The Spirit of St. Francis de Sales Part 43

[Footnote 1: Prov. v. 15, 16.]

[Footnote 2: 1 Cor. vii. 27.]

[Footnote 3: Eccle. x.x.xi. 8, 9.]

A BISHOP'S CARE FOR HIS FLOCK.

Good digestions a.s.similate all kinds of food, and convert it into wholesome nourishment, and so in like manner holy souls turn all that they meet with into material for instruction and into help towards their eternal profit.

Thus, the great St. Anthony, saw the Creator on every page of the book of nature and in all living creatures. The tiniest flower, growing and blossoming at his feet, raised his thoughts to Him Who is the Flower of the Field and the Lily of the Valley, the Blossom springing from the root of Jesse.

Those who are smitten by some pa.s.sionate human love are so absolutely possessed by it that they think of nothing else, and since their tongue speaks out of the abundance of their heart this is their one subject of conversation, all others being distasteful to them. They write the name of the beloved object on rocks and trees, and wherever they can they leave behind them some carved token or emblem of their affection.

Just so was it with our Blessed Father. His delight was to make all subjects of conversation, all incidents that might occur, further in one way or another the glory of G.o.d, and kindle His divine love in the hearts of others. On one occasion, when he was visiting that part of his diocese which lies among the lofty and bleak mountains of Faucigny, where it is always winter, he heard that a poor cowherd had lost his life by falling over a steep precipice while trying to save one of his herd. From this incident he drew a marvellous lesson upon the care which a Bishop ought to take of the flock entrusted to his charge by G.o.d, showing that he ought to be ready to sacrifice even life itself for its salvation. He thus relates the incident, and gives his comments on it in one of his letters.

"During the past few days I have seen mountains, terrible in their grandeur, covered with ice ten or twelve inches thick; and the inhabitants of the neighbouring valleys told me that a herdsman going out to try and recover a cow which had strayed away fell over a precipice from a height of thirty feet, and was found frozen to death at the bottom. Oh, G.o.d! I cried, and was the ardour of this poor herdsman in his search for the beast that had strayed, so burning that even the cold of those frozen heights could not chill it? Why, then, am I so slothful and lax in the quest after my wandering sheep? This thought filled my heart with grief, yet in no wise melted its frozen surface. I saw in this region many wonderful sights. The valleys were full of happy homesteads, the mountains coated with ice and snow. Like the fertile and smiling valleys, the village mothers play their homely part, while a Bishop, raised to such a lofty eminence in the Church of G.o.d, remains ice-bound as the mountains. Ah! will there never rise a sun with rays powerful enough to melt this ice which freezes me!" What zeal for souls, what humility, what holy fervour breathe in these words!

ON THE FIRST DUTY OF BISHOPS.

"Being a Bishop," he used to say to me, "you are at the same time a superintendent, sentinel, and overseer in the House of G.o.d, for this is what the word Bishop means. It is then your part to watch over and guard your whole diocese, making continual supplications, crying aloud day and night like a watchman on the walls, as the prophet bids you do, knowing that you have to render an account to the great Father of the family of all the souls committed to your care.

"But especially you ought to watch over two cla.s.ses of people who are the heads of all the others, namely, the Parish Priests and the fathers of families, for they are the source of most of the good and of most of the evil which is to be found in parishes or households.

"From the instruction and good example given by Parish Priests, who are the shepherds of the flock, proceeds all the advance of that flock in knowledge and virtue. They are like the rods of which Jacob made use to give the colours he wanted to the fleeces of the lambs. Teaching does much, but example does incomparably more. It is the same with fathers and mothers of families: on their words, but still more on their conduct, depends all the welfare of their households.

"As Bishop you are the master-builder, the superintendent. It is your duty then to watch over the leaders of your flock and over those who, like Saul, are a head taller than the rest. Through them healing and blessing flows down upon others, even as Aaron's ointment descended from his head to the very hem of his garment.

