The Spirit of St. Francis de Sales Part 42

Regarding the reception of the infirm, he might have exclaimed with St.

Paul: _Who is weak and I am not weak_? Blessed Francis shared largely in this spirit, so much did he love the infirm, whether of body or of mind. He loved the poor in spirit; poor, that is, whether in earthly goods or in the wisdom of the world, and he used to say that their simplicity was a soil suitable for the planting of all sorts of virtues, that it would yield much fruit in due season. He was of opinion that during the year of Novitiate established in all communities preparatory to the embracing of religious life, too much attention was paid to the consideration of infirmities, both spiritual and corporal, just as if convents were not in reality so many hospitals for healing the diseases of body and mind. Hence, he added, came the name of _Therapeutes_, that is, curers, healers, or operators, formerly given to Monks.

It is true that there are certain bodily diseases which from the fact of their being infectious necessitate the separation of such as are afflicted with them from the healthy. So also there are spiritual maladies, such as incompatibility of temper and incorrigibility of defects, which may make it proper to refuse those who are thus disqualified for entering Religion, just as in former days, persons suffering from these disabilities could be dismissed even after Profession.

In one of his letters he thus expresses his feeling for the infirm: "I am,"

he says, "a great partisan of the infirm and am always afraid lest the inconveniences to which they must naturally put the Community should excite a spirit of human prudence in our convents and banish the spirit of charity in which our Congregation was founded, and which is our safest guide in selecting our Sisters. I take, then, the side of your infirm applicant, and provided that she be humble and ready to recognise and appreciate your charity, you must receive the poor girl; it will be a constant opportunity for the Sisters to practise the holy virtue of loving-kindness."

UPON SELF-PITY.

Gentle and compa.s.sionate as his disposition was, full of tenderness, and sympathy for the feeble and the frail, Blessed Francis was nevertheless strict and severe in his dealings with those whom he knew to be too lenient to themselves, either in temporal or spiritual matters.

He who practised so much severity in his own case, a.s.suredly had the right to advise others to do as much, and especially, like him, to refrain from complaining at the inconveniences and sufferings endured in time of sickness. He succeeded in inspiring his Daughters of the Visitation with his spirit, teaching them that true Christian patience, which is neither apathy nor insensibility, nor the dull stupid endurance of the Stoics; but a sweet and reasonable submission to the Will of G.o.d, coupled with cheerful obedience to the physician whom He commands us to honour, and a grateful acceptance of the remedies prescribed for us.

UPON THE GOVERNMENT OF NUNS BY RELIGIOUS MEN.

It was never his opinion that nuns should be under the jurisdiction and guidance of other Religious, especially of those of their own Order.

For this he alleged several very weighty reasons, which I have been careful to bear in mind that I may impart them to you at the right time and place.

For the present, however, I will content myself with reading you one of his letters, and with afterwards making a little comment upon it.

"I observe," he says, "that many influential people are inclined to think that Religious Houses should be under the authority of the Ordinaries, according to the old rule revived lately throughout almost the whole of Italy; whilst others would have them to be under Superiors of their own Order, conformably to a custom introduced about four or five hundred years ago, and almost universally observed in France. For my own part, I confess that I cannot bring myself to adopt the view of those who desire that convents of women should be placed under the guidance of Religious men, still less of the Fathers of their own Order. And in this I feel that I am of the same mind as the Holy See, which always, where it can be reasonably brought about, opposes itself to the government of nuns by Regulars.

"I do not say that such government is not sometimes advantageous, even at the present day, but I do say that it would be far better if in general it were done away with. And this for many reasons.

"It seems to me that it is no more difficult for the Pope to exempt the nuns of any Order from the jurisdiction of the Fathers of that same Order, than it is for him to exempt monasteries from the jurisdiction of their Ordinary, a procedure inspired no doubt by the most excellent motives, and that has been carried out successfully for so many centuries.

