On the love of God

Front matter

PRINCETON, N. J.

On the love of God

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I. Il

VIII.

Of the sweetness of the commandment that God has given us to love Him above all things (Complete edition, Book X., chapter 1)

Of the affinity there is between God and Man (B. I, ch. 15)

. That this divine commandment of love tends to heaven, yet is given to the faithful even in this world (B, X., ch. 2)

. How while the whole heart is occupied in sacred love one may yet love God, in different ways, and love other things as well at the same time (B. X., ch. 3) . :

. That the love of God above all things is common to all those who have charity, and the most sure proof of the true love of God in a soul (B. X., chs. 6 and 7) . : .

. How we ought to love divine goodness infinitely more than ourselves (B. X., ch. 10)

. How Holy Charity produces the love of our neighbour (B. X., ch, 11) . ; { : On some motives we have for Holy Love (B. XIl., ch. 11) : : :

a Vv

PAGE

‘9

“5 vi INDEX

CHAP. PAGE IX. A very useful way of employing these motives (B. XII, ch. 12) : 36 X. That Calvary is the true Academy of Love (Bk chs 3) : 38 BOOK II

OF THE SOVEREIGN AUTHORITY WHICH SACRED LOVE HOLDS OVER ALL THE VIRTUES, ACTIONS AND PERFECTIONS OF THE SOUL

I, That sacred love renders virtues far more pleasant to God than they are in their own nature (B. XI., ch. 2) 41

Il. How there are some virtues which the presence of Divine Love raises to a higher degree of excellence than others (B, XL, ch.3) 44,

Ill. How divine loye. more . excellently sanctifies virtues when they are practised by its order and commandment (B. XI., ch. 4) . 2 144.6 IV. How Sacred Love gives dignity to other virtues in perfecting each particular one (B. XL, ch. 5) 50

V. Of the excellent value which Sacred Love gives to actions which are the outcome of itself, and to those which proceed from the other virtues (B, XI., ch. 6). 53 VI. That virtues have their perfection from Sacred Love (B. XI., ch. 9) . 58

Vil. A digression upon the Imperfection of the Virtues of the Pagans (B. XI., ch, 10) TG

VIII. How we must reduce all exercise of the virtues, and all our actions, to a Love

(B. XI, ch. 14) 68 IX. How servile fear remains together with Divine Love (B. XI., ch. 17). 71

X. How love makes use of natural, serail and mercenary fear (B, XI., ch, 18), . nT ke

INDEX vil

BOOK Ill

ON THE PROGRESS AND PERFECTION OF LOVE

CHAP. PAGE

I, That Holy Love may be augmented more and

more in every one of us (B. III., ch, 1) Bang II, How our Saviour has made the increase of

love easy for us (B. III., ch. 2) . 82

Ill, That our progress in holy love does not depend on our natural temperament (B, XIL., ch. 1) . 36 IV. That we must Have a continues desite to love God (B. XII., ch. 2). . 88

V. That our lawful occupations do not hinder us from practising Divine Love (B. XII.,ch. 4) go VI. A very sweet aries on this eyes: (B. vt Ne ch. 5) 4 g2 VII. That we are to employ, in the ‘practice of Divine Love, all the occasions that present themselves (B. XII., ch. 6) : : 93

VIII. That we must take pains to do our actions very perfectly (B. XIL,ch. 7) . , 95

IX, A general means for applying our works to the service of God (B. XII., ch. 8). 96

X. Of certain other means by which we may more particularly apply our works to the Love of God (B. XII., ch. 9). : » 100

BOOK IV

OF THE DECAY AND RUIN OF CHARITY——OF ITS RESURRECTION IN OUR SOULS—-AND OF HOW IT GIVES FRESH LIFE TO ALL GOOD WORKS THAT SIN HAS DESTROYED

CHAP. PAGE I, That so long as we are in this mortal life we may lose the love of God (B. IV., ch. 1) . 104

. How the soul grows cold in Holy Love

(By Uv cca a)

. How we formake divide love for the ek of creatures (B. IV., ch. 3)

. That sacred love is lost in a Honitht

. That the sole cause of the decay and cooling of charity is in the Will of the Creature (B. IV., ch. 5).