"This is why you ought continually to exhort and instruct, in season and out of season, for you are the Parish Priest of all Parish Priests, and the Father of all Fathers of families."

UPON THE PASTORAL CHARGE.

On one occasion I was complaining to him of the difficulties which I met with in the discharge; of my episcopal duties. He replied that on entering the service of G.o.d we must prepare ourselves for temptation, since no one could follow Jesus Christ or be of the number of His true disciples except by bearing His Cross, nor could anyone enter Heaven except by the path and through the gate of suffering. "Remember," he said, "that our first father even in the state of innocence was put into the earthly Paradise to work in it and to keep it. Do you imagine that he was banished from it in order to do nothing? Consider how G.o.d condemned him and all his posterity to labour, and to till an ungrateful earth which produced of itself nothing but thorns and thistles. There is much more toil and difficulty in weeding and cultivating souls than any earthly soil, rough, stony, and barren though it may be. The art of arts is the direction of souls, it is of no use to undertake it unless we have made up our minds to innumerable labours and disappointments.

"The Son of G.o.d being a sign of contradiction, can we wonder if His work is exposed to the same; and if He had so much difficulty in winning souls, is it likely that his coadjutors and those who labour with Him will have less?"

Then fearing to depress me by the enumeration of so many difficulties, he went on to cheer me with the example of the Prince of Pastors, the Bishop of our souls, the Author and Finisher of our faith, who preferred shame and toil to joy, that He might further the work of oar salvation.

He added that of the Apostles, and other Pastors of the Church, reminding me that if we think much of the honour of being their successors we must, with the inheritance, accept its burdens, nor shelter ourselves by, in legal phrase, _disclaiming liability for debts beyond the a.s.sets_ inherited. Otherwise, he said, we should be like that kinsman of Ruth who wished to have the inheritance of the first husband, but not to marry the widow and raise up to him an heir.

He generally wound up his remarks with some reminder of that love which makes all that is bitter to be sweet: sometimes quoting to me those words of St. Augustine, "Where we love, there is no labour, or if there is any we love the labour itself, for he who labours in loving, loves to labour for the beloved object."

UPON THE CARE OF SOULS.

A Priest once complained to Blessed Francis of the thorns besetting his path in life, of the difficulties of his holy calling, of the anxieties inseparable from it, but chiefly of the intractableness of stiff-necked Christians, who refuse to submit to the easy yoke of Jesus Christ, and to do what their duty requires. The Bishop replied that their obstinacy was not so much to be wondered at as the weakness of their Pastors who were so easily discouraged and impatient, just because they saw that the seed sown by their labours did not forthwith produce the plentiful harvest they desired.

"The peasant is not blamed for failing to reap an abundant harvest, but only for not carefully cultivating his field, and for not doing all that is necessary to make his land productive. Discouragement is a mark of excessive love of self and of zeal unaccompanied by knowledge.

"The best lesson for those who have the care of souls, is that which the Apostle gives to all in the person of one: _Preach the word: be instant in season and out of season: reprove, entreat, rebuke in all patience and doctrine._[1]

"In this text the word _patience_ is the key to the whole mystery, for patience has its perfect work when it is accompanied by charity, which is patient, kind, and is the virtue by which we possess our souls in peace."

The charge of souls means having to bear with the weak, for the strong are able to go on by themselves in their progress towards what is good.

Our holy Bishop explained this by two beautiful similitudes: "The plumage of birds is heavy, and yet without this load they could neither raise themselves from the ground nor hover in the air. The burden borne by holy souls is like a load of cinnamon, which, by its perfume invigorates him who carries it. So souls which are weak serve to make their Pastors, who bear the burden of them, rise on wings towards Heaven, and on earth to run in the way of G.o.d's commandments."

