The Spirit of St. Francis de Sales Part 39

You ask me whether we are happier in having been redeemed from that state of original sin into which our first parents fell than had we been born in the innocence which was theirs at their creation.

At first sight it would seem that never to have been bound by the chain of misery and evil with which the first sin of Adam fettered us would surely have been more desirable than even to be loosed from it by the divine goodness! This, however, is a merely human judgment, revealed to us by flesh and blood. The light of faith, far brighter and more enn.o.bling, teaches us a sublimer lesson. This is what our Blessed Father says on the subject:

"Who can doubt of the abundance of the means of salvation, since we have so great a Saviour, for the sake of whom we have been made, and by whose merits we have been ransomed. For He died, for all, because all were dead, and His mercy was more far-reaching when He built up anew the race of men than Adam's misery when he ruined it.

"Indeed, Adam's sin was so far from quenching G.o.d's love for mankind, that, on the contrary, it stirred it up, and invited it. So that by a most sweet and loving re-action, love was quickened by the presence of sin, and as if re-collecting its forces for victory over evil, made _grace to superabound where sin had abounded_.[2] Whence, Holy Church, in an excess of devout wonder, cries out (upon Easter-eve), 'O truly necessary sin of Adam, which was blotted out by the death of Jesus Christ! O happy fault which merited to have such and so great a Redeemer!' Truly, Theotimus, we may say, as did he of old, 'We were ruined, had we not been undone; that is, ruin brought us profit, since in effect human nature, through being redeemed by its Saviour, has received more graces than ever it would have received if Adam had remained innocent.'"[3]

One of the marvels of divine Omnipotence is that it knows by a secret power, reserved to itself alone, how to draw good from evil, the contrary from the contrary; water from, fire, as in the furnace of the three children[4] and fire from water, as in the sacred fire which was found in a well, the thick water of which was changed into fire. By this secret power He makes all things work together for good to those who love Him.

"Truly," says our Blessed Father, in the same place, "as the rainbow touching the thorn _aspalathus_, makes it more odoriferous than the lily, so our Saviour's Redemption, touching our miseries makes them more beneficial and worthy of love than original innocence could ever have been.

"_I say to you_, says our Saviour, _there shall be joy in Heaven upon one sinner that doth penance; more than upon ninety-nine just, who need not penance_,[5] and so the state of redemption is a hundred times better than that of innocence.

"Verily, by the watering of our Saviour's Blood, made with the hyssop of the Cross, we have been re-clothed in a whiteness incomparably more excellent than the snowy robe of innocence. We come out, like Naaman, from the stream of salvation more pure and clean than if we had never been leprous, to the end that the divine majesty, as He has ordained also for us, should not be _overcome by evil, but overcome evil by good_,[6] _that mercy_ (as a sacred oil) should keep _itself above judgment_,[7] and _G.o.d's tender mercies be over all His works_."[8]

[Footnote 1: Book ii. chap. 4.]

[Footnote 2: Col. i. 16.]

[Footnote 3: _The Love of G.o.d_. Book ii, c. 5.]

[Footnote 4: Daniel iii. 50.]

[Footnote 5: Luke xv. 7.]

[Footnote 6: Rom. xii.]

[Footnote 7: James ii. 13.]

[Footnote 8: Psalm cxliv. 9.]

UPON CONFESSION AND COMMUNION.

These two Sacraments were styled by Blessed Francis the two poles of the christian life, because around them that life ever revolves. One purifies the soul, the other sanctifies it. He greatly admired the saying of St.

Bernard that all the spiritual good which we possess is derived from the frequent use of the Sacraments. He would say that those who neglect the Sacraments are not unlike the people in the Parable, who would not accept the invitation to the Marriage Feast, and who thus incurred the wrath of the Lord who had prepared it. Some plead as their excuse that they "are not good enough"; but how are they to become good if they keep aloof from the source of all goodness? Others say: "We are too weak"; but is not this the Bread of the strong? Others; "We are infirm"; but in this Sacrament have you not the Good Physician Himself? Others: "We are not worthy"; but does not the Church direct that even the holiest of men should not approach the Feast without having on his lips the words: _Lord! I am not worthy that Thou shouldst enter under my roof?_ To those who plead that they are overwhelmed with cares and with the business of this life, He cries: _Come to me all you that labour and are burdened and I will refresh you._[1] If any fear to come lest they should incur condemnation, are they not in yet greater danger of being condemned for keeping away? Indeed, the plea of humility is as false as that of Achaz, who detracted from the glory of G.o.d when he feigned to be afraid of tempting Him. What better way of learning to receive Him well can there be than receiving Him often? Is it not so with other acts which are perfected by frequent repet.i.tion?

