The Spirit of St. Francis de Sales Part 2

In the same little pamphlet Camus points out the methods he followed as a novel writer.

"It consists," he says, "in saying only good things, dealing only with good subjects, the single aim of which is to deter from vice, and to lead on to virtue."

He was an extraordinarily prolific and rapid writer, scarcely ever correcting or polis.h.i.+ng up anything that he had put on paper. This was a defect, but it was the natural outcome of his temperament, which was a curious combination of lightness and solidity, gaiety and severity.

Few people really understood him. He was often taken for a mere man of the world, when in truth he was one of the stoutest champions of the Church, and in his inner life, grave and ascetic, macerating his flesh like a monk of the desert. He wrote in all about 200 volumes, 50 of these being romances.

In the latter, which drew down upon him such storms of bitter invective, owing to his freedom of language in treating of the vices against which he was warning his readers, we do not pretend to admire his work, but must remind readers that his style was that of the age in which he lived, and that Camus was essentially a Parisian. We have said that he wrote at least fifty novels; we may add that each was cleverer than that which had preceded it. Forgotten now, they were at the time of their appearance eagerly devoured, and it is morally impossible but that some good should have resulted from their production.

And now old age came upon the busy writer--old age, but not the feebleness of old age, nor its privileged inaction. As he advanced in years he seemed to increase in zeal and diligence, and it was not till suddenly stricken down by a mortal malady that his labours ceased.

Then on his death-bed in a quiet corner of the Hospital for Incurables in humility, patience, and a marvellous silence, only opening his lips to speak at the desire of his confessor, calm and peaceful, his eyes fixed upon the crucifix which he held in his hands, Jean Pierre Camus gave up his soul to G.o.d. This was on the 25th of April, 1652. He was 67 years old.

He had in his will forbidden any pomp or display at his funeral, and his wishes were strictly obeyed.

Some time after his death a stone was placed by the Administrators of the Hospital over the tomb of the good Bishop, who had been so great a benefactor to that Inst.i.tution, and who rests beneath the nave of its Church in the Rue de Sevres.

When he felt the first approach of illness, about six weeks before his death, he made his will, in which he left the greater part of his money to the Hospital, founding in it four beds for the Incurables of Belley.

And now our work is done.... The object has been to make John Peter Camus known as he really was, and to cleanse his memory from the stains cast upon it by the jarring pa.s.sions of his contemporaries.

If we have succeeded in this the reader will recognise in him a pious Bishop, armed with the scourge of penance, an indefatigable writer in the defence of good morals, of religion, and of the Church--a reformer, and not an enemy of the Monastic Orders; finally a Prelate, who laboured all his life to copy the Holy Bishop of Geneva, whom he ever regarded as his father, his guide, and his oracle.

One word more. Those pious persons who wish to know better this true disciple of the Bishop of Geneva have nothing to do but to read the _Spirit of Saint Francis de Sales_. There they will see the Bishop of Belley as he really was. There they can admire his ardent piety, the candour of his soul, the fervour of his faith and charity; in a word, all that rich store of virtues which he acquired in the school of that great master of the spiritual life who was for fourteen years his Director.

[Footnote 1: In the preface of his book, ent.i.tled "Strange Occurrences."]

THE FRENCH PUBLISHER TO THE READER, 1639.

Since the holy death of Blessed Francis de Sales, Prince and Bishop of Geneva, which took place on December 28th, the Feast of the Holy Innocents, in the year 1622, many writers have taken up the pen to give the public the knowledge of the pious life and virtuous conversation of that holy Prelate, whom some have very fitly called the St. Charles of France.

The writer, however, with whom we are most concerned is Monseigneur Jean Pierre Camus, Bishop of Belley, whose work we are now introducing to our readers. After the death of Blessed Francis this faithful friend and devoted disciple was entreated, urged, conjured, in season and out of season, by an infinity of persons, to employ the literary faculty given to him by G.o.d in communicating to the world the many rare things which he had had the opportunity of observing in the life and conversation of Blessed Francis, under whose direction and discipline he had been for fourteen years.

M. Camus constantly excused himself under the plea that many had already taken the work in hand, and that he did not care to put his sickle into another man's crop, nor to make books by simply transcribing those of others, as is done by many writers of our day. At last, however, he allowed himself to be persuaded by some members of the Order of the Visitation, founded by the holy Bishop, to write the life, or, more properly speaking, to delineate the spirit of his beloved Master.

Having promised to do this, he considered that he had, at least partially, fulfilled his promise by publis.h.i.+ng some pious Treatises conformable to the spirit of the holy Prelate. It was, however, afterwards thought better to gather up, and, as it were, glean from M. Camus' own sermons, exhortations, conferences, conversations, books, and letters, that Spirit of Blessed Francis which he had imbibed, in common with all the holy Bishop's disciples and spiritual children.

To make this collection was not difficult, because there was scarcely a sermon, conference, or spiritual lesson given by him in which he did not say something about the Saint, so deeply imbued was he with his instructions.

One of the most intimate and familiar friends of the Bishop of Belley, having given his attention to the matter, now lays before you as the result, this book to which he has given the t.i.tle: _The Spirit of Blessed Francis de Sales, represented in his most remarkable words and actions._ This holy Bishop was mighty in works and in words; he was not one of those who say much that is good but who do not practise it. To say and to do was with him the same thing, or rather, his doing surpa.s.sed his saying....

In this collection offered to you, there is but little formal arrangement, the component parts were gathered up as they fell from the lips or the pen of Monseigneur Camus. It is a piece of mosaic work, a bouquet of various flowers, a salad of divers herbs, a banquet of many dishes, an orchard of different fruits, where each one can take what best suits his taste.

