Life (1567-1622)

Francis de Sales was one of the 13 children of a nobleman of Savoy, in eastern France. Frail as a child, he was tutored privately; but he proved to be highly intelligent, and naturally truthful and docile.

As a teenager, Francis was sent to study at the University of Paris. The sons of nobles who frequented this university usually lived in the College de Navarre. Preferring a less worldly residence, Francis signed up with the Jesuit College de Clermont. He studied theology and became adept at it, and he also took a vow of perpetual chastity.

Before long, however, he underwent the traumatic temptation of fearing the loss of his soul. Finally, he prayed, “O God, even if I may not be permitted to see You in heaven, grant nevertheless that while alive I may love You with all my heart.” After he had made that total offering of himself, the terrible temptation ceased completely. This dreadful trial taught him how to sympathize with people who had grave spiritual difficulties.

Although Francis had majored in theology, he had not yet declared his intention to become a priest. He knew well that his father wanted him to remain in the world and marry, so along with theology he studied the “social arts” of riding, fencing and dancing. After his term in Paris he went to Padua, Italy, to take a course in law. Only in 1593 did he succeed in getting his father’s permission to be ordained a priest of the diocese of Geneva.

In his early priestly years, Father Francis quickly acquired a reputation as a clear and moving preacher, a helpful confessor, and a great benefactor of the poor.

In those days, the diocese of Geneva, in French Switzerland, also extended into Savoy, France. The French reformer John Calvin had by that time won over many Savoian Catholics to Protestantism, and weakened the morale of the remaining Catholic minority. The duke of Savoy asked the bishop of Geneva to send Catholic priests into the Savoian district of the Chablais, in order to win its population back to the Church. Francis volunteered, and was accepted. Fearing for the life of his son, Francis’ father told the bishop that he had no intention of seeing his priest son martyred. But the young priest urged the bishop to stand firm. Whatever the risk, he considered this mission to be his duty.

The father’s fears were not baseless. Francis, while working in the Chablais, was beaten up once by a mob and twice escaped assassination. (He was also treed one whole night by hungry wolves.) But by perseverance and prayer he won back many lapsed Catholics and strengthened the wavering. One device that he used was to write, publish and distribute leaflets that summarized the teachings of the Church. The approach he took was also effective. He did not condemn anybody; he just showed his love for them.

In 1602 Father Francis was consecrated bishop of Geneva. Now his influence became still wider. His skill as a spiritual director led him to establish, in collaboration with St. Jane Frances de Chantal, the order of Visitation nuns. The Sisters of St. Joseph, too, are traceable to his inspiration.

But St. Francis also did much to cultivate lay piety. A series of spiritual letters that he wrote to a lay relative, later collected into a book, became his famous Introduction to the Devout Life. Particularly because of this brilliant little work, he would eventually be proclaimed a doctor of the Church. The spiritual doctrine that he teaches is firm but gentle. As he himself points out, you can catch more flies with honey than with vinegar.

Canonized in 1665, St. Francis de Sales was in 1933 declared by Pope Pius XI the patron saint of journalists. This was because of his doctrinal leaflets. Francis might also be appropriately designated patron saint of premature infants. He himself had been a “preemie”!

--Father Robert F. McNamara

Scripture: Ephesians 3:8-12

I, Paul, who am less than the least of all the saints, have been entrusted with this special grace, not only of proclaiming to the pagans the infinite treasure of Christ but also of explaining how the mystery is to be dispensed. Through all the ages, this has been kept hidden in God, the creator of everything. Why? So that the Sovereignties and Powers should learn only now, through the Church, how comprehensive God’s wisdom really is, exactly according to the plan which he had had from all eternity in Christ Jesus our Lord. This is why we are bold enough to approach God in complete confidence, through our faith in him.

Writings

(Year C) To know what meditation is, it is necessary to understand the words of King Hezekiah when the sentence of death was pronounced upon him, which was afterward revoked on account of his repentance. "I utter shrill cries," he said, "like a swallow," and "I moan like a dove,"' in the height of my sorrow. [Cf. Is. 38:14]. He meant to say: When the young swallow is all alone and its mother has gone in search of the herb called "celandine" in order to help it recover its sight, it 
cries, it pips, since it does not feel its mother near and because it does not see at all. So I, having lost my mother, which is grace, and seeing no one come to my aid, "I utter shrill cries." But he adds, "I moan like a dove." We must know that all birds are accustomed to open their beaks when they sing or chirp, except the dove, who makes her little song or cooing sound whilst holding her breath and it is through the movement up and down which she makes of it, without letting it escape, that she produces her song. In like manner, meditation is made when we fix our understanding on a mystery from which we mean to draw good affections, for if we did not have this intention it would no longer be meditation, but study. Meditation is made, then, to move the affections, and particularly that of love. Indeed, meditation is the mother of the love of God and contemplation is the daughter of the love of God. 

The early Christians who had been trained by St. Mark the Evangelist were so assiduous in prayer that many of the ancient Fathers called them "suppliants," and others named them "physicians," because by means of prayer they found the remedy for all their ills. They also named them "monks," because they were so united; indeed, the name "monk" means "single." Pagan philosophers said that man is an uprooted tree, from which we can conclude how necessary prayer is for man, since if a tree does not have sufficient earth to cover its roots it cannot live; neither can a man live who does not give special attention to heavenly things. Now prayer, according to most of the Fathers, is nothing other than a raising of the mind to heavenly things; others say that it is a petition; but the two opinions are not at all opposed, for while raising our mind to God, we can ask Him for what seems necessary....

The principal petition which we ought to make to God is that of union of our wills with His, and the final cause of prayer lies in desiring only God. Accordingly, all perfection is contained therein, as Brother Giles, the companion of St. Francis [of Assisi], said when a certain person asked him what he could do in order to be perfect very soon. "Give," he replied, "one to One." That is to say, you have only one soul, and there is only one God; give your soul to Him and He will give Himself to you. The final cause of prayer, then, ought not to be to desire those tendernesses and consolations which Our Lord sometimes gives, since union does not consistin that, but rather in conforming to the will of God. (Lenten Sermon on Prayer)

Musical Selection

Prayer of St. Francis de Sales

“Lord, I am Yours,
     and I must belong to no one but You.
My soul is Yours,
     and must live only by You.
My will is Yours,
     and must love only for You.
I must love You as my first cause,
     since I am from You.
I must love You as my end and rest,
     since I am for You.
I must love You more than my own being,
     since my being subsists by You.
I must love You more than myself,
     since I am all Yours and all in You.
Amen.”

Collect