He extolled highly the precept of St. Augustine on this subject. It was his desire that any person (he was speaking of the laity) free from mortal sin, and without any affection for it, should communicate confidently yet humbly every Sunday,[2] if not advised by his confessors to do so oftener. He does not say "anyone who is without venial sin," for from that who is exempt?

His sentiments with regard to Holy Communion were most sweet and so tempered by divine love, that reverent fear was in no way prejudicial to confidence, neither was confidence to reverence. He fervently desired that we should annihilate ourselves when receiving the Blessed Sacrament, as our Lord annihilated Himself in order to communicate Himself to us, bowing down the heaven of His greatness to accommodate and unite Himself with our lowness.

But you will be better satisfied to hear his feelings expressed in his own words.

They were addressed, not directly, but through the medium of another, to a person, who from a false idea of humility dared not approach this divine mystery, and who, in the words but not in the spirit of St. Peter, entreated her Saviour to depart from her.

"Tell her," he says, "to communicate fearlessly, calmly, yet with all humility, in order to correspond with the action of that Spouse who in order to unite Himself with us annihilated Himself and lovingly abased Himself to the extent even of becoming our food and our pasturage; condescending thus to us who are the food and pasturage of worms. Oh! my daughter, those who communicate according to the spirit of the Heavenly Bridegroom, annihilate themselves and say to our Lord: feed on me, change me, annihilate me, convert me into Thyself. There is nothing, I think, in the world of which we have more absolute possession, or over which we have more entire dominion, than over the food which, for our own self-preservation, we annihilate.

"Well, our Lord has condescended to this excess of love, namely, to give Himself to us for our food; and as for us, what ought not we to do in order that He may possess us, that He may feed on us, that He may make us what He pleases?"

Read what is said on this subject in the "Devout life" and the "Conferences."

[Footnote 1: Matt. xi. 28.]

[Footnote 2: By the recent Decree of Pope Pius X., His Holiness desires that, with such dispositions, it should be daily.--[Ed.]]

UPON CONFESSION.

Our Blessed Father thought so much of frankness, candour and ingenuousness in Confession, that when he met with these virtues in his penitents he was filled with joy and satisfaction.

It happened one day that he received a letter from one of his spiritual daughters telling him that she had been betrayed into the sin of malicious envy (by which she meant jealousy) of one of her sisters. He answered her letter as follows: "I tell you with truth that your letter has filled my soul with so sweet a perfume, that I can affirm that I have not for a long time read any thing so consoling. I repeat, my dear daughter, that this letter awakens in me such fresh ardour of love towards G.o.d who is so good, and towards you whom He desires to make so good, that I can only make an act of thanksgiving for this to His divine Providence. Thus it is, my daughter, that we must always without a moment's hesitation thrust our hands into the secret recesses of our hearts to tear out the foul growths which have sprung up there, from the mingling of our self-love with our humours, inclinations, and antipathies. Oh, my G.o.d! What satisfaction for the heart of a most loving Father to hear a beloved daughter protest that she has been envious and malicious! How blessed is this envy, since it is followed by so frank a confession! Your hand in writing your letter made a stroke more valiant than ever did that of Alexander!"

UPON A CHANGE OF CONFESSOR.

I have told you by word of mouth, and now I repeat in writing, so that you may better remember it, that the scruple of scruples is not to dare to change one's Confessor. The Priest who should put this scruple into your head deserves to be left, as himself scrupulous, and unsafe. Virtue, like truth, is always to be found half way between two faulty extremes. To be always changing one's Confessor, and never to dare to do so, or sooner to omit Confession than to confess to any one but our usual Confessor, are two blame-worthy extremes.

In the one case we show ourselves volatile and ill-balanced; in the other we are cowardly. If you ask me which of the two is the more to be avoided I should say the second, and this because it seems to me to indicate a low tone of mind, human respect, attachment to the creature, and in general a slavish spirit which is quite contrary to the spirit of G.o.d, who only dwells there, where there is perfect liberty.

St. Paul tells us that being redeemed by the Precious Blood of Jesus Christ we ought not to make ourselves slaves of men.

Possibly, however, you would more readily submit your judgment to that of our Blessed Father than to mine.

