have addressed my instructions to Philothea,3 as I am adapting what was originally written for an individual to the common good of souls. I have made use of a name suitable to all who seek after the devout life, as “Philothea” means “one who loves God.” Setting then before me a soul, who through the devout life seeks after the love of God, I have arranged this Introduction in five parts.
In the first, I seek by suggestions and exercises to turn Philothea’s mere desire into a hearty resolution, made by a deliberate promise after a general confession, followed by Holy Communion, in which, giving herself to her Savior and receiving him, she is happily received into his holy love.
After this, I lead her on by showing her two great means of closer union with his Divine Majesty: the sacraments, by which that Gracious Lord comes to us, and mental prayer, by which he draws us to him. This is the Second Part.
In the Third Part, I set forth how she should practice certain virtues most suitable to her advancement, only dwelling on such special points as she might not find elsewhere, or be able to make out for herself.
In the Fourth Part, I bring to light the snares of some of her enemies, and show her how to pass through them safely and come forth unhurt.
And finally, in the Fifth Part, I lead her apart to refresh herself and take breath, and renew her strength, so that she may go on more bravely afterwards, and make good progress in the devout life.
This is a quibbling age, and I foresee that many will say that only religious and persons living apart are fit to undertake the guidance of souls in such special, devout ways; that it requires more time than a bishop of a diocese as important as mine can spare, and that it must take too much thought from the important duties with which I am charged.
But, dear reader, I reply with Saint Denis that the task of leading souls towards perfection pertains above all others to bishops, because their Order is supreme among men, as the Seraphim among angels, and therefore their leisure cannot be better spent. The ancient bishops and fathers of the primitive Church were, to say the least, as devoted to their duties as we are, yet they did not refuse to undertake the individual guidance of souls who sought their help, as we see by their epistles; thereby imitating the Apostles, who, while reaping the universal world-harvest, yet found time to gather up certain individual sheaves with special and personal affection. Who can fail to remember that Timothy, Titus, Philemon, Onesimus, Thekla, and Appia were the beloved spiritual children of Saint Paul, as Saint Mark and Saint Petronilla were of Saint Peter? And is not one of Saint John’s canonical epistles addressed to the “elect lady” whom he loved in the Faith?
I grant that the guidance of individual souls is a labor, but it is a labor full of consolation, even as that of harvesters and grape gatherers, who are never so well pleased as when most heavily laden. It is a labor which refreshes and invigorates the heart by the comfort it brings to those who bear it; as is said to be the case with those who carry bundles of cinnamon in Arabia Felix. It is said that when the tigress finds one of her young left behind by the hunter in order to delay her while he carries off the rest of her cubs, she takes it up, however big, without seeming overweighted, and speeds only the more swiftly to her lair, maternal love lightening the load. How much more readily will the heart of a spiritual father bear the burden of a soul he finds craving perfection — carrying it in his bosom as a mother her babe, without feeling weary of the precious burden?
But unquestionably, it must be a really paternal heart that can do this, and therefore it is that the Apostles and their apostolic followers are wont to call their disciples not merely their children, but, even more tenderly still, their “little children.”
One thing more, dear reader. It is too true that I who write about the devout life am not myself devout, but most certainly I am not without the wish to become so, and it is this wish that encourages me to teach you. A notable literary man has said that a good way to learn is to study, a better to listen, and the best to teach. And Saint Augustine, writing to the devout Flora,4 says that giving is a claim to receive, and teaching a way to learn.
Alexander caused the lovely Campaspe,5 who was so dear to him, to be painted by the great Apelles, who, by dint of contemplating her as he drew, so graved her features in his heart and conceived so great a passion for her, that Alexander discovered it, and, pitying the artist, gave her to him as his wife, depriving himself for love of Apelles of the dearest thing he had in the world — in which, says Pliny, he displayed the greatness of his soul as much as in the mightiest victory. And so, friendly reader, it seems to me that as a bishop, God wills me to frame in the hearts of his children not merely ordinary goodness, but even more his own most precious devotion; and on my part I willingly undertake to do so, as much out of obedience to the call of duty as in the hope that, while fixing the image in others’ hearts, my own may happily conceive a holy love; and that if his Divine Majesty sees me deeply in love, he may give her to me in an eternal marriage. The beautiful and chaste Rebecca, as she watered Isaac’s camels, was destined to be his bride, and received his golden earrings and bracelets, and so I rely on the boundless goodness of my God, that while I lead his beloved lambs to the wholesome fountain of devotion, he will take my soul to be his bride, giving me earrings of the golden words of love, and strengthening my arms to carry out its works, wherein lies the essence of all true devotion, the which I pray his Heavenly Majesty to grant to me and to all the children of his Church — that Church to which I would ever submit all my writings, actions, words, will, and thoughts.
Annecy, Saint Magdalene’s Day, 1608
Part I
Counsels and Practices to Guide the Soul from the First Desire for a Devout Life to a Firm Resolution to Embrace It
Chapter 1
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 prone 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 painted all his pictures with the features and expression of the women he loved, and in the same way 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 his heart is full of bitterness; and while in his great abstinence he will not moisten his lips with wine, perhaps not even with water, he does not scruple to steep them in his neighbor’s blood through slander and detraction. Another man considers himself 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 except under pressure. Meanwhile, all these people are conventionally called religious, but they are in no true sense really devout. When Saul’s servants sought to take David, Michal convinced them 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 their exterior with visible acts expressive of earnest devotion, and the world supposes
