The Spirit of St. Francis de Sales Part 23

BLESSED FRANCIS' ESTEEM OF THE VIRTUE OF SIMPLICITY.

Our Blessed Father had the highest possible esteem for the virtue of simplicity. Indeed, my sisters, you know what a prominent place he gives to it in his letters, his Spiritual Conferences, and elsewhere. Whenever he met with an example of it he rejoiced and openly expressed his delight. I will here give you one instance which he told me, as it were exulting over it. After having preached the Advent and Lent at Gren.o.ble, he paid a visit to La Grande Chartreuse, that centre of wonderful devotion and austerity, the surroundings of which are so wild, solitary, and almost terrible in their ruggedness, that St. Bernard called it _locus horroris et vastae solitudinis_.

At the time of his visit, the Prior General of the whole Order was Dom Bruno d'Affringues, a native of St. Omer, a man of profound learning and of still more profound humility and simplicity. I knew him well, and can bear witness to the beauty of his character, which in its extreme sweetness and simplicity had something in it not of this earth.

He received Blessed Francis on his arrival with his usual delightful courtesy and sincerity. After having conducted him to a guest chamber suited to his rank, and having talked with him on many lofty and sublime subjects, he suddenly remembered that it was some feast day of the Order.

He therefore took leave of the Bishop, saying that he would gladly have stayed with him much longer, but that he knew his honoured guest would prefer obedience to everything else, and that he must retire to his cell to prepare for Matins, it being the feast of one of their great Saints.

Our Saint approved highly of this exact observance of rule, and they separated with mutual expressions of respect and regard.

On his way to his cell, however, the Prior was met by the Procurator of the Monastery, who asked him where he was going and where he had left his Lords.h.i.+p, the Bishop of Geneva. "I have left Him," the Prior answered, "in his own chamber, and I took leave of him that I might go to our cell and be ready to say Matins to-night in choir because of to-morrow's feast."

"Truly, Reverend Father," said the Procurator, "you are well up in the ceremonies of the world indeed! Why, it is only a feast of our own Order!

Do we, out in this desert, have every day for our guests Prelates of such distinction? Do you not know that G.o.d takes pleasure when for a sacrifice to Him we offer hospitality and kindliness? You will always have leisure to sing the praises of G.o.d; you will have plenty of other opportunities for saying Matins; but who can entertain such a Prelate better than you? What a disgrace to the house that you should leave him thus alone!" "My son,"

replied the Reverend Father, "I see that you are quite right and that I have certainly done wrong." So saying he at once retraced his steps to the Bishop of Geneva's apartment, and finding him, there said humbly: "My Lord, on leaving you I met one of our brethren who told me that I had been guilty of discourtesy in leaving you thus all alone; that I should have an opportunity at another time of making up for my absence from Matins, but that we do not every day have a Bishop of Geneva under our roof. I see that he is in the right and I have come back at once to ask your pardon, and to beg you to excuse my apparent rudeness, for I a.s.sure you truthfully that _it was done in ignorance_."

Blessed Francis was enraptured with this straightforwardness, candour, and simplicity, and told me that he was more delighted with it than if he had seen the good Prior work a miracle.

BLESSED FRANCIS' LOVE OF EXACt.i.tUDE.

This same Dom Bruno was remarkable for his exact.i.tude and punctuality, virtues which our Blessed Father always both admired and praised. He was so exact in the observance of the smallest monastic detail that no novice could have surpa.s.sed him in carefulness. At the same time he never allowed himself to be carried away by indiscreet fervour, beyond the line laid down in his rule, knowing how much harm would be done to his inferiors by his not preserving a calm and even tenor of life, making himself all things to men, that he might win them and keep them for Jesus Christ.

He would never allow the smallest austerities to be practised beyond those prescribed by the Const.i.tutions of the Order. Though rigorous towards himself he was marvellously indulgent towards those whom he governed in the monastery. For himself he had the heart of a judge, for them that of a mother.