.« Lhe misery of the condemned who have lost for ever the love of God (B. X., ch. 1, and B. VI., ch. 14)

. How human actions are valueless when they are performed without Divine Love CBW, eles)

. How God brings the soul back to Him by contrition and penitence (B. Il., ch. 18)

. How much God desires we ae love Him

. How Holy Love returning into the soul brings back to life all the works which sin had destroyed (B. XI, ch. 12)

BOOK V

PAGE 108 III

120 123

OF THE TWO PRINCIPAL EXERCISES OF SACRED LOVE, WHICH CONSIST IN COMPLACENCY AND BENEVOLENCE

CHAP. . Of the sacred complacency ma love; and first

III

IV of what it consists (B. V. *» ch. 1)

. That holy complacency gives our heart to

God and makes us feel a perpetual desire in fruition (B. V., ch. 3) .

Of the loving compassion by which the complacency of love is still better declared, and how it is exercised in the Passion of our Lord (B. V., ch. 4 and 5) .

Of the love of Benevolence which we exercise towards our Saviour by i? of desire (B. V., ch. 6) . : :

PAGE

CHAP.

V. How the desire to exalt and magnify God

VI.

separates us from inferior pleasures, and makes us attentive to the divine aac tions (B, V., ch. 7)

. How holy benevolence produces the praise of the Divine Well-Beloved (B. V., ch. 8)

. How benevolence makes us call all creatures to the praise of God (B. V., ch. 9)

. How the desire to praise God makes us aspire to Heaven (B. V., ch. 10).

. How we practise the love of benevolence in the praises which our Redeemer and His mother give to God (B. V., ch. 11)

. Of the sovereign praise which God gives unto

Himself, and of how we exercise benevolence in it (B. V., ch. 12)

BOOK VI

OF THE EXERCISES OF HOLY LOVE IN PRAYER

. A description of mystical theology, which is nothing else but prayer (B. VI., ch. 7)

. Of meditation.—The first degree of prayer or mystical theology (B. VI., ch. 2)

. A description of contemplation and of the first difference that there is between it and meditation (B. VI., ch. 3)

. That love in this world takes it ‘origin, but not its excellence, from the knowledge of God (B. VI., ch. 4) .

. The second Hiderence betweeh meditation: snd contemplation (B. VI., ch. 5)

. That contemplation i is made without any exertion, which is the third difference between it and meditation (B. VI., ch. 6) i

. Of the loving recollection of the soul in contemplation (B. VI., ch. 7).

Of the peace of a soul recollected in n her “Well- Beloved (B. VI., ch. 8 4 pst . Of the wound of love (B. VI., ch, 13)

PAGE

147 148

151 +53

PAGE x INDEX

CHAP.

X. Of some other means by which Holy Love wounds the heart (B. VI.,ch. 15) . :

XI. Of the affectionate languor of the heart wounded with love ; ; :

BOOK VII

PAGE Ig! 194

OF THE LOVE OF CONFORMITY, BY WHICH WE UNITE OUR WILL

TO THE WILL OF GOD, SIGNIFIED UNTO US BY HIS MANDMENTS, COUNSELS AND INSPIRATIONS

I. Of the conformity of submission which proceeds from the love of benevolence (B, VIII., ch 2 :

. How Dy must conform ourselves ‘to. that

Divine will, which is called the Signified Will (B. VIII., ch. 3)

Ill. Of the conformity of our will with the will which God has to save us (B. VIIL., ch. 4) .

IV. Of the conformity of our will to God's, which is signified to us by His Commandments (By wale Chg yee

VM. OF the conformity of our will to that Will of God, which is signified unto us His counsels (BY VIL.» ches6 ) in

VI. That the love of God’s will signified in His commandments moves us to the love of His counsels (B. VIII., ch. 7 F

VU, ‘That contempt of the Evange ical counsels is a great sin (B. VIII., ch. 8)

VIII. A. continuation of the preceding discourse. How everyone, while bound to love, is not bound to practise all the evangelical counsels: and yet how everyone should practise what he is able (B. VIII., ch. 9)

IX. How we are to conform ourselves to God’s will, signified unto us by inspirations; and first, of the variety of the means by which God i inspires us (B. VIII, ch. 10) ‘3

X. Of the union of our will ‘with God’s in the inspirations which are given for the extraordinary practice of virtues; and of perseverance in one’s vocation, and of the vocation for the religious life (B, VIII., ch. 11) 5

COM-

BOOK VIII

Xx]

OF THE LOVE OF SUBMISSION, WHEREBY OUR WILL IS UNITED TO

CHAP.

