The Spirit of St. Francis de Sales Part 1

The Spirit of St. Francis de Sales.

by Jean Pierre Camus.

PREFACE.

The Spirit of a Saint we may, perhaps, regard as the underlying characteristic which pervades all his thoughts, words, and acts. It is the note which sounds throughout the constant persevering harmony which makes the holiness of his life. Circ.u.mstances change. He grows from childhood to boyhood; from youth to manhood. His time of preparation is unnoticed by the world until the moment comes when he is called to a public activity which arrests attention. And essentially he remains the same. In private as in public, in intimate conversation as in writings or discourses, in the direction of individual consciences as in the conduct of matters of wide importance, there is a characteristic note which identifies him, and marks him off apart even from other heroes of sanct.i.ty.

We owe to a keen and close observer a knowledge of the spirit of St.

Francis de Sales for which we cannot be too grateful. Let it be granted that Mgr. Camus had a very prolific imagination; that he had an unconscious tendency to embroider facts; that he read a meaning into words which their speaker had no thought of imparting to them. When all such allowances have been made, we must still admit that he has given to us a picture of the Saint which we should be loath to lose; and that his description of what the Saint habitually thought and felt has made Saint Francis de Sales a close personal friend to many to whom otherwise he would have remained a mere chance acquaintance.

The Bishop of Belley, while a devoted admirer, was at the same time a critical observer of his saintly friend. He wanted to know the reasons of what he saw, he did not always approve, and he was sufficiently indiscreet to put questions which, probably, no one else would have dared to frame.

And thus we know more about St. Francis than about any other Saint, and we owe real grat.i.tude to his very candid, talkative, and out-spoken episcopal colleague.

Many years ago a brief abridgment of the "Spirit of St. Francis de Sales"

was published in English. It served its purpose, but left unsatisfied the desire of his clients for a fuller work. To-day the Sisters of the Visitation, now established at Harrow-on-the-Hill, give abundant satisfaction to this long-felt desire. Inspired by the purpose of the late Dom Benedict Mackey, O.S.B., which his premature death prevented him from accomplis.h.i.+ng, and guided by the advice which he left in writing, these Daughters of St. Francis of Sales, on the occasion of their Tercentenary, give to the English-speaking world a work which, in its wise curtailment and still full detail, may be called the quintessence of the Spirit of their Master, the Founder of their Inst.i.tute. We thank them for their labour; and we beg G.o.d's blessing upon this book, that it may be the means of showing to many souls that safe and easy way of sanctification and salvation, which it was the special mission of the saintly Bishop of Geneva to make known to the world.

FRANCIS, ARCHBISHOP OF WESTMINSTER.

May 18th, 1910.

SKETCH OF THE LIFE OF

JEAN PIERRE CAMUS,

BISHOP OF BELLEY.

Jean Pierre Camus came of an ill.u.s.trious, and much respected family of Auxonne in Burgundy, in which province it possessed the seigneuries of _Saint Bonnet_ and _Pont-carre_.

He was born in Paris, November 3rd, 1584.

His grandfather was for some years Administrator of the Finances under King Henri III. Though he had had the management of the public funds during a period when fraud and dishonesty were as easy as they were common, he retired from office without having added a single penny to his patrimony.

On one occasion having received from Henri III. the gift of a sum of 50,000 crowns, which had been left by a Jew who had died intestate, and without children, this upright administrator sent for three merchants who had lost all their property in a fire, and distributed it among them.

The father of our Prelate, inheriting this integrity, left an honourable name, but few worldly goods to his children.

Faithful, and devoted to the interests of his king, Henri IV., he gave part of his fortune to the support of the good cause, the triumph of which he had the happiness of witnessing. He died in 1619.

The mantle of paternal loyalty and patriotism undoubtedly descended upon the young J. P. Camus, for second only to his love for G.o.d, and His Church, was his devotion to France, and its king.

On his mother's side, as well as on his father's, he was well connected.

Her family had given to France chancellors, secretaries of state, and other distinguished personages, but n.o.ble as were the races from which he sprang their chief distinction is derived from the subject of this sketch.