Our holy Bishop, drawing a comparison between him and his predecessor, who was addicted to such excessive austerities that it seemed as if he had either no body at all, or one of iron, said: "The late Prior was like those unskilful physicians who by their treatment fill up our cemeteries: for many who desired to imitate his mortified life, and through a zeal without knowledge, tried to do what was beyond their strength, ended by falling into the pit. On the other hand, the actual Prior of the Grand Chartreuse, by his gentleness and moderation, maintains among his monks, peace and humility of soul, together with health of body, making them preserve their strength for G.o.d, that is to say, so as to serve Him longer and with greater earnestness in those exercises which tend to His glory. In doing this he follows the example of the Patriarch Jacob, who, on his return from Mesopotamia, could have reached his father's house much sooner had he accepted the offer of camels made by his brother Esau, when he came to meet him. But Jacob preferred to accommodate his pace to that of his little ones, of his children, and even of the lambs of his flock, rather than to press on at the risk of throwing his household and followers into disorder." This example was a favourite one with our Blessed Father, and I am reminded of another of the same kind, which he valued almost as much.

"Have you read," he once said to me, "the life of Blessed Aloysius Gonzaga of the Society of Jesus? If you have, perhaps you have remarked what it was that made that young prince so quickly become holy, and almost perfect. It was his extreme exact.i.tude and punctuality, and his faithful observance of the const.i.tutions of his Order. This was such that he refused to put one foot before the other, so to speak, or draw back a single step in order to gratify himself. This, not of course in regard to things commanded, or forbidden, for the law of G.o.d leaves us in no doubt about such, but in those indifferent matters which, being neither commanded nor forbidden, often make correct discernment difficult." There are some who imagine that this way of discerning the will of G.o.d is impracticable for persons in the world, and that it is only out of the world, as they call the cloistered life, that one can have recourse to it. Now, although we do not deny that in the well-regulated and holy life of a convent by means of obedience, and through the medium of superiors, the knowledge of G.o.d's will in things indifferent can be more perfectly ascertained, and more readily acted upon, than in any other state of life, still we venture to maintain that even in the world it is easier to ascertain G.o.d's will, even in things indifferent, than might at first sight appear."

It was one of Blessed Francis' common maxims that great fidelity towards G.o.d may be practised even in the most indifferent actions, and he considered that to be a lower degree of fidelity which is only available for great and striking occasions. He who is careful with farthings, how much more so will he be with crowns?

Not that he loved scrupulous minds, those, namely, which are troubled and anxious about every trifle. No, indeed, but he desired that G.o.d should be loved by all with a vigilant and attentive love, exact, punctual, and faithful in the smallest matters, pictured to us by the rod the Prophet used when watching the boiling caldron, to remove all the sc.u.m as it rose to the surface.[1]

And you may be sure that what he taught by word, he himself was the first to practise. He was the most punctual man I ever knew, the most exact, though without fussiness or worry. He was not only most accurate in all details of the service of the altar and of the choir, but, even when reciting his office in private, he never failed to observe all minutiae of ceremonial in every way, bowing his head, genuflecting, etc., as if he were engaged in a solemn public function. In his intercourse with the world he was just as exact; he omitted no detail required by courtesy, he spared no pains to avoid giving inconvenience or annoyance to anyone. People who were old fas.h.i.+oned in their punctilious civilities, and tedious and lengthy in their ceremonious discourse, he treated with the most sweet and gracious forbearance, letting them say all they had to say, before he replied, and then answering as his duty and the laws of politeness required.

All his actions were regular as clockwork, and the holy presence of G.o.d was the loadstar of his soul. One day I was complaining to him of the too great deference which he paid me. "And for how much then do you," he answered, "account Jesus Christ, whom I honour in your person?" "Oh!" I replied, "if you take that ground, you ought to speak to me on your knees!"

Once two persons happened to be playing a game of skill when Blessed Francis was in the room. One was cheating the other. Our holy Prelate, indignant at this, remonstrated at once. "Oh," was the careless reply, "we are only playing for farthings." And "supposing you were playing for guineas," returned Francis, "how would it be then? He, who despises small faults will fall into great ones, but he who is faithful and honest in small matters will also be honest in great ones. He who fears to steal a pin will certainly not take a guinea. In fine, he who is faithful over a little shall be set over much."

I should like while I am on this subject to add a short saying which was often on the lips of this Blessed Father. "Fidelity towards G.o.d consists in abstaining from even the slightest faults, for great ones are so repulsive in themselves that often enough nature deters us from committing them."

[Footnote 1: Jer. i. 11, 13.]

A TEST OF RELIGIOUS VOCATION.

