The Spirit of St. Francis de Sales Part 28

As regards interior desolation there are some souls who seem to think that no devotion is worthy of the name which is not sensible and full of emotion.

To one who complained to our Blessed Father of having lost all relish for exercises of piety, he wrote in the following words: "The love of G.o.d consists neither in consolations nor in tenderness--otherwise our Lord would not have loved His father when He was sorrowful unto death, nor when He cried out, _My G.o.d, my G.o.d, why hast Thou forsaken me?_[1] That is to say, then, when He performed the greatest act of love that it is possible to imagine.

"The truth is, we are always hungering after consolation, for a little sugar to be added to our spiritual food; in other words, we always want to experience our feelings of love and tenderness, and thereby to be cheered and comforted."

[Footnote 1: Matt. xxvii. 46.]

UPON OUR DESIRE TO SAVE OUR SOUL.

Faith teaches us, by means of the Holy Scriptures, that G.o.d ardently desires that we should be saved,[1] and that none should perish. His will is our sanctification, that is to say, He wishes us to be holy. Moreover, to prove that His desire is neither barren nor unhelpful, He gives us in His holy Church all the graces necessary for our salvation, so that if we are lost it will only be because of our own wilful malice.

Unfortunately, however, though it may be that all desire to save their souls, all are not willing to accept the means offered them for so doing.

Hence the disorders which we see in the world around us and the truth, that, while many are called few are chosen. On this subject our Blessed Father speaks as follows in his Theotimus:

"We are," he says, "to will our salvation in such sort as G.o.d wills it; now He wills it by way of desire, and we also must incessantly desire it, in conformity with His desire. Nor does He will it only, but, in effect, gives us all necessary means to attain to it. We then, in fulfilment of the desire we have to be saved, must not only wish to be saved, but, in effect, must accept all the graces which He has provided for us, and offers us.

With regard to salvation itself, it is enough to say: I desire to be saved.

But, with regard to the means of salvation, it is not enough to say: I desire them. We must, with an absolute resolution, will and embrace the graces which G.o.d presents to us; for our will must correspond with G.o.d's will. And, inasmuch as He gives us the means of salvation, we ought to avail ourselves of such means, just as we ought to desire salvation in such sort as G.o.d desires it for us, and because He desires it."[2]

[Footnote 1: 1 Tim. ii. 4.]

[Footnote 2: _The Love of G.o.d_. Bk. viii. 4.]

UPON GOOD NATURAL INCLINATIONS.

Blessed Francis always impressed upon us the necessity of making use for the glory of G.o.d of any good inclinations natural to us. "If you possess such," he would say, "remember that they are gifts, of which you will have to render an account. Take care, then, to employ them in the service of Him who gave them to you. Engraft upon this wild stock the shoots of eternal love which G.o.d is ready to bestow upon you, if, by an act of perfect self-renunciation, you prepare yourself to receive them."

There are people who are naturally inclined to certain moral virtues, such as silence, sobriety, modesty, chast.i.ty, humility, patience, and the like, and who, however little they may cultivate these virtues, make great progress in them. This was the case with many of the great pagan philosophers as we know, and it is quite true, that with all of us, the bent and inclination of the mind towards the acquisition of any kind of excellence, whether moral or physical, is an immense a.s.sistance. Still, we must bear in mind the fact that the acquiring of every moral virtue and every physical power, nay, of the whole world itself, is nothing, if, in gaining them, we should lose our own soul. St. Paul tells us this,[1] and for the same reason, our Blessed Father warns us not to keep our talents wrapped up in a napkin, not to hide their light under the bushel of nature, but to trade with them according to the intention of Him who is their author and distributor. He reminds us that this divine Giver who bestowed them on us in order thereby to increase His exterior glory, promises us a reward if we use them as He means us to do, and threatens us with punishment if we are careless in the matter.

You ask me how we are to deal with these inclinations and manage these talents or virtues? Well, you have the answer to that question in the words of our Blessed Father which I quoted: "Engraft on the wild stock of natural inclination shoots of divine charity."

