An abridgment of the Interior spirit of the Religious of the visitation of the Blessed Virgin Mary

Chapter I

Of the Interior Spirit of the Daughters of the Visitation ^founded on Mount Calvary. The little congregation of the Daughters of the Visitation resembles a sacred fountain from which many souls will draw the waters of salvation ; their whole life, both interior and exterior, is consecrated to God. It is a life entirely spiritual, the actions and re agnations of which are so many prayers. All their hours are dedicated to God; yes, even those of sleep and recreation are the fruits of charity. The glory which redounds to God from the seclusion of so many persons, assembled together for the increase of divine love, multiplying every day, makes an almost infinite sum of spiritual riches and treasures of grace.

They are living holocausts, hosts and precious victims of perpetual sacrifice, who oflfer themselves to God on the altar of Calvary, to serve, without intermission, Jesus Christ crucified, their only spouse ;, they participate in the spirit of the cross, they enter into the holy dispositions of his martyrdom, to learn, how to crucify themselves at each moment. They renounce all the movements of their heart, except those which incline them to love him ; their tongues are employed only in praising him ; they make no other use of their thoughts than to adore him, and to adanire his greatness. Their hand« are occupied only in gathering at the foot of the cross the little virtues of humility, meekness, and sim*- plicity, which grow there, and which are watered with the blood of their well beloved, fastened to their hearts as on his cross; their minds act only to learn and penetrate the- meaning of this divine lesson of seff-renuneiation, carrying the cross audi following their Gnucified Savior, ia^ abandonments, prrivations, ignominies, injuries, agonies, and ia^^lLhis other sufferings, as atlso of entering into the practice of these amiable virtues of indifference, tranquillity, equality of mind, of obedience, poverty, and charity, which are comprised in the great lesson taught us on Calvary. Meditating day and night on this book of the predestinate, at the head of which is written, " I will accomplish thy will, and thy law shall be in the midst of my heart,^ love induces them to receive and eat this sacred volume, to fill their breasts, and to nourish their hearts ; the secrets enclosed therein are always before their eyes, that they may meditate thereon, and they bear these maxims on their arms to reduce them to practice, for which all the powers of their souls bless and praise incessantly the majesty of God. Amiable volume, which, although it casts a bitterness into the interior, since it conducts to the perfect mortification of self-love, yet is sweeter than honey to the lips, since the mortification of self-love is an unparalleled consolation, eausini?

iiim and his love to reign who was crucified for the love of us. Thus their greatest bitterness is, on this sacred mount, changed into the sweetness of a most abundant peace, which replenishes them with true happiness, and establishes them in the abode of the wounds of the spouse, in which they find an abyss of graces that confirm them in their generous enterprises under their crucified King. This causes them invariably to tend to a union with him, giving them this happy experience, that one hour spent in this holy retreat is far better than thousands of days passed in the palaces of princes, since it is there he gains their hearts. Alas J if this Savior has done so much for us, what ought we not do for him? If he has sacrificed his life for uSj why do we not subject our whole life to his service and glory ?

Reflections and Maxims of St. Frfincis. of

Sales, on the same subject,

A heart which esteems and truly loves

Jesus crucified, cherishes his ignominies,

his torcieats, and his death; and when some little portion of these falls to its lot, it is rejoiced thereat, and embraces them with love.

St. Peter had suflBcient courage t« say live Jesus on Mount Thabor ; but to repeat the same on Mount Calvary, is peculiar to the loving fidelity of the blessed Virgin and her amiable children.

The true lover of the cross and passion of our Lord, desires no other joy than that which is found on Mount Calvary with Jesus Christ.

Although St. Peter loved Thabor more than Calvary, yet the blood which flowed on the one was more fruitful and more desir^lble than the light which shone on the other.

Oh ! how precious are the stones which appeared so hard on Calvary, since the whole palace of the celestial Jerusalem, so brilliant, so beautiful, and so amiable, is built of these rich materials !