F

Il.

II.

VII. Vill

GOD’s GOOD PLEASURE

Of the union of our will to that Divine will which is called the Will of good pleasure (B. IX., ch. 1).

That the union of our will with God’s good pleasure takes place principally in tribulations (B. [X., ch. 2). '

Of the union of our will to the Divine good pleasure in spiritual afflictions by resignation (B. IX. ,ch. 4) .

Of the union of our will to the Divine good pleasure by indifference (B. IX., ch. 4)

That holy indifference extends to all things CD lxae chs.)

Of the practice of loving indifference in things belonging to the service of God (B, IX., ch. 6) :

Of the indifference which we must have as regards our advancement in virtues id LX. ch.

Of the most excellent exercise we can “make in the interior and exterior troubles of this life (B. Lx, chi, rs). , ; . .

BOOK IX

PAGE

236 239 241

24.4

OF THE SUPREME EFFECT OF CHARITY IN THIS LIFE, WHICH IS A HOLY DEATH, AND OF THOSE WHO DIE OF LOVE FOR GOD AND FOR LOVE OF GOD

I.

Of holy perseverance in sacred Love (B. IIl., ch. 4) ‘ : 5 x ‘ : : Il. That the happiness of dying in heavenly charity is a iia gut of God Gi Hits ORC 9 mas a :

OF GOD’s LOVE IN HEAVEN.

VII,

LX.

. Of the happiness of the death of those who die in the love of God, no matter what kind of death ends their life (B. VII., ch. 9)

. Of those who died by, and for, ‘Divine love

. How some again died of love CB, VIL, ch. 11) . Marvellous history of the death of a ’ gentleman, who died of love on Mount Olivet (B. VIL, ch. 12)

. That the most sacred Virgin Mother of God died for love of her Son (B. VII., ch. 13)

. That the glorious Virgin died of an extremely sweet and tranquil love (B. VII., ch. 14)

BOOK X

WITH GOD, AND OF BRIGHTNESS AND GLORY

. That we cannot attain to perfect union with

God in this mortal life (B. III., ch. 6)

. Of the charity of the blessed in heaven

CBirlihfeh.07)s

. A preparation of the discourse on the union of the blessed with God (B. III., ch. 9)

. That the preceding desire will greatly increase the union of the Blessed with God (B. Ill., ch. 10)

_ Of the union of the Blessed Spirits with God in the vision of the Divinity (B. IIL, ch. 11)

. Of the eternal union of the. blessed spirits with God, in the vision of the eternal birth of the Son of God (B, TIL .ch.tn2g

. Of the union of the Blessed with God rd the vision of the production of the eee Ghost (B. Ill. ch. 13)

That the holy light of glory will serve for the union of the Blessed Spirits with God (B. IIl., ch. 14)

That there shall be different degrees of the union of the Blessed with God eo Ill., ch. 15) ;

PAGE

OF THE UNION OF THE BLESSED

INTRODUCTION | I

ST FRANCtS OF SALES

ANY characteristics combine to make St Francis of Sales one of the most attractive figures in the Church of France in the sixteenth century. He is an example of a deeply spiritual Christian, with all the marks of beautiful humanity, and with all that absence of vulgarity, and that presence of graceful goodness and true refinement, which so often distinguishes French piety when it is sincere.

His life extends through the latter part of the century. He was born in 1567, and died in 1592. He died at Lyons, and the people of that city much desired that his remains should be there laid to their rest. They were, however, according to his own wish, buried at Annecy in Savoy. When the Revolution convulsed the whole of France, they were removed for a time to save them from the hands of the profane. They now rest in the New Church of the Visitation, under the high altar.

xiii

X1V INTRODUCTION

This church was built after the close of the Revolution.

In the year 1665, St Francis was canonized by Pope Alexander VII.

