Becoming what God wants
In this chapter, we will particularly follow our blessed Father attentive to the designs of divine Providence on his little Institute which has reached the age where it will take its definitive form. The previous course had followed his spiritual journey throughout 1615. We had noted the first mention of several aspects of our charism: “daughters of prayer” joined and united together by the same vocation, “the secret visitation of Our Lady” in a congregation “founded on Mount Calvary”. During this spiritual journey we had left, for today’s course, the whole part concerning the exchanges with Bishop de Marquemont, a period which will extend from March 1615 to June 1616. This is a decisive passage that the young Institute will experience. This passage is made possible by God Himself, as our holy Founder says in the Conversation on the Rules: “As for the end of your Institute, it must not be sought in the intention of the first three sisters who began, nor that of the Jesuits in the first design of blessed Father Ignatius; for he thought of nothing less than to do what he did afterwards, likewise Saint Francis, Saint Dominic and the others who began Religions. But God, to whom alone belongs the making of these assemblies of piety, has made them succeed in the way that we see them to be.” To achieve this, He uses human intermediaries.
The two bishops
Divine Providence chose as the instrument of its designs a Bishop very different from the Founder, although they meet in terms of zeal in the service of God and the Church. The first refers to what is codified, to material questions, to the interested expectations of families; the second considers the good of the Church, the aspirations of souls desiring to give themselves to Christ by imitating his hidden and crucified life. What a difference in terms of dignities between these two Bishops!
After the death of Bishop de Marquemont in 1626, Bishop André Frémyot wrote to his sister: “This poor man had worked so hard, suffered so much, crossed the mountains so many times to obtain this dignity of cardinal!” And, after six months, when he thought he would be established in greatness, authority and power for many years, a slight fever made him see the misery of human life, how fragile and short-lived it is” (Correspondence III-Letter of 24.10.1626).
Our blessed Father’s attitude was quite different when in 1605 he was informed that Pope Leo XI had included him in the catalogue of future cardinals (a project that would not come to fruition). At the time, he wrote to our holy Mother: “I will not wink at everyone, I despise them with all my heart; if it is not the greater glory of God, nothing will stir in me” (St Fr. de S. XIII p.80-UEA p.61). The red cassock he coveted was his own, dyed with his own blood shed for the Calvinists of Geneva.
The two men, as different as they may be, have great mutual esteem. Bishop de Marquemont, upon his installation in Lyon in 1613, had implored our holy Founder to enter into holy friendship with him, wishing to visit him to benefit from his experience (cf. St Fr. de S. XVII p.88). Without this sincere respect of the Archbishop towards him, what would have become of the community of Lyon? Furthermore, it must be emphasized that Mother Marie-Jacqueline Favre will play an important role by always referring to the Founders. The latter, moreover, aware of the difficulty of her position, support her with their advice.
Here is an example taken from a letter from our holy Mother (Correspondence I-Letter n°60): “My dear daughter, when the Archbishop speaks to you about enclosure or some other essential point of our rules, respond to him only with your modesty and equality, with a little laugh [smile] gently joyful. If it is necessary to add a few words, let it be only that they will agree well, he and Monsignor [of Geneva], that we are daughters of obedience, loving our Institute perfectly, this answer is for everything.” Our holy Mother remains a noble lady who knows how to finely avoid difficult subjects, she is even more a religious, daughter of obedience faithful to her Institute and to her Founder.
First difficulties
In March 1615, our holy Mother informed our blessed Father of difficulties raised in Lyon concerning the constitutions. This was an opportunity for him to clarify his thoughts. It should be noted that he did not consider the care of the poor, which was never practiced in Lyon. The question concerns visits to members of the sisters’ family who were sick. Our holy Founder replied (St Fr. de S. XVI p.329-UEA p.343): “In these large cities, I would not want to open the door to visits by sick relatives, to make them ordinary outings” (as in Annecy). He added: “If they are extraordinary, the spiritual father must know the need that exists. (…) I think that these visits by relatives should only be made on the basis of a deliberation taken in chapter”. So the spiritual father is informed, but it is the community that decides.
