Salesian Literature

 

Preface

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Preface

 

While Bishop of Geneva, St. Francis de Sales was in demand as a preacher both within and outside his diocese. As a result, four volumes of Sermons from the 26 volumes which comprise the Annecy edition of his works stand as written testimony to the manner in which he responded to those requests and the seriousness with which he viewed his duty as bishop to preach the Gospel of Christ. These sermons, compiled from the saint's own working notes, texts of sermons and fragments, cover every aspect of the liturgical year, as well as associated occurrences in the community life of the Visitation Order, which he co-founded with St. Jane de Chantal.

 

As a young priest and preacher, St. Francis was consumed by a burning desire to proclaim the love of God to all people, regardless of social class or intellectual distinction. Therefore, he chose in preaching to adopt the homily as his style, long out of vogue in his day. From his experience in hearing the popular orators of Paris churches, St. Francis saw that if he were to be an effective preacher he would have to speak in a manner which the people could understand clearly, devoid of the accustomed elaborate rhetorical devices and seemingly endless Latin and Greek quotations. In using the homily form of preaching, St. Francis could reach out to everyone in a way which was simple and direct. However, in doing so, he risked his reputation and even prompted the following criticism from his father:

 

Provost, you preach too often; I hear the bell ring for sermons even on weekdays. In my day it was not so, preachings were much rarer; but what preachings, God knows! They were erudite, well thought out; more Latin and Greek were quoted in one than you quote in ten; everyone was enraptured and edified; people used to go to sermons in crowds. Now you have made preach­ing so common, this will no longer happen and no one will think very much of you!

 

On the contrary, experience proved that it was this intimate and familiar form of preaching "from the heart" which strengthened the faith of the believer, caused many to return to the Church, and distinguished St. Francis as an outstanding preacher. Later in life he would advise a preacher to resist a preoccupation with form and endeavour to have a "heart to heart conversation" with the hearer, in which love itself would be the form and love itself would assure results:

 

I would not like people to say at the end of a sermon: "What a great orator he is!" "What a wonderful memory he has!" "How learned he is!" "How well he speaks!" … I would prefer that the hearer whose heart has been touched would testify to the preacher's power solely by an amendment of life.

 

When St. Francis became bishop in 1602, this simple style practiced as a young priest, along with his growing popularity as a spiritual director and writer, guaranteed him a hearing and served as an effective means of bringing Christ to people and people to Christ!

 

The Council of Trent had taught that it was the bishop's principal duty to preach. As bishop, St. Francis vowed to fulfil this task scrupulously whenever requested. When his own brother complained that other episcopal duties made it difficult for him to accept preaching engagements, St. Francis reminded him of his duty and emphasized that preaching must be accessible to all:

 

You are now a bishop and this is the time for you to learn what it is to which that title binds us. We must not be like those little trickles of water that spring from artificial rocks in the garden of great folk and to which one scarcely dares approach. Such water is drawn only in silver goblets or goblets of crystal, and very little at a time, for fear of disturbing or checking the flow. To fulfil our office we must be like the great and open fountains from which water is taken in abundance, not only for men, but also, and even more frequently, by beasts—everything, even snakes, having free use of it. . .We must never repulse anyone, even though our peace and comfort may have to suffer a little.

 

As important as the preaching of others might be, St. Francis was convinced that the bishop in his person held special power to inspire others through his preaching:

 

It is marvellous what great power a bishop's preaching has in comparison to that of other preachers. . . Abundant as are the rivulets, people like to drink from the source itself.

 

The Lenten Sermons of St. Francis de Sales afford a rare opportunity to witness his dedication as bishop to his duty to preach, his unique homiletic style in the presentation of theological truths, and the love and devotion which inspired and gave power to his words.

 

In the 17th century, tradition had made Lent a special time in the Church year when a bishop would be invited by another bishop or a nobleman to preach a series of sermons to the people of a diocese or region. In the years of his episcopacy, St. Francis had occasion to preach almost 20 such Lenten series, allowing him to touch a wide range of persons from every walk of life and social status. It was at just such a Lenten preaching engagement (1603) that he first encountered Madame de Chantal, with whom he would share a deep spiritual friendship. A biographer described the success of his Lenten sermons:

 

He spoke in his heart with God, and was therefore able to speak from his heart to the hearts of all who would hear him.