"This one branch," says his panegyrist, "bore more blossoms and more fruit than all the others together. In John Peter the gentle rivulet of the Camus' became a mighty stream, yet one whose course was peaceful, and which loved to flow underground, as do certain rivers which seem to lose themselves in the earth, and only emerge to precipitate themselves into the waters of the ocean."

Books and objects of piety were the toys of his childhood, and his youth was pa.s.sed in solitude, and in the practices of the ascetic life. His physical strength as it increased with his years, seemed only to serve to a.s.sist him in curbing and restraining a somewhat fiery temperament. His wish, which at one time was very strong, to become a Carthusian, was not indeed fulfilled, it being evident from the many impediments put in its way, that it was not a call from G.o.d.

Nevertheless, this desire of self-sacrifice in a cloistered life was only thwarted in order that he might sacrifice himself in another way, namely, by becoming a Bishop, which state, if its functions are rightly discharged, a.s.suredly demands greater self-immolation than does that of a monk, and is indeed a martyrdom that ceases only with life itself.

If he did not submit himself to the Rule of the Carthusians by entering their Order, he nevertheless adopted all its severity, and to the very end of his life kept his body in the most stern and rigorous subjection.

This, and his early inclination towards the religious life, will not a little astonish his detractors, if any such still exist, for it is surely a convincing proof that he was not the radical enemy of monasticism they pretend. In his studies he displayed great brilliancy, being especially distinguished in theology and canon law, to the study of which he consecrated four years of his life.

After he had become a Priest his learning, piety, and eloquence not only established his reputation as a preacher in the pulpits of Paris, but soon even crossed the threshold of the Louvre and reached the ears of Henry IV.

That monarch, moved by the hope of the great services which a prelate might render to the Church even more than by the affection which he bore to the Camus family, decided to propose him for a Bishopric, although he was but twenty-five, and had not therefore reached the canonical age for that dignity.

The young Priest was far too humble and also too deeply imbued with a sense of the awful responsibility of the office of a Bishop to expect, or to desire to be raised to it. When, however, Pope Paul V. gave the necessary dispensation, M. Camus submitted to the will both of the Pontiff and of the King, and was consecrated Bishop of Belley by St. Francis de Sales, August 30, 1609.

The fact that the two dioceses of Geneva and Belley touched one another contributed to further that close intimacy which was always maintained between the Bishops, the younger consulting the elder on all possible occasions, and in all imaginable difficulties.

Bishop Camus had already referred his scruples regarding his youth at the time of his consecration to his holy director. The latter had, however, reminded him of the many reasons there were to justify his submission, viz., the needs of the diocese, the testimony to his fitness given by so many persons of distinction and piety, the judgment of Henry the Great, in fine the command of His Holiness. In consecrating Mgr. Camus, St. Francis de Sales seems to have transmitted to the new Prelate some of the treasures of his own holy soul. Camus was the only Bishop whom he ever consecrated, and doubtless this fact increased the tender affection which Francis bore him. John Peter was, what he loved to call himself, and what St. Francis loved to call him, the latter's only son. There was between the two holy Prelates a community of intelligence and of life. "Camus," says G.o.deau, the preacher of his funeral discourse, "ever sat at the feet of St. Francis de Sales, whom he called his Gamaliel, there to learn from him the law of G.o.d: full as he himself was of the knowledge of Divine things."

We must bear this in mind if we wish to know what Camus really was, and to appreciate him properly. He was by nature ardent, impetuous, and imaginative, eager for truth and goodness, secretly devoted to the austere practices of St. Charles Borromeo, but above all fervently desirous to imitate his model, his beloved spiritual Father, and therefore anxious to subdue, and to temper all that was too impetuous, excitable, and hard in himself, by striving after the incomparable sweetness and tenderness which were the distinguis.h.i.+ng characteristics of St. Francis de Sales.

Mgr. Camus was endowed with a most marvellous memory, which was indeed invaluable to him in the great work to which both Bishops devoted themselves, that of bringing back into the bosom of the Church those who had become strangers, and even enemies to her.