If jealousy could reign in the kingdom of eternal bliss, the angels would envy not only the sufferings of God for man, but those of man for God

If we desire our life to be hidden with Jesus Christ in God^ we must annihilate owrselves, and live no longer for ourselves, but for Him who has acquired life for us by his death.^

Jesus Christ on the cross immolated his heart and his love for our sake ; why then do we not immolate our heart and our love on this same altar, for the love of Him who has so much loved us ?

The inhabitants of Calvary have Jesus crucified for their pilot, his cross for their mast, the winds of celestial inspiration for the sails of their vessel, and for their anchor they have a firm confidence that they will happily arrive at the port of a blessed eternity,

Chapter II

St. Francis, of SaleSy proposes the humili^ ty of Jesus Christ to his daughters for their imitation.

This incomparable legislator wished that his daughters should have no knowledge except that of Jesus Christ crucified ; showing them in the midst of that adorable volame these divine characters, " Learn of me who am humble of heart." It is this humility, my dear daughters, said this holy founder, which forms religious discipline, which is the foundation of the spiritual edifice, and the infallible mark of the children of Jesus Christ. Wherefore you should pay a special attention to it ; performing all your actions in the spirit of a profound, sincere, and frank humility. This virtue, well practised, will advance you in the exercise of a humility generally unknown ; and will so plunge you in your unworthijaess, that you will disappear in your own eyes, and in those of the world ; since it is so conformable to yaur spirit, to avoid eclat, and seek annihilation, that if you fail you will lose your treasure, and will no longer be Daughters of the Visitation. Know then that your congregation will never exalt its branches and fruits, but in proportion as its roots are planted deep in the love of baseness and abjection.

Walk then generously in these low valleys, gathering, at the foot of the cross, the iov^ of humility, since God himself, through the esteem he had for it, left for a time the exercise of his royalty, annihilating himself even to the opprobium of the cross. By this, all are taught to practice the maxims of the apostolic spirit, and you that of your institute, which requires that, if you can be useful for his glory, laboring at any work whatever, and even in erecting other congregations of servants of God? without ever establishing yourselves, you would not on this account be less agreeable to his Divine Majesty ; practising, by tliis means, humility in a sovereign degree ; and God, beholding in the centre of your heart this amorous inclination to abjection, would no doubt establish you, and would raise you exceedingly in that kind of life to which he has called you. Leave yourselv es implicitly to the guidance of this loving conductor, without considering whither you are going, but with whom. Now, you are going with your king and your crucified spouse ; for you go with him by abasing, humbling, and contemning yourselves, even to the death oi* all your passions, and, I may say, even to the death of the cross. JJut this humility, this abasement, this self-con^ tempt ought to be practised sweetly, peaceably, and constantly ; ever animating your humility with courage and confidence in God, who will not permit you to perform an action to attract praise, or to omit any through fear of being esteemed. In fine, let him dispose of your life, your esteem, and your honor, as he pleases, since all belongs to him. If your abjection tends to his glory, ought not your joy to increase in proportion to your abjection ?

Reflections and Maxims of St. Francis^ of Sales J on the same subject.

The generous humility of our Jesus, of his holy Mother, and of the most valiant soldiers of his militia, has surmounted tyrants, subdued kings,, and gained the whole world to the obedience of the cross.

Christians denominate pride and vanity bareness and cowardice ; and, on the contrary, they consider the acceptation of contempts, humiliations, and thelove of abjection, true greatness and courage.

It is pride that troubles us ; it is self-love that casts us into impatience on seeing our* selves mean and abject ; for peace and humility are inseparable.

Humility inclines us meekly to bear with ourselves, by humbling ourselves profoundly before God, without dejection or discouragement.

Humility renders our heart meek towards both the perfect and imperfect.

Whoever possesses humility acknowledges that, unless God serve as his shield and buckler, he will immediately be wounded by all kinds of sins.

The love of objection is the root and foundation of peace and joy.

If you are not favored, cherish this state ; for God willingly beholds what is contemned, and baseness acknowledged is always very agreeable to him.

The best abjections are those which we ourselves have not chosen, and which are less agreeable to us.

True humility shuns offices, but it is not obstinate in refusing them ; it does not stop at its own un worthiness ; whenever it s^es the command, it is satisfied to be submissive to the will of God, and to undertake all that superiors direct,.

