The Spirit of St. Francis de Sales Part 36

Our Blessed Father treats of this mingling of love and sorrow proper to true penitence with so much grace and gravity in his Theotimus that I think nothing grander or sweeter could be written on the subject. Here is an extract. "Amidst the tribulation and remorse of a lively repentance G.o.d often kindles at the bottom of our heart the sacred fire of His love; this love is converted into the water of tears, then by a second change into another and greater fire of love. Thus the penitent Magdalen, the great lover, first loved her Saviour; her love was converted into tears, and these tears into an excellent love; whence our Saviour told her that many sins were pardoned her because _she had loved much_. The beginning of perfect love not only follows upon penitence, but clings to it and knits itself to it; in one word, this beginning of love mingles itself with the end of penitence, and in this moment of mingling penitence and contrition merit life everlasting."[3]

[Footnote 1: Psalm cxlvi. 3.]

[Footnote 2: Psalm l. 19.]

[Footnote 3: _Love of G.o.d_, Book II, c. 20.]

UPON PENITENT CONFUSION.

Our Blessed Father had a wonderful apt.i.tude for distinguis.h.i.+ng between what was real and genuine and what was false in the shame manifested by his penitents. He used to say that when this confusion was full of trouble and agitation it proceeded from self-love, from vexation and shame at having to own our sins and imperfections, not from the spirit of G.o.d. This he expresses in his second Conference in these words:

"We must never suffer our confusion to be attended with sadness and disquietude; that kind of confusion proceeds from self-love, because we are troubled at not being perfect, not so; much for the love of G.o.d as for love of ourselves." An extract from Theotimus will close this subject most suitably:

"Remorse which positively excludes the love of G.o.d is infernal, it is like that of the lost. Repentance which does not regret the love of G.o.d, even though as yet it is without it, is good and desirable, but imperfect: it can never save us until it attains to love, and is mingled with it. So that, as the great Apostle said, even if he gave his body to be burned, and all his goods to the poor, and had not charity it would all be of no avail; we, too, may say with truth, that, however great our penitence may be, even though it make our eyes overflow with tears of sorrow, and our hearts to break with remorse, still if we have not the holy love of G.o.d it will serve us nothing as regards eternal life."[1]

[Footnote 1: Book ii. c. 19.]

UPON INTERIOR PEACE AMIDST ANXIETIES.

It is a great mistake when souls, in other respects good and pious, imagine that it is impossible to preserve inward peace amid bustle and turmoil.

There are some even, strange to say, who though dedicated to G.o.d by their holy calling, complain if they are employed by their community in laborious and troublesome offices, calling them distracting functions and occupations. a.s.suredly, these good people know not what they say, any more than did St. Peter on Mount Thabor.

What do they mean by distracting occupations? Possibly those which separate us from G.o.d? I know nothing which can separate us from His love except sin, which is that labour in brick and clay in which the infernal Pharaoh, tyrant of souls, and king over the children of pride, employs his unhappy subjects. These are the strange G.o.ds who give no rest either by night or by day. But with that exception, I know of no legitimate occupation which can either separate us from G.o.d, or, still more, which cannot serve as a means to unite us to Him. This may be said of all callings, of those of soldiers, lawyers, merchants, artisans.

Our Blessed Father devotes two chapters in his Theotimus to this subject, but he speaks even more explicitly upon it in one of his letters, in which he says: "Let us all belong wholly to G.o.d, even amid the tumult and disturbance stirred up round about us by the diversity of human affairs.

When can we give better proof of our fidelity than amid contrarieties, Alas! my dearest daughter, my sister, solitude has its a.s.saults, the world has its disorder and uproar; yet in either we must be of good heart, since everywhere heaven is close to those who have confidence in G.o.d, and who with humility and gentleness implore His fatherly a.s.sistance. Beware of letting your carefulness degenerate into trouble and anxiety."

