necessary precautions:
What a thought, dear Lord! If I do not watch myself, I can paralyze Your activity in me! Masses, Communions, confessions, my other pious exercises, the special protection of Divine Providence, the tender concern of my guardian angel, even your motherly watchfulness over me, sweet Immaculate Mother, all this can be paralyzed, canceled out, by my [failure to practice custody of the heart]! …Satan will ever be trying to catch me by surprise and lead me astray, and weaken me, and he will even go so far as to pervert my whole conscience with his illusions. …If I do not resolve upon custody of the heart, not only will I pile up a long and fearsome debt for purgatory, but even though I may yet avoid mortal sin, I will be on the incline that inevitably leads to it. Have you thought of that, O my soul? (Dom Chautard) (SA, 273)
“Little souls” seem rather to presume on God’s watchfulness:
Unbounded confidence says that, since God alone can help us, He surely will. A little child has no need even to look towards its mother, still less to cry out; if there is danger at hand, she has already seen it, and her arms are around her child immediately. It is the same in the supernatural order: what calls to our heavenly Father most is our helpless dependence on Him. (Msgr. Vernon Johnson) (SC, 90)
“Great souls” know that God looks to their deeds:
Whoever aspires to sanctity should have a generous, magnanimous heart, which is not satisfied with doing little things for God, and tiny acts of virtue, but is eager to do great things and give great proofs of love. Just as there is no sanctity without heroic virtue, so it is impossible to attain to heroism without performing great acts of virtue. (DI, 865)
Little souls feel that God’s gaze lies elsewhere: “If all weak and imperfect souls such as mine felt as I do, none would despair of reaching the summit of the mountain of Love, since Jesus does not look for deeds, but only for gratitude and self-surrender” (St. Therese).
“Great souls” yearn to serve God and rightly look forward to receiving the promised recompense: “May it be Your pleasure, O Lord, that the day may finally arrive in which I shall be able to pay You at least something of all I owe You. Cost what it may, Lord, permit me not to come into Your presence with empty hands, since the reward must be in accordance with my works” (St. Teresa of Avila).
“Little souls” seem to have a different strategy for preparing for the Day of Judgment:
There is but one means of compelling God not to judge us, and it is — to appear before Him empty-handed. It is quite simple: lay nothing by, spend your treasures as soon as you gain them. Were I to live to be eighty, I should always be poor because I cannot economize. All my earnings are immediately spent on the ransom of souls. (St. Therese)
“Great souls” harbor vehement desires to advance, cost what it may, to the heights to which they feel themselves called:
Why should I delay, remaining among the base things and vanities of this earthly life? Why should I, like a reptile, crawl on the ground, when You invite me to soar like an eagle and give me wings with which to do so? Your grace and love are the wings on which I can fly to perfect union with You. With such an ideal, how could I think it hard to undertake and carry out a work of profound purification and total detachment? (Fr. Gabriel of St. Mary Magdalen) (DI, 232)
“Little souls” seem not to be daunted by the realization that some heights are not for them:
O my only Friend, why dost Thou not reserve these infinite longings to lofty souls, to the eagles that soar in the heights? Alas! I am but a poor little unfledged bird. I am not an eagle, I have but the eagle’s eyes and heart! Yet, not withstanding my exceeding littleness, I dare to gaze upon the Divine Sun of Love, and I burn to dart upwards unto Him! I would fly, I would imitate the eagles; but all that I can do is to lift my little wings — it is beyond my feeble power to soar. What is to become of me? Must I die of sorrow because of my helplessness? Oh, no! I will not even grieve. With daring self-abandonment there will I remain until death, my gaze fixed upon that Divine Sun. Nothing shall affright me. (St. Therese) (SS, 203-204)
IV. Differences in How They Practice the Spiritual Life
It would appear that “great souls” tend to emphasize the active element of the spiritual life, at least in its initial stages:
A man who is determined to acquire an interior life must take for his ideal unremitting domination of self and complete control over his environment in order to act in all things solely for the glory of God. To achieve this aim, he must strive, under all circumstances, to keep united with Jesus. But what an effort it will cost him! Whether he is thinking or acting, at work or at rest, loving what is good or turning away in repugnance from what is evil, whether he is moved by desire or by fear, joy or sorrow, fear or hope, whether he feels indignation or calm; in all things, and always, he endeavors to keep his course dead ahead, in the direction of God’s good pleasure. (Dom Jean-Baptiste Chautard) (SA, 28)
“Little souls,” on the other hand, seem to emphasize the passive element:
The chief originality of the Little Way of Childhood consists in putting ourselves into the hands of God and by force of confidence, love, and abandonment, being carried by Him to the highest summits of Charity. Thus it is God who does all. As for the soul, she shall do nothing but be docile to the interior movements which her Divine Bearer will impress upon her, and her sole occupation will be to love Him whilst He carries her. (Rev. G. Martin)
“Great souls” seem to emphasize the meditative element in prayer as a necessary stage preparing one for contemplation:
How am I going to make my mental prayer? I will put my mind, especially my faith and my heart, in the presence of Our Lord teaching me a truth or virtue. I will intensify my thirst to bring my soul into harmony with the ideal under consideration. I will deplore what is opposed to it in me. Foreseeing the various obstacles, I will make up my mind to overcome them. But, convinced that by myself I will get nowhere, I will obtain, by my earnest prayers, the grace to succeed. (Dom Chautard) (SA, 202)
“Little souls” seem to jump quite naturally to contemplative prayer: “Prayer is rest and repose; we come quite simply to Him whom we love, we keep close to Him like a babe in its mother’s arms, and let our heart go out to Him” (St. Elizabeth of the Trinity) (TPoG, 65).
“Great souls” count on the practice of virtue to prepare the ground of their hearts for the coming of the Holy Ghost:
The assiduous practice of the virtues opens our soul wide to God’s action, rendering it apt to receive and follow the motions of the Holy Spirit. Let us devote ourselves to this exercise with great generosity, and the Holy Spirit will not delay to come to us with His gifts; then we shall make rapid progress toward perfect, heroic virtue, toward sanctity. (Fr. Gabriel of St. Mary Magdalen)
They set Charity before them as the end goal of their efforts at growing in virtue:
Without Your help, indeed, how can I obtain a treasure as precious as charity? O my God, if You want my whole life to be one of charity, it is absolutely necessary that You, charity itself, come to transform my poor soul. My faults — selfishness, pride, sensuality, coldness, avarice, sloth — all are obstacles to Your charity which should triumph in me. Give me grace to remove these obstacles with generosity, so that Your infinite charity may take entire possession of my nothingness. (Fr. Gabriel of St. Mary Magdalene, OCD)
In the lives of “little souls,” however, Charity itself becomes the means to the end of resembling the Son by the imitation of His virtues, and pleasing the Father by this resemblance: “We must allow ourselves to be transformed into His image, which will be accomplished simply by loving Him ceaselessly with such a love as causes unity between those who love.” (St. Elizabeth of the Trinity)
The difference here is as subtle as it is profound: “It is not as though a soul does not appreciate the value and feel the need of the other virtues when she follows the path of love; she is deeply convinced that the surest means of attaining these virtues is to be closely united to Jesus like the branch to the Vine” (Fr. Lorenzo Sales) (JAW, 105).
“Great souls” seem to find a holy consolation in lamenting their infidelities: “[W]e must never think our penance accomplished, must never put a stop to our tears so long as we remember that we have sinned: God prolongs our life that we may continue to weep for our ingratitude for having offended Him” (Fr. Alban Butler) (BL III, 90).