[Footnote 1: 1 Cor. xiii. 1, 3.]

HOW TO SPEAK OF G.o.d.

St. Francis loved those words of St. Peter: _If any man speak, let him speak as the words of G.o.d. If any man minister, let him do it as of the power which G.o.d administreth_,[1] and of St. Paul: _All things whatsoever you do, whether in word or in work, do them in the name_ (that is to say, to the honour and glory) _of our Lord Jesus Christ_.[2]

That we may carry out this excellent precept in our actions, our Blessed Father gives us some remarkable teaching. In one of his letters he says: "We must never speak of G.o.d or of things relating to His wors.h.i.+p, that is, of religion, carelessly, and in the way of ordinary conversation, but always with great respect, esteem, and devotion."

This advice applies to those who speak of G.o.d, and of religious matters as they would of any ordinary topics of conversation, without taking into account the circ.u.mstances of time, place, or persons. St. Jerome complained of this abuse, saying that whilst there are masters and experts in every art and science, only on matters of theology and Holy Scripture, the foundations of all arts and sciences, can few be found to speak well. Yet questions relating to them are discussed most flippantly at table, and in public places; the hare-brained youth, the uneducated labourer, and the dotard, give their opinions freely on the highest mysteries of the Faith.

Again, Blessed Francis says: "Always speak of G.o.d as of G.o.d, that is to say, reverently and devoutly, not in a self-sufficient, preaching spirit, but with gentleness, charity, and humility."[3]

In the same book he gives his advice to Philothea in the following words: "Never, then, speak of G.o.d or of religion for form's sake, or to make conversation, but always with attention and devotion. I tell you this, that you may not be guilty of an extraordinary sort of vanity, which is observable in many who profess to be devout. These people, on all possible occasions, throw in expressions of piety and fervour without the least thought of what they are saying, and, having uttered these phrases, imagine that they themselves are such, as their words would indicate, which is not at all the case."

[Footnote 1: 1 St. Peter iv. 11.]

[Footnote 2: Col. iii 17.]

[Footnote 3: Part iii., chap. 26.]

UPON ECCENTRICITIES IN DEVOTION.

Blessed Francis had a great dislike of any kind of affectation or singularity practised by devout persons, whether in Religious houses or in the world. He went so far as to say that it rendered their piety not merely offensive, but ridiculous.

He wished every one to conform as far as possible to the way of life proper to his or her calling, without affecting any peculiarity. He gave as his authority for this desire the example of our Lord, who, in the days of His flesh, condescended to make Himself like to His brethren in all things excepting sin.

The holy Bishop inculcated this lesson upon his penitents, not only by word, but much more by his example. Never during the whole fourteen years which, happily for me, I spent under his direction studying most closely all his actions, his very gestures, his words, and his teaching; never, I say, did I observe in him the faintest shadow of singularity.

I must confess to having, in order to find out exactly what he was, practised a _ruse_, which some might think inexcusable or impertinent.

Every year he paid me a week's visit, and before he came I took care to have some holes pierced in the doors or boarding of his rooms, that I might closely observe his behaviour when quite alone. Well, I can truly say that whatever he did, whether he prayed, read, meditated, or wrote, in his lying down and in his rising up, at all times and in all circ.u.mstances, he was the same--calm, unaffected, simple--his outward demeanour corresponding with the interior beauty of his soul. Francis quite alone was the very same as Francis in company. I think, myself, that this was the result of his continual attention to the presence of G.o.d, a practice which he recommended so strongly to all who were under his direction.

When he prayed, it was as though he saw the angels and the saints gathered round him. He remained for hours calm, motionless as a statue, and changeless in expression.

Never, even when alone, did he for the sake of greater comfort sit or stand or a.s.sume att.i.tudes other than those he permitted himself when in public.

He never so much as crossed his legs, or rested his head on his hand. The unvarying but easy gravity of his demeanour naturally inspired an unfailing love and respect.