His chief defect was that he was over hasty in judging, and of this he was himself perfectly well aware. He tells us in the "Esprit" that on one occasion when he was bewailing his deficiency to Francis, the good Prelate only smiled, and told him to take courage, for that as time went on it would bring him plenty of judgment, that being one of the fruits of experience, and of advancing years.

Whenever Mgr. Camus visited the Bishop of Geneva, which he did each year in order to make a retreat of several days under the direction of his spiritual Father, he was treated with the greatest honour by him.

St. Francis de Sales gave up his own room to his guest, and made him preach, and discharge other episcopal functions, so as to exercise him in his own presence in these duties of his sublime ministry.

This was the school in which Camus learnt to control and master himself, to curb his natural impetuosity, and to subjugate his own will, and thus to acquire one, in our opinion, of the most certain marks of saintliness.

The Bishop of Geneva was not contented with receiving his only son at Annecy. He often went over to Belley, and spent several days there in his company. These visits were to both Prelates a time of the greatest consolation. Then they spoke, as it were, heart to heart, of all that they valued most. Then they encouraged one another to bear the burden of the episcopate. Then they consoled each other in the troubles which they met with in their sacred ministry.

It never cost the younger Bishop anything to yield obedience to the elder, and no matter how great, or how trifling was the occasion which called for the exercise of that virtue, there was never a moment's hesitation on the part of the Bishop of Belley.

The latter, indeed, considered the virtue of obedience as the one most calculated to ensure rapid advance in the spiritual life. He tells us that one day at table someone having boasted that he could make an egg stand upright on a plate, a thing which those present, forgetting Christopher Columbus, insisted was impossible, the Saint, as Columbus had done, quietly taking one up chipped it a little at one end, and so made it stand. The company all cried out that there was nothing very great in that trick.

"No," repeated the Saint, "but all the same you did not know it."

We may say the same, adds Camus, of obedience: it is the true secret of perfection, and yet few people know it to be so.

From what we have already seen of the character of John Peter Camus, we may imagine that gentleness was the most difficult for him to copy of the virtues of St. Francis de Sales; yet steel, though much stronger than iron, is at the same time far more readily tempered.

Thus, in his dealings with his neighbour he behaved exactly like his model, so much so, that for anyone who wanted to gain his favour the best plan was to offend him or do him some injury.

I have spoken of his love of mortification, and a short extract from the funeral discourse p.r.o.nounced over his remains will show to what extent he practised it.

G.o.deau says: "Our virtuous Bishop up to the very last years of his life, slept either on a bed of vine shoots, or on boards, or on straw. This custom he only abandoned in obedience to his director, and in doing so I consider that he accomplished what was far more difficult and painful than the mortifications which he had planned for himself, since the sacrifice of our own will in these matters is incomparably more disagreeable to us than the practising of them."

This austerity in respect to sleep, of which, indeed, he required more than others on account of his excitable temperament, did not suffice to satisfy his love for penance, without which, he said, the leading of a Christian and much more of an episcopal life was impossible. To bring his body into subjection he constantly made use of hair-s.h.i.+rts, iron belts, vigils, fasting, and the discipline, and it was not until his last illness that he gave up those practices of austerity. He concealed them, however, as carefully as though he had been ashamed of them, knowing well that such sacrifices if not offered in secret, partake more of the spirit of Pharisaism than of the gospel. This humility, notwithstanding, he was unable to guard against the pardonable curiosity of his servants. One of them, quite a young man, who was his personal attendant during the first years of his residence at Belley, observing that he wore round his neck the key of a large cupboard, and being very anxious to know what it contained, managed in some way to possess himself of this key for a few moments, when his master had laid it aside, and was not in the room.

Unlocking the cupboard he found it full of the vine shoots on which he was accustomed to sleep. The bed which everyone saw in his apartment was the Bishop's; the one which he hid away was the penitent's. The one was for appearance, the other for piety. He used to put into disorder the coverings of the bed, so as to give the impression of having slept in it, while he really slept, or at least took such repose as was necessary to keep him alive, on the penitential laths he had hidden.