Here I will relate a pleasant little incident which befell Dom Bruno, of whom I have spoken above. Our Blessed Father often quoted it as an example for others.

The Germans, particularly those on the banks of the Rhine, have a special devotion to St. Bruno, who was a native of Cologne, in which city he is highly honoured.

A young man, a native of the same place, had a most ardent desire to enter the Carthusian Order, but his parents, influential people of the city, prevented his being received into the Chartreuse of Cologne, or into any other Carthusian monastery in the neighbourhood.

The youth, greatly distressed at this repulse, left the city in haste, and took refuge among the holy mountains where St. Bruno and his companions made their first retreat. Presenting himself at the Grande Chartreuse he asked to see the Rev. Fr. Prior, and throwing himself at his feet, entreated that he might be clothed with the habit of the Order, concealing nothing from him, neither his birth, nor his place of residence, nor the circ.u.mstances of his vocation, etc. The Prior, observing that he was fragile in appearance and of an apparently delicate const.i.tution, remonstrated, pointing out to him how great were the austerities of the Order, and reminding him of the bleakness of the hills amidst which the monastery was situated, and of the perpetual winter which reigns there.

The young man replied insisting that he knew all this, and had counted the cost, but that G.o.d would be his strength, and enable him by His grace to overcome all obstacles. "Even though," said he, "_I should walk in the shadow of death I shall fear no evil provided that G.o.d be with me_." Then the Prior took a more serious tone. Determined to test to the utmost the courage and resolution of the postulant, he asked him sharply if he knew all that was required of those who aspire to enter the Carthusian Order.

"Are you aware," he said, "that in the first place we require him to work at least one miracle? Can you do that?" "I cannot," replied the young man, "but the power of G.o.d within me can. I trust myself entirely to His goodness. I am certain that having called me to serve Him in this vocation, and implanted in me a thorough disgust for the things of the world, He will not permit me to look back, nor to return to that corrupt society which, with all my heart and soul, I have renounced. Ask of me whatever sign you will, I am convinced that G.o.d will work a miracle, even through me, in testimony of this truth."

As he spoke the blood mounted to his forehead, his eyes shone like stars, his whole visage seemed on fire with enthusiasm.

Dom Bruno, astonished at the vehemence of his words, opened his arms, and clasping him to his heart received him at once among his children. Then turning to those who stood around him, "My brothers," he said, "his is an undeniable vocation. May G.o.d of His clemency often send such labourers into the harvest of the Chartreuse." And to the young postulant, "Have confidence, my son, G.o.d will help you, and will love you, and you will love Him, and will serve Him among us. This is the miracle we expect you to work."

You will ask me, perhaps, what use our Blessed Father could make of this example. I will tell you. When he was admitting any young girl into your congregation, my sisters, he invariably referred to it. He used to speak to her only of Calvary, of the nails, the thorns, the crosses, of inward mortification, of surrender of will, and crucifixion of private judgment, of dying wholly to self, in order to live only with G.o.d, in G.o.d, and for G.o.d: in fine, of living no longer according to natural inclinations and feelings, but absolutely according to the spirit of faith, and of your congregation.

Did anyone object that your Order was not so rigorous, or severe, as he made it out to be; but that, on the contrary, the life led by its members was easy, without many outward austerities, as was proved by the fact that even the infirm and sickly were admitted into it, and attained to the same sanct.i.ty as the rest, he replied: "Believe me, that if the body is there preserved as if it were a vessel of election, the spirit is there tested and tried in all possible ways, since the spirit that fails to stand every possible trial is no stone fit for the building up of this congregation."

He went on to quote from the life of St. Bernard. Against that holy man it was once urged that the austerities and bodily macerations practised in his Order frightened away young men, and deterred them from entering it, "Many," said the Saint, "see our crosses, but see not how well we are able to carry them. It happens to our crosses, as it does to those which are painted on the walls of a church when the Bishop in consecrating it makes a second cross upon them with holy oil. The people see the cross made by the painter, but they do not see that with which the Bishop has covered it. Our crosses, so plainly visible, are softened by very many inward consolations, which are concealed from the eyes of worldlings because they understand not the spiritual things of G.o.d, nor see how we can find peace in this bitterness which so repels those whose only thought is of themselves, and of their own pleasures. In very truth," our Blessed Father continued, "the worldling may notice in the rosebed of religion only the loveliness of the flowers, and the sweetness of their perfume, but these conceal many a thorn. The crosses of community life are hidden because the sisters of this congregation have by _interior_ mortification to make up for what is lacking in external austerities.

"This law of your Inst.i.tute has been established out of consideration for the weak and infirm, who may be admitted among you, and to whose service the stronger members have to devote themselves. This is the reason why all who purpose to enter the Order have to resolve to make war to the death against their private judgment, and still more against their self-will and self-love. This is why all ought to mortify all their pa.s.sions and affections, and absolutely to bend their understanding under the yoke of obedience, to live, in short, no longer according to the old man, but entirely according to the new man, in holiness and in justice. So to live as to bear a continual cross even until death, and dying upon it, with the Son of G.o.d, to say, _With Christ I am nailed to the Cross_, and _I live, now not I, but Christ liveth in me._"[1]

[Footnote 1: Gal. ii. 19, 20.]

UPON FOLLOWING THE COMMON LIFE.

He always praised _common_ life very highly. His exalted opinion of its merits made him refuse to allow the Sisters of the Visitation to practise extraordinary austerities in respect to dress or food. For these matters he prescribed rules such as can easily be observed by anyone who wishes to lead a christian life in the world. His spiritual daughters, following this direction, imitate the example of Jesus Christ, of His Blessed Mother, and of the disciples of our Lord, who led no other kind of life. For the rest, they have at all times to submit themselves to the discretion and judgment of their superiors, whose duty it is to decide for them on the expediency of extraordinary mortifications after hearing the circ.u.mstances of the case of any individual sister.

Our Saint himself often, indeed, practised bodily mortifications, but always with judgment and prudence, for he knew full well that the object of such austerities is the preservation of purity of soul, not the destruction of bodily health.

In one word, he practically set the life of Jesus Christ before that of St.

John the Baptist.

UPON THE JUDGING OF VOCATIONS.

Although our Blessed Father has given you the fullest possible instructions on this subject, in his seventeenth Conference, ent.i.tled, _On voting in a Community_, I see that you are not quite satisfied in the matter.

I know very well that your dissatisfaction does not arise from any unworthy motive, but only from a conscientious desire to do your duty to G.o.d, and to the sisters whom you have in a way to judge. To relieve your minds of doubt, I am about to supplement the teaching of that Conference with a few thoughts suggested to me at various times by Blessed Francis himself, which I put before you in words of my own.

In the first place, we must be careful never to confuse the terms _vocation_ and _avocation_, for their meaning is very different.

An _avocation_ is the condition of life in which we serve G.o.d.

A _vocation_ is His call to that condition of life. When we call a servant to command him to do something, the calling him is one thing, his obeying and employing himself as directed quite another; and this, even if he do the work precisely as he is told, and no more. Now, there are two sorts of vocation. The first is the call to faith or grace; the second, the call to a particular avocation in life.

To follow the first vocation, viz., to Faith, is necessary for salvation, since he who refuses to listen to this call and to obey its voice risks the loss of his immortal soul. A pagan or heretic called by G.o.d to embrace Christianity or to submit to the Catholic Church, and to the end neglecting this call, must needs be lost, for out of the true Church there is no salvation. Again, if a member of the true Church who is spiritually dead in mortal sin, refuse to listen to the call, or vocation, of preventing grace which bids him return to G.o.d by confession, or by contrition of heart, he is in a state of d.a.m.nation.

Not so, however, with the second kind of call or vocation. As this is only to some particular condition of life in the world or the cloister, although we must not neglect it, but must listen with respect to what it may please G.o.d to say to our heart, yet essentially it is not of vital importance to the welfare of our soul that we should follow such a call, since, at the most, it is but an inward counsel, which may be acted upon or not according to our choice.

And now remember that the counsels given in Holy Scripture are not precepts.[1] Our Blessed Father has often said that it would be not only an error, but a heresy, to maintain that there is any kind of legitimate calling or avocation in which it is impossible to save one's soul. On the contrary, in each, grace is offered, by means of which we may safely walk before G.o.d in holiness and justice all the days of our life.

To deny this would be to cut off from the hope of salvation, not thousands only, but millions of men and women, those, namely, who are engaged all their lives long in occupations which they have undertaken, not only without a vocation from G.o.d, but sometimes even against their own inclination.