It is the highest point of humility to remain tranquil, amidst contempts, abandonments, and obscurities, loving and embracing them with joy.

CHAPl'ER HI.

On the Love of our Neighbor.

^' This is my commandment, that you love' one another as I have loved you-" These are, my dear daughters, the sacred words of him whom you have taken for your perfect model, the Savior of the world, by which he invites you to labor in acquiring the holy love of your neighbor, regarding him as the chief of God's works, and his living image.. Now he who will correct his neighbor in meekness and service, will be the most faithful imitator of Christ Jesus. The greatest sacrifice which you eaa make;, my de^r daughters, is to have not only a solid love for your neighbor, but also a tender, sweet, and cordial love ; to embrace cheerfully those persons for whom you feel a natural aversion. Caress the infirm, the unpolished, and those who seem to you to be of the worst humor; excuse their defects, as much as you can, in the spirit of perfect charity, and remember that infirmities are good schools of true charity for those who assist the afflicted, and of an amorous patience for those who suffer pains and afflictions. The former are fjEit the foot of the cross with our Lady, whose compassion they imitate ; and the latter are on the cross with our Lord, whose passion they exemplify. This charity ought to make you love your neighbor as yourself, not with a natural, sensual, or interested love, but with a pure and invariable charity ; for, where your affection is natural, it has neither goodness nor beauty ; but, when it is founded on God, it has its just value. It must be suffered to dilate and take root in your heart, as much as possible ; for it will be excellent, because it comes from God ;

excellent, because it tends to God ; excellent, because its bond will be God ; and excellent, because it will last eternally iu God.

CHAPTER IV. Of Charity in the Reception of Subjects

St. Bernard observes that the apostle calls God.notthe Father of Judgment, nor the God of Vengeance, but the Father of Mercies; and the Bishop of Geneva desired that his daughters should be the Mothers of Chai'ity rather than of Justice. You are, my dear daughters, said he to these holy souls, destined to serve for the glory of God and the necessities of your neighbor; live then, under the care of divine Providence, like humble servants of Jesus Christ, who tenderly loves those persons that are apparently the meanest and most miserable ; wherefore, you should never forget this maxim, not to live according to human prudence, but always agreeably to the rules of faith and of the gospel. The gospel will teach you not to consider the weakness of constitutions or corporal infirmities, but to let the weak and defective^ whether of body, family or judgment, and those who are despised by the world, enter the banquet of religion. The rules of the gospel will overcome evil by good, and imperfections by meekness, for whoever would receive into the congregation only perfect creatures, and those who might occasion them no pain or trouble, would serve her neighbor but very little, and would not conform to the end of her institute, which clearly specifies that the congregation was established that such souls as desired to live entirely for God, might not be prevented by old age or weakness of constitution. Be you the God of the unfortunate, says St. Gregory Nazianz^en, in imitation of the mercy of God: Man has nothing more divine, than to be able to do good to his neighbor ; learn then to open your heart to compassion and charity, for those who have need of your assistance.

Oh ! how well did these two Bishops of Nazianzen and Geneva agree in their maxims, as well as in their practices of piety ! The Bishop of Geneva, animated by this charity, speaking to the religious of the visitation, said that if there was but one wanting to complete the number of the community and that two subjects should present themselves at the same time to be received, one very strong and healthy, and the other weak and infirm, he would prefer receiving the infirm, though she were blind or lame, provided she had a sound mind and was well disposed to live in a profound meekness, humility, obedience, simplicity and resignation, since the robust could more easily find a retreat in another house. We must greatly fear natural reason in the discernment of grace; forgetting ourselves and combatting the human spirit in favor of abjection and pure charity. Unless the prudence of the serpent be blended with the simplicity of the dove, the Holy Spirit, it will be absolutely venomous. Suppose that a subject is naturally as bad as you could imagine ; however^ if she acts, in essential matters, by the impulse of grace and not by that of nature^ she deserves to be received with love and respect, as a temple of the holy spirit : nay, though she were a wolf by nature, caress this amiable person, since grace has rendered her a lamb. When subjects are gentle, pliable, innocent and pure, although they are not possessed of great minds, they should be received • For in whom does the spirit of the Lord dwell, if not in the poor and innocent, who love and fear his word ? Let them only remain as associates until they be instructed and fit for the choir, if they have talents for it. You must not receive the rich because they are rich, but because they have the proper qualifications ; if they are not possessed of them, and are weak, old, or subject to sickness, they are to be made associate sisters, since this rank was instituted for such constitutions. If they are strong, let them, be employed in the service of the house, and even to help the lay-sisters. If subjects are well disposed, although they have not great ardor of resolution, it matters not ; ardor as w^ell as indifference often originates in natural dispositions of the mind, and our Lord knows how to ingraft his grace on both, in the orchard of religion.