On April 18, he gave her new details, so that she would know his intentions well (St Fr. de S. XVI p.342-UEA p.347): “My Lord the Archbishop coming, humble yourself cordially for me and assure him strongly of the esteem, love and reverence that I have for his person. Take care to retain the freedom of extraordinary outings: jubilees, the visit of sick relatives, yes even of some great friend of the house, and even of some sermon, must be reserved, and all other occasions on which [for which] the community of sisters, with the advice of the spiritual father, will find that it would be appropriate; because it is necessary to reduce the practice of outings to the sole decorum and modesty that religion, joined to the condition of the subject, requires, because this is in fact the case [in the] congregations of Italy.”
At the beginning of the summer of 1615, our holy Founder was the first to make the journey to meet the Archbishop: “Not considering,” he said, “that I should let myself be warned, since he is the first of the bishops of France and I the last of Savoy, I went to see him in Lyon” (St Fr. de S. XVII letter 15.11.1615). He left Annecy on June 25 and stayed in Lyon until July 9. The two Bishops discussed several observances of the Visitation. On July 1, they signed the approval of the constitutions which ended thus: “So that such a pious Institute may remain stable, we have unanimously assigned to it these rules and constitutions, wishing to place with a love drawn from the depths of Christ, under our pastoral care and that of our successors, the aforementioned congregations established in our dioceses” (cf. St Fr. de S. XXV p.500).
Despite this approval, they wanted to make modifications as our holy Mother tells us writing to Sister Jeanne-Charlotte de Bréchard as soon as our blessed Father left Lyon (Correspondence I-Letter n°41): “He left with great desire to work for our rules which he will make very short according to the desire of His Grace the Archbishop.” Until then, no rush to found (St Fr. de S. XVII p.37-UEA p.359): “We must wait until our rules are approved,” writes our holy Founder, “and the house of Lyon well established by the authority of Mgr the Archbishop. We must be very careful not to want to establish ourselves in any diocese until the Bishop has given such a resolution that there is nothing more to say on his side.”
As a simple congregation, the Visitation is vulnerable on the side of the Bishop of the place where it is established. To remain itself everywhere, it must have solid rules that are fully accepted by him. Such complete acceptance on his part, “that there is nothing more to say on his side,” says our holy Founder. The exchanges with Mgr de Marquemont inspired him with this prudence. Our holy Mother also had experience of this, who wrote to Mother Favre about the Archbishop: “We must have great patience, because this prelate is so good that nothing more. (…) But his mind is thus infinite in thoughts and reflections” (Correspondence 1-Letter n°72). Providence uses the faults of its servants to realize its designs.
Simple vows for all sisters
A first change: on August 6, 1615, two novices Françoise-Gabrielle Bally and Claude-Simplicienne Fardel made the three vows of poverty, chastity and obedience as well as the oblation. Since 1611, all the sisters only made the vow of chastity just before their oblation. However, the constitutions of 1611, as well as those of 1613, included an article providing for the simple vows of poverty and obedience for those who expressed the desire, whether they were already veiled in black or even novices. “As for the vow of poverty and obedience, it will only be made with the advice of the spiritual Father and the permission of the Superior” (St Fr. de S. XXV p.245).
The venerable book of vows reveals that the formula is not yet fixed: for Sister Claude-Simplicienne, they added between the lines: “her vows and her oblation” and for Sister Françoise-Gabrielle, there was no space (cf. The Visitation of Annecy 400 years p.11). And here is Mgr de Marquemont arriving in Annecy, where he stayed from October 30 to November 5.
Even if we must digress from our subject, we cannot pass over in silence an event that occurred in his presence. There was a competition on November 4 to obtain a cure. An “ecclesiastical gentleman”, M. du Chatelard, presented himself there with the strong support of the Duke of Savoy. But due to his ignorance, he was disappointed in his hopes. Saint Francis de Sales conferred the cure on a priest as learned as he was pious, especially since these people needed “a pastor who would take great care to edify them and preserve them in the faith” he wrote to the Duke (St Fr. de S. XVII p.87). The following Sunday this gentleman let his disappointment overflow with insults. Our holy Founder, not content with forgiving him, added in this same letter: “I wish all happiness to the Lord of Chatelard, who professes to love the service of the Church; but for benefits, I would wish for him some of a different nature than those which bear the burden of souls, they will not be lacking, if it pleases Your Highness to favor him”.