The other comparison Is this: "Notice," he said, "a shepherd driving a flock of sheep: if one of them breaks a leg the shepherd at once takes it on his shoulders to carry it back to the fold, and this single one is certainly a heavier load than all the rest together, who go along of themselves. In like manner souls which of themselves advance in the way of G.o.d afford little occasion for their Pastors to exercise care and vigilance. It is of the faulty and intractable they have chiefly to think, St. Bernard says that the care of souls is not a care of the strong, but of the infirm, for if any one helps thee more than he is helped by thee, know that thou art not his father but his equal."

Even the prophets complain of men of obstinate and rebellious hearts. To work among them is to go down to the sea in s.h.i.+ps and to do our business in great waters, for these waters are G.o.d's people with whom we have to deal.

[Footnote 1: 2 Tim. iv. 2.]

UPON LEARNING AND PIETY.

By rights, the more learned a man becomes the more pious should he be. This does not, however, always happen, and if we must choose between the two, there is no doubt that it is better to be uneducated but pious, rather than to be learned without being religious-minded.

Blessed Francis remarked one day when we were speaking of a Parish Priest whose holy life was highly praised, but with whose defects as a teacher great fault was found: "It is quite true that knowledge and piety are, as it were, the two eyes of a Priest; still, as a man can, by dispensation, receive Holy Orders even though he has only one eye, so also it is quite possible for a Parish Priest to be a most faithful servant in his ministry by simply leading a zealous, exemplary, and well-regulated life. The function of teaching may be discharged by others, who, as St. Paul says, are instructors but not fathers.[1] But no one can be a pattern to others except by giving good example, and this cannot be done by proxy."

Besides, the Gospel tells us that we are to pluck out the eye which offends. It is better to enter heaven with one eye, than to be cast into h.e.l.l-fire with two.[2] "There is, indeed," he continued, "a degree of ignorance so gross as to be inexcusable and to render him who is plunged into it in very truth a blind leader of the blind. When, however, a man is in good repute for his piety he surely has within him that true light which leads him to Jesus Christ and enables him to show light to others. It is as though he said to them, like Gideon, _Do as I do_, or with St. Paul, _Be ye followers of me, as I also am of Christ_.[3] Such a one does not walk in darkness and those who follow him are sure to reach the haven. Though he has not talents of learning and erudition such as would make him s.h.i.+ne in the pulpit, yet he has enough if he can, as the Apostle says, _exhort in sound doctrine and convince the gainsayers_.[4] Remark," he added, "how G.o.d taught Balaam by the mouth of his a.s.s." Thus, his charity dexterously covered the defects of his neighbour, and by this lesson he taught us to value an ounce of piety more than many pounds of empty learning.

[Footnote 1: 1 Cor. iv. 15.]

[Footnote 2: Matt. xviii. 9.]

[Footnote 3: 1 Cor. iv. 16.]

[Footnote 4: t.i.t. i. 9.]

ADVICE TO BISHOP CAMUS AS TO RESIGNING HIS SEE.

When I was consulting him once as to whether or not I should follow the bent of my own inclination in the matter of retiring into a private and solitary life, he, wis.h.i.+ng to ascertain by what spirit I was led, answered me in the beautiful words of St. Augustine: _Otium sanctum diligit charitas veritatis, et negotium justum suscipit veritas charitatis_.[1] Charity, the holy love of eternal truth, draws us into retirement, that we may in that calm leisure contemplate things divine; but when our hearts are filled with true charity we are none the less urged to undertake good works in order to advance the glory of G.o.d by serving our neighbour.

Although he esteemed Mary's part--called in the Gospel "the better part"--much more highly than Martha's, yet it was his opinion that Martha's, undertaken purely for the love of G.o.d, was more suitable to this present life, and that Mary's had more in common with that of a blessed eternity. He only made an exception as regards some special and extraordinary vocations, some irresistible and most powerful attractions, acting upon the soul, and in the case of those who do not possess the talents requisite for serving as Martha served, and have only those suitable for a purely contemplative life. Also those who, having expended, all their physical strength in the service of the Church, withdraw into solitude towards the close of their life, there to prepare for that last journey which is ordained for all flesh.