In short you must absolutely prefer the meek and humble, although they are poor, to the rich, who are less meek and humble ; not that I wish you to reject those of a strong constitution, and who are rude, untamed, and apt to commit many faults, provided they permit themselves to be polished, tamed and cured ; suffering courageously, and with a docile heart, the mortification, penance, and other remedies necessary for their disease ; for, generally speaking, with the assistance and care of the charitable laborer, such plants produce delicious fruits. Such were the sentiments of our amiable Father, who knew perfectly what the great Apostle said, that ^^virtue is perfected in infirmity." He understood well this beautiful saying of St, Gregory Nazianzen, ^^ that a soul afflicted with sickness is near to God : " he moreover comprehended that saying of the illustrious old man, in the lives of the fathers : speaking to one of his religious, who was seduced to a pitiable state of languor; "it is, said he, a sovereign act of religion to return thanks to God amidst our infirmities : if you are iron, the furnace of affliction will destroy your rust ; if gold, the crucible and fire of tribulation will consume your dross, and render you more refined.'^

Chapter V

In what manner charity is to be exercised in foundations and missions.

My dear daughters, said this charitable Father, God has called you to an entire abnegation and renunciation of yourselves, that you may, without distinction of place, nation, or province, purely and simply propagate his glory, with no other interest than that of pleasing him; for it ought not to be sufficient for you merely to serve your neighbor ; you must suffer yourselves to be employed either by him, or for him, according to holy obedience ; quitting God for God, and renouncing those delights and pleasures which you might enjoy in your monasteries, to serve him amidst the pain and labor which this change of place may occasion. What matters it to a truly loving soul, whether her celestial spouse be served here or there, by this or that means ? »She that seeks only to please her well beloved, and is satisfied with whatever pleases him. Daughters sacrifice the presence of their fathers and mothers, and leave their countries, to submit to an unknown husband, or at least to one whose humor is unknown to them ; and why shall not the children of God be still more courageous to go and cultivate in those new hives swarms ofbees to collect the honey of divine love, for the propagation of the glory of their spouse ? The apostles were sent over all the earth to continue what the Savior of the world came to do, to give life to man ; and not only life, but an excellent and most abundant life. Thus, my dear daughters, you are destined, as partakers of the apostolic spirit, to go and impart to many souls the knowledge of the evangelical perfection comprised in your instigtute ; and, although your sex hinders yoti from bearing the dignity of apostles, you hold their oflSce ; for without administering the sacraments and forgiving sins, do you not go to impart life, and a most abundant life, since so many persons, in imitation of you, withdraw from the world, who would have lost heaven amidst its dangers and vanities ?

If the consideration of your weakness disturbs you, raise your eyes to God, and animate your courage ; cast all your apprehensions into the bosom of divine love. He never employs souls in great and difficult things, without giving them every knowledge and assistance requisite to acquit themselves in a manner becoming his glory; were it necessary, he would even send an angel to conduct them. Fear nothing, my dear daughters ; go and undertake courageously all that regards the service of God ; he will be at your right hand^ that no difficulty may overcome you; he will support you with his arm, that you may follow his way.

The apostles were ignorant fishermen^ yet God endowed them with wisdom in proportion to the charges he imposed on them; thus will he bless you in going, in remaining, in serving him, in serving your neighbor, in humbling yourselves even to your nothingness, and raising yon again to himself. It was thus he animated the courage of his devout daughters ; taking from them nat only the fears of dangers and temptations, but even rendering them terrible to their enemies.

