The Spirit of St. Francis de Sales Part 3

"These little homely virtues! How seldom is mention made of them! How lightly they are esteemed! Kindly concessions to the exacting temper of our neighbour, gentle tolerance of his imperfections, loving endurance of cross looks, peevish gestures, cheerfulness under contempt and small injustices, endurance of affronts, patience with importunity, doing menial actions which our social position impels us to regard as beneath us; replying amiably to some one who has given us an undeserved and sharp reproof, falling down and then bearing good humouredly the being laughed at, accepting with gentleness the refusal of a kindness, receiving a favour graciously, humbling ourselves before our equals and inferiors, keeping on kindly and considerate terms with our servants. How trivial and poor all this appears to those who have their hearts lifted up with proud aspirations. We want, they seem to say, no virtues but such as go clad in purple, and to be borne by fair winds and spreading sails towards high reputation. They forget that those who please men are not the servants of G.o.d, and that the friends.h.i.+p of the world and its applause are worth nothing and less than nothing in His sight."[3]

[Footnote 1: Matt. xi. 29.]

[Footnote 2: Cf. _Treatise on the Love of G.o.d_. Bk. iii. c. ii.]

[Footnote 3: Cf. _The Devout Life_. Part iii. c, i., ii., and vi.]

UPON INCREASE OF FAITH.

_Lord, I believe, help my unbelief!_ Lord, increase the Faith in us!

And how is this increase of Faith to be brought about? In the same way, a.s.suredly, as the strength of the palm tree grows with the load it has to bear, or as the vine profits by being pruned.

A stoic philosopher remarked very truly that virtue languishes when it has nothing to overcome. What does a man know until he is tempted?

Our Blessed Father[1] when visiting the bailiwick of Gex, which adjoins the city of Geneva, in order to re-establish the Catholic religion in some parishes, declared that his Faith gained new vigour through his intercourse with the heretics of those parts, who were sitting in darkness and in the shadow of death.

He expresses his feelings on this subject in one of his letters: "Alas! in this place I see poor wandering sheep all around me; I approach them and marvel at their evident and palpable blindness. O my G.o.d! the beauty of our holy Faith then appears by comparison so entrancing that I would die for love of it, and I feel that I ought to lock up the precious gift which G.o.d has given me in the innermost recesses of a heart all perfumed with devotion. My dearest daughter, I thank the sovereign Light which shed its rays so mercifully into this heart of mine, that the more I go among those who are deprived of Faith, the more clearly and vividly I see its magnificence and its inexpressible, yet most desirable, sweetness."[2]

In order to make great progress in the spirit of Faith, which is that of Christian perfection, Blessed Francis was not satisfied with simple a.s.sent to all those truths which are divinely revealed, or with submission to the will of G.o.d as taught in them, he wanted more than this. It was his desire that we should be actuated in all our dealings by the spirit of Faith, as far at least as that is possible, so as to arrive at last at that summit of perfect charity which the Apostle calls the more excellent way, and of which he says that _he who is joined to the Lord is one spirit_.

[Footnote 1: St. Francis de Sales was spoken of as _Our Blessed Father_, not only by the Visitation Nuns, but in the whole neighbourhood of Annecy.]

[Footnote 2: Cf. _The Depositions of St. Chantal_. Point 24th.]

UPON TEMPTATIONS AGAINST FAITH.

_He who is not tempted what knows he?_ says Holy Scripture. G.o.d is faithful, and will not permit us to be tempted beyond our strength; nay, if we are faithful to Him, He enables us to profit by our tribulation. He not only helps us, but He makes us find our help in the tribulation itself, in which, thinking we were peris.h.i.+ng, we cried out to Him to save us.

Those who imagine themselves to be in danger of losing the Faith, when the temptations suggested to them by the enemy against this virtue, hara.s.s and distress them, understand very little of the nature of temptations. For, besides that temptation cannot harm us, as long as it is displeasing to us, which is the teaching of one of the early Fathers, it actually, in such case, produces an absolutely contrary effect to what we fear, and to the aim of our adversary, the devil. For just as the palm tree takes deeper and stronger root, the more it is tossed and shaken by the winds and storms, so the more we are tossed by temptation, the more firmly are we settled in that virtue which the temptation was striving to overthrow.

As we see from the lives of the Saints, the most chaste are those who oppose the greatest resistance to the goad of sensuality, and the most patient are those who struggle the most earnestly against impatience. It is for this reason that Holy Scripture says: _Happy is he who suffers temptation_, since, _after his trial, the crown of life awaits him_.[1]

In this way the more violent are the temptations against Faith with which a soul is troubled, the more deeply does that virtue bury itself in the heart, and is there held all the more tightly and closely, because of our fear lest it escape.

Blessed Francis provides us in one of his letters with three excellent means of resisting and overcoming temptations against Faith. The first, is to despise all the suggestions of the Evil One. They are outside and before our heart rather than within it, for there peace maintains its hold, though in great bitterness. This so exasperates our proud enemy, who is king over all the children of pride, that, seeing himself disdained, he withdraws.

The second is not to fight against this temptation by contrary acts of the understanding, but by those of the will, darting forth a thousand protestations of fidelity to the truths which G.o.d reveals to us by His Church. These acts of Faith, supernatural as they are, soon reduce to ashes all the engines and machinations of the enemy.

Our Saint gives us his third means, the use of the discipline, saying that this bodily suffering serves as a diversion to trouble of mind, and adds that the devil, seeing the flesh, which is his partisan and confederate, thus maltreated, is terrified and flies away. This is to act like that King of Moab, who brought about the raising of the siege of his city, by sacrificing his son on the walls, in the sight of his enemies, so that, panic-stricken, with horror at a sight so appalling, they took at once to flight.

[Footnote 1: James i. 12.]

UPON THE SAME SUBJECT.

When the tempter sees that our heart is so firmly established in grace that we flee from sin as from a serpent, and that its very shadow, which is temptation, frightens us, he contents himself with disquieting us, seeing that he cannot make us yield to his will.

In order to effect this, he stirs up a heap of trivial temptations, which he throws like dust into our eyes, so as to make us unhappy, and to render the path of virtue less pleasant to us.

We must take up s.h.i.+eld and sword to arm ourselves against great temptations; but there are many trivial and ordinary ones which are better driven away by contempt than by any other means.

We arm ourselves against wolves and bears; but who would condescend to do so against the swarms of flies which torment us in hot weather? Our Blessed Father, writing to one who was sorrowful and disquieted at finding herself a.s.sailed by temptations against Faith, though these were most hateful and tormenting to her, expresses himself thus:

"Your temptations against Faith have come back again, even though you never troubled yourself to answer them. They importune you again, but still you do not answer.

"Well, my daughter, all this is as it should be: but you think too much about them; you fear them too much; you dread them too much. Were it not for that, they would do you no harm. You are too sensitive to temptations.

You love the Faith, and would not willingly suffer a single thought contrary to it to enter your mind; but the moment one so much as occurs to you you are saddened and troubled by it.

"You are too jealous of your purity of Faith. You fancy that everything that touches it must taint it.

"No, my daughter, let the wind blow, and do not think that the rustling of the leaves is the clash of arms. A little while ago I was standing near some beehives, and some of the bees settled on my face. I wanted to brush them off with my hand. 'No,' said a peasant to me, 'do not be afraid, and do not touch them, then they will not sting you at all; but if you touch them they will half devour you.' I took his advice, and not one stung me.

"Believe me, if you do not fear these temptations, they will not harm you; pa.s.s on and pay no heed to them."

UPON CONFIDENCE IN G.o.d.

On this subject I must relate a charming little instance of our Blessed Father's perfect confidence in G.o.d, of which he told me once with his accustomed simplicity, to the great consolation of my soul, and one which I was delighted afterwards to find related in a letter addressed to one of his most intimate friends.

"Yesterday," he said, "wis.h.i.+ng to pay a visit to the Archbishop of Vienne, I went on the lake in a little boat, and felt very happy in the thought that my sole protection, besides a thin plank, was Divine Providence. The wind was high, and I was glad, too, to feel entirely under the command of the pilot, who made us all sit perfectly still; and, indeed, I had no wish to stir! Do not, however, my daughter, take these words of mine as proofs of my being very holy. No, they are only little imaginary virtues which I amuse myself by fancying I possess. When it comes to real earnest, I am by no means so brave."

The simplicity of the Saint's thoughts when on the water, and of his way of mentioning them, shows how childlike was his trust in G.o.d. It reminds one of the happiness with which St. John leaned upon the Saviour's breast.

A saying, too, of Saint Teresa which I have read in her life comes to my mind. She declared she was never more absolutely content than when she found herself in some peril which obliged her to have recourse to G.o.d; because then it seemed to her that she was clinging more closely to His holy presence, and saying to Him, as did Jacob to the Angel, that she would not let Him go until He had blessed her.

OUR MISERY APPEALS TO G.o.d'S MERCY.

To a soul overwhelmed by the consideration of its infidelities and miseries he wrote these words of marvellous consolation.

"Your miseries and infirmities ought not to astonish you. G.o.d has seen many and many a one as wretched as you, and His mercy never turns away the unhappy. On the contrary, by means of their wretchedness, He seeks to do them good, making their abjection the foundation of the throne of His glory. As Job's patience was enthroned on a dung-hill, so G.o.d's mercy is raised upon the wretchedness of man; take away man's misery, and what becomes of G.o.d's mercy?"

Elsewhere he writes: "What does our Lord love to do with His gift of eternal life, but to bestow it on souls that are poor, feeble, and of little account in their own eyes? Yes, indeed, dearly beloved children, we must hope, and that with great confidence, to live throughout a happy eternity. The greater our misery the greater should be our confidence."

These, indeed, are his very words in his second conference.

Again in one of his letters he says: "Why? What would this good and all-merciful G.o.d do with His mercy; this G.o.d, whom we ought so worthily to honour for His goodness? What, I say, would He do with it if He did not share it with us, miserable as we are? If our wants and imperfections did not serve as a stage for the display of His graces and favours, what use would He make of this holy and infinite perfection?"

This is the lesson left us by our Blessed Father, and we ought, indeed, to hope with that lively hope animated by love, without which none can be saved. And this lively hope, what is it, but a firm and unwavering confidence that we shall, through G.o.d's grace and G.o.d's mercy, attain to the joy of heaven, which, being infinite, is boundless and unmeasurable.

UPON SELF-DISTRUST.

Distrust of self and confidence in G.o.d are the two mystic wings of the dove; that is to say, of the soul which, having learnt to be simple, takes its flight and rests in G.o.d, the great and sovereign object of its love, of its flight, and of its repose.

_The Spiritual Combat_, which is an excellent epitome of the science of salvation and of heavenly teaching, makes these two things, distrust of self and confidence in G.o.d, to be, as it were, the introduction to true wisdom: they are, the author tells us, the two feet on which we walk towards it, the two arms with which we embrace it, and the two eyes with which we perceive it.

In proportion to the growth of one of these two in us is the increase of the other; the greater or the less the degree of our self-distrust, the greater or the less the degree of our confidence in G.o.d. But whence springs this salutary distrust of self? From the knowledge of our own misery and vileness, of our weakness and impotence, of our malice and levity. And whence proceeds confidence In G.o.d? From the knowledge which faith gives us of His infinite goodness, and from our a.s.surance that He is rich in mercy to all those who call upon Him.

If distrust and confidence seem incompatible with one another, listen to what our Blessed Father says on the subject: "Not only can the soul which knows her misery have great confidence in G.o.d, but unless she has such knowledge, it is impossible for her to have true confidence in Him; for it is this very knowledge and confession of our misery which brings us to G.o.d.

Thus, all the great Saints, Job, David, and the rest, began every prayer with the confession of their own misery, and unworthiness. It is a very good thing to acknowledge ourselves to be poor, vile, abject, and unworthy to appear in the presence of G.o.d. That saying so celebrated among the ancients: _Know thyself_, even though it may be understood as referring to the knowledge of the greatness and excellence of the soul, which ought not to be debased or profaned by things unworthy of its n.o.bility, may also be taken as referring to the knowledge of our personal unworthiness, imperfection, and misery. Now the greater our knowledge of our own misery the more profound will be our confidence in the goodness and mercy of G.o.d; for between mercy and misery there is so close a connection that the one cannot be exercised without the other. If G.o.d had not created man, He would still, indeed, have been perfect in goodness; but He would not have been actually merciful, since mercy can only be exercised towards the miserable.

You see, then, that the more miserable we know ourselves to be the more occasion we have to confide in G.o.d, since we have nothing in ourselves in which we can trust."