St Francis was born in the Chateau de Sales, a few miles from Annecy. He was the son of Francis Seigneur de Nouvelles, and of the daughter and heiress of Melchior de Sionnaz, Seigneur de Valliéres, de la Thuile, and de Boisy. His father and mother were both devout and religious people, and, before his birth, he was solemnly offered by his mother to God. His school days were spent first at La Roche, a place not far from his home, and then at Annecy. He acquired habits of diligence and studiousness which stood him in good stead in after life. He was always an example of that wisdom and steadiness which enable man to do whatever he undertakes in a ¢horough manner, rather than hurrying, and attempting too much. Equanimity, self-command and thoroughness always characterised his life and work.

His father was opposed to his taking Holy Orders, as he looked upon him as the heir and hope of his family. However, the opposition was gradually overcome, and he was appointed Provost (or Dean) of Geneva, and ordained to the various preliminary orders in 1593. In the same year he was ordained deacon, and then in the following December of that same year priest.

INTRODUCTION XV

In 1594 he conducted the celebrated Chablais Mission. ‘This unfortunate district, bordering on Switzerland, had been for some years torn by religious wars. Calvinism had got a strong hold upon it. In 1593, however, peace was proclaimed. Owing to the state of things in which religious bitterness and political quarrels were largely intermingled, there was need of a man both brave, prudent and loving to bring men to the Faith, and restore some Christian charity. His work in Chablais was long and arduous. In spite of the fierce controversial and political rancour of the times, he did much good by his courage and gentleness. ‘1 never let myself,’’ he wrote, ‘‘ have recourse to invective or sharp rebuke, without regretting it, and if God has blest my. labours amongst those in error, it has been through gentle treatment.’’ He was a great example of the truth of our Lord’s saying, “‘ Blessed are the meek, for they shall inherit the. earth.’*!+

In 1599 St Francis became Coadjutor Bishop of Geneva, and finally (on the death of Bishop de Granier) he became Bishop of Geneva in 1603. He was remarkable for the thoroughness, wisdom and gentleness of his diocesan work; for the wise and tender manner in which he ministered to individual souls, and for his fatherly guidance of his clergy. He was a man of unresting labour,

1 Cf, Esprit de S. Frangois de Sales, xiv. 6, 7.

XVI INTRODUCTION with a total absence of that uneasy fussiness, which, in some men, is almost as injurious to God’s work as slackness and sloth itself.

This is to be noted. His religion was a bright teligion. He was capable of seeing the humorous side of things. With his deep piety and unflagging energy, he was a constant illustration of the truth that the more rea/ the soul, and the more complete its grip of the Faith, the more consistent with true Christianity is brightness of spirit and pure fun.

After steady work, carried on to the very end, St Francis died rather suddenly, at Lyons, on the Feast of the Holy Innocents, at 8 p.m., Dec. 28, 1622. He was only fifty-five years of age when the end came. He had been bishop nearly twenty years.

II ST JANE FRANCES DE CHANTAL

Tus remarkable woman was much influenced by St Francis de Sales, and in return in some measure influenced his life and work. She was the daughter of President Fremyot, and was born in 1572. She married the Baron de Chantal. Their married life was one of great happiness. Her husband was taken from her after a few years of perfect union. He died from the effects of a gun accident, and after his death she devoted herself to the bringing

INTRODUCTION XVII up of her children, and to works of mercy and charity. She had a great desire to enter the religious life. In 1604 she made the Bishop of Geneva’s acquaintance at Dijon. As years passed on she became the Foundress of the Order of the Visitation, a useful order of which the rules were framed by St Francis’ wisdom. It was an order intended chiefly for practical work in the world, and giving scope to women whose health, age, or circumstances made the existing orders unsuitable for their labours. ‘The order really began in 1610 at Annecy, under the guidance of St Francis. The work of the order was, at first, subject to some opposition, but as Jane Frances and her saintly teacher and friend persevered, their efforts were crowned with success. It bore in its rule and in its work the mark of St Francis’ kindly and gentle spirit, and strong practical common sense. In its foundation and work, and in his guidance of Madame de Chantal, as well in that constant personal work with souls which no. diocesan duties could induce him to relax, he gained that vast experience which he turned to such good account in his public teachings and writings.