For this reason he repulsed and silenced me--not indeed harshly, for his incomparable sweetness was incompatible with harshness--but firmly and decidedly whenever I spoke to him of quitting my post and of resigning the helm into the hand of some more skilful pilot. He called my desire to do so a temptation, and in the end closed the discussion so peremptorily that, during his lifetime, I never ventured to revive it with anyone.

He dealt in almost exactly the same manner with that virtuous soul[2] the corner-stone of the spiritual edifice of the Congregation of the Visitation which he founded, for he kept her in the world for more than seven years, bringing up and educating the children whom G.o.d had given her and affording spiritual help to her father and father-in-law. He kept her back, I say, for this long period, before permitting her to retire into the solitude of the cloister; so exact was he in himself following, and in leading those who were under his direction to follow, the holy light of faith rather than the false and lurid glimmers of their natural inclinations.

On a previous occasion a certain Bishop whom I knew well asked him whether in his opinion it would be allowable for him to give up his Bishopric with its heavy burdens and retire into private life, bringing forward as an example St. Gregory of n.a.z.ianzen, surnamed the Theologian, the oracle of his time, who gave up the charge of three Bishoprics, Sozima, n.a.z.ianzen, and the Patriarchate of Constantinople, that he might go and end his days In rural life, on his paternal estate of Arianzen.

Our Blessed Father replied that we must presume that these great Saints never did anything without being moved to do it by the Spirit of G.o.d, and that we must not judge of their actions by outward appearances. He added that St. Gregory in quitting Constantinople was only yielding to pressure and violence, as is proved by the manner in which he said his last Ma.s.s in public, and which brought tears into the eyes of all who heard him.

This same Bishop replying that the greatness of his own charge terrified him, and that he was overpowered by the thought of having to answer for so many souls: "Alas!" said Blessed Francis, "what would you say, or do, if you had such a burden as mine on your shoulders? And yet that must not lessen my confidence in the mercy of G.o.d."

The Bishop still complaining and declaring that he was like a candle which consumes itself in order to give light to others, and that he was so much taken up with the service of his neighbour that he had scarcely any leisure to think of himself and to look after the welfare of his own soul, our Blessed Father replied: "Well, considering that the eternal welfare of your neighbour is a part, and so large a part, of your own, are you not securing the latter by attending to the former? And how, indeed, could you possibly work out your own salvation except by furthering that of others, seeing that you have been called to do so precisely in this manner?"

The Bishop still objecting and saying that he was like a whetstone which is worn out by the mere sharpening of blades, and that while trying to lead others to holiness he ran the risk of losing his own soul, our Holy Prelate rejoined: "Read the history of the Church and the lives of the Saints, and you will find more Saints among Bishops than in any other Order or avocation, there being no other position in the Church of G.o.d which furnishes such abundant means of sanctification and perfection. For remember that the best means of making progress in perfection is the teaching others both by word and example. Bishops are by their very office compelled to do this and to strive with all their heart and soul to be a pattern and model to their flocks. The whole life of a Christian on earth is a warfare, and should be one unceasing progress towards the goal of perfection. Were you to do as you propose it would be in a manner to look behind you, and to imitate the children of Ephraim, who turned back when they should have faced the enemy. You were going on so well, who is it who is holding you back? Stay in the s.h.i.+p in which G.o.d has placed you to make the voyage of life; the pa.s.sage is so short that it is not worth while changing the boat. For, indeed, if you feel giddy in a large vessel, how much more so will you in a slight skiff tossed by every motion of the waves! A lower condition of life, though less busy and apparently more tranquil, is none the less equally subject to temptation."

This reasoning so convinced the Bishop[3] that he remained faithful to his post in the army of Holy Church.

[Footnote 1: De Civit. Dei. Lib. 19. cap 19.]