^^ The friend of God shall alarm the powers of hell," said St. Ambrose ; " who v/ill ziot fear him whom God cherishes, who has God for the arbiter of his interest, for the protector of his cause, and for the avenger of his quarrel ; for whom God himself enters into the combat to insure the victory.^'

Reflections and Maxims of St. Francis, of Sales^ on the same subject.

He who does not consider his neighbor in the heart of God, will be in danger of not loTing hipa purely^ constantly, or m

equally. But, in this sacred heart, wha &an refrain from loving and supporting him ? who could find him disagreeable or tedious ? He is there so amiable and so much beloved, that the lover dies of love for him-

Sincere charity finds nothing too low^ or too difficult in the service of its neighbor^ Since in heaven we shall love each other, through the love of Jesus Christ, why then does not this same love unite our hearts here below ?

Jesus Christ coming into the world to ^ave souls, rendered his zeal humble, mild^ and amiable.

" The whole law,'' says St. Paul, " is accomplished in one single word : " Thou shalt love thy neighbor as thyself."

This induced our holy prelate to reduce the spirit of the Visitation to the most solid practices of charity. The true and short definition of virtue, says St. Augustine, is the commandment of love. He has established in me, said the spouse in the cantieles, the order and rule of charity ; and St. Chrysostom says that charity is the principie and end of all virtues, and the foundation and summit of the spiritual edifice^

CHAPTER VI. Of abandonment to Divine Providence

Who can resist the strength of the arm of God^ says the wise man. The whole universe, in his sight, resembles a balance which either rises or falls at the least inclination of the hand of him wha holds it, and who gives it either rest or motion at his pleasure. It may also be compared to a drop of dew, which disappears at the first heat of the day without one's perceiving it^ before the sun is advanced above our horizon. It is by this we learn to contemn creatures and esteem God alone ; to feel our weakness and unworthiness, and to establish our confidence in him who can and will help us. This is the fourth lesson which this holy patriarch, St. Francis, would have his daughters learn of Jesus

Christ crucified, the perfect abandonment of themselves to his adorable providence. Man, says he, has been planted in the world by the hand of his Creator as a beautiful tree cultivated by his wisdom, and watered with the blood of Jesus Christ, that he may bring forth fruits worthy of the master to whom he appertains.

God, who makes thoins appear before roses in what he designs for his glory, and who permits nothing to befall those who fear and love him, but that which may purify and perfect them, is pleased that man, of his own free will, should let himself be governed by his good pleasure.

Receive then, my dear daughters, with indifference, the temptations and contradictions whieh occur in the spiritual life, in a perfect union of your will with that of God. This lesson is very exalted, but God, who teaches it to you, is the Most High. Should you possess nothing but him, would you not have sufficie»it? Do you not wish to be daughters and servants of his celestial providence, and of the loving heart of this diviuje Savior? Is it not on this burning furnace of love that you have built all your hopes? Then, what does it import whether you be on Thabor or on Calvary, in this state or in that ?

Happy is the soul who seeks God alone, for she will find every where what she seeks, and she will seek every where what she has.

He who loves his master only, serves him cheerfully and with great equality, on every occasion, without considering whether the effects will be useful, profitable, or hurtful. He is satisfied to know that this r.i vine Savior loves with extreme ten«ierness those who are so happy as to abandon themselves to his providence, with a firm resolution to be governed by it on all occasions ; for then God undertakes the care of all, the soul having nothing to do but to repose on his bosom and in his sacred arms. There all disquietudes and eagerness for enjoyment cease, and all trouble subsides.

In this state, all events and accidents are received with trariquillity ; for he who is in the arms of God, who reposes on his bosom, and who abandons himself to his good pleasure, can fear nothing; pronouncing on all occasions the holy fiat of our Savior : '* Father, into thy hands I commend my spirit, my body, my mind, and all that I have."

Oh, Eternal Father, says the wise man, who governeth all things by thy providence, what reason has not thy creature to east himself into thy arms, and to abandon himself to the direction of thy adorable wisdom and bounty !

