From the Back Cover
Francis de Sales's Introduction to the Devout Life" has remained a uniquely accessible and relevant treasure of devotion for nearly four hundred years. As Bishop of Geneva in the first quarter of the sevenjteenth century, Francis de Sales saw to the spiritual needs of everyone from the poorest peasants to court ladies. The desire to be closer to God that he found in people from all levels of society led him to compile these instructions on how to live in Christ. Francis's compassionate" Introduction leads the reader through practical ways of attaining a devout life without renouncing the world and offers prayers and meditations to strengthen devotion in the face of temptation and hardship.
About the Author
Formerly Bishop of Bridgeport, Connecticut, EDWARD EGAN was named Archbishop of New York by Pope John Paul II in 2000. In 2001, he was consecrated a cardinal by His Holiness.
Excerpt. © Reprinted by permission. All rights reserved.
Part I
Counsels and Practices
Suitable for the Soul's Guidance
from the First Aspiration After a
Devout Life to the Point When
It Attains a Confirmed
Resolution to Follow
the Same
Chapter I
what true devotion is
You aim at a devout life, dear child, because as a Christian you know that such devotion is most acceptable to God's Divine Majesty. But seeing that the small errors people are wont to commit in the beginning of any undertaking are apt to wax greater as they advance, and to become irreparable at last, it is most important that you should thoroughly understand wherein lies the grace of true devotion; and that because while there undoubtedly is such a true devotion, there are also many spurious and idle semblances thereof; and unless you know which is real, you may mistake, and waste your energy in pursuing an empty, profitless shadow. Arelius was wont to paint all his pictures with the features and expression of the women he loved, and even so we all color devotion according to our own likings and dispositions.
One man sets great value on fasting, and believes himself to be leading a very devout life, so long as he fasts rigorously, although the while his heart is full of bitterness; and while he will not moisten his lips with wine, perhaps not even with water, in his great abstinence, he does not scruple to steep them in his neighbor's blood, through slander and detraction. Another man reckons himself as devout because he repeats many prayers daily, although at the same time he does not refrain from all manner of angry, irritating, conceited, or insulting speeches among his family and neighbors. This man freely opens his purse in almsgiving, but closes his heart to all gentle and forgiving feelings toward those who are opposed to him; while that one is ready enough to forgive his enemies, but will never pay his rightful debts save under pressure. Meanwhile all these people are conventionally called religious, but nevertheless they are in no true sense really devout. When Saul's servants sought to take David, Michal induced them to suppose that the lifeless figure lying in his bed, and covered with his garments, was the man they sought; and in like manner many people dress up an exterior with the visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual-minded, while all the time they are mere lay figures, mere phantasms of devotion.
But, in fact, all true and living devotion presupposes the Love of God; and indeed it is neither more nor less than a very real Love of God, though not always of the same kind; for that Love, while shining on the soul we call grace, which makes us acceptable to His Divine Majesty; when it strengthens us to do well, it is called Charity; but when it attains its fullest perfection, in which it not only leads us to do well, but to act carefully, diligently, and promptly, then it is called Devotion. The ostrich never flies, the hen rises with difficulty, and achieves but a brief and rare flight, but the eagle, the dove, and the swallow are continually on the wing, and soar high. Even so sinners do not rise toward God, for all their movements are earthly and earthbound. Well-meaning people, who have not as yet attained a true devotion, attempt a manner of flight by means of their good actions, but rarely, slowly, and heavily; while really devout men rise up to God frequently, and with a swift and soaring wing.
In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God's Commandments, so devotion leads us to practice them readily and diligently. And therefore we cannot call him who neglects to observe all God's Commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love. And forasmuch as devotion consists in a high degree of real love, it not only makes us ready, active, and diligent in following all God's Commands, but it also excites us to be ready and loving in performing as many good works as possible, even such as are not enjoined upon us, but are only matters of counsel or inspiration.