"The Pope has, as a matter of fact, kept our own nuns in France under the rule of the Bishops, and it appears to me that these same good nuns do not know what is good for them when they seek to be transferred to the jurisdiction of a Religious Order, seeing that Regular Superiors are apt to be a little rigorous in the exercise of their authority, and to deprive those under them of holy liberty of spirit."

I would call your attention to the fact mentioned by our Blessed Father that almost everywhere in Italy the nuns are under the guidance and jurisdiction of the Bishops. Of this I was myself an eye-witness, and I noticed at Florence, that out of fifty convents, only four are not under the jurisdiction and direction of the Archbishop.

I would also remind you that the Holy Apostolic See has, as far as possible, and for many reasons, revived this ancient form of government of nuns. That these reasons exist it is well to bear in mind, though it may not always be prudent to urge them in public.

Again, if in former times it was thought advisable to exempt nuns from the guidance and jurisdiction of their Ordinaries, or Diocesan Pastors, at the present day there are far more weighty reasons for replacing them under the authority of the Bishops, and for taking from the Regulars this exceptional jurisdiction.

This is exactly what our Blessed Father thought about the matter. Remember then always that to put convents under the Bishops is to bring things back to their first and purest state, for as regards exemption we can a.s.suredly say that _from the beginning it was not so_.

It seems, too, to me, that nuns who desire the guidance of Monks, especially of Fathers of their own Order, are true daughters of Zebedee; they know not what they ask, nor what they want, nor what they are doing.

THAT WE MUST NOT BE WEDDED TO OUR OWN PLANS.

Our Blessed Father used to praise very highly the conduct of Blessed John of Avila as having been prompted by great strength of mind, and extraordinary forgetfulness of self in that his zeal made him not only love his neighbour as himself but even more than himself. I will give you an instance of this in Francis' own words, addressed to Theotimus: "The Blessed Ignatius of Loyola, having with such pains set up the company of Jesus, which he saw produced many fair fruits, and foresaw many more that would ripen in time to come, had, nevertheless, the n.o.bleness of soul to resolve that, though he should see it dissolved (which would be the bitterest pain which could befall him) within half an hour afterwards, he would be stayed and tranquil in the Will of G.o.d. John of Avila, that holy and learned preacher of Andalusia, having a design to form a company of reformed Priests for the advancement of G.o.d's glory, and having already made good progress in the matter, as soon as he saw the Jesuits in the field, thinking they were enough for that time, immediately, with incomparable meekness and humility, renounced his own undertaking. Oh, how blessed are such souls, bold and strong in the undertakings G.o.d proposes to them, and withal tractable and facile in giving them up when G.o.d so disposes. It is a mark of a most perfect Indifference to leave off doing a good work when G.o.d pleases, and to return, our journey half accomplished when G.o.d's Will, which is our guide, so ordains."[1] I may tell you, my Sisters, that you have only to change the name of John of Avila into that of the Blessed Francis de Sales, and you can apply to an event in his life these very words. I know that he had in his mind a scheme of forming a Congregation of Priests, not bound by monastic vows, something on the pattern of your Order of the Visitation in its beginning; but, of course, conformable to the calling of the Priesthood. Hearing, however, that Pierre de Berulle, that faithful servant of G.o.d, afterwards a Cardinal, had established the Congregation of the French Oratory, now so greatly distinguished for its piety and learning, he abandoned his enterprise, rejoicing that G.o.d should have given this holy commission to one less busy than himself, and therefore more capable of ordering all things in this holy Society, and thus promoting the glory of G.o.d. I have said, that he meant to take the Visitation as a model of this projected Congregation of Priests, intending them to develop, and to prosper side by side. I must add, however, that even before the formation of your Congregation he had made an attempt in the same direction by drawing together a little company of hermits on the gloomy but holy mountain of Notre Dame de Voiron, and preparing for them laws and const.i.tutions in the observance of which they have lived with great sanct.i.ty ever since.

You know also that his zeal was so condescending in its nature, and that he was so little wedded to his own opinions, that, though the Visitation had flourished for four or five years with great edification to others as well as to itself, yet as soon as His Grace the Archbishop of Lyons, afterwards Cardinal de Marquemont, had represented to him that it would better for it to be re-constructed with vows and enclosures like other Orders, he consented to change its whole const.i.tution.

Speaking of great works undertaken for the glory of G.o.d, which, owing to the illness or death of their founder or head, sometimes seem in danger of falling to the ground, Blessed Francis said: "There are some undertakings which G.o.d wishes to be begun indeed by us, but completed by others. Thus David gathered together materials for the temple which his son Solomon built, St. Francis, St. Dominic, St. Ignatius Loyola, sighed for the grace of martyrdom, and sought for it by all possible means; yet G.o.d would not crown them with it, contenting Himself with the offering of their will.

"To submit ourselves simply and cheerfully to the Will of G.o.d in the failure of undertakings which concern His glory is an act of no small resignation."

[Footnote 1: Book ix. chap. 6.]

HIS VIEWS REGARDING ECCLESIASTICAL DIGNITIES.

It is certain that two great Pontiffs, Clement VIII. and Paul V., held Blessed Francis in the highest possible esteem. Paul V. more than once when speaking to me dwelt upon his merit, and said how suitable and indeed how necessary such a Bishop was for a diocese like that of Geneva.

We know, too, that the same Pope often thought of raising him to the dignity of Cardinal. Our Blessed Father was himself well aware of this, and mentioned it in letters written to his confidential friends, some of which have since been published.

It is probable that the fact that this honour was never conferred upon him was owing to the political difficulties which beset the Supreme Pontiff in these matters.

Puzzled at his not receiving the hat, I one day expressed to him my great surprise at the delay. "Why," he answered, "can you really think this dignity would in any way conduce to my serving our Lord and His Church better than I can now do? Would Rome, which would be the place of my residence, afford me more opportunities for so doing, than this post in which G.o.d has placed me? Should I have more work there, more enemies to fight against, more souls to direct, more cares, more pious exercises, more visits to make, or more pastoral functions to discharge?"

"You would enter," I replied, "into the solicitude of all the churches; and from the direction of one particular Church you would be promoted to share in the care of the Universal Church, becoming, as it were, the co-a.s.sessor of the Holy See." "Nevertheless," he replied, "you see Cardinals of our own day, who when they were Bishops and had dioceses were distinguished for their piety, quit their residence at Rome, which is only theirs by a positive and ecclesiastical law, in order to return to their flocks among which the law of G.o.d has fixed their homes, bidding them watch over these flocks and feed and guide the souls entrusted to them."

He then told me a memorable circ.u.mstance concerning the great Cardinal Bellarmine of saintly memory. That Prelate was promoted to the dignity, unknown to himself and against his will, by Clement VIII. Under the pontificate of Paul V., who succeeded Leo XI., he was promoted to the Archbishopric of Capua, again contrary to his own wishes, but by the desire of the Pope. He bowed beneath this yoke, but not until he had remonstrated with the Holy Father, who, in reply, simply commanded him to take upon himself the episcopal charge.

Immediately after his consecration he prepared to take up his residence at Capua. The Pope, who desired his services at Rome, sent for him, and asked him if he was quite resolved to live in his diocese. The Cardinal replied that he was, because unwillingly as he had accepted this charge he had done so with the conviction that his Holiness felt he could dispense with his services at Rome, nor would otherwise have placed him over the diocese of Capua. The Pope replied that he would dispense him from residing in his diocese. "Holy Father," he answered, "that is not what I have been teaching in the schools all my life. I have always held that the residence of Bishops in their diocese is commanded by the law of G.o.d, and that therefore they cannot be dispensed from observing it." "At least," returned the Pope, "give us half the year." "And during those six months," replied Bellarmine, "at whose hands will the blood of the lost sheep of my flock be required?"

"Then, at least, three months," pleaded the Pope. The Cardinal gave the same answer as he had given about the six, and, in fact, soon took his departure for Capua, where he remained in uninterrupted residence for three years, in the course of which time, as a relaxation from the labours of his office, he wrote his beautiful Commentary on the Psalms.

Such was the high value set by the holy Cardinal upon the residence of a Bishop among his flock: and St. Charles Borromeo, and more recently his worthy successor, Cardinal Borromeo, have been as uncompromising as Bellarmine was. As for our Blessed Father, he only valued the Honours and dignities of the Church and of the world in proportion as they afford means for serving G.o.d and advancing His glory. This was the golden standard with which he measured the holy City of Jerusalem.

HIS PROMOTION TO THE BISHOPRIC OF GENEVA AND HIS REFUSAL OF THE ARCHBISHOPRIC OF PARIS.

Although in the life of our Blessed Father his promotion to the Bishopric of Geneva is described at great length, yet, in my opinion, the subject has been treated very superficially, and no attempt has been made to give a full account of the matter.

The truth is that the Saint had all his life but one aim in regard to the following out of his holy vocation, namely, to serve G.o.d in whatever sacred office he might be called to fill. He had pa.s.sed through all the various ecclesiastical offices of Canon, Parish Priest, Provost, Dean of the Cathedral Church, Preacher, Confessor, and Missionary, when M. de Granier, at that time Bishop of Geneva, inspired by G.o.d, desired to make him his successor. In this, as in all other matters, our Saint recognised the inspiration, and with a single eye, that saw G.o.d only, committed himself entirely to His providence.

He did nothing at all either to hinder or to further the design, leaving it all to M. de Granier, who obtained the consent of the Duke of Savoy to propose Francis to his Holiness. It was, however, a condition that he should at once present himself at Rome to be examined in full Consistory.

He was therefore obliged to undertake the journey thither. This journey, as we know, is fairly well described by the writers of his life. They tell also of his success, and of the approval bestowed upon him by Pope Clement, who used the inspired words: _Drink water out of thine own cistern, and the streams of thine own well. Let thy fountains be conveyed abroad, and in the streets divide thy waters._[1] From so excellent a vocation what but good results could be expected? A good tree cannot bear evil fruit. We know well how worthily Blessed Francis walked in the vocation to which he had been called, and how the light of his holy life, like the dawn of morning, shone more and more unto the perfect day.

In the year 1619, having come to Paris with the Princes of Savoy, he remained there for eight months, during which time it is impossible to give any idea of all that he did for the glory of G.o.d and the good of souls. The eyes of all men in this great theatre were turned upon him, as were those of the Romans upon Cato, when one day he showed himself in their a.s.sembly.

It was not only by the people of Paris that he was thought so much of, but also by their pastor, the Cardinal de Retz (Peter de Gondi), a Prelate of incomparable gentleness, benignity, liberality, modesty, and every other delightful quality. The sweet attractive grace of Blessed Francis' manners and conversation produced such an effect upon him that he at once desired to make him his coadjutor, with right of succession.

Not expecting any opposition from the holy Bishop, and having gained the consent of the King, he thought that nothing remained to be done but to carry out the formalities prescribed by the Roman Congregations. Francis, however, with marvellous adroitness, warded off the blow, leaving the great Cardinal penetrated with admiration of his virtue if without the satisfaction of gaining his compliance.

Among the various reasons for this refusal which are to be found in his letters, one or two please me especially. For instance, he said that he did not think he ought to change a poor wife for a rich one; and again, that if he did ever quit his spouse it would not be to take another, but in order not to have one at all, following the Apostolic counsel: _Art thou bound, to a wife, seek not to be loosed. Art thou loosed from a wife, seek not a wife_.[2]

It is true that honours and dignities are but trifles; yet to despise and refuse them is not a trifling thing. It is easy to disdain them from a distance, but difficult to deal with them face to face, and either to quit them when we possess them, or to refuse them when they are offered.

_Blessed is the rich man that is found without blemish, and that hath not gone after gold nor put his trust in money, nor in treasures. Who is he?

and we will praise him, for he hath done wonderful things in his life._[3]

Such a one, my Sisters, believe me, was your Father and mine, my preserver and your Founder, Blessed Francis de Sales.