As you know, Mother Teresa is being canonized this coming Sunday, September 5.
(In case you didn’t know and thought that had already happened…well, no)
I’ve pulled material from several old posts together and gather them here. Some links were dead, but what’s still alive I share with you.
First, for children. I wrote about Mother Teresa in the Loyola Kids’ Book of Heroes.
You can read most of the entry here, at the Loyola site – they have a great section on saints’ stories arranged according to the calendar year. Some of the stories they have posted are from my books, some from other Loyola Press saints’ books.
When we think about the difference that love can make, many people very often think of one 
person: Blessed Mother Teresa of Calcutta. A tiny woman, just under five feet tall, with no tools except prayer, love, and the unique qualities God had given her, Mother Teresa is probably the most powerful symbol of the virtue of charity for people today.
Mother Teresa wasn’t, of course, born with that name. Her parents named her Agnes—or Gonxha in her own language—when she was born to them in Albania, a country north of Greece.
Agnes was one of four children. Her childhood was a busy, ordinary one. Although Agnes was very interested in missionary work around the world, as a child she didn’t really think about becoming a nun; but when she turned 18, she felt that God was beginning to tug at her heart, to call her, asking her to follow him.
Now Agnes, like all of us, had a choice. She could have ignored the tug on her heart. She could have filled her life up with other things so maybe she wouldn’t hear God’s call. But of course, she didn’t do that. She listened and followed, joining a religious order called the Sisters of Loreto, who were based in Dublin, Ireland.
Nine years ago (was it really that long?? Yes..), when the excerpts from Mother Teresa’s journal detailing her “dark night” were published, I wrote several posts. All have links to other commentary.
The first is here. One of the articles I linked there was this 2003 First Things piece.
A second post, in which I wrote:
My first post on the story of Mother Teresa’s decades-long struggle with spiritual darkness struck some as “dismissive,” and for that I apologize. That particular reaction was against the press coverage – not the Time article, but the subsequent filtering that I just knew would be picked up as a shocking new revelation and used by two groups to promote their own agendas: professional atheists (per the Hitchens reaction in the Time piece itself) and fundamentalist Protestants, who would take her lack of “blessed assurance” emotions as a sure sign that Catholicism was, indeed, far from being Christian. Michael Spencer at Internet Monk had to issue a warning to his commentors on his Mother Teresa post, for example, that he wouldn’t be posting comments declaring that Roman Catholics weren’t Christian.
So that was my point in the “not news” remark. Because the simple fact of the dark night isn’t – not in terms of Mother Teresa herself or in terms of Catholic understanding and experience of spirituality. It is very good that this book and the coverage has made this more widely known to people who were previously unaware of either the specifics or the general, and it is one more gift of Mother Teresa to the world, a gift she gave out of her own tremendous suffering. What strikes me is once again, at its best, taken as a whole, how honest Catholicism is about life, and our life with God. There is all of this room within Catholicism for every human experience of God, with no attempt to gloss over it or try to force every individual’s experience into a single mold of emotion or reaction.
In that post, I linked to Anthony Esolen at Touchstone:
Dubiety is inseparable from the human condition. We must waver, because our knowledge comes to us piecemeal, sequentially, in time, mixed up with the static of sense impressions that lead us both toward and away from the truth we try to behold steadily. The truths of faith are more certain than the truths arrived by rational deduction, says Aquinas, because the revealer of those truths speaks with ultimate authority, but they are less certain subjectively, from the point of view of the finite human being who receives them yet who does not, on earth, see them with the same clarity as one sees a tree or a stone or a brook. It should give us Christians pause to consider that when Christ took upon himself our mortal flesh, he subjected himself to that same condition. He did not doubt; His faith was steadfast; yet He did feel, at that most painful of moments upon the Cross, what it was like to be abandoned by God. He was one with us even in that desert, a desert of suffering and love. Nor did the Gospel writers — those same whom the world accuses on Monday of perpetrating the most ingenious literary and theological hoax in history, and on Tuesday of being dimwitted and ignorant fishermen, easily suggestible — refuse to tell us of that moment.
In her love of Christ — and the world does not understand Christ, and is not too bright about love, either — Mother Teresa did not merely take up His cross and follow him. She was nailed to that Cross with him.
Another post with more links to commentary.
A reminder, too, as I pointed out last week, that the very attractive-looking website on “Mother Teresa in the United States” created by the US Embassy to the Vatican does not include any links to, much less text of, her most well-known US-related moment: her speech at the 1994 National Prayer Breakfast in which she excoriated the sin of abortion in the presence of the Clintons and Gores.