"Tossed about upon the waves and amid the winds of many a tumult, always look up to heaven, and say to our Lord: 'O G.o.d, it is for Thee that I set my sails and plough the seas; be Thou my guide and my pilot!' And then console yourself by remembering that when we are in port the joys which will be ours will blot out all remembrance of our toils and struggles to reach it. We are now voyaging thither in the midst of all these storms, and shall safely reach our harbour if only we have an upright heart, a good intention, firm courage, eyes fixed on G.o.d, and place all our confidence in Him. If the violence of the tempest makes our head dizzy, and we feel shaken and sick, do not let us be surprised, but, as quickly as we can, let us take breath again, and encourage ourselves to do better. I feel quite sure that you are not forgetful of your good resolutions as you pursue your way; do not then distress yourself about these little attacks of anxiety, and vexation, caused by the multiplicity of domestic affairs. Nay, my dear daughter, all this tumult gives you opportunities of practising the dearest and most lovable of the virtues recommended to you by our Lord. Believe me, true virtue is not nourished in external calm any more than are good fish found in the stagnant waters of the marshes."

UPON DISCOURAGEMENT.

Our Blessed Father used to say that the most cowardly of all temptations was discouragement. When the enemy of our salvation makes us lose hope of ever advancing in virtue he has gained a great advantage over us, and may very soon succeed in thrusting us down into the abyss of vice. Those who fly into a pa.s.sion at the sight of their own imperfections are like people who want to strike and bruise their own faces, because they are not handsome enough to please their self-love. They only hurt themselves the more.

The holy Bishop wis.h.i.+ng to correct this fault in one of his penitents said to her: "Have patience with every one, but especially with yourself. I mean, do not be over-troubled about your imperfections, but always have courage enough at once to rise up again when you fall into any of them. I am very glad to hear that you begin afresh every day. There is no better means for persevering in the spiritual life than continually to be beginning again, and never to think that one has done enough."

On these words we may make the following reflections:

1. How shall we patiently suffer the faults of our neighbour if we are impatient over our own?

2. How shall we reprove others in a spirit of gentleness if we correct ourselves with irritation, with disgust, and with unreasonable sharpness?

What can come out of a bag but what is in it?

3. Those who fret impatiently over their own imperfections will never correct themselves of them, for correction, if it is to be of use, must proceed from a tranquil, restful mind. _Cowardice_, says David, _is the companion of trouble and tempest_.

4. He who has lost courage has lost everything, he who has thrown up the game can never win, nor can the soldier who has thrown away his arms return to the fight, however much he may want to do.

5. David said: _I waited for him that saved me from pusillanimity and a storm_. He who believes himself to be far advanced in the ways of G.o.d has not yet even made a good beginning.

6. St. Paul, who had been raised to the third heaven, who had fought so many good fights, run so many splendid races, and had kept the Faith inviolate, in spite of all, never thought that he had finished his work, or reached the goal, but always pressed forward as though he had but just begun.[1]

7. This mortal life is but a road leading to heaven. It is a road to which we must steadily keep. He who stops short in it runs the risk of not reaching safely the presence of G.o.d in which it ends. He who says, I have enough, thereby shows that he has not enough; for in spiritual things sufficiency implies the desire for more.

[Footnote 1: 2 Cor. xii. 2, 4.]

UPON RISING AFTER A FALL.

Our Blessed Father was a great enemy to hurry and over-eagerness, even in rising up again after a fall.

He used to say that if our act of contrition is more hurried than humble we are very likely to fall again soon, and that this second fall will be worse than the first.

As he considered our penitence incomplete without an act of the love of G.o.d, so also he maintained recovery from a fall to be imperfect if not accompanied by tranquillity and peace. He wished us to correct ourselves, as well as others, in a spirit of sweetness. Here is the advice which he gives on the subject.

"When we happen to fall from some sudden outburst of self-love, or of pa.s.sion, let us as soon as possible prostrate ourselves in spirit before G.o.d, saying, with confidence and humility: Have mercy on me, for I am weak.

Let us rise again with peace and tranquillity and knot up again our network of holy indifference, then go on with our work. When we discover that our lute is out of tune, we must neither break the strings nor throw the instrument aside; but listen attentively to find out what is the cause of the discord, and then gently tighten or slacken the strings, according to what is required."

To those who replied to him that we ought to judge ourselves with severity, he said: "It is true that with regard to ourselves we ought to have the heart of a judge, but as the judge who hastily, or under the influence of pa.s.sion, p.r.o.nounces sentence, runs the risk of committing an injustice, but not so when reason is master of his actions and behaviour, we must, in order to judge ourselves with equity, do so with a gentle, peaceful mind, not in a fit of anger, nor when so troubled as hardly to know what we are doing."

UPON KINDLINESS TOWARDS OURSELVES.

