The Spirit of St. Francis de Sales Part 32

The reasonable appet.i.te, which is the will, has just as many affections, and they bear the same names. There is, however, this difference between the pa.s.sions and the affections. We possess the pa.s.sions in common with the irrational brute creation, which, as we see, is moved by love, hate, desire, aversion, joy, sadness, anger, hope, despair, fear, and fearlessness, but without the faculty of reason to guide and regulate the impulse of the senses.

The carnal man, that is to say, he who allows himself to be carried away by the impetuosity of his feelings, is, says the Psalmist: _compared to senseless beasts and is become like to them_.[1]

He, however who makes use of his reason, directs his affections uprightly and well, employing them in the service of the reasonable appet.i.te, only in as far as they are guided by the light and teaching of natural reason. As this, however, is faulty and liable to deceptions and illusions, mistakes are often made which are called by philosophers disorders of mind.

But when the regenerate, that is to say, the Christian who possesses both grace and charity, makes use of the pa.s.sions of his sensitive appet.i.te, as well as of the affections of his reason, for the glory of G.o.d, and for the love of Him alone, this does not happen. Then he loves what he ought to love, he hates what he ought to hate, he desires what G.o.d wills that he should desire, he flies from what displeases G.o.d, he is saddened by offences done against G.o.d, he rejoices and takes delight in the things which are pleasing to G.o.d. Then his zeal fills him with anger and indignation against all that detracts from the honour due to G.o.d; he hopes in G.o.d and not in the creature, he fears nothing save to offend G.o.d, he is fearless in G.o.d's service. Thus, the Psalmist, a man after G.o.d's own heart, was able to say that his flesh, that is, the pa.s.sions seated in his senses, and his heart, namely, the affections rooted in his mind, _rejoiced in the living G.o.d_.[2]

The winds, which, as some of the ancients held, come forth from the caverns and hollows of the earth, produce two very different effects upon the sea.

Without winds we cannot sail, and yet through them tempests and shipwrecks happen. The pa.s.sions and affections shut up in the two caverns of the concupiscent and the irascible appet.i.te are so many inward impulses which urge us on to evil if they are rebellious, disorderly, and irregular, but if directed by reason and charity, lead us into the haven of rest, the port of life eternal.

This is what our Blessed Father taught me, and if you desire any more information on the subject you will find it in his _Treatise on the Love of G.o.d_.[3] His words did indeed open my eyes! They were of the greatest a.s.sistance to me in writing the book I alluded to.

[Footnote 1: Psal. xlviii. 13.]

[Footnote 2: Psal. lx.x.xiii. 3.]

[Footnote 3: Book 1. chap. 5.]

HOW HE CAME TO WRITE HIS PHILOTHEA.

There is something remarkable about the origin of this book, _An Introduction to the Devout Life_, addressed by him to Philothea, that is, to every soul which desires to love and serve G.o.d, and especially to persons living in the world. One peculiarity about it is that it was composed two years before its author had thought of writing any book at all. He says on this subject in his preface:

"It was by no choice or desire of mine that this _Introduction_ saw the light. Some time ago, a soul[1] richly endowed with honourable and virtuous qualities, having received from G.o.d the grace to aspire to the devout life, desired my special a.s.sistance in the matter. I, on my part, having had much to do with her in spiritual concerns, and having for a long time past observed in her a great apt.i.tude for such a life, took great pains in instructing her. I not only led her through all the exercises suitable to her condition and aspirations, but I also gave her some written notes, to which she might refer when necessary. Later on she showed these to a learned and devout Religious man, who, considering that they might be of use to many, strongly urged me to publish them, which he easily persuaded me to do, because his friendship had great power over me, and because I valued his judgment very highly."

I am able to give some further details. This soul richly endowed with honourable and virtuous qualities, as our Blessed Father described her to be, was a lady from Normandy of good family, who had married a gentleman of note in Savoy. His estates were partly in the diocese of Geneva, where he mostly resided, and he was nearly related to our Blessed Father. The lady, who was of a most pious disposition, decided that she could not possibly choose a better guide in the devout life than our Saint, her Bishop, and her relative by marriage.

Blessed Francis instructed her carefully both by word of mouth and also by written lessons, which she not only kept and treasured up, but sorted and arranged according to their various subjects, so as to be able to find in a moment the counsel she wanted.

For two years she went on steadily collecting and ama.s.sing these precious doc.u.ments as one by one he wrote them for her. At the end of that time, owing to the disturbed state of the country, a great change came over her life. Her husband served his Prince, the Duke of Savoy, in the war in Piedmont, and was obliged to leave the management of all his affairs and of his property to his wife, who was as skilful in such matters as she was devout.

The business of a great lawsuit in which her husband was concerned obliged her to take up her residence for more than six months at Chambery, where the senate or parliament was held.

During her stay in this place she took for her director Pere Jean Ferrier, the Rector of the Jesuit College, and confessor to our Blessed Father. In her difficulties she applied to this Father for advice, and he willingly gave it.

Sometimes it agreed with what Blessed Francis had said to her on similar occasions, sometimes it differed. When it differed, in order to prove that she was not speaking at random, and that she had something stronger than her own memory to rely upon, she would show him some of the written memoranda of which I have spoken.

