_Page 443, S. Francis of Sales, B.C._
When he wrote this biography the author had not access to the original
materials, as the Acta Sanctorum for January did not include S. Francis.
He was therefore obliged to have recourse to two modern biographies,
those of Mr. Ormsby and Lady Herbert, based on the "Vie de S. François
de Sales," by M. Hamon, that has gone through a good number of editions.
In 1878 appeared an article, "Two Sides to a Saint--S. Francis de
Sales," by the Rev. L. Woolsey Bacon, which was published in
_Macmillan's Magazine_ for September; it was founded on the Lives of S.
Francis by Marsollier and Loyau d'Amboise, and M. Gabriel, the
Protestant historian of Geneva. Marsollier did not write till 1700, and
he quoted Cotolandi, who composed his Notice of the Saint in 1687.
D'Amboise is unworthy of consideration, as his work was mere romance.
Hamon's Life is, on the other hand, based on the letters of the Saint,
and on the sworn depositions of eye-witnesses at his canonization. These
latter are of very little value, as any unpartial reader who wades
through such documents can assure himself. Anyhow they may contain, and
do contain, fact along with some romance. In "Bulls of Canonization"
much fable is introduced that will not endure serious examination. Where
biographers disagree and mutually vituperate one another as false
witnesses, our only resource is to go to the original letters of the
Saint. Canon Mackey has written four essays to clear the character of
Francis of Sales (London: Burns and Oates. 1883), and again in
_Christian Literature_, 1896, and it must be admitted that he shows a
good reason for mistrusting the charges brought against the Saint. Mr.
Bacon had, for instance, accused S. Francis of addressing a female
friend as "my dearest girl of my heart," whereas the original is "Ma
très chère fille de mon coeur." At the time S. Francis was a bishop of
fifty-one, and although the expression is not at all to the taste of an
Englishman, has no more meaning than the gushing and fulsome words which
close a French letter, or than our "My dear So-and-So," and "Yours
sincerely." Mr. Bacon also charges the Saint with having played fast and
loose with the affections of the young lady to whom he was engaged. But
the evidence goes no further than to show that at the time he was moved
by conflicting considerations--submission to the will of his parents and
his own strong reluctance to enter the marriage state. Mr. Bacon,
moreover, accuses the Saint of having carried on the conversion of the
Chablais under the cover of the soldiers of the Duke of Savoy. The
circumstances seem to have been these. In 1536 the Bernese, taking
advantage of a rupture between France and Savoy, treacherously and
without declaring war entered the territory of the latter power and
occupied Gex and a portion of the Chablais. They then wrecked the
churches, drove out the priests, and forbade the exercise of the
Catholic religion. In 1564 Savoy recovered the country, and engaged to
allow therein the exercise of the Protestant religion. This agreement
was faithfully observed for twenty-five years, but in 1589 the Genevese
and Bernese combined to reoccupy the country. It was recovered by the
Duke of Savoy, who considered, and justly, that by this violation of the
treaty by the Bernese he was freed from his obligation to tolerate
Protestantism. The mission of S. Francis lasted for four years from
September 1597, and unquestionably he had the power of the Duke of Savoy
at his back, and did not scruple to invoke it. But that was the way of
proselytising at the time. Protestants and Catholics alike leaned on the
arm of flesh, and each was equally ready to employ the sword against the
other.
But certainly at first S. Francis was not supported by the Duke in the
manner he had expected and desired, and also no doubt can exist that
when the sword was used he employed his best endeavours to prevent its
being wantonly and cruelly wielded. His letters show plainly that his
success in convincing the people of the Chablais was almost _nil_ till
their fears were excited, and they were afforded other reasons for
renouncing Protestantism than conviction that Romanism was better.
The real difficulty S. Francis encountered at first was that the people
would not listen to him. The attitude of the people he thus describes:
"One party do not wish to hear; the other excuse themselves on the risk
they would run if the truce were broken, should they have shown any
approval of Catholicism; ... others again are persuaded of the faith,
but we cannot induce them to confess it, not knowing what will be the
end of the truce" (Letter 9). In Letter 32 he asked the Duke to allow a
senator to call the citizens together, and in his magisterial robes
invite them to listen to his sermons.
At last conviction was supposed to be obtained, and a profession of
submission to the Catholic faith extorted, when the inhabitants who were
contumacious were threatened with expulsion. But it must be remembered
that the Protestant cantons of Switzerland were equally intolerant, and
determined to expel recalcitrant Catholics.