I remind you then how highly he thought of this holy christian liberty. You may be quite sure that he inculcated it on persons like yourself living in the world since, as I am going to show you, he made a great point of it with his Religious.

The Holy Council of Trent having decreed that three or four times a year all nuns should have extra-ordinary Confessors given to them to relieve them from the yoke and constraint which might ensue from being always under the direction of one and the same ordinary Confessor, our Blessed Father decreed that every three months, in the four Ember weeks the Sisters of the Visitation, of which Order he was the Founder, should have an Extraordinary Confessor, carefully recommending to the Superiors to ask for one even oftener for any Sisters who might desire or really need his help.

Blessed Teresa[1] was also very careful to ensure to her Sisters this holy and reasonable liberty, which renders the yoke of the Saviour sweet and light as it should be, and her daughters, the Carmelites, still value their privilege as she did.

Our Blessed Father used, moreover, to say that Religious men to whom the direction of nuns was entrusted, and all convents subject to their jurisdiction, would do well to observe the excellent rule and custom some of them have of never leaving a Confessor for more than a year in a convent.

He added that Superiors should reserve to themselves the power of withdrawing Confessors even before the time for which they were appointed had expired, and indeed whenever it may please them, and should not keep any Confessor longer than the time for which he was appointed, unless for some very urgent reason or pressing necessity.

To show you that it was not only to me that our Blessed Father expressed his opinion on this point, this is how he wrote about it to a Superior of the Visitation.

"We ought not to be so fickle as to wish without any substantial reason to change our Confessor, but, on the other hand, we should not be immovable and persistent when legitimate causes make such a change desirable, and Bishops should not so tie their own hands as to be unable to effect the change when expedient, and especially when either the Sisters or the Spiritual Father desire it."

[Footnote 1: St. Teresa was not then canonised. [Ed.]]

UPON DIFFERENT METHODS OF DIRECTION.

In the year 1619 our Blessed Father went to Paris where he remained for eight or nine months. I was there at the same time, having been summoned for the Advent and Lent sermons.

Many pious persons came to consult him on their spiritual concerns, and thus gave him the opportunity of observing the variety of methods employed by G.o.d to draw souls to Himself, and also the different ways in which His Priests guide and direct these same souls.

Among others, he told me of two priests celebrated for their preaching, and who also applied themselves most zealously to the administration of the Sacrament of Penance. Both were faithful servants of G.o.d and exemplary in the discharge of their functions, but yet so different in their methods of direction, that they almost seemed to oppose one another, though both had the one single aim in view, namely, to promote the service and the glory of G.o.d, "One of them," said the Saint, "is severe and almost terrible in his preaching. He proclaims the judgments of G.o.d like the very trump of doom.

In his special devotions, too, he speaks of nothing but mortifications, austerities, constant self-examination and such like exercises. Thus, by the wholesome fears with which he fills the minds of his penitents, he leads them to an exact observance of G.o.d's law, and to an anxious solicitude for their own salvation. He does not hara.s.s them with scruples, and yet keeps them in a marvellous state of subjection.

"The effect of his direction is that G.o.d is greatly feared and dreaded by them, that they fly from sin as from a serpent, and that they earnestly practise virtue. This divine fear is coupled with a high esteem for their Director, and a friends.h.i.+p for him, holy indeed, but so strong and vehement that it seems to these souls as though, were they to lose their guide, they must needs go astray.

"The other Director leads souls to G.o.d by quite a different path. His sermons are always on the love of G.o.d. He inculcates the study of virtue rather than the hatred of vice. He makes his penitents love virtue more because it pleases G.o.d, than because it is itself worthy of love, and he makes them hate vice more because it displeases G.o.d than because of the sufferings which it brings upon those who are slaves to it.

"The effect of this direction is to make souls conceive a love for G.o.d that is great, pure and disinterested; also a great affection for their neighbour for the love of G.o.d; while, as for their sentiments towards their Director, they approach him with reverential awe, beholding G.o.d in him and him in G.o.d, having no affection for his person beyond that due to all our fellow-men."

Our Blessed Father never told me the name of this Director, nor even gave me the slightest hint as to who he was, and I therefore sought no further explanation, contenting myself with admiring the ways of G.o.d and His various desires for the good of the souls whom He calls to His service. I became penetrated, too, with the conviction that by many different routes we can reach one and the same goal. _Let every spirit praise the Lord_.