The good Priest, who was deeply versed in all spiritual matters, found so much in them that was profitable and delightful, that on one occasion he asked her if she had many more of the same sort.

"So many, Father," she replied, "that if they were arranged in proper order they would make a good-sized volume."

The Father at once expressed his wish to see them all, and after having slowly and thoughtfully perused them, begged as a further favour that he might have several copies made of them.

This being readily granted, he distributed the said copies among the Fathers of the College, who fully appreciated the gift, and treasured it most carefully.

When this lady returned to Geneva, the Father Rector wrote a letter by her to our Blessed Father, praising her many virtues and her business talents, and begging him to continue to guide and counsel a soul so rich in all Christian graces and heavenly dispositions. He then went on to extol in the highest terms the written teaching with which he (Francis) had a.s.sisted her. Our Blessed Father read Pere Ferrier's first letter, he has told me, without giving a thought to the matter of his own writings. But when this was followed by letter upon letter urging and imploring him not to keep such a treasure buried, but to allow other souls to be enlightened and guided in the way of salvation by his teaching, our Blessed Father was puzzled. He wrote to Pere Ferrier saying that his present charge was so onerous, and engrossing, that he had no leisure for writing, and moreover that he had no talent for it, and could not imagine why people wanted him to attempt to do so. Pere Ferrier replied, saying that if his Lordship did not publish the excellent instructions which he had given in writing to this lady he would be keeping back truth unlawfully, depriving souls of great advantages, and G.o.d of great glory. Our Blessed Father, much surprised, showed the letter to the lady, begging her to explain it. She replied that Pere Ferrier had made the same request to her, entreating her to have the memoranda, given her for her private direction, published.

"What memoranda?" said Blessed Francis. "Oh! Father," replied the lady, "do you not remember all those little written notes on various subjects which you gave me to help my memory?" "And pray what could be done with those notes?" he enquired. "Possibly you might make a sort of Almanack out of them, a sentence for every day in the year." "An Almanack!" cried the lady.

"Why, Father, do you know that there are enough of them to fill a big book!

Little by little the pile has grown larger than you would think! Many feathers make a pound, and many strokes of the pen make a book. You had better see the papers, and judge for yourself. The Father Rector has had them copied, and they make a thick volume." "What!" cried Blessed Francis, "has the good Father really had the patience to read through all these poor little compositions, put together for the use of an unenlightened woman!

You have done us both a great honour, indeed, by giving the learned doctor such a trifle to amuse himself with, and by showing him these precious productions of mine!" "Yet he values them so much," replied the lady, "that he persists in a.s.suring me that he has never come across any writings more useful, or more edifying; and he goes on to say that this is the general feeling of all the Fathers of his house, who are all eager to possess copies. If you refuse to take the matter in hand, they will themselves see that this light is not left much longer under a bushel." "Really," said our Blessed Father, "it is amazing that people should want me to believe that I have written a book without meaning it. However, let us examine these precious pearls of which so much is thought."

The lady then brought to him all the bundles of notes which she had shown to Pere Ferrier. Our Blessed Father was astonished to see how many there were, and wondered at the care which the lady had taken to collect and preserve them. He asked to be allowed to look them through again, and begged Pere Ferrier not to attempt to send to the press disconnected and detached fragments which he had never for a moment thought of publishing.

He added, however, that if on examination he thought that what had been written for the consolation of one soul might prove useful to others, he would not fail to put them into good order, and to add what was necessary to make them acceptable to those who might take the trouble to read them.

This he did, and the result was the _Introduction_,[2] which we are therefore justified in saying was composed two years before its author thought of writing it!

The simplicity, beauty, and usefulness of this book is well known. It showed the possibility of living a holy life in any station, amid the tumult of worldly cares, the seductions of prosperity, or the temptations of poverty. It brought new light to devout souls, and encouragement to all, whether high or low, who were desirous of finding and following Jesus.

But, alas! there is a reverse side to the picture. I mean the misrepresentations and calumnies which our Blessed Father had to endure from those who pretended that the principles on which the book was based were absurd, and that it inculcated a degree of devotion quite impracticable in ordinary life.

I can hardly speak calmly about this matter, and so content myself with remarking that in spite of bitter opposition the book has already, in my own time, pa.s.sed through thirty editions in French, and has been translated not only into Latin, but into Italian, Spanish, German, English, in short, into most European languages.

In order that you may not think, however, that I have exaggerated in what I have said of the opposition which it excited, I will close the subject with our Blessed Father's own calm and gentle words of lament. In his preface to the _Treatise on the Love of G.o.d_, he says:

"Three or four years afterwards I published the _Introduction to a Devout Life_ upon the occasion, and in the manner which I have put down in the preface thereof: regarding which I have nothing to say to you, dear reader, save only that, though this little book has in general had a gracious and kind acceptance, yes, even amongst the gravest Prelates and Doctors of the Church, yet it has not escaped the rude censure of some who have not merely blamed me but bitterly and publicly attacked me, because I tell Philothea that dancing is an action indifferent in itself, and that for recreation's sake one may make puns and jokes. Knowing the quality of these censors, I praise their intention, which I think was good. I should have desired them, however, to please to consider that the first proposition is drawn from the common and true doctrine of the most holy and learned divines; that I was writing for such as live in the world, and at court; that withal I carefully point out the extreme dangers which are found in dancing; and that as to the second proposition, it is not mine but St. Louis', that admirable King, a Doctor worthy to be followed in the art of rightly conducting courtiers to a devout life. For, I believe, if they had weighed this, their charity and discretion would never have permitted their zeal, how vigorous, and austere soever, to arm their indignation against me."

[Footnote 1: Madame de Charmoisy, nee Louise Dutchatel. [Ed.]]

[Footnote 2: The Saint added advice given by him to his mother and others. [Ed.]]

UPON THE EXAMPLE OF THE SAINTS.

G.o.d said to Moses: _Look, and make it_ (the tabernacle) _according to the pattern that was shewn thee in the mount_,[1] and he did so. The ancient philosopher was right when he described the art of imitating as the mistress of all others, because it is by making copies that we learn how to draw originals, "The way of precept is long," said the Stoics, "but example makes it short and efficacious." Seneca, treating of the best method of studying philosophy, says that it is to nourish and clothe ourselves with the maxims of eminently philosophical minds.

Blessed Francis always inculcated this practice of imitating others in virtue. Hence his choice of spiritual books to be read and followed. With respect to the Lives of the Saints, he advised the reading by preference of those of holy men and women whose vocation has either been identical with or very much like our own, in order that we may put before ourselves models we can copy more closely.

On one occasion, however, when I was telling him how I had taken him for my pattern, and how closely I watched his conduct and ways, trying thereon to model my own, and that he must be careful not to do anything less perfect, for if he did, I should certainly imitate it as a most exalted virtue, he said: "It is unfortunate that friendship, like love, should have its eyes bandaged and hinder us from distinguishing between the defects and the good qualities of the person to whom we are attached. What a pity it is that you should force me to live among you as if I were in an enemy's country, and that I have to be as suspicious of your eyes and ears as if you were spies!

"Still I am glad that you have spoken to me as you have done, for a man warned is a man armed, and I seem to hear a voice saying: 'Child of earth, be on thy guard, and always walk circ.u.mspectly, since G.o.d and men are watching thee!' Our enemies are constantly on the alert to find fault and injure us by talking against us; our friends ought to observe us just as narrowly but for a very different reason, in order, namely, that they may be able to warn us of our failings, and kindly to help us to get rid of them.

"_The just man_, says the Psalmist, _shall correct me in mercy, and shall reprove me, but let not the oil of the sinner fatten my head_. By the oil of the sinner is meant flattery. Do not be offended with me if I a.s.sure you that you are still more cruel to me, for you not only refuse to give me a helping hand to aid me in getting rid of my faults, which you might do by wholesome and charitable warnings, but you seem by your unfair copying of my faults to wish, to make me an accomplice in your own wrong doings!

"As for me, the affection G.o.d has given me for you is very different. My jealousy for G.o.d's honour makes me long so ardently to see you walk in His ways that your slightest failing is intolerable to me, and so far am I from wishing to imitate your faults, that, if I seem to overlook them for a time, I am, believe me, doing violence to myself, by waiting with patience for a fitting opportunity to warn you of them."

[Footnote 1: Exod. xxv. 40.]

UPON THE LOVE OF G.o.d'S WORD.

Blessed Francis considered--as indeed I have already told you in another place--that to love to listen to G.o.d, speaking to us, either by the living voice of His Priests, or in pious books, which are often the voice of His Saints, was one of the strongest marks of predestination.

But he also insisted on the folly and uselessness of listening to, or reading, without putting in practice the lessons so conveyed to us. This, he said, was like beholding our faces in a gla.s.s, then going our way, and forgetting what we are like. It is to learn the will of our Master and not to take pains to fulfil His commands.

In his Philothea he says:

"Be devoted to the word of G.o.d, whether it comes to you in familiar conversation with your spiritual friends, or in listening to sermons.

Always hear it with attention and reverence, profit by it as much as possible, and never permit it to fall to the ground. Receive it into your heart as a precious balm, following the example of the Blessed Virgin, who kept carefully in her heart every word that was spoken in praise of her divine Child. Do not forget that our Lord gathers up the words which we speak to Him in our prayers, in proportion to the diligence with which we gather up those He addresses to us by the mouth of His preachers."

As regards spiritual reading, he recommended it most strongly as being food for the soul, which we could always keep at hand, at all times and in all places. He said that we might be where we could not always hear sermons, or easily have recourse to a spiritual director and guide, and that our memory might not always serve us to recall what we had been taught, either by preachers, or by those who had instructed us specially and individually in the way of salvation. He therefore desired those who aspired to lead a devout life to provide themselves with pious books which would kindle in their hearts the flame of divine love, and not to let a single day pa.s.s without using them. He wished them to be read with great respect and devotion, saying that we should regard them as missives "sent to us by the Saints from heaven, to show us the way thither, and to give us courage to persevere in it."