When I was consulting him once as to whether or not I should follow the
bent of my own inclination in the matter of retiring into a private and
solitary life, he, wishing to ascertain by what spirit I was led, answered
me in the beautiful words of St. Augustine: _Otium sanctum diligit charitas
veritatis, et negotium justum suscipit veritas charitatis_.[1] Charity, the
holy love of eternal truth, draws us into retirement, that we may in that
calm leisure contemplate things divine; but when our hearts are filled with
true charity we are none the less urged to undertake good works in order to
advance the glory of God by serving our neighbour.
Although he esteemed Mary's part--called in the Gospel "the better
part"--much more highly than Martha's, yet it was his opinion that
Martha's, undertaken purely for the love of God, was more suitable to
this present life, and that Mary's had more in common with that of a
blessed eternity. He only made an exception as regards some special and
extraordinary vocations, some irresistible and most powerful attractions,
acting upon the soul, and in the case of those who do not possess the
talents requisite for serving as Martha served, and have only those
suitable for a purely contemplative life. Also those who, having expended,
all their physical strength in the service of the Church, withdraw into
solitude towards the close of their life, there to prepare for that last
journey which is ordained for all flesh.
For this reason he repulsed and silenced me--not indeed harshly, for his
incomparable sweetness was incompatible with harshness--but firmly and
decidedly whenever I spoke to him of quitting my post and of resigning the
helm into the hand of some more skilful pilot. He called my desire to do so
a temptation, and in the end closed the discussion so peremptorily that,
during his lifetime, I never ventured to revive it with anyone.
He dealt in almost exactly the same manner with that virtuous soul[2] the
corner-stone of the spiritual edifice of the Congregation of the Visitation
which he founded, for he kept her in the world for more than seven years,
bringing up and educating the children whom God had given her and affording
spiritual help to her father and father-in-law. He kept her back, I say,
for this long period, before permitting her to retire into the solitude of
the cloister; so exact was he in himself following, and in leading those
who were under his direction to follow, the holy light of faith rather than
the false and lurid glimmers of their natural inclinations.
On a previous occasion a certain Bishop whom I knew well asked him whether
in his opinion it would be allowable for him to give up his Bishopric with
its heavy burdens and retire into private life, bringing forward as an
example St. Gregory of Nazianzen, surnamed the Theologian, the oracle of
his time, who gave up the charge of three Bishoprics, Sozima, Nazianzen,
and the Patriarchate of Constantinople, that he might go and end his days
In rural life, on his paternal estate of Arianzen.
Our Blessed Father replied that we must presume that these great Saints
never did anything without being moved to do it by the Spirit of God, and
that we must not judge of their actions by outward appearances. He added
that St. Gregory in quitting Constantinople was only yielding to pressure
and violence, as is proved by the manner in which he said his last Mass in
public, and which brought tears into the eyes of all who heard him.
This same Bishop replying that the greatness of his own charge terrified
him, and that he was overpowered by the thought of having to answer for
so many souls: "Alas!" said Blessed Francis, "what would you say, or do,
if you had such a burden as mine on your shoulders? And yet that must not
lessen my confidence in the mercy of God."
The Bishop still complaining and declaring that he was like a candle which
consumes itself in order to give light to others, and that he was so much
taken up with the service of his neighbour that he had scarcely any leisure
to think of himself and to look after the welfare of his own soul, our
Blessed Father replied: "Well, considering that the eternal welfare of your
neighbour is a part, and so large a part, of your own, are you not securing
the latter by attending to the former? And how, indeed, could you possibly
work out your own salvation except by furthering that of others, seeing
that you have been called to do so precisely in this manner?"
The Bishop still objecting and saying that he was like a whetstone which is
worn out by the mere sharpening of blades, and that while trying to lead
others to holiness he ran the risk of losing his own soul, our Holy Prelate
rejoined: "Read the history of the Church and the lives of the Saints,
and you will find more Saints among Bishops than in any other Order or
avocation, there being no other position in the Church of God which
furnishes such abundant means of sanctification and perfection. For
remember that the best means of making progress in perfection is the
teaching others both by word and example. Bishops are by their very office
compelled to do this and to strive with all their heart and soul to be a
pattern and model to their flocks. The whole life of a Christian on earth
is a warfare, and should be one unceasing progress towards the goal of
perfection. Were you to do as you propose it would be in a manner to look
behind you, and to imitate the children of Ephraim, who turned back when
they should have faced the enemy. You were going on so well, who is it who
is holding you back? Stay in the ship in which God has placed you to make
the voyage of life; the passage is so short that it is not worth while
changing the boat. For, indeed, if you feel giddy in a large vessel, how
much more so will you in a slight skiff tossed by every motion of the
waves! A lower condition of life, though less busy and apparently more
tranquil, is none the less equally subject to temptation."
This reasoning so convinced the Bishop[3] that he remained faithful to his
post in the army of Holy Church.
[Footnote 1: De Civit. Dei. Lib. 19. cap 19.]
[Footnote 2: St. Jane Frances de Chantal.]
[Footnote 3: This Bishop was evidently M. Camus himself. [Ed.]]