Carmelite Exemplars: Blessed Elizabeth of the Trinity
Novitiate Module - Lesson 14
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Blessed Elizabeth of the Trinity
Fr. Luis Arostegui, OCD
Carmelite Digest, Vol. 22, No. 1, Spring 2007
In this article, after a brief introduction,
I will present the framework of
Elizabeth’s life, her writings, and some
typical thoughts on which I would like to
comment briefly. The following are the
first and last lines of the famous prayer
to the Holy Trinity that Elizabeth
composed in 1904 when she was twenty-
four years old.
O my God, Trinity whom I adore, help me
to forget myself entirely that I may be
established in you as still and as peaceful as
if my soul were already in eternity.
O my Three, my All, my Beatitude, infinite
Solitude, Immensity in which I lose myself, I
surrender myself to you as your prey
(Elizabeth of the Trinity, The Complete
Works, Vol. I, pp. 183-184)
We can take this prayer as a summing
up of her life. We can perceive here in
these words a reflection of her artistic
nature, her psychology, and her
spirituality (that is to say: her way of
living the mystery of her Christian faith).
Elizabeth of the Trinity, the name she
received in Carmel, addresses her
prayer, the aspiration of her soul, to the
Triune God. It is a prayer of adoration,
which was probably her deepest and
constant attitude.
- Help me to “forget myself” are the
words that Elizabeth used frequently. It
is a negative expression of that other
positive reality: in order that “I may be
established in you.” The forgetting of
self means “that I may be established in
you.”
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- Still and as peaceful, like a “fixed” gaze,
a gaze of adoration and love, producing
peace, the fruit of her self-giving.
- “As if my soul were already in
eternity”: In fact, for her eternity began
on earth, thanks to the presence of the
Trinity in us.
- “My All, my Beatitude”: Christian faith
is a source of joy.
- “Infinite solitude”: a surprising
expression because God is Trinity,
communion, and relationship. In fact,
“Solitude” means the same thing as the
expression “My All.” “Solitude” because
“My All,” “Infinite solitude” is the “All” –
the infinity of God is fullness.
This prayer, and others written by
Elizabeth, has rightly made the image of
Elizabeth into one of a lofty
contemplative and at times a sublime
one. Yet we should see and understand
her doctrine and her life of prayer within
the sphere of her personality and the life
she lived.
Biographical Outline
Elizabeth Catez was born on July 18,
1880, in the Avord military camp near
Bourges in the center of France into a
very Christian family. Her father,
Joseph, was a captain in the army,
which meant that the family was
constantly moving, following his
different assignments. In 1882, they
moved to Dijon. Elizabeth was only
seven when her father died. This was
shortly before her maternal grandfather,
who used to live with them, died. The
mother, Marie Rolland, was left alone to
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look after her two daughters, Elizabeth
and Marguerite (the latter was called
Guite). Elizabeth was a very lively child,
even quick tempered; she went into
rages that were quite terrible. “She was a
real little devil,” said her sister. Her
mother spoke of her “furious eyes”; and
one of her friends, Marie-Louise Hallo,
remembered her “flashing eyes.” But
there was another side: attracted to
whomever was great and beautiful, she
was a generous heart, especially towards
Jesus for whom she wanted to conquer
her “terrible character.”
At nearly ten years of age, according to
witnesses, she had a kind of
“conversion.” In fact, her mother had
prepared her for her first holy
Communion and told her that it would
only be fitting if she corrected her
character. Therefore, she bit her lips so
as to suppress her angry words and
violent reactions. In April of 1891, she
made her first Communion at St.
Michael’s parish church in Dijon. Seven
years later, she will write about this
event:
On the anniversary of this day
Where Jesus makes in me his home,
Where God takes possession of my heart,
So much so and so well that since that hour,
Since that mysterious colloquy,
That heavenly, delightful conversation,
I want nothing more than to give my life,
To give back something of his great love
To the most loved in the Eucharist (P 47).
And even before this event, we can guess
what was in her. “I loved prayer very
much and God so much that, even
before my first Communion, I did not
understand that one could give one’s
heart to another [besides God]”
(Souvenirs, Ch. 11)
She received an all-around education
with private lessons but one that was
quite incomplete. Her artistic gifts were
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discovered early. She was enrolled in the
Conservatoire de Musique at ten years of
age – at first theory and piano;
afterwards, instrumental ensemble and
harmony. At home, she had to practice
between four and five hours a day. At
thirteen, she won first prize for the
piano at the Dijon Conservatory. She
had an artist’s nature and a musical
vocation. When Elizabeth played music,
it was for her a prayer. She said: “When
I can no longer pray, I play; it is for God”
(told by Alice Confevron). Her musical
and artistic talents are seen in her
writings as is her literary taste.
At fourteen, Elizabeth felt an interior
impulse to consecrate her life to the
Lord and replied spontaneously with a
vow of perpetual virginity. At fifteen, she
decided to enter Carmel (located 200
meters from her house). Her widowed
mother, no longer young, wanted to
keep her elder daughter at home. She
found it difficult to accept her vocation
and, putting it to the test, told Elizabeth
to wait until she was older.
Elizabeth suffered in silence and yet
lived a normal life. Her mother liked to
travel and had many friends. Her
daughters were often invited on trips, to
dances, to tennis games, and to piano
recitals. Elizabeth was “always at the
head of the group” (according to Canon
Angles).
In her letters, she wrote of her
enthusiasm before the beauty of the
mountains and the sea, her joy at
meeting friends, and her interest in
games of tennis and musical evenings.
She was loved everywhere. But she was
also passionate for her work in the
parish, her visits to the sick and
housebound, Catechism, looking after
children and, above all, prayer.
 Carmelite Exemplars: Blessed Elizabeth of the Trinity
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Even in the midst of the world, I can hear
him in the silence of my heart that wants
only to be with him! (L 38)
When I assist at meetings, at celebrations,
my consolation is to recollect myself and to
enjoy your presence (J 38)
When my heart is ready, who can come to
distract it? Noise only touches the surface
(L 49).
Her “heart is ready.” Her diary reveals a
love that one can call mystical. In 1898,
she wrote the following poem:
Holy Spirit, Goodness, supreme Beauty! O
you whom I adore, O you whom I love!
Consume with your divine flames this body
and this heart, and this soul! This spouse of
the Trinity who desires only your will...(P
54).
In 1899, Madam Catez agreed to let her
daughter enter Carmel but asked her to
wait another two years. Elizabeth then
asked to be admitted. While she waited
these years to enter, she read Story of a
Soul by St. Therese of Lisieux. In 1901,
having arrived at the age of consent,
Elizabeth entered the Dijon Carmel. Her
extraordinary recollected manner struck
the nuns. She adapted to the new way of
life and comments: “All is wonderful in
Carmel. I find God when I am washing
as when I am at prayer. I find only him
everywhere” (L 91).
“All is wonderful” because she found the
Lord everywhere. And it is true; there
was a very pleasant experience of grace
for the first months. Whereas, after she
received the habit (the beginning of the
novitiate), she entered into a dark and
dry period: a long cold winter. No piano,
so gratifying humanly and spiritually for
the musician. She felt the separation
from her mother, even though she lived
so close to the convent. There were
many vocal prayers in Carmel. Elizabeth
was used to silent and simple prayers
and suffered from scruples. Was the
Lord happy with her? Elizabeth, the
novice, finds herself disoriented.
In silence and faith, she remained in
touch with him who was the only reason
for her life and vocation. She wrote: “A
Carmelite is a soul that has looked upon
the Crucified” (L 133). During these dark
hours, she grew in faith, humility, trust,
and love, which was “true, strong, and
generous” (L 38). She grew in her love
for her crucified Lord without this being
perceived. None of the sisters, except
her two superiors, had any idea of this
interior purification. And in the
testimonies of the sisters, the same traits
repeat themselves: joy, simplicity,
availability, affability and recollection.
But the clouds or the anguish did not lift
at the though of her unworthiness,
which lasted until the end of her
novitiate. It was after the decision to
grant her religious profession (1903)
that she re-found her joy and
confidence. “Each day, my life as a bride
seems to be more beautiful, more
luminous, more enveloped in peace and
love.” But note, the following tells us the
reason: “During the night before the
great day, while I was in choir awaiting
the bridegroom, I understood that my
heaven was beginning on earth, a
heaven of faith with suffering and
immolation for him whom I love” (L
169). This meant that she had found a
clear conviction of the sense of her life
as a Carmelite.
In spite of the darkness and the
difficulties, it was joy and peace that
from now on were to come from a
deeper vision of life. She acquired a
maturity in her vocation:
If I gaze on the earth, I see the solitude and
even the emptiness; because I cannot say
that my heart has not suffered, but if my
gaze always rests on him, my shining Star,

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oh, then everything disappears and I am
lost in him like a drop of water in the ocean
(L 190, 1904)
Her job was to make and repair clothes
for the sisters. She kept contact between
the external demands and those of the
community and fulfilled her duties.
During the years 1904 and 1905, she was
enlightened by a text from the letter to
the Ephesians: “It is in him that we have
been claimed as God’s own ... chosen to
be, for his greater glory, the people who
would put their hopes in Christ before
he came” (Eph 1:11-12, cited for the first
time on January 25, 1904, cf. L 191).
Laudem gloriae, for the “praise of glory.”
This expression left a deep impression.
We could say that it was another
formulation of her life of adoration,
which was always her fundamental
attitude. This expression of praise
expresses the aspect that was her
particular form of adoration: “A praise
of glory is a soul in silence that is like a
lyre under the mysterious touch of the
Holy Spirit, who beholds God in faith
and simplicity” (CF 43).
She wrote to her friend Francoise: “The
life of a Carmelite is a communion with
God from morning till night and from
night till morning. If he does not fill our
cells and our cloisters, ah! How empty
they would be. But we see him in
everything, because he is within us” (L
123). The spiritual life of Sister Elizabeth
(which is the profoundest part of her
life) was united early on with what she
calls “gazing on God in faith and
simplicity” (CF 43) – God, Christ, and
the Most Holy Trinity. “Gaze,” “look,”
“presence,” or again more particularly
“in adoration,” an expression that says
“everything” before the “everything of
God,” “everything” that speaks for itself
almost without pronouncing the word
“in silence.”
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Each minute is given to us to “root” us
deeper in God...to accomplish this
plan...here is the secret: forget self, give up
self, ignore self, look at the Master, look
only at him (L 333).
This can appear to be a negative attitude
toward other people or to what is
happening in the world. But it is an
attitude that is theological not a
psychological one. The center is Christ,
the Trinity, a center that is the “All,”
which embraces “All” in itself.
Therefore, this concentration on the
truth, on the deepest reality, does not
prevent us from loving others and being
concerned for them. Precisely because
she lived in this interior recollection, she
could remain united to the Lord in the
midst of the world; we can say that this
was true even when she was a lay
woman surrounded by her occupations
and in her relationships with others. Her
teachings are the expression of her own
experience:
We should be aware that God is in the most
intimate center of our being and we should
go to him for everything; then we are never
bored, even when we do the most ordinary
tasks (GV 8).
Elizabeth specially cultivated and valued
friendships as much during her life as a
lay person as in Carmel. She was
interested in the life, health, and the
different interests of her friends. She
knew how to sympathize affectionately,
to suffer with those going through
painful times, and also to rejoice with
them in happier times.
You know well how much I love you, my
dear Marie-Louise, which is why I need to
tell you how happy I am to learn of your
engagement...I pray for you a lot, my dear
friend, and I ask God to fill you with his
blessings and give you all the happiness
that can be enjoyed in this world (L 25,
1899).
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During Easter of 1905, she felt very tired
– the first symptoms of Addison’s
disease, which was little known and
incurable at that time. After being ill
with tuberculosis, she suffered from
chronic kidney infection that meant she
no longer produced the necessary
substances for her metabolism. This
resulted in asthenia, gastro-intestinal
problems, nausea, being unable to eat,
exhaustion, total powerlessness, and
finally death.
During Easter of 1906, she was
transferred to the infirmary. “Before my
death, I dreamed to be transformed into
Jesus crucified and this gives me so
much strength to suffer” (Souvenirs, ch.
XV). The ardent apostolic wind that had
blown throughout her life now blew
even more: “Oh love, exhaust my being
for your glory, that it distills drop by
drop for your Church” (Souvenirs, ch.
XVII). Especially at this time, we see
Elizabeth’s profound expressions on the
acceptance and value of suffering. We
listen to these with great respect. We
who fear, even theologically, all that can
appear to be a certain exaltation of
suffering, will for us remain a mystery.
We admire her attitude full of faith and
hope. Elizabeth, who by love wanted to
identify herself with the crucified Christ,
saw in her physical deterioration the
accomplishment of this identification
and therefore, in this sense, it was a
work of love.
The last months were intense and richly
formative. She continued to write. These
are letters to say goodbye; letters of light
and encouragement. To her mother, she
wrote: “There is a Being who is love,
who wants us to live together with him”
(L 327). Her physical sufferings were
terrible. She declared that she could not
cope with them anymore. And she even
understood that in this state one can be
tempted to suicide in order to be “free”
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(cf Souvenirs, ch. XVII, also
Summarium, para. 64 & 437).
Her experience with weakness and
human poverty is great and total.
Elizabeth is one who suffered in the
midst of so many other ill and suffering
people; she suffered with a trusting and
loving faith. The sublime images of
contemplation of the most Holy Trinity
have now passed through the crucible of
her total powerlessness. Their
authenticity, their truth found their
confirmation in this experience of
poverty. This Elizabeth is for us even
more lovable. She received the blessing
of the beatitudes of the Lord.
Proclaimed blessed by the Lord (Mt 5:1-
12), she is the place of the Presence, of
the compassion of Christ.
And again she, who shortly before
dreamed of losing herself for all eternity
in the midst of the Trinity, was now
ready to remain for all eternity beside
those in agony. Here is the eternity of
divine love in her gesture of service to
the poorest. “Oh! How we need to pray
for the dying! I will willingly spend my
eternity beside them in order to help
them” (Souvenirs, ch. XVII). Two days
before her death, which took place on
November 09, 1906, she pronounced
her last intelligible words: “I am going to
light, to love, to life” (Souvenirs, ch.
XVII).
Her Writings
The editor of the works of Elizabeth of
the Trinity, Father Conrad De Meester,
wrote: “History will be shocked without
doubt when it realizes that it took three
quarters of a century since the death of
this great contemplative, November 09,
1906, for the complete publication of her
works.” And it is also surprising that a
young contemplative nun has left so
much correspondence. Without a doubt,
one of the reasons is Elizabeth’s gifts of
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communication and writing. Here are
the titles of her different works:
Diary (D) – covering the period from
January 1899 to January 1900.
Personal Notes (PN) – scattered papers
(among these, for example, the prayer to
the Trinity found after her death).
Poetry (P) – its value comes from the
richness of her spiritual experience.
Letters (L) – 346 letters preserved (also
taking into account her spiritual
treatises II and IV). These are the
privileged places where we see her
charm, her spiritedness, and her charity.
Among her 59 correspondents, we can
count 6 priests or seminarians, 13
religious, 40 lay people (31 of whom she
wrote to from her Carmelite convent).
Major Spiritual Writings – given this
general name to designate her more
elaborate writings:
Heaven in Faith (HF) – for her sister,
Guite.
Last Retreat (LR) – a collection of notes
from her last retreat.
The Greatness of our Vocation (GV) – a
long letter addressed to her friend
Francoise de Sourdon.
Let Yourself be Loved (LA) – a letter
destined to the prioress, Mother
Germaine. The latter did not read it after
Elizabeth’s death. These are her
circumstantial writings that are
naturally derive from her lived
experience and which help us to see her
spiritual experiences more
spontaneously, as well as her human
qualities and her relationships with
others. The writings contain Elizabeth’s
message, which would not be known
without them. It is a very simple
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message: that of the presence of the
Most Holy Trinity in us.
In heaven, I believe that my mission will be
to attract souls to interior recollection, to
help them to go beyond themselves to cling
to God by a simple loving movement, and to
maintain them in this great interior silence
allowing God to seal himself in them, and to
transform them into himself (Souvenirs, ch.
XVI).
She shares with her friends, laity for the
most part, the wonderful discovery: all
are called, all are loved, all can abandon
themselves to Love. To her friend
Antoinette, she wrote: “I leave you my
faith in the presence of God, the God
who is all love living in our souls. I
confide him to you: it is this interior
intimacy with him that has made the
sun shine in my life, making it like
heaven had already come” (L 333)
We should not idealize Elizabeth’s
spiritual life because she spoke of
“heaven on earth.” We should not
believe that, thanks to the fact of her
living faith in the presence of the Trinity,
her difficulties and the darkness in her
life were suppressed. But even in the
midst of her darkness, there was “the
shining sun” (L 333), thanks to her
constant faith. “The Trinity, here is our
resting place, our ‘home’, our paternal
house from which we must never leave”
(CF 2). In the prayer to the Trinity,
mentioned at the beginning, her entire
desire is to be identified with Jesus, to
be for him “another humanity in which
he renews all his mystery” (PN 5).
This life of communion is the source of
the apostolate. She explained to a young
missionary candidate, destined for
China, from where she gets her spirit:
“Oh, how powerful for those in his care
is the apostle who always stays by the
source of living water; then he can
overflow around him, his soul never
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being empty as he is in communion with
the Infinite” (L 124).
To another seminarian, she states:
My soul loves to unite with yours in the
same prayer for the Church, for the diocese.
While our Lord rests in our souls, his
prayer is our prayer, and I would like to be
united with this ceaselessly, as if I were like
a small vase at the spring, at the Fountain
of Life, in order then to communicate that to
the souls, letting the waves of his love
overflow (L 191).
On November 25, 1984, Pope John Paul
II proclaimed Elizabeth blessed:
We are today...presenting to the world this
religious...because she is a shining witness
of that joy rooted and founded in love...That
she may help many men and women, in
their lives as laity or as consecrated people,
to receive and share in “the waves of infinite
love” that she received “at the Fountain of
Life” (Homily, November 25, 1984, Vatican
City, Acta Apostolicae Sedis, 77, 1985,
p.292).
With Blessed Elizabeth, a new light shines
for us, a new and certain guide is presented
(Discourse to Pilgrims, November 26,1984,
Vatican City, Acta OCD 29/1984, 18-20).
Some Thoughts
In listening to Elizabeth’s spiritual
thoughts, which are always of a lofty
kind, we should remember her actual
life and her spiritual experience:
a. She is simple, natural, peaceful, and
happy. She is not hard in any sense,
violent or rigid.
b. Her spiritual life does not contain any
extraordinary phenomena. What is
extraordinary is the depth and the
intensity of her loving gaze, always
resting in faith.
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c. “She did not put on false piety”
(Process for Beatification – PO, 135, her
friend Marie-Louise Ambry).
“Not the least exaltation by Elizabeth of
the Trinity, but the simplicity of a true
child of God” (PO 50, Mother
Germaine). “I do not know of any
extraordinary favors, but I can confirm
that she was captured by her life of
prayer” (PO 179, Madame Anglais).
Simple Prayer
I advise you to simplify your reading, not to
fill your life so much; you will see that is
very much better. Pick up your crucifix,
look at it, listen. You know that this is where
we meet, and then do not trouble yourself
when you are taken up with work as you
are now and you cannot complete all your
exercises: we can pray to God while
working, it is enough to think of him. Then
everything becomes simple and easy, since
we do not work alone, Jesus is there (L 93).
Elizabeth is not against books or
education. She appreciates them and
uses them herself. But at the time of
prayer, she prefers the simple direct
gaze. It is a method that is simple and
based on the direct presence to the Lord.
We can see her flexibility, the absence of
rigidity: “do not be disturbed.” For her,
prayer is a question of something
“simple and easy,” because “Jesus is
there.”
Small Sanctuary
I keep you in my soul, close to God, in this
small intimate sanctuary where I find him
every hour of the day and night. I am never
alone: my Christ is always there praying in
me and I pray with him ... You should, like
me, build a little cell within your soul;
imagine that God is there, and enter there
from time to time, when you feel distressed,
when you are not feeling well; quickly save
yourself there and confide all this to the
Master. Ah, if you knew him but a little, you
would no longer be bored by prayer; for me
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it is restful, relaxing: quite simply we come
to him whom we love within (L 123).