Madame de Chantal was the one of all others who, perhaps, knew most of the mind of St Francis. In writing of him she says that she was especially struck with his strong faith and even calmness of temperament. The Christian

XVili INTRODUCTION character is a very definite and substantial thing. It varies in minute details, and in accordance with the many differences of individual mind and temper and experience, but its main features are unchanging. They are exhibited most clearly and in a most marked degree in the great and devoted servants of God. The sense of individual responsibility, the strong sense of the seriousness of right and wrong, the depth and reality of devout affections, the vigour and carefulness and reverence of thought on religious subjects, the conscientious exactness of theological conclusions, show all that strength and tenderness which are the truest marks of manliness—exhibited as they were in the completest form in the person of the Lord Jesus Christ; the readiness to forget self and to spend and be spent for others from love to God in answer to His unspeakable love to man—these are marks of Christian character. ‘They are seen in greater or less degree of brilliance in all God’s true servants, but few more conspicuous examples of such fascination of character can surpass or even come up to that of St Francis. St Jane Frances, in writing of him from her intimate knowledge and long experience of his wisdom and goodness, makes this felt. And, unconsciously, in every line of his writings, the reader is impressed by it, and draws to him as to a most sincere, manly, practical and sensible Christian teacher.

INTRODUCTION XIX

III ‘¢THE DEVOUT LIFE ”’

Tue best-known and, in many ways, the most remarkable of St Francis’ writings, is ‘ L’Introduction ala Vie Dévote.’’ It was not originally written as a studied treatise. ‘The book had its origin from the following circumstances: St Francis had been the means of converting to God from a worldly life a lady in society in Paris. He had occasion from time to time to write ‘ notes” on matters relating to the spiritual life for her guid- -ance. These notes had been used by Pére Forrier (to whom they had been shown) for the assistance of others, and he had requested St Francis to allow him to have them published. At that time a fresh call came which is thus described by a recent writer of a life of St Francis:! ‘*M. Deshayes, Henry IV.’s secretary, wrote to express the king’s earnest desire that Mgr. de Genéve would write a book concerning true religion, such as should set it forth in its rightful beauty, and show the world that holiness of life was not incompatible with a busy, active career, whether at court or in the provinces, amid the whirl of affairs or the claims of society, a holiness alike free from repulsive severity and treacherous laxity.” ‘No one but Mgr. de Genéve could write such a book,’’ the

1 Mrs Sydney Lear.

XX INTRODUCTION king said. Accordingly the Bishop set to work and rewrote his instructions to Madame de Charmoisy, adding to them some of his many letters of direction to Madame de Boisy, and published them at Lyons under the now familiar title of ‘¢ Introduction a la Vie Dévote.”’

The book produced a great sensation, and the writer was on all sides congratulated upon it. He had a sincere desire to help souls, but these congratulations caused him much pain, as he thought that others thought too highly of him, “ seeing,”’ as he wrote to Madame de Chantal, ** what I am taken to be and what I really am.” The book itself, even now that more than three centuries have elapsed since its publication, is of the highest value to those who try earnestly to advance in the spiritual life. Its teachings on meditation, on confession, on devout communion, on a simple rule of life, on the means of overcoming faults and attaining to different virtues; on practical questions, such as friendship, social intercourse, amusements ; on renewed efforts in religious living; on dealing with temptation—are all gentle, wise, practical, suitable to all times, as they come from a soul of rich spiritual experience in intercourse with God, and in knowledge of the human heart in its joys, trials and sorrows. ‘There were those at the time | of its publication who considered that St Francis, was over lax in his kindly treatment of men and

INTRODUCTION xxl things, but rigourists are apt to-act from an insufficient love of God, and sense of the tenderness of Christ to the weak and struggling, and a lack of © wisdom in the right use of true methods for winning and guiding souls. The more ‘The Devout Life ”’ is used and studied, the more it will be felt to be full of the wisdom which ‘‘ cometh from above.’’ Peter Camus, Bishop of Belley,! had formed an enthusiastic admiration for St Francis. Their dioceses were near together. Once a year the two bishops met for a week’s retreat in one another’s houses. ‘The good bishop who, in relation to St

Francis, played thoroughly the part of a Boswell to his Johnson in his ‘‘ L’Esprit de S. Francois de Sales,”’ has toldina sufficiently naive way his reminiscences of his friend. From his narrative we gain a vivid picture of that special sweetness and power so evident in the teachings of ‘* The Devout Life.”’