Even as a man just recovering from illness walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a true spirit of devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God's Commands, and hastens gladly along the paths of heavenly counsels and inspirations. The difference between love and devotion is just that which exists between fire and flame-love being a spiritual fire which becomes devotion when it is fanned into a flame-and what devotion adds to the fire of love is that flame which makes it eager, energetic, and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations.
Chapter II
the nature and excellence of devotion
Those who sought to discourage the Israelites from going up to the Promised Land, told them that it was "a land which eateth up the inhabitants thereof,"1 that is, that the climate was so unhealthy that the inhabitants could not live long, and that the people thereof were "men of a great stature," who looked upon the newcomers as mere locusts to be devoured. It is just so, my daughter, that the world runs down true devotion, painting devout people with gloomy, melancholy aspect, and affirming that religion makes them dismal and unpleasant. But even as Joshua and Caleb protested that not only was the Promised Land a fair and pleasant country, but that the Israelites would take an easy and peaceful possession thereof, so the Holy Spirit tells us through His Saints, and our Lord has told us with His Own Lips, that a devout life is very sweet, very happy, and very lovable.
The world, looking on, sees that devout persons fast, watch, and pray, endure injury patiently, minister to the sick and poor, restrain their temper, check and subdue their passions, deny themselves in all sensual indulgence, and do many other things which in themselves are hard and difficult. But the world sees nothing of that inward, heartfelt devotion which makes all these actions pleasant and easy. Watch a bee hovering over the mountain thyme; the juices it gathers are bitter, but the bee turns them all to honey-and so tells the worldling that though the devout soul finds bitter herbs along its path of devotion, they are all turned to sweetness and pleasantness as it treads; and the Martyrs have counted fire, sword, and rack but as perfumed flowers by reason of their devotion. And if devotion can sweeten such cruel torments, and even death itself, how much more will it give a charm to ordinary good deeds? We sweeten unripe fruit with sugar, and it is useful in correcting the crudity even of that which is good. So devotion is the real spiritual sweetness which takes away all bitterness from mortifications; and prevents consolations from disagreeing with the soul: it cures the poor of sadness, and the rich of presumption; it keeps the oppressed from feeling desolate, and the prosperous from insolence; it averts sadness from the lonely, and dissipation from social life; it is as warmth in winter and refreshing dew in summer; it knows how to abound and how to suffer want; how to profit alike by honor and contempt; it accepts gladness and sadness with an even mind, and fills men's hearts with a wondrous sweetness.
Ponder Jacob's ladder: it is a true picture of the devout life; the two poles which support the steps are types of prayer which seeks the Love of God, and the Sacraments which confer that love; while the steps themselves are simply the degrees of love by which we go on from virtue to virtue, either descending by good deeds on behalf of our neighbor or ascending by contemplation to a loving union with God. Consider, too, who they are who trod this ladder; men with Angels' hearts, or Angels with human forms. They are not youthful, but they seem to be so by reason of their vigor and spiritual activity. They have wings wherewith to fly, and attain to God in holy prayer, but they have likewise feet wherewith to tread in human paths by a holy gracious intercourse with men; their faces are bright and beautiful, inasmuch as they accept all things gently and sweetly; their heads and limbs are uncovered, because their thoughts, affections, and actions have no motive or object save that of pleasing God; the rest of their bodies is covered with a light shining garment, because while they use the world and the things of this life, they use all such purely and honestly, and no further than is needful for their condition-such are the truly devout.
Believe me, dear child, devotion is the sweetest of sweets, the queen of virtues, the perfection of love. If love is the milk of life, devotion is the cream thereof; if it is a fruitful plant, devotion is the blossom; if it is a precious stone, devotion is its brightness; if it is a precious balm, devotion is its perfume, even that sweet odor which delights men and causes the Angels to rejoice.