Intimate sanctuary, silence, solitude –
all these terms that Elizabeth uses
suggest the same thing: a personal
encounter. And therefore it is “a rest, a
relaxation” with “him whom we love.”
Live interiorly with them in the heaven of
your soul; the Father will cover you with
his shadow, putting something like a cloud
between you and the things of the earth in
order to keep you to himself. He will
communicate to you his power so that you
will love him with a love strong as death;
the Word will impress in your crystal like
soul his own beautiful image, and then you
will be pure as he is pure; light as he is
light: The Holy Spirit will transform you to
a mysterious lyre which, silently, under his
divine touch, will produce a magnificent
canticle to Love; then you will be a “praise
to his glory...” (L 269)
The “interiority” is made of the “capacity
of faith,” which allows us to be in the
presence of the Trinity. To live with
them is this “interiority” – this intense
life protects itself from “things” – it is a
strong love, full of beauty; it is a life of
praise, a canticle of joy (in itself in spite
of the inevitable difficulties in life).
Rest in God
A “praise of glory” is a soul that dwells in
God, who loves God with a pure and selfless
love, without looking for itself in the
gentleness of this love, who loves God above
all his gifts. Even when the soul receives
nothing from him, it desires only things to
please the object of its love (HF 43).
A Soul that Gazes Upon God
A “praise of glory” is a soul that gazes upon
God in faith and simplicity; it is a mirror of
everything he is; it is like a bottomless
abyss in which God can flow in, open his
heart to share in trust; it is also like a
crystal through which he can shine and
contemplate all his perfections and his own
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splendor. A soul that allows the divine
Being to satisfy in the soul its need to
communicate “all it is and all it has” is in
reality a praise of all God’s attributes (HF
43).
Focused on God in faith and simplicity,
a person unifies with him: this expresses
Elizabeth’s own experience. God needs
to communicate himself (being
communion); a “praise of his glory”
justly permits God to communicate “all
that he is and all that he has.”
Happy Intimacy
...how happy we are when we live
intimately with God, when we make our
lives a heart to heart, an exchange of love,
when we know how to find the Master in
the depths of our soul. Then we are no
longer alone, and we need solitude in order
to enjoy the presence of this adorable Guest
(L 161).
Prayer is a “heart-to-heart” relationship
with God. We are “never alone, and we
need solitude.”
Life, a Sacrament
...every incident, every event, every pain
like every joy is a sacrament given to us by
God (CF 10).
This is a very positive vision of life in all
its events. We find God. In relation to
this, and we quote further:
... in activity, while we fulfill the office of
Martha, the soul can always remain in
adoration, hidden like Mary Magdalene in
contemplation (L 58). What does it matter
when I do the work he wants me to do since
he is always with me, heart-to-heart prayer
should never end (L 169).
Conclusion
Humane, natural, likeable, Elizabeth is a
model of inspiration to others; as much
for those who have chosen a consecrated
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life as for lay people. Personally, she

wanted to be a Carmelite. But she began
her profound contemplative life as a
young lay woman. She would have been
able, if she had seen God’s will through
circumstances, to have lived her life of
contemplation and holiness as a lay
person.

There is in her a clear, personal, interior

line that guided her life. And there is a
spiritual center where she makes
decisions and commitments that do not
depend so much on events, but she
assimilates these events positively and
discerns what choice to make through
them. It is for this reason that she comes
across as being easy-going, natural, and
transparently joyful.

Elizabeth speaks of her experience in

order to communicate it to others. She
presents it as something “natural” that
in the end became easy enough, even
though she does not ignore the effort
needed or the patience. It seemed to her
that this experience as such can be
shared with others. Perhaps this
supposition is not exact. There is
something natural in Elizabeth, which
comes from a particular grace of her
personality in convergence with her
faith, which is full of love. In any case,
she is certainly for all of us a model to
inspire us deeply by the purity of her
commitment to love. In her, we find the
mysticism of St. Paul. The inscription
carved on the back of her profession
crucifix testifies to this: “I live now not
my own life but with the life of Christ
who lives in me” (Gal 2:20).

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