Though a mother, says our divine Savior, speaking by the prophet Isaiah, should forget the child of her bosom, f^et will I never forget thee.

God belongs to the soul, says St. Bernard, because he is benign and merciful ; and the faithful soul belongs to God, beeause she is not ungrateful. God imparts to her his grace by an impulse of his bounty, and she returns thanks to God for so worthy an effect of his amiable goodness. He suffered for my liberty, says the faithful soul) and I will suffer for his glory ; he gave himself for my salvation, aud I will aban-

€lon myself entirely to his good pleasure^ and will have no other dependence than his will. He is mine, because I am his unique and cherished dove; I am his exclusively, for I listen not to the voice of a stranger, but submit to that of my God. This is the agreeable intercourse between the providence of God with regard to his creature, and the confidence of the creature in the affection of so good and amiable a Father.

Reflections and Maxims of St. Francis on the same subject.

He who would rather die than quit the standard of the cross, has nothing to fear, for God will bless his afflictions.

You are happy if you receive with a heart fiHally amorous, whatever it pleases our Lord to send, with a heart paternally watchful over your perfection.

There is no recompense without victory, nor victory without combat ; let us animate our courage, and convert our pains into acts of virtue.

When the heart is in heaven it cannot be agitated by the accidents of the earth.

This sovereign goodness sometimes delights in seeing his children in perplexity and pain, that they may afterwards better relish his caresses and benedictions.

It is not tranquillity which draws God into our hearts ; it is the fidelity of our love.

We must establish, as the principal foundation of our happiness, the consolation of belonging to God, and then all unpleasant events will be disregarded, having such a support and so excellent a refuge.

The Divinity furnishes a source of uninterrupted graces to those who serve him courageously, valiantly, unremittingly.-—^ Therefore, never lose that perfect confidence which you should have in the goodness of God, says the great Apostle,

CHAPTER VII. Of the Vow of Chastity

The vow of chastity has always been considered as fundamental in congregations of females : it is not necessary to declare to you, my daughters, said St. Francis, how strictly you are obliged to observe it ; for, in a word, you ought to live, breathe, and pant, but for your celestial spouse in all sanctity of mind, of words, of demeanor and of actions, by an immaculate and angelical conversation.

What a happiness for you voluntarily to observe chastity, even in this life, with the same purity, that the angels and blessed spirits necessarily observe in heaven ! This virtue is so noble that it renders souls as fair as lilies, and as pure as the sun ; it consecrates the body and procures it the inestimable advantage of being entirely dedicated to the divine majesty, so as to be able to say, " my heart and my flesh leap for joy, through the impulse of thy love, which has made me quit every pleasure." In effect, the spouses of our Savior, inhabitants of Calvary, should be divested of all human desires and affections, as their divine spouse was of his garments, when he arrived there ; so that having laid aside all the robes of their captivity, by continual renunciation, they remain near him at the feast oi the cross, a thousand times more delightful than those ol worldly nuptials, being clad with the white robe ; that is to say, with a pure intention of pleasing the lamb. You should then, my daughters, resolve to live on this sacred Mount, with your dying Savior, amidst pains and abandonments ; saying with the spouse in the canticles, " my beloved is tome a posy of myrrh." I will place him tenderly on my bosom and will repeat, a hundred times in the day, ^' this is my hope, the living source of my happiness, the heart of my soul, and the soul of my heart ; nothing shall ever separate me from his love, since 1 wish for life only to render myself a holocaust agreeable to him." It was thus that this great bishop invited these innocent souls, who had the happiness of living under his direction, to the summit of perfection and sanctity, since, in the opinion of the great St. Dennis, ^- true sanctity consists in a perfect exemption froro every blemish than can tarnish or disfigure the soul in the sight of God." It is this integrity which Tertullian calls the flower of good morals, the honor of the body, the ornament of both sexes, the foundation of sanctity, and the presage of a holy soul. These are the visible angels of whom Saint Angustin speaks, and of whom the great St. Jerome composes for the Son of God a new family, that he may be adored by virgins on earth as he is adored by angels in heaven.