 

In his famed letter, On the Preacher and Preaching, St. Francis voiced the conviction which was the source of his effectiveness:

 

Our words must be set aflame not by shouts and unrestrained gestures, but by inward affection. They must issue from our heart rather than from our mouth. We must speak well, but heart speaks to heart, and the tongue speaks only to people's ears.

 

The "heart to heart conversation in love" shown in St. Francis' own preaching found its logical beginning and nourishment in the Eucharist, the Sacrament of Love. In Christ's Living Presence he could rekindle the divine intention in preaching by recalling Christ's own purpose: "I have come that they might have life and have it more abundantly!" And through this personal encounter with the Eucharistic Christ, he likewise gained inspiration and guidance to bring that intention to fruition in himself and those who would hear him. The Lenten series of sermons preached at Chambery (1606) attested that his personal holiness was the basis of his effec­tiveness as a preacher.

 

In a letter, St. Francis recounted that he had made a rather unpromising beginning and had moved very few of those who heard him. What appealed to the heart of his hearers was internal to his person. To intimidate the bishop, the Senate of Chambery had publicly issued a threat concerning his property, a threat which he met with Christian fortitude. His patience and charity in the matter so excited the imagination of the people that churches became full for his sermons. The charism of his personal holiness broke down all resistance, as one biographer comments:

 

Tradition says that the contrast between the humility and gentleness evident in the Bishop of Geneva and the characteristics assigned to Catholic bishops by Calvinist legend broke down the prejudice which was the surest defence against his genius of persuasion … the personal integrity of Francis de Sales being unassailable, and his patience under suspicion, deepened the impression of his personal life on his contemporaries.

 

St. Francis stated it even more simply: "To love well is sufficient for speaking well!" Besides this point, the story also illustrates that the disposition of the hearer is equally essential in the "heart to heart" communication on which St. Francis based his preaching.

 

A contemporary writer has accurately insisted that "More than half of every successful sermon is preached by the congregation." According to an incident which is said to have taken place during the Lenten series preached at Annecy, St. Francis agreed wholeheartedly.

 

The Saint had the habit of pausing at the beginning of a sermon and looking across the assembly ranged before him for a few silent moments. A member of the cathedral chapter ventured to ask him what his silence signified. "I salute the guardian angel of each one of my audience," he answered, "and I beg him to make the heart under his care ready for my words. Very great favours have come to me by this means."

 

Judging from his popularity as a preacher, St. Francis' prayer for his congregation brought the desired result—namely, that the heart of his hearer became "more animated" and "gained in strength and vigour," which was seen in an amendment of life. The "heart to heart conversation" of the homily, preacher and hearer, thus bore fruit because of the union effected by Christ's Love.

 

The Lenten sermons which follow, translated by the Visitation Sisters and edited by Fr. Lewis Fiorelli, O.S.F.S., were obviously meant to be heard, not read. Therefore, a great part of St. Francis' "heart to heart" preaching which made them so effective is undeniably and regrettably lacking. However, the fact that these sermons result from the loving efforts of persons intimately living St. Francis de Sales' spirit, as his spiritual sons and daughters, can be perceived as something issuing from his own heart. If it were not for their labour of love, very few indeed would have even this opportunity of experiencing the personal charism of the saint.

 

As noted, the dispositions of the reader are equally important if the spiritual profit originally intended by the author is to be gained through these sermons. The emphasis of Vatican Council II on preaching, in particular the homily, reflected in the saint's teaching and practice, should in its own way lead to a receptivity in the reader's heart.

 

Though the selection of Lenten sermons was intended for cloistered religious, their message is equally valuable to the lay reader, who has only to use his judgment in making application according to his state in life. In fact, the lay reader has the rare opportunity of profiting from the fatherly counsel of St. Francis de Sales which reveals his "secret heart" in the informal setting of the convent and garden of his spiritual daughters. The virtues encouraged for religious are also required for the laity, if both are in their own way to respond generously to the Council's Universal Call to Holiness. Other reasons of disposition must be left to personal interest. However, in approaching these sermons the reader can in faith proceed with the assurance that the heart has already been uniquely led to a beneficial posture through the family of St. Francis de Sales, who, after the saint's example, have offered preparation through prayer!

 

LIVE + JESUS!

 

Rev. John A. Abruzzese, S.T.D.

Secretariat of the Synod of Bishops Vatican City State

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