Chapter 1: Main Events in the Life of Francis de Sales
Francis was born on 21 August 1567 in the family castle of Sales, in Thorens in the duchy of upper Savoy. He was the firstborn child of Francis and Frances De Boisy. His father was forty-four, and his mother fifteen. There were twelve children born to the family, five of whom died soon after their birth. Francis’ studies were lengthy and were accomplished in three stages: college studies at la Roche and Annecy (where his priestly vocation was born); then at the Jesuit college in Paris; and finally at Padua, where in 1591 he obtained his doctorate in civil and canon law. During these years he also studied theology.
He was a gifted young man: of brilliant intellect, persevering, purposeful, serene, affable, irresistibly charming, and above all, consumed with the love of God.
Francis the priest: pastor and missionary
Our studious young man showed no interest in the prestigious betrothal and political office offered to him, and thus dismayed his father who had nursed visions of social grandeur for his firstborn.
He was appointed to the chair of the Annecy cathedral chapter, and was ordained priest on 18 December 1593. His early years of priesthood in the Calvinistic district of Chablais were largely coloured, perforce, by extraordinary missionary controversy. He preached with courage, and his technique of patient dialogue and prayer was to prove a determining factor in the return of Thonon and Chablais to the Catholic faith.
His bishop sent him to Rome on diocesan business; and on 24 March 1599 he was appointed coadjutor bishop at the age of thirty-one. In 1602 he journeyed to Paris to organise the restoration of Catholic worship in the Gex area, part of his diocese and now reverted to French jurisdiction. Francis accomplished this task in nine months.
Francis, Prince-bishop of Geneva
Francis was ordained bishop on 8 December 1602 and became the good shepherd amongst his people. He was tireless in visiting his 450 parishes; he organised the further formation of his clergy, proclaiming that learning was the eighth sacrament for a priest. He concerned himself with the reform of monasteries, and the catechesis of the young. He spent hours in the confessional, dialogued with the Calvinists, preached the Advent and Lenten homilies in many cities in Savoy and France, undertook spiritual direction both viva voce and in correspondence, took part in theological discussions, and with his friend Senator Antonio Favre founded the Florimontane Academy; and in the midst of this multitude of activities he found time to publish in 1608 his Introduction to the devout Life (Philothea) and in 1616 his Treatise on the Love of God (Theotimus).
Francis, founder of the Visitation Congregation
At Dijon in 1604 he met the Baroness Jane Frémyot de Chantal, aged thirty-two, and a widow with four children. Between these two saintly people there developed a strong spiritual friendship. In 1607 Francis suggested to her an important project: the founding of new kind of Order of Contemplative Sisters that would include the care of girls and widows, and be permitted to leave the convent to visit the sick and the poor. The Order was founded on 6 June 1610; but in 1618 the very strict canonical rulings of the day were insisted on by the Primate of France, Denis Marquemont, and all aspects of the external apostolate were suppressed.
Final journeys
Duke Charles Emanuel I of Savoy sent Francis to Paris to press for the marriage of the hereditary prince Victor Amadeus with Christine of France, the sister of the young King Louis XIII. Francis spent some ten months in the Capital. Despite being assailed by a mess of intrigues he engaged in an intense missionary program: tireless preaching, meetings with Vincent de Paul, Mother Angelica Arnaud and Richelieu. He also founded a convent of his Visitation nuns, and declined to become the coadjutor of the Cardinal Archbishop.
In 1622 he was obliged to undertake another painful journey: to go to Avignon to the members of the royal family of France, and accompany them via Rodano to Lyons. He was a guest at the Bellecour convent of the Visitation Sisters at Lyons and there met the Reverend Mother Jane de Chantal for the last time. Francis died of a stroke on 28 December 1622. His funeral was solemnised at Annecy on 24 January following, and his remains transferred to the Visitation Convent.
Francis was canonised on 19 April 1665 by Alexander VII; many years later in 1877, Pius IX declared him a Doctor of the Church, the first French-speaking member of that august assembly. Such is the resumé of the life of our patron, a life full of extraordinary splendour and benevolence. In the following pages we shall endeavour to present the principal features of this remarkable saint and seek to understand why Don Bosco was inspired to choose him as our model and protector.