He said that our exterior deportment should be like water which, the better it is, the more is it tasteless.

I was much pleased on hearing a very famous and devout person,[1] whom I met in Paris, say this to me about our Saint. That nothing brought so vividly to his mind what the conversation of our Lord Jesus Christ must have been among men, as the presence and angelic deportment of the holy Bishop, of whom one might truly say that he was not only clothed with, but absolutely full of, Jesus Christ. Nor will this appear strange to us if we remember that the just soul, that is to say, the soul which is in a state of grace, is said to be conformed to the image of the Son of G.o.d, and is called a partic.i.p.ator of the divine nature.

[Footnote 1: St. Vincent de Paul.]

UPON CONFRATERNITIES.

He advised devout people to give in their names boldly, and without much consultation, to the confraternities which they happened to meet with, so as to become by this means partic.i.p.ators of grace with all those who fear G.o.d and live according to His law. He pitied the scruples of those good souls who fear to enrol themselves, lest, as they ignorantly imagine, they should sin by not fulfilling certain duties laid down in the rules given for the guidance and discipline of these confraternities, but which are rather recommended than commanded.

"For," he said, "if the rules of Religious Orders are not in themselves binding under pain of either mortal or venial sin, how much less so are the statutes of confraternities?

"The following out of the recommendations given to their members to do certain things, to recite certain prayers, to take part in certain meetings or processions, is a matter of counsel, and not of precept. To those who perform such pious actions, Indulgences are granted, which those who do not practise them fail to gain; but such failure, even if wilful, is not a sin.

There is much to gain, and nothing to lose."

On this subject he speaks thus to Philothea:

"Enter readily into the confraternities of the place in which you are living, and specially into those whose exercises are the most fruitful and edifying. In doing this, you will be practising a kind of obedience which is very pleasing to G.o.d, and the more so because although the joining confraternities is not commanded, yet it is recommended by the Church, who, to show that she desires Catholics to enrol themselves therein, grants Indulgences and other privileges to their members. Then, too, it is always a charitable thing to concur and co-operate with others in their good works. And although it may be that we should make quite as good exercises by ourselves as we do in common with our fellow-members, yet we promote the glory of G.o.d better by uniting ourselves with our brethren and neighbours, and sharing our good deeds with them."[1]

[Footnote 1: Part ii., chap. 15.]

UPON INTERCOURSE WITH THE WORLD.

There are some good people whose zeal not being sufficiently tempered with knowledge, as soon as they desire to give themselves up to a devout life, fly from society and from intercourse with others as owls shun the company of birds that fly by day. Their morose and unsociable conduct causes a dislike to be taken to devotion instead of rendering it sweet and attractive to all. Our Blessed Father was altogether opposed to such moroseness, wis.h.i.+ng His devout children to be by their example a light to the world, and the salt of the earth, so as to impart a flavour to piety which might tempt the appet.i.te of those who would otherwise surely turn from it with disgust. To a good soul who asked him whether Christians who wished to live with some sort of perfection should see company and mix in society, he answers thus: "Perfection, my dear lady, does not lie in avoiding our fellow-men, but it does lie in not over-relis.h.i.+ng social pleasures and in not taking undue delight in them. There is danger for us in all that we see in a sinful world, for we run the risk of fixing our affections upon things worldly; at the same time to those who are steadfast and resolute, the mere sight of the things of this world will do no harm.

In a word, the perfection of charity is the perfection of life, for the life of our soul is charity. The early Christians, who were in the world in their body though not in their heart, undoubtedly were very perfect."[1]

As regards the world's opinion of us, and the estimation in which we are held by others, it is not well to be too sensitive. At the same time, to be altogether indifferent about our reputation is blameworthy. Our Blessed Prelate teaches his Philothea exactly what we have to do:

"If," he says, "the world despises us, let us rejoice, for it is right--we see for ourselves that we are very contemptible. If it esteems us, let us despise its esteem and its judgment, for it is blind. Trouble yourself very little about what the world thinks; do not ask or even care to know.