“Little souls” do not seem to feel so strong an inclination in this direction:
I know that many saints have passed their lives in the practice of amazing penance for the sake of expiating their sins. But what of that? In My Father’s house there are many mansions. These are the words of Jesus, and therefore I follow the path He marks out for me; I try to be nowise concerned about myself, and to abandon unreservedly to Him the work He deigns to accomplish in my soul. (St. Therese)
V. Differences in How They Are Seen by Others
“Great souls,” more often than not, appear to us inimitable in the perfection they have achieved: “Because [St. John Berchmans] lived in the presence of God, he fulfilled his spiritual practices with great devotion and was never known to transgress the least Rule or commit the smallest defect” (SD, Sept. 28).
“Little souls” seem to glory in the infirmities of their imperfections:
One day when St. Therese had a high temperature, one of the Community came to ask her help in some artistic work that was far from easy. For one moment her expression betrayed a struggle in her soul, and Sr. Agnes of Jesus being present noticed it. That same evening, St. Therese wrote her the following letter: “My beloved Mother, your child has just shed tears of repentance, or rather, of love and gratitude. Today I showed you my virtue, my treasures of patience! I who know so well how to preach to others! I am glad you have seen my imperfection. You did not scold me, although I deserved it; but as a matter of fact, your gentleness had more effect upon me than sharp words would have had; to me you are the personification of divine Mercy. Well, my darling Mother, I can tell you that my imperfection gives me more pleasure than if, by the help of grace, I had been a model of patience. It is such a help to find Jesus just as gentle and loving towards me. I feel overwhelmed with loving gratitude. (J4T, June 4)
“Great souls” not infrequently were seen to wrestle with fear on their deathbeds:
[When he was dying, St. Lawrence Justinian] forbade his friends to weep for him, and often cried out in raptures of joy, “Behold, the Spouse! Let us go forth to meet Him!” …At other times, weighing the divine judgments, he expressed sentiments of holy fear. On [hearing it said to him] that he might go joyfully to his crown, he was much disturbed and said, “The crown is for valiant soldiers, not for cowards such as I am.” (BL III, 329)
“Little souls” awaited death with a confidence that might well seem presumptuous to the rest of us:
“[Do you] not share the feelings of the hermit who said: ‘No matter how many years I have spent in penance, as long as I have a quarter of an hour of life left and breath in my body, I should be afraid of damnation’?” “No, I do not feel like that, I am too little to be damned; little children do not go to hell.” (St. Therese) (J4T, Nov. 27)
Our Lord Modeled the Perfections
of Great and Little Souls Alike
Holding these quotes side by side suggests to us that the differences in the interior lives of God’s elect go deeper than a question of the merely external variety present in a lovely flower garden. Do the saints not mirror the perfections of the God-Man?
[Christ’s] divine life is their great exemplar and prototype, and in the characteristical virtues of each saint, some of His most eminent virtues are particularly set forth; His hidden life in the solitude of the anchorites; His spotless purity in the virgins; His patience or charity in some; His divine zeal in others; in them all in some degree His plenitude of all virtue and sanctity. (BL IV, 123)
Would it not be fitting, therefore, that the virtues and characteristics inherent in the Childhood of Jesus Christ also be reflected and glorified in His saints? When looked at in this light, the supposed presumption of “little souls” makes perfect sense: “grown-up” saints presume on God’s promises, place their hopes in His assurances; “child” souls presume on His love alone, and they are right to do so:
God is innocent with the innocent, kind toward the kind, loving toward those who are loving, tender toward those who are tender, and at times, He is carried away by love to treat with divine caresses those souls who out of love for purity make themselves little children in His sight. (St. Francis de Sales) (JAW, 29)
It would seem that St. Therese is one of these “child” souls: “All my life” she said, “I have remained a little child. My only occupation has been to please Our Lord by gathering flowers of love and self-sacrifice to give Him” (J4T, Feb. 13). Her confidence is consistently that of a little child nothing daunted by her own boldness:
I take refuge in my title, “a little child.” Little children never realize all that their words imply, but if their father or mother were to come to the throne and inherit great riches, loving their little ones more than they love themselves, they would not hesitate to give them everything they want. They would be foolishly lavish, just to please them, and go even as far as weakness. Well, I am a child of Holy Church, and the Church is a Queen, because she is espoused to You, the King of Kings. (SS, 201)
That she lived a very “ordinary” life shines a spotlight on the one aspect of her life that was extraordinary — and this was not simply (as many of her devotees assert) her emphasis on the preeminence of love in the spiritual life, for all the saints so emphasized it:
I hear speak of nothing but perfection, but I see it practiced by just a few. Each pictures perfection in his own way. Some see it in simplicity of dress, some in austerity, some in almsgiving, some in frequenting the Sacraments; others see it in prayers, others in passive contemplation, and still others in those freely-given or gratuitous graces — but they all err, taking the effects for the cause and the means for the end. I, for my part, know of no other perfection than that of loving God with one’s whole heart and one’s neighbor as oneself. He who conceives any other type of perfection deceives himself, because the accumulation of all the other virtues without this love is nothing but the amassing of stones. And if we do not immediately and perfectly enjoy this treasure of holy love, it is our own fault, because we are too parsimonious and hesitant with God, and we do not give ourselves entirely to Him as did the Saints. (St. Francis de Sales) (SD, Jan. 4)
No. What was extraordinary about St. Therese was the very nature of her love: she loved as only a little child can: “The great saints worked for the glory of God, but I am only a little soul: I work simply for His pleasure, and I would be glad to bear the greatest sufferings if only to make Him smile once.”
Our Lord assured Sr. Consolata Betrone that He is more than content with this sort of love: “I long to be loved by innocent hearts, by the hearts of children, by hearts who will give Me all their love!” (October 15, 1935) (JAW, 66) Does this not fit with the Jesus we know from the Gospels? Never was Our Lord recorded to have embraced anyone — not His Mother when She found Him in the Temple, not any of the numerous sick that He healed, not His Apostles when He wanted to console them after His Resurrection; only of children do we read that “He embraced them” (cf. Mk. 9:35 and 10:16).
* * * * *
To say that the “kinds” of saints may aptly be compared to children of different ages within a family seems to me a satisfactory explanation for how the “great souls” and “little souls” (so called by Our Lord Himself, if one accepts the private revelations given to Ven. Consolata Betrone), can have such strikingly divergent points of emphasis in their interior lives and yet possess in common such pure and undeniable sanctity. So one would err just as surely by saying that an adult is an essentially different creature from a child, as by saying there are no accidental points of contrast whatsoever between them.
Is our God not to be praised? He made the little and the great, and He hath equally care of all (Wis. 6:8)!
Sources
AEW – An Easy Way to Become a Saint (Fr. Paul O’Sullivan)
BL – Butler’s Lives of the Saints, Volumes I-IV (Fr. Alban Butler)
DI – Divine Intimacy (Fr. Gabriel of St. Mary Magdalen, OCD)
HIMH – He Is My Heaven: The Life of Bl. Elizabeth of the Trinity (Jennifer Moorcraft)
HLC – St. Therese of Lisieux: Her Last Conversations (translated by John Clarke, OCD)
JAW – Jesus Appeals to the World (Fr. Lorenzo Sales, IMC)
J4T – Just for Today: Compiled and translated from the writings of Saint Thérèse with selections from the Imitation of Christ
SA – The Soul of the Apostolate (Dom Jean-Baptiste Chautard, OCSO)
SC – Spiritual Childhood (Msgr. Vernon Johnson)
SD – Spiritual Diary: Selected Sayings and Examples of Saints
SLED’A – The Spiritual Legacy of Emmanuel D’Alzon (Wilfrid J. Default, AA)
SS – The Story of a Soul (St. Therese)
TD – True Devotion to Mary (St. Louis Marie)
TPoG – The Praise of Glory: Sr. Elizabeth of the Trinity (the Carmelites)
WOL – Words of Love: Spoken by Our Lord to Three 20th Century Victim Souls, Sr. Josefa Menendez, Sr. Mary of the Trinity, and Sr. Consolata Betrone