IV

TRAITE DE L> AMOUR DE DIEU

REMEMBERING all this, we are in a better position to understand the object and meaning of the treatise with which we are more directly concerned. The book was one on which St Francis seems to have been for long meditating. It was written in stray moments in a very busy life, and written apparently in early and late hours stolen from sleep. None

1 Jean Pierre Camus, born in Paris 15383.

b

Xxll INTRODUCTION the less the writer had studied well the works of others. He speaks of many writers who have taught on the subject from St Paul to his friend, the Bishop of Belley. He tells us that he still thinks there is room for his treatise. He seems to hope that 1t may be of use to simple souls, and he says that his intention is to represent in a simple manner *‘ the history of the birth, progress, decay, operations, properties, advantage and excellencies of divine love.”

He tells us that this treatise is meant to follow on upon the ‘* Introduction to the Devout Life” ; that it is meant to help an already devout soul in advancing in spiritual things. It is for this reason that he has in it taught, at times, things that may appear difficult to a large number of people, but he believes that if people take pains to study and understand what he teaches, they will find what will help them. He says that what he has taught he has learnt from others, but also—which indeed seems to have been his chief source of knowledge— from his experience in dealing with many souls. He accounts for the fact that this treatise may to some appear more difficult than need be, by telling us that it is meant for souls who have made more progress in the knowledge of God, that it was at least influenced by his teachings to the sisters of ‘the Visitation,’ and that he was encouraged in its composition, and helped in prayer by St Jane Frances, who was Foundress of the order. It was,

INTRODUCTION XXlil in fact, the fruit of deep meditation, large experience, and constant and devout communion. No work of this saintly soul seems to have given him deeper satisfaction. It was not only an instruction to others, but a happy exercise for himself; yet, at the same time, followed naturally upon the former one. The years before its publication were, as usual, busy years with St Francis. He was much occupied with the foundation and organisation of the Order of the Visitation, of which Madame de Chantal, as hasbeen said, was the Foundressand First Superior. This work, which was eminently successful, but by nO means an easy one, taxed all St Francis’ energies and wisdom, and bore on its constitution and working the clear marks of his strong common sense.

In 1610 he lost his long-tried and beloved friend, the Abbé Déage. In the same year another old friend, Antoine Favre, left Annecy for Chambéry, as he had become President of the Senate of Savoy. St Francis was busy with his diocesan work, and in 1613 with a visit to Turin, Vercelli and Milan. At Milan he was welcomed by a congenial soul— Cardinal Federigo Borromeo. ‘I am surrounded,”’ he wrote at this time, “by perpetual work”? ; and so he was. Work, however, and work done with a single eye to God’s glory, only stimulates thought in the minds of the servants of God, and all this time “The Treatise on the Love of God’’ was growing and taking shape in the mind of its author.

XX1V INTRODUCTION

Probably this work may never be so popular as its predecessor, “The Devout Life.’’ This may be partly from the deeper and more mystical tone in at least a part of it, partly from its greater length. ~ None the less, it is full of practical teaching for all. Its subject is one peculiarly congenial to its author’s lofty and loving spirit. His habitual tone of mind is a result of such thoughts as those which he has given us in this book. That tone is well expressed in the following words which he wrote to Madame de Chantal on one occasion: ‘ Bear with and make allowances for your neighbour; do not dwell upon the contradictions which you must encounter; turn from them to see God in all things, and acquiesce simply in all His decrees. Do everything for God, uniting yourself or maintaining union by means of a simple glance or turning of your heart to Him. Never be hurried, do everything tranquilly, and with a restful spirit; do not lose your inward peace for anything whatsoever, not even when all seems going wrong, for what do all earthly things matter as compared with your heart’s peace. Commend all to God, and keep yourself calm and still in the bosom of His fatherly providence. . . . Our Lord loves you, and would have you wholly His. . . . Let your will ever be so bound up with His as to be wholly one, and leave all else unheeded.”