_Note.--In this translation an endeavour has been made to group together the sections treating of the same subject. These are scattered, without order, through the three volumes of the French edition._

THE SPIRIT OF ST. FRANCIS DE SALES

UPON PERFECT VIRTUE.

Blessed Francis de Sales thought very little of any virtue unless it was animated by charity; following in this the teaching of St. Paul, who declares that without charity the greatest virtues are as nothing. Thus, even the faith which works miracles, the almsgiving which leads a man to sell all his goods to feed the poor, the spirit of martyrdom which impels him to give his body to be burned, all, if without charity, are nothing.[1]

That you may clearly understand the distinction which he drew between the natural excellence of certain virtues, and the supernatural perfection which they acquire by the infusion of charity, I will give you his exact words on the subject, as they are to be found in his Treatise on the Love of G.o.d.

He says: "The light of the sun falls equally on the violet and the rose, yet will never render the former as fair as the latter, or make a daisy as lovely as a lily. If, however, the sun should s.h.i.+ne very clearly upon the violet, and very mistily and faintly upon the rose, then without doubt it would make the violet more fair to see than the rose. So, Theotimus, if with equal charity one should suffer death by martyrdom, and another suffer only hunger by fasting, who does not see that the value of this fasting will not, on that account, be equal to that of martyrdom? No, for who would dare to affirm that martrydom is not more excellent in itself than fasting.... Still, it is true that if love be ardent, powerful, and excellent, in a heart, it will also more enrich and perfect all the virtuous works which may proceed from it. One may suffer death and fire for G.o.d, without charity, as St. Paul supposes[2], and as I explain elsewhere.

Still more then may one suffer them with little charity. Now, I say, Theotimus, that it may come to pa.s.s that a very small virtue may be of greater value in a soul where divine love fervently reigns, than martyrdom itself in a soul where love is languis.h.i.+ng, feeble, and dull. Thus, the least virtues of our Blessed Lady of St. John, and of other great Saints, were of more worth before G.o.d than the most exalted perfections of the rest of His servants."[3]

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

[Footnote 2: 1 Cor. xiii. 3.]

[Footnote 3: Bk. xi. chap. v.]

BLESSED FRANCIS' ESTIMATE OF VARIOUS VIRTUES.

1. He preferred those virtues the practice of which is comparatively frequent, common, and ordinary, to others which we may be called upon to exercise on rare occasions.

2. He considered, as we have seen, that the degree of the supernatural in any virtue could not be decided by the greatness or smallness of the external act, since an act in itself altogether trivial, may be performed with much grace and charity, while a very brilliant and dazzling good work may be animated by but a very feeble spark of love of G.o.d, the intensity of which is, after all, the only rule by which to ascertain its true value in His sight.

3. The more universal a virtue, the more, he said, it is to be preferred before all others, charity only excepted. For instance, he valued prayer as the light which illumines all other virtues; devotion, as consecrating all our actions to G.o.d; humility, which makes us set but little value on ourselves and on our doings; meekness, which yields to all; patience, which includes everything besides. He valued these, I say, more than magnanimity, or liberality, because such virtues can be more rarely practised and they affect fewer subjects.

4. He was always on his guard against showy virtues, which of their very nature encourage vainglory, the bane of all good works.

5. He blamed those who measure virtues by the standard set up by the world, who prefer temporal to spiritual alms; haircloth, fasting, and corporal austerities to sweetness, modesty, and the mortification of the heart; virtues by far the more excellent.

6. He greatly condemned those who select the virtues most agreeable to their taste, and practise these alone, quite regardless of those which are specially adapted to their state of life. These people, indeed, serve G.o.d, but after a way of their own, not according to His will: a by no means uncommon mistake, which leads many, otherwise devout-minded, far out of the right path.

UPON THE LESSER VIRTUES.

He had a special affection for certain virtues which are pa.s.sed over by some as trivial and insignificant. "Everyone," he used to say, "is eager to possess those brilliant, almost dazzling virtues which cl.u.s.ter round the summit of the Cross, so that they can be seen from afar and admired, but very few are anxious to gather those which, like wild thyme, grow at the foot of that Tree of Life and under its shade. Yet these are often the most hardy, and give out the sweetest perfume, being watered with the precious Blood of the Saviour, whose first lesson to His disciples was: _Learn of Me because I am meek and humble of heart._"[1]

It does not belong to every one to practise the sublime virtues of fort.i.tude, magnanimity, endurance unto death, patience, constancy, and courage. The occasions of exercising these are rare, yet all aspire to them because they are brilliant and their names high sounding. Very often, too, people fancy that they are able, even now, to practise them. They inflate their courage with the vain opinion they have of themselves, but when put to the trial fail pitiably. They are like those children of Ephrem, who distinguished themselves wonderfully by, in the time of peace, hitting the target with every arrow, but in the battle were the first to fly before the enemy. Better had their skill been less and their courage greater.

Opportunities of acquiring offices, benefices, inheritances, large sums of money, are not to be met with every day, but at any moment we may earn farthings and halfpence. By trading well on these small profits, many have in course of time grown rich. We should become spiritually wealthy and lay up for ourselves much treasure in Heaven did we employ in the service of the holy love of G.o.d, the small opportunities which are to be met with at every hour of our lives.

It is not enough to practise great virtues; they must be practised with great charity, for that it is which in the sight of G.o.d forms the basis of and gives weight and value to all good works. An act of lesser virtue (for all virtues are not of equal importance) done out of great love to G.o.d is far more excellent than a rarer and grander one done with less love.

"Look at this good soul, she gives a cup of cold water to the thirsty with such holy love that it is changed into the water of life, life eternal. The Gospel which makes light of the weightiest sums cast into the treasury, reckons of the highest value two mites offered out of a great and fervent love."[2]