On October 1st the Byzantine Slavs celebrate the feast of the Protection of the Theotokos; in the west, this day commemorates the falling asleep of Saint Therese of Lisieux, the “little flower.” Is there any connection between these feasts? I believe there is based on the devotion that Therese had to Mary the Mother of God whose protection was so important in Therese’s life.
The Protection of the Theotokos
October 1st commemorates an event that occurred in Constantinople in the 10th century when the city was under the threat of attack from a barbarian invasion. The people of the city took refuge in prayer at the palace church of Blachernae, a neighborhood in Constantinople. In attendance was Saint Andrew of Constantinople (the fool for Christ) and his disciple, Epiphanius. They, along with others witnessed the Theotokos entering the church where she knelt in prayer for some time. Then she arose and spread her veil over the gathered people in a gesture of protection and the city was spared from invasion.
The feast takes its Russian name, Pokrov, from a word meaning both veil or cloak and protection or intercession. Thus the feast commemorates Our Lady’s protecting presence in the life of the church as well as individuals who pray to her. The icon depicts the Theotokos standing above the congregation and stretching out her arms which are draped in her veil in a gesture of protection.
Saint Therese and the Mother of God
From childhood, Therese had a great devotion to Our Lady. The Rosary was part of the family devotions in the Martin household and the children competed with each other to show honor to our lady by kissing the hands of her statue.
When she was 10 years old, Therese was struck by a mysterious nervous ailment. She spent weeks in bed suffering from bouts of delirium. She even thought her family was trying to poison her! Novenas were prayed and Masses said for her healing and finally she saw a vision of the Virgin Mary. In her room was a statue of Our Lady. Therese begged her to deliver her from this illness. Suddenly, the statue seemed to come to life, smiling on Therese who was healed. Henceforth this statue was called “Our Lady of the Smile.” Later Therese would consecrate herself to Our Lady and would frequently refer to herself a “The Little Flower of the Blessed Virgin.”
In the Carmel of Lisieux Therese developed her little way of holiness- doing little things with great love. There her devotion to the Mother of God continued in her daily life as a nun. She prayed the Rosary frequently and had frequent recourse to Our Lady in her daily prayers. Therese considered Mary to be her mother just as much as she was the mother of Jesus. She once said,” You know, dear Mother, that I am happier than you? I have you for Mother, whereas you do not have the Blessed Virgin to love…I poor creature am not your servant, but your daughter. You are the Mother of Jesus, and my Mother too.” When she was asked to write her autobiography by her sister, Pauline, who was prioress of the convent she wrote:
“Before I took pen in hand, I knelt down before the statue of the Blessed Virgin, which had given to my family so many proofs of her maternal protection, and I begged her to guide my hand and not allow me to write a single line that might displease her.” (Autobiography, 15) She also prayed that she would “pass the day of life hidden with Jesus under the mantle of Mary.”
Throughout her life, Therese was aware of the role of the Theotokos in her life as protector and advocate. Like her, we should see Mary as our protector and Mother and ask her to spread her veil over us as she did in Constantinople so many years ago.
References: Orthodox Wiki for information about Pokrov and Father Hardon’s article on Therese and her devotion to Our Lady.