Since the measure and the model of the love which G.o.d commands us to bear towards our neighbour ought to be the just and Christian love which we should bear towards ourselves, and as charity, which is patient and kind, obliges us to correct our neighbours' faults with gentleness and sweetness, our Blessed Father did not consider it right that we should correct ourselves in a manner different from this, nor be harsh and severe with ourselves because of our falls and ill-doings. In one of his letters he wrote as follows: "When we have committed a fault, let us at once examine our heart and ask it whether it does not still preserve living and entire the resolution to serve G.o.d. It will, I hope, answer yes, and that it would rather die a thousand deaths than give up this resolution. Let us go on to ask it further. Why, then, are you stumbling now? Why are you so cowardly?

It will reply: I was taken by surprise: I know not how; but I am tolerably firm now. Ah! my dear daughter, we must pardon it; it was not from infidelity, but from infirmity that it failed. We must then correct ourselves gently and quietly, and not irritate and disturb ourselves still more. Rise up, my heart, my friend, we should say to ourselves, and lift up our thoughts to our Help, and our G.o.d.

"Yes, my dear daughter, we must be charitable to our own soul, and not rebuke it over harshly when we see that the fault it has committed was not fully wilful."

Moreover, he would not have us accuse ourselves over-vehemently and exaggerate our faults. At the same time, he had no desire that in regard to ourselves we should err on the side of leniency. He wanted us to embrace the happy medium, by humiliating without discouraging ourselves, and by encouraging ourselves with humility. In another letter he says: "Be just, neither accuse nor excuse your poor soul, except after much consideration, for fear lest if you excuse yourself when you should not, you become careless, and if you accuse yourself without cause, you discourage yourself and become cowardly. Walk simply and you will walk securely."

UPON IMPERFECTIONS.

"Some people have so high an opinion of their own perfection that should they discover any failings or imperfections in themselves they are thrown into despair. They are like people so anxious about their health that the slightest illness alarms them, and who take so many precautions to preserve this precious health that in the end they ruin it."

Our Blessed Father wished us to profit, not only by our tribulations, but also by our imperfections, and that these latter should serve to establish and settle us in a courageous humility, and make us hope, even against hope, and in spite of the most discouraging appearances. "In this way," he said, "we draw our healing and help from the very hand of our adversaries."

To a person who was troubled at her imperfections, he wrote thus: "We should, indeed, like to be without imperfections, but, my dearest daughter, we must submit patiently to the trial of having a human, rather than an angelic, nature. Our imperfections ought not, indeed, to please us; on the contrary, we should say with the holy Apostle: _Unhappy man, that I am, who shall deliver me from the body of this death!_[1] But, at the same time, they ought not to astonish us, nor to discourage us: we should draw from them submission, humility, and mistrust of ourselves; never discouragement and loss of heart, far less distrust of G.o.d's love for us; for though He loves not our imperfections and venial sins, He loves us, in spite of them.

"The weakness and backwardness of a child displeases its mother, but she does not for that reason love it less. On the contrary, she loves it more fondly, because she compa.s.sionates it. So, too, is it with G.o.d, who cannot, as I have said, love our imperfections and venial sins, but never ceases to love us, so that David with reason cries out to Him: _Have mercy on me, O Lord, for I am weak._"[2]

[Footnote 1: Rom. vii. 24.]

[Footnote 2: Psalm vi. 3.]

THE JUST MAN FALLS SEVEN TIMES IN THE DAY.

A good man meditating upon this pa.s.sage, and taking it too literally, fell into a perfect agony, saying to himself: "Alas! how many times a day, then, must not I, who am _not_ just, fall?" Yet during his evening examination of conscience, however closely and carefully he searched, and however much he was on the watch during the day to observe his failings and faults, he sometimes could not make up the number. Greatly troubled and perplexed about this, he carried his difficulties to our Blessed Father, who settled them in this way:

"In the pa.s.sage which you have quoted," he said, "we are not told that the just man sees or feels himself fall seven times a day, but only that he does fall seven times, and that he raises himself up again without paying any heed to his so doing. Do not then distress yourself; humbly and frankly confess what you have observed of faulty in yourself, and what you do not see, leave to the sweet mercy of Him who puts out His hand to prevent those who fall without malice, from being jarred or bruised against the hard ground; and who raises them up again so quickly and gently that they never notice it nor are conscious of having so much as fallen."