In the absence of citing so many other similar cases, let us admire the perfect conformity of our blessed Father to the rules of the Holy Church. He faithfully applied the decrees of the Council of Trent, while in France they were only received by the Assembly of the Clergy in this year 1615. The veneration that Mgr de Marquemont had for the Bishop of Geneva must have grown even more. But these mutual visits of two Bishops aroused suspicions in the Duke. He received this charming justification: “Our visits were, in truth, for a matter of State: namely, for the state that we must constantly establish in the republic of our small congregation of the Visitation” (St Fr. de S. XVII p.107).
Shortly after this visit, our blessed Father made important changes. He modified the formula of the profession and decided that the sisters instead of an oblation would make the simple vows of chastity, obedience and poverty. The new formula of the profession in the constitutions of 1615 is thus conceived: “O my God, I make you a vow of perpetual chastity and to live forever in obedience and poverty, in the congregation here, according to the rules and constitutions thereof, for the observation of which I offer and give to your divine Majesty and to the sacred Virgin your Mother, our Lady, my soul, my body and my life” (St Fr. de S. XXV p.410 note e). The sisters, having already made the oblation, pronounce these vows on November 20. The next day, they confirm them, and write in the book of vows: “I have confirmed my vows that I made yesterday in the presence of Monsignor” (cf. The Visitation of Annecy 400 years p.11).
The second wish written on one of the first pages underwent a small touch-up, our holy Founder added between the lines the words: “and vows” above the mention of the oblation. It was therefore from 1615 that our sisters renewed their vows on November 21. Our blessed Father declared “that he had chosen this day and this mystery of the sacred Virgin presented in the Temple to be that of their renewals following the Queen of the spouses of Jesus” (cf. St Fr. de S. XVII p.104). But the decision was taken so late that the three professed sisters of Lyon had to make their renewal at the beginning of January.
The Constitutions of 1615
It was after the return of our holy Mother and the visit of Bishop de Marquemont that our blessed Father reworked the constitutions. On the subject of enclosure, here are some changes: Article 1: The last lines of this text in the previous constitutions have disappeared. They referred to the visit of Our Lady to Saint Elizabeth, and to that of the poor sick. Article 6: This article “On the outings of the sisters”, which concerned the service of the poor in the previous constitutions, has been transformed. It is indeed said in these constitutions of 1615: “Congregations established as simple pious congregations are not subject to rigorous and perfect enclosure. This one, remaining exempt from such a narrow enclosure, will nevertheless be obliged to closely keep that which is required for the conservation and propriety of its vocation. And therefore, the veiled sisters [that is, all those who are not turn sisters] will not go out at all, except for just, holy and very important reasons, as advised by the Ordinary of the place where they are.” Articles 7, 8 and 9 of the constitutions of 1613 have been suppressed; the first dealt with “The curtailment of outings” (in large cities), the second “Extraordinary outings” (jubilees, etc.) and the third “The election of those who will visit the sick”. These new prescriptions concerning enclosure do not hinder the mission in the Church on the contrary. In the previous course we noted the complete overhaul of the article “On the directress” in which she is exhorted to awaken in her novices an ardent apostolic spirit through prayer for the Church and the world. Finally, these constitutions, corrected, augmented and copied, had to be sent to Mgr de Marquemont in the first days of December 1615.
Defending the simplicity of the small congregation to the end
Our holy Founder found himself confronted with criticism of his Institute. In 1614, in response to “several children of this century,” he wrote the “Preface for the instruction of devout souls”; a very well-documented text “to arm and defend your holy vocation.” Faced with these “insolent censors,” he changed nothing in his constitutions.
But on the occasion of the founding of Lyon, we see him attentive to the questions of Bishop de Marquemont, to the point of modifying and deleting certain articles of the constitutions. In this, he went to the end of possible concessions without changing the simplicity of the Visitation. Can we not particularly attribute to these years 1614-1615 the words of our holy Mother: “…after many considerations and difficulties, because it upset our blessed Father to change the simplicity of his little congregation, seeming to him that this way of life, