Salesian Literature

Conference 6  :  On Hope

On the Departure of the Sisters of the Visitation who were setting out to found a new House of their Institute[2].

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Among the praises which the saints give to Abraham, St. Paul places above all the others that [Rom. 4:18]: he believed in hope even against hope [Gen. 15:5; 22:17]. God had promised him that his seed should be multiplied as the stars of the heaven and the sand on the seashore, and at the same time he received the command to slay his son Isaac [Gen. 22:2]. Abraham in his distress did not, however, lose hope, but hoped, even against hope, that if he obeyed the command and slew his son, God would not fail to keep His word. Truly, great was his hope, for he saw no possible foundation for it, except the promise which God had given him.  Ah! How true and solid a foundation is the word of God, for it is infallible!  Abraham then went forth to fulfil the will of God, with unexampled simplicity, for he made no more hesitation or expostulation than he had done when God told him to depart from his country and his kindred, and go into the place which He would show him [Gen. 12:1], without specifying what place, in order that he might embark with more simple confidence on the vessel of His divine Providence.  Journeying on then for three days and three nights, with his son Isaac bearing the wood for the sacrifice, that innocent soul said to his father: Where is the victim for the holocaust? to which Abraham replied: My son, the Lord will provide [Gen. 22:6-8].  O my God, how happy should we be if we could accustom ourselves to make this reply to our hearts when they are anxious and troubled about anything: “The Lord will provide,” and after saying that, to have no more care, anxiety, or disturbance, any more than had Isaac, for he was silent from that moment, believing that the Lord will provide, as his father had told him.

 

Great indeed is the confidence which God requires us to have in His paternal care and in His divine Providence; but why should we not have it, seeing that no one has ever been deceived in it?  No one ever trusts in God without reaping the fruits of his confidence.  I say this as regards us, for in the case of people of the world, their confidence is very often accompanied by presumption, and is therefore of no value in the sight of God. Consider, I beseech you, what Our Lord and Master said to His Apostles, in order to establish in them this holy and loving confidence: I sent you forth through the world, without scrip, money, or any provision, either for your food or for your clothing, and did you want anything? They answered: Nothing [Lk. 22:35, 36]. Go, He then said to them, and take no thought what you shall eat or what you shall drink, or wherewithal you shall le clothed [Lk. 12:29], nor even what you shall have to say when you are brought before the rulers and magistrates of the provinces through which you have to pass; for on each occasion your heavenly Father will furnish you with all that is necessary for you. Think not of what you shall have to say, for He will speak in you, and will put into your mouth the words which you must say [Lk. 5:11, Mt. 10:19,20]. "But I am so ignorant," one of our sisters will say, "I do not know how I ought to behave towards the great, I have no education." That is no matter: go forth trusting in God, for He has said [Is. 49:15,16]: Can a woman forget her child, yet will not I forget you, for I carry you, graven on My heart and in My hands. Think you that He who takes care to provide food for the birds of the air and the beasts of the earth, which neither sow nor reap [Mt. 6:26; Lk. 12:24] will ever forget to provide all that is necessary for the man who trusts wholly in His Providence, seeing that man is cap­able of being united to God, our sovereign good?

 

This, my dearest sisters, it has seemed good to me to say to you on your departure; for though indeed you are not capable of receiving the apostolic dignity on account of your sex, you are nevertheless capable in some sort of the apostolic office[3], and you can render many services to God by procuring to a certain extent the advancement of His glory, like the Apostles.  Assuredly, my dear daughters, this ought to be to you a cause of great consolation, that God should make use of you for a work so excellent as that to which you are called, and you ought to consider yourselves greatly honoured by His divine Majesty.  For what is it that God desires of you?  Is it not just what He commanded His Apostles, sending them for that purpose out through the world? That work which Our Lord Himself came on earth to do, namely to give life to men, and not only that, He says [Jn. 10:10], but that they might have it more abundantly, that they might have life and a better life; which He did by giving them the life of grace.  The Apostles were sent by Our Lord throughout the world for this purpose, for He said to them: As My father hath sent Me, so send I you [Jn. 20:21]; go, and give life to men.  but do not content yourselves with that; make them live, and live a more perfect life by means of the doctrine which you shall teach them.  They will have life by believing My word which you will unfold to them, but they will have a more abundant life because of the good example which you will give them. And trouble not yourselves as to whether or not your labour will be followed by the fruit which you expect from it; for it is not of you that the fruit will be demanded. You will only be asked if you have striven faithfully to cultivate this dry and barren soil; you will not be asked if you have reaped an abundant harvest, but only if you took care to duly sow the seed.

 

So you too, my dear daughters, are now commanded to go here and there into various places, that souls may have life and that they may live a better life: for what else are you going to do but to try to make known the perfection of your Institute, and by means of this knowledge to draw many souls to embrace all the observances contained and included in it? For, without preaching, or giving the Sacraments, or remitting sins, are you not still going to give life to men, or to speak more exactly, to give life to the female sex? Since probably hundreds of persons, who from your example will be induced to enter Religion, would have been lost, had they remained in the world, and will now in heaven through all eternity enjoy unimaginable happiness.  And is it not through your means that life will be given to them, and that they will have life more abundantly, that is to say a life more perfect and more pleasing to God, a life which will render them capable of uniting themselves more closely to the divine Goodness, for they will receive from you the instructions necessary for acquiring the true and pure love of God, which is that more abundant life which Our Lord came upon earth to give to men, I am come, He says [Lk. 12:49], to cast fire on the earth, and what do I ask or intend but that it be kindled? And in another place [Lev. 6:12] He commands that the fire on His Altar shall always burn and never be extinguished, to show with what ardour He desires that the fire of His love should always be burning on the altar of our hearts.  Ah! What grace is that which God bestows upon you!  He makes you Apostles, not in dignity but in office and in merit. You will not preach, it is true, for your sex does not permit it, although indeed St. Magdalene and her sister St. Martha did so, but you will not cease to exercise the apostolic office by the communicating of your manner of life, as I have just said.

 

Go then, full of courage to do whatever you are called to do, but go in simplicity; if you have any fears, say to your soul: The Lord will provide for us [Gen. 22:8]; if the consideration of your weakness troubles you, cast yourselves upon God and trust in Him.  The Apostles were for the most part ignorant fishermen; but God rendered them learned, so far as was necessary for the charge which He willed to give them.  Trust in Him, lean upon His Providence, and fear nothing.  Do not say: “I have no talent for speaking.”  No matter, go without demur, for God will give you what to say and to do when the time comes.  Even if you have no virtues or perceive none in yourselves, do not be distressed on that account, for if you undertake the guidance of souls, or any other work, whatever it may be, for the glory of God and to satisfy obedience, He will take care of you, and has pledged Himself to provide all that will be necessary for you as well as for those whom He has committed to your charge.

 

It is true that what you are undertaking is a matter of great consequence and of immense importance, but still you would he very wrong not to hope for good success in it, seeing that you do not undertake it by your own choice, but by obedience. Doubtless, we have great cause for fear when we have sought charges or offices, whether in Religion or elsewhere, and they have been given to us in consequence of our own seeking; but when that is not so, let us bow our neck meekly beneath the yoke of holy obedience, and accept the burden with a good heart; let us humble ourselves indeed, for that must always be done, but let us never forget to build up generosity on acts of humility, which without that generosity would be worth nothing.

 

I have a very strong desire to engrave upon your minds a maxim which is of incomparable utility - To ask for nothing, and to refuse nothing. No, my dear daughters, ask for nothing and refuse nothing. Receive what is given to you and do not ask for what is not offered to you, what is not going to be given; in this practice you will find peace to your souls [Mt. 11:29].  Yes, my dear sisters, keep your hearts in this state of holy indifference, ready to receive all that shall be given you, and desiring nothing that shall not be given you. I would say, in one word, desire nothing, but leave yourselves and all your affairs, wholly and absolutely in the care of divine Providence. Suffer yourselves to be dealt with by that Providence exactly as children let their nurses deal with them; let it carry you, as it were, on the right arm or on the left as it pleases, for so does the child; leave it free to lay you down or take you up; for it is a good mother, and knows what you need better than you do yourself.  I mean that if divine Providence permits afflictions or mortifications to come upon you, you must not refuse them, but accept them courageously, lovingly, and calmly; if Providence does not send you any, or does not permit them to comet o you, then do not desire them or ask for them.  In the same way, if consolations are given to you, receive them in a spirit of gratitude, recognizing that they come from the divine Goodness; but if you have none, do not desire them, but try to keep your heart prepared to accept each event as sent by divine Providence, and, as far as possible, with an equal mind.[4]  If in Religion things are given to you, as matters of obedience, which seem to you dangerous, as for instance the office of Superior, do not refuse; if it is not given to you do not desire it, and so with all things.  I am, of course, speaking of things of earth, for as regards virtues we may and should desire them and ask them of God; the love of God comprehends them all.  You would not believe, unless you knew by experience, how much profit this practice will bring to your souls; for instead of wasting time in wishing for first one means of perfecting yourselves and then another, you will apply yourselves more simply and faithfully to those which come across your path.

 

Thinking over the subject of your departure, and the unavoidable grief which you will all feel in parting from one another, it occurs to me that I ought to say something which may soften this grief. I do not, however, mean that it is not allowable to shed a few tears — indeed that must be: you could not do otherwise, having lived so happily and lovingly together for a long time in the practice of the same duties. This has united your hearts so closely that they cannot bear division or separation. Indeed, my dear daughters, you will not be separated or divided, for all will go away and all will stay: those who go away stay, those who stay go away, not indeed in their own person but in the person of those who go away; and in the same way those who go away will remain in the person of those who stay. One of the principal fruits of Religion is this holy union which in formed by charity, a union of such a nature that there is only one heart though made up of many, and only one body [Acts 4:32], though composed of many members. In Religion all are so made one, that, all the Religious of an Order seem to be one single Religious[5]. The lay-sisters sing the divine Office in the person of those who are dedicated to that work, just as the latter, on their part, discharge all domestic offices in the person of those who are actually employed about them. Why is this?  The reason is very evident – viz., that if those who are in the choir to sing the Office were not there, the others would be there in their place; if there were no lay-sisters to prepare the dinner, the choir sisters would be employed to do it; if such a particular sister were not Superior, there would be another.  In the same way, those who go away remain, and those who remain go away, for if those who are chosen to go could not do so, those who remain would go in their place.

 

But what ought to make us either go or stay with equal cheerfulness, my dear daughters, is the almost infallible certainty which we ought to feel that this separation takes place only as regards the body, for as regards the soul you will always remain united.  This bodily separation is, after all, but a small matter; and, besides, it must take place one day, whether we will or not; but the separation of hearts and disunion of spirits – that, and only that, is to be dreaded.  As to us, we shall not only remain always united together, but, far more than that, our union will go on becoming more and more perfect from day to day.  This sweet and loving bond of holy charity will be continually drawn tighter and closer, as we advance farther and farther on the way of our own perfection [Eph. 4:2,3; Col. 3:14]; for as we become more and more capable of union with God, we shall unite ourselves closer and closer with one another.  Thus at each Communion which we make, our union will be rendered more perfect, for, uniting ourselves with Our Lord, we shall remain always more closely united together, and therefore it is that the holy reception of this celestial Bread and of this most adorable Sacrament is called Communion – that is to say, common union. O my God, what a union is that which exists between all the Religious of one and the same Order! – a union so close that all spiritual as well as exterior goods are thrown into one heap, as it were, and then shared in common!  The Religious has nothing of his own, on account of his sacred vow of voluntary poverty; and by the profession which Religious make of holy charity, all their virtues are in common, and all are sharers in the good works of one another and enjoy the fruit of these works, provided that they abide in charity and in the observance of the Rules of the Order into which God has called them.  Thus, those who are busy about some domestic office, or any other duty, practise contemplation in the person of those who are praying in the choir; whose who rest, participate in the labours of those who are working by command of the Superior.

 

Understand, then, my dear daughters, how it is that those who go away remain, and those who remain go away, and how you ought all of you equally to embrace obedience lovingly and courageously, on this occasion as on every other, since those who remain will share in the labour and in the fruit of the journey of those who go, and these in their turn will have their part in the tranquility and repose of those who stay behind.  Doubtless, my dear daughters, all of you need many virtues, and much diligence in practising them, whether you go or stay.  Those who go need much courage and confidence in God, in order to undertake humbly and lovingly what He desires of them, in spite of all the little regrets which may agitate them in quitting the house in which God first lodged them; the sisters whom they have loved so dearly, and whose companionship has brought them so many consolations; the tranquility of their retreat, which is so sweet to them; their relations and acquaintances; and, in a word, all the many things to which nature clings as long as we are in this life.  Then, on the other hand, those who remain have the same need of courage, both to persevere in holy submission, humility, and tranquility, and to prepare to go forth when the command shall come; for, as you see, my dear sisters, your Order is extending in every direction and into many various places.  So too should you endeavour to increase and multiply your acts of virtue, and so too ought your courage to grow stronger and stronger, to render you capable of being employed according to the will of God.

 

It certainly seems to me, when I look at and think over the beginning of your Institute, that it is a very good reproduction of the history of Abraham.  God had promised him that his seed should be multiplied as the stars of the firmament and as the sand that is on the seashore; nevertheless He commanded him to sacrifice his son, through whom this promise must be fulfilled; Abraham hoped, and persevered in his hope even against hope, and his hope was not vain, but fruitful.  In the same way, when the three first sisters associated themselves together and embraced this manner of life, God had decreed from all eternity to bless their generation [Ps. 111:2] and to multiply it exceedingly.  Yet, who could have believed this, seeing that in shutting hem up in their little house we only thought of enabling them to die to the world?  They were sacrificed, yea, they sacrificed themselves of their own free will; and God was so pleased with their sacrifice that He not only gave them a new life for themselves, but a life so abundant that they can through His grace communicate it to many souls, as we see at this present time.

 

Certainly it appears to me that these three first sisters are exceedingly well represented by the three grains of wheat which were found among the straw which was round the weapons of Triptolemus in his chariot of war.[6]  This straw being carried into a country where there was no wheat at all, these three grains were taken and sown in the ground, and they produced others in such quantities that, in a few years all the fields in that country were fertilised.    The providence of our good God cast, with His blessed hand these three sisters into the soil of the Visitation, and after having remained for a time hidden from the eyes of the world, they produced the fruit [Jn. 12:24, 25] which is now seen, and so in a short time all these countries will become partici­pators in the blessings of your Institute. Oh, how happy are the souls which dedicate themselves truly and absolutely to the service of God, for He never leaves them barren or unfruitful!  In place of a nothing which they abandon for God, He gives them a recompense beyond compare, as well in this life as in the next. How great a favour is it to be employed in the service of souls whom God loves so dearly, and to save whom Our Lord suffered so much!  Assuredly it is an unparalleled honour, and one, my dear daughters, which you ought to value most highly. To do this work faithfully you must complain of no trouble or care or labour, for you will be richly repaid for all; although you must not use this motive for your encouragement, but that of rendering yourselves more pleasing to God, and of advancing His glory more and more.

 

Go, then, and remain courageously for this purpose, not wasting your time in trying to see whether you have the talents fitting for the duties in which you will be employed. It is better that we should not see these in ourselves, for that keeps us humble, and induces us to mistrust our strength and ourselves, and to cast all our confidence more absolutely upon God. As long as we have no need to practise some one particular virtue, it is better that we should not possess it[7]. When we really require it, provided that we are faithful in those which have to be practised at the time, we may rest assured that God will give us each thing in its own proper time. Do not let us waste time in desiring anything or seeking any­thing; let us leave ourselves entirely in the hands of divine Providence, to do with us what pleases Him; for what use is there in desiring one thing rather than another? Ought not all to be equally indifferent to us? Provided that we please God and love His divine will, it should be enough.  As for me, I wonder how we can have more inclination to be employed in one thing than in another, especially seeing that we are in Religion, in which one office or one work is as pleasing to God as another, since it is obedience which gives value to all the exercises of Religion.  If a choice were given to us, then the meanest would be the most desirable, and to be embraced the most lovingly; but when no choice is given us, then let us embrace either the one or the other with equal courage.  When the charge which is given us is honourable in the eyes of men, let us keep ourselves humble before God; when it is abject in men's opinion, let us consider our­selves the more highly honoured before the divine Goodness.