Chapter III
devotion is suitable to every vocation and profession
When God created the world He commanded each tree to bear fruit after its kind;2 and even so He bids Christians-the living trees of His Church-to bring forth fruits of devotion, each one according to his kind and vocation. A different exercise of devotion is required of each-the noble, the artisan, the servant, the prince, the maiden, and the wife; and furthermore such practice must be modified according to the strength, the calling, and the duties of each individual. I ask you, my child, would it be fitting that a Bishop should seek to lead the solitary life of a Carthusian? And if the father of a family were as regardless in making provision for the future as a Capuchin, if the artisan spent the day in church like a Religious, if the Religious involved himself in all manner of business on his neighbor's behalf as a Bishop is called upon to do, would not such a devotion be ridiculous, ill-regulated, and intolerable? Nevertheless such a mistake is often made, and the world, which cannot or will not discriminate between real devotion and the indiscretion of those who fancy themselves devout, grumbles and finds fault with devotion, which is really nowise concerned in these errors.
No indeed, my child, the devotion which is true hinders nothing, but on the contrary it perfects everything; and that which runs counter to the rightful vocation of any one is, you may be sure, a spurious devotion. Aristotle says that the bee sucks honey from flowers without damaging them, leaving them as whole and fresh as it found them; but true devotion does better still, for it not only hinders no manner of vocation or duty, but, contrariwise, it adorns and beautifies all. Throw precious stones into honey, and each will grow more brilliant according to its several colors-and in like manner everybody fulfills his special calling better when subject to the influence of devotion: family duties are lighter, married love truer, service to our King more faithful, every kind of occupation more acceptable and better performed where that is the guide.
It is an error, nay more, a very heresy, to seek to banish the devout life from the soldier's guardroom, the mechanic's workshop, the prince's court, or the domestic hearth. Of course a purely contemplative devotion, such as is specially proper to the religious and monastic life, cannot be practiced in these outer vocations, but there are various other kinds of devotion well suited to lead those whose calling is secular along the paths of perfection. The Old Testament furnishes us examples in Abraham, Isaac and Jacob, David, Job, Tobias, Sarah, Rebecca, and Judith; and in the New Testament we read of St. Joseph, Lydia, and Crispus, who led a perfectly devout life in their trades; we have St. Anne, Martha, St. Monica, Aquila, and Priscilla as examples of household devotion; Cornelius, St. Sebastian, and St. Maurice among soldiers; Constantine, St. Helena, St. Louis, the Blessed Amadaeus,3 and St. Edward on the throne. And we even find instances of some who fell away in solitude-usually so helpful to perfection-some who had led a higher life in the world, which seems so antagonistic to it. St. Gregory dwells on how Lot, who had kept himself pure in the city, fell in his mountain solitude. Be sure that wherever our lot is cast we may and must aim at the perfect life.
Chapter IV
the need of a guide for those who would enter upon and advance in the devout life
When Tobias was bidden to go to Rages, he was willing to obey his father, but he objected that he knew not the way. To which Tobit answered, "Seek thee a man which may go with thee."4 And even so, daughter, I say to you, If you would really tread the paths of the devout life, seek some holy man to guide and conduct you. This is the precept of precepts, says the devout Avila-seek as you will, you can never so surely discover God's Will as through the channel of humble obedience so universally taught and practiced by all the Saints of olden time. When the blessed Teresa read of the great penances performed by Catherine of Cordova, she desired exceedingly to imitate them, contrary to the mind of her Confessor, who forbade her to do the like, and she was tempted to disobey him therein. Then God spoke to Teresa, saying, "My child, thou art on a good and safe road; true, thou seest all this penance, but verily I esteem thy obedience as a yet greater virtue"-and thenceforth St. Teresa so greatly loved the virtue of obedience, that in addition to that due to her superiors, she took a vow of special obedience to a pious ecclesiastic, pledging herself to follow his direction and guidance, which proved an inexpressible help to her. And even so before and after her many pious souls have subjected their will to God's Ministers in order the better to submit themselves to Him, a practice commended by St. Catherine of Siena in her Dialogues. The devout Princess St. Elizabeth gave an unlimited obedience to the venerable Conrad; and one of the parting counsels given by St. Louis to his son ere he died was "Confess thyself often, choose a single-minded, worthy Confessor, who is able wisely to teach thee how to do that which is needful for thee."5