Don Bosco and Francis de Sales – the correlation
Don Bosco and Francis de Sales were actually co-nationals. This is a fact that is usually overlooked, though it is one of the reasons why they were so closely related. Francis was not born in France, but in the duchy of Savoy; and from the mid-sixteenth century up to the Treaty of Turin in 1860 (which ceded Savoy to France) Savoy and Piedmont belonged to the Sardinian States with Turin as the capital. During young Bosco’s formative years, Francis de Sales was venerated as the national saint; clergy and aristocracy spread his culture and the knowledge of his enterprises. Indeed, even Cavour and his family claimed kinship with the de Sales family line.
Don Bosco began to know and revere Francis in the Seminary at Chieri, and then at the ecclesiastical boarding college in Turin. These institutes had been placed under the patronage of St Charles Borromeo and St Francis de Sales; and it was here too that the learned and saintly Fr Joseph Cafasso taught – a man imbued with the spirit of St Francis and who encouraged Don Bosco’s apostolate and was his confessor for twenty years.
It is probable that Don Bosco actually did read at least the Introduction to the Devout Life, seeing that he was to recommend it to his young charges in the first pages of his Companion of Youth in 1847; but we are not sure if he read any other writings of Francis. In any case, whatever he knew of Francis’ writings as a Doctor of the Church, theologian and spiritual director, was assuredly greatly surpassed by his overall knowledge of the apostolic Francis, full of zeal, the Bishop who taught and practised the best kind of pastoral expertise – his Salesian system inspired by love. Indeed, on the vigil of John Bosco’s ordination to the priesthood on 5 June 1841, the fourth of his resolutions was, In all things I shall be guided by the charity and gentleness of St Francis de Sales.
Later on he chose as his motto: Give me souls; take away all else, and when explaining this saying to Dominic Savio, he simply mentioned that the maxim had been used by St Francis de Sales.
In the Memoirs of the Oratory of St Francis de Sales, Don Bosco made it abundantly clear why he had chosen Francis as patron and model. His words are important and deserve to be perused. In 1844 Don Bosco was appointed chaplain to the institution of the Marchesa Giulia di Barolo, and she agreed to give him the use of two large rooms – which Don Bosco transformed into his `first Oratory church’. In the Saint’s own words, `The name St Francis de Sales was given for two reasons:
because the Marchesa di Barolo had in mind to found a Congregation of priests under this title and with this intention had a painting of this Saint that even today hangs at the entrance of the building; and
because our ministry demanded great calm and kindness, and had therefore been placed under the protection of this Saint. We wanted Francis to obtain from God the grace that would help us to imitate him in his remarkable gentleness and zeal for souls. A further reason was to place ourselves under his protection, so that he would help us from heaven to imitate him in his combating the adversaries of the Church, who were gaining numbers in Italy and especially in Turin’. In his Regulations of 1847 Don Bosco was to speak of the imitation of Francis `in his charity and kindly demeanour’, an attitude so necessary for the success of his educative work.
These words are certainly most revealing. We know that Don Bosco also admired other great Saints noted for their great pastoral work: Philip Neri, Charles Borromeo, Vincent de Paul, Alphonsus Liguori. However, for him Francis de Sales was number one: for his intuition, and his reasoning. He saw him as the Saint who fitted in best with his own spirit and mission, the most suited to illumine and inspire him in his priestly and educative apostolate. In so many ways Francis had faced and conquered similar difficult problems, and he was thus a beacon light indicating the best way to follow. It will be helpful to gain a better understanding of this affinity of John Bosco the disciple with Francis the model.
Vital ‘Salesian’ affinities
Don Bosco tells us that he was attracted by two essential aspects of the moral and spiritual characteristics of Francis de Sales:
his apostolic energy, his zeal for the salvation of souls, his defence of the truth, his fidelity to the Church; and
the Christlike gentleness that imbued his zeal: his charming manner, his patience, his extraordinary sensitivity.
The vital source of both these qualities is a deep, solid and decisive conviction, namely, that love is the totality of God and the totality of man. Thus it is possible to group the affinities found in our two saints under the three following aspects.
Staunch pastoral character
The first characteristic that both Saints shared was their pastoral nature. As already recorded above, Francis was an intellectual, a writer, a theologian – but first and foremost he was a Bishop, and well trained for this office by four years of heroic priesthood. He was a man of many talents, and consecrated himself heart and soul to his duties and responsibilities as Bishop. He was utterly selfless and never failed to give his all to his flock. We read in his letters to the Baroness de Chantal that for this he would refuse all further dignities. As befitted a good shepherd he dedicated himself tirelessly to celebrate, sanctify and govern always for the good of his people, regardless of their social standing.
All his writings were inspired by his episcopal activities. It was as a Bishop that he guided so many Philotheas and Theotimuses along the path of devotion, and founded the Congregation of the Visitation. He wore himself out in his total dedication to this active apostolate, in accordance with his episcopal motto: Chosen by God, assigned to his people.
As for Don Bosco, his priesthood demanded an heroic preparation. It permeated and defined his whole life. He never wished to be anything other than a priest, everywhere and always – charismatically oriented towards the young, especially those in need. His aim was not to be an educator who happened to be a priest, but a priest who exercised his priesthood in the educative mission. It was as a priest that he approached the young and led them to Jesus and to eternal life; it was as a priest that he founded the three Families of his co-workers and disciples and extended his apostolate to the mission fields. Like Francis, he too lived and wore himself out in his untiring zeal.
In the hearts of our two Saints there burned the same passion for souls, the same pastoral charity that impelled them both towards the direct and creative apostolate. We need only advert to their toilsome activities and their ceaseless travelling: Francis astride a horse or mule or in a coach, and John Bosco enduring the discomfits of a diligence or primitive train. Both were assiduous in spreading the Word in simple, imaginative and popular language; both catechised with conviction, both were keen writers albeit in different areas of teaching. Both spent long hours in the confessional and in spiritual direction;
both were noted for their friendliness and deep concern for educative and Christian guidance – each according to his own special vocation. Both were religious founders and taught others to walk the path of sanctity.
Both Bishop and Priest had loved and served the Church. Both had constantly devoted their efforts to defend sound doctrine, to encourage other shepherds, to venerate the successor of Peter – and frequently in difficult situations. More than once they both paid dearly for their loyalty and obedience in varied and harsh sufferings. Both too had to cope with the vagaries of political problems, and in delicate situations both were always outspokenly true ministers of Christ.
Another thing to note about these two great men of action is that, although they tackled so many enterprises, and generally with great success, they did not need these activities to express themselves. Those who knew them were always struck by their interior calm, their constant serenity, their smiling tranquillity, and their ability to deal methodically with matters, prompted only by their profound love of the God they wanted to serve. Obstacles did not discourage them: they expressed their fidelity in a patience that was certainly not resigned but very active. There was always about them a serenity and that peace of God, which passes all understanding.
Doctrinal conviction founded on love
In 1939 Bishop Lavallée, Rector of the Catholic Faculty at Lyons, thus expressed his understanding of the affinity of the two saints: `The relationship between Francis de Sales and John Bosco is evidenced in their common aim: they tackled the evils that afflict humanity with the miraculous weapon of charity.’
In the 16th century Francis, and in the 19th century John Bosco, both faced a period of cultural, social and religious crisis. For Francis there was the Renaissance and the Council of Trent; for John Bosco there was the Risorgimento and the beginning of the Industrial Revolution. Both had to cope with the distorted vision of mankind proposed by Calvinistic pessimism (in the time of Francis), and Jansenism (in the time of John Bosco). Their weapon was that they envisaged mankind and human affairs as optimistic and open to the future. They were both divinely inspired to centre their convictions on the most positive and decisive reality that exists: LOVE, which is the totality of God and must become the totality of man. This is my commandment, that you love one another as I have loved you… He who loves remains in God and God remains in him… If I have not charity I am nothing… God is love… love comes from God… let us love one another; for love is of God, … Love is patient and kind…
Love bears all things, believes all things, hopes all things, endures all things… Love never ends… God is love, and he who abides in love abides in God, and God abides in him. Our two Saints never ceased to meditate and live these words, Francis in a more reflexive way, Don Bosco in a more intuitive way. Francis, like St Augustine, was called the `Doctor of love’, and Don Bosco was called by Pius XI a `giant in charity’.
The God they adored and preached is the Father so full of tender mercy, and Jesus the Good Shepherd who gives his life for his sheep. The Treatise on the love of God tells the story of this patient divine love; and Jesus reveals this love through a Visitation Sister. Don Bosco taught his young charges, `You are the light and the love of the God who created you and who created you for your happiness’. The last of Don Bosco’s labours was to build the Church of the Sacred Heart in Rome, as though to proclaim that all his work had the sole aim of being an expression of divine charity.
And what was their vision of man? Our two Saints saw man most vividly as `oriented Godwards’, destined for eternal joy, capable of an earnest response to his love. The substance of man is his heart; and his vocation is to love. The function of man, of the universe, of human affairs, and of every personal destiny is the loving encounter between God who seeks man and man who seeks God; and from this love there flows the willing encounter of man with his neighbour. Genuine education then is the initiation to true love; salvation begins when love begins, and to love there is no need to await extraordinary occasions: it is possible always and everywhere, in our duties and in our daily encounters.
Salesian pastoral attitudes
Charity for our two Saints was not only the beginning and the end. It constituted the actual way they toiled and fulfilled their pastoral work, the actual means and the actual form of their apostolate. The Bishop, the priest, the
educator, must above all else love `with deeds and in truth’ those to whom he is sent. Before being translated into action, the apostolate must be a personal relationship of love; indeed every activity not suggested by love is doomed to failure. This conviction prompted Frances de Sales and John Bosco to exhibit a number of attitudes that could be called typically `Salesian’.
In the first place we note what has been called their `humanism’, their respect for the innate dignity of all of God’s children. Both Saints were optimists, with a radical confidence in man and his natural and supernatural capacity. Both possessed a deep understanding of man, had exalted ‘human’ values and virtues, had made room for emotions, for joy, for culture, for progress.
They were convinced of the usefulness and value of action, convinced that every person could be taken in hand; their calling was above all to help people develop their interior talents: their intelligence, their freedom, their heart, their faith (Don Bosco referred to these activities as reason, religion and kindness), with a patience that could wait, hope and keep trying in the face of failure.
In every good shepherd who loves his sheep and seeks to be loved by them so as to lead them more easily to God, there is a very special relationship, which Don Bosco summed up in his well known term `kindliness’ – in other words, an infinite respect for each person, including the poorest of the poor, and the least likeable ones. The opening gambit must be a pleasant welcoming smile, a kindness that tries in all humility to be affable, a sense of humour, infinite patience and forbearance in the face of faults and ingratitude, and an invitation to friendship. In this way Francis de Sales and John Bosco surrounded themselves with an aura of extraordinary pleasantness and congeniality. They are remarkable among all the Saints as being in the front row of those who had this aura of attraction, and who were loved by all. One has only to think of the triumphal receptions of our two Saints when they each visited Paris.
Another aspect of their particular charity manifested itself in a practical realism and a dauntless courage. True love is not romantic but realistic, full of practical wisdom. It accepts others as they are, and tries to give them what they need here and now. It adapts itself to circumstances… Both Francis de Sales and John Bosco in their apostolate ran a course of popular apologetics in their preaching and writing. Their propositions were well balanced, their language simple, their presentation imaginative, their style engaging and practical. They did not expect from their flock a holiness that was immediate or austere; they encouraged them to draw nearer to God in a steady, practical and unexaggerated practice of virtue; they sought to instil in them a conviction of daily fidelity. Both very soon became excellent counsellors.
In all of the above apostolic efforts they never ceased to be impelled by love; they kept up to date and had no fear of trying out new techniques of presentation, calmly discussing various aspects of contemporary thought and action. Francis, in his Chablais mission, used leaflets and pamphlets slipped under the doors of his `congregation’, and would later be proclaimed the patron of journalists. Don Bosco branched forth with a popular press and is truly a staunch champion of the Catholic printing press. Indeed in our modern times, both could be considered patrons of social communications, for both had great confidence in the value and progress of the media. In their own lifetime their own principal works went through dozens of editions. Indeed all aspects of their apostolates are marked by courageous boldness: the founding of the Visitation Sisters and the Salesian Society both surprised the Rome authorities, and the launching of the numerous Salesian missions must have seemed, humanly speaking, veritable acts of folly.
Culled from Salesians of Don Bosco in the United States (USA West Province)