 

In a word, my dear daughters, I beg you to remember affectionately and faithfully all that I have told you, whether as regards the interior or the exterior: desire nothing but what God desires for you; embrace lovingly the events and the different effects of His divine will, without wasting your time upon anything else.

 

After this, what more should I say to you, my dear sisters, since it seems that all our happiness is comprised in this delightful practice? I will conclude by presenting you the conduct of the Israelites [1 Kings 8:5-13] as an example.  Having remained for a long time without having a king, they suddenly desired to have one.  What a thing the human mind is!  As if God would have left them without guidance, or as if He would not have had care to rule, govern, and defend them!  They applied to the Prophet Samuel, who promised them that he would entreat God in their name to give them a king.  This he did, and God, incensed by their demand, replied that He would indeed give them one, but that the king whom they had desired would assume such authority and dominion over them that he would seize upon their children, making their sons sergeants, private soldiers, or captains; and their daughters, some cooks, others bakers, and others perfumers.  Our Lord does the same, my dear daughters, with the souls who dedicate themselves to his service, for, as you see in the Religious Orders, there are various charges and different offices.  But what do I mean when I say this?  Simply that in my opinion the divine Majesty has made choice of you to go forth as perfumers, seeing that He has commissioned you to go and scatter far and wide the sweet odours of the virtues of your Institute.  And as young maidens love sweet odours (for the Bride in the Canticle of Canticles says that the name of her Beloved is as oil or balm shedding on all sides the sweetest perfumes, and therefore, she adds, the young maidens have followed Him, attracted by His divine perfumes), so do you, my dear sisters, as perfume-bearers of the divine goodness, go forth shedding all around the incomparable sweetness of sincere humility, gentleness, and charity, so that many young maidens may be attracted thereby, and may embrace your manner of life, and that they may even in this world enjoy, like you, a holy, loving peace and tranquillity of soul, and in the world to come, eternal happiness.

 

Your Congregation is like a bee-hive which has already sent forth various swarms; but with this difference, that when bees go forth to settle in another hive and begin a new household, each swarm chooses a particular king, under whom they live and dwell apart.  You, my dear souls, though you may go into a new hive – that is, begin a new house of your Order – have always only one and the same King, our Crucified Lord, under Whose authority you will live secure and safe wherever you may be.  Do not fear that anything will be wanting to you, for as long as you do not choose any other King, He will ever be with you; only take great care to increase in love and fidelity towards His divine Goodness, keeping as close to him as possible, and then all will be well with you.  Learn from Him all that you will have to do; do nothing without His advice; for He is the faithful Friend who will guide you and govern you and take care of you, as with all my heart, I beseech Him to do.  Blessed be God!

 

 

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[1] Conference of our holy Founder on the subject of Foundations. On the departure, sending forth on mission of the Daughters of the Visitation, and how they ought to demean themselves. (Var.)

[2] The occasion of the delivery of this Conference by St. Francis de Sales was the departure of Mother Claude Agnes Joly de la Roche and several other Religious of Annecy, sentl, in July 1620 to found the Convent at Orleans. It was originally called the Conference on Hope, and although that designation never figures as its principal title, it appears as the page heading in all the editions.

[3] And also the apostolic merit.  But not to make use, amongst you and me, of this word merit, which I have always some repugnance in using as a motive to stimulate us to do right, I will tell you that you can.  (Addition).

[4] For I would have you remember that there are two wills and non-wills, one of which must in no way be regarded, viz., that which is led by the senses. (Addition.)

[5] For example: all are Superiors in the place of the Superior, all are cooks in the person of the cook, all are sacristans in the person of the sacristan, and so on, with all the other offices. (Addition.)

[6] Ovid (Metamor. Book, V0, Pliny, et al., sed aliter.

[7] It is quite certain that the meaning of St. Francis of Sales is neither clearly understood nor exactly rendered here.  The Saint could never teach that it is better to be deprived of virtuous habits than to possess them, but only that there are certain occasions in which the experience of our own weakness, and the humility which results from it, are more profitable than the possession of any other virtue.  This teaching is still more strongly accentuated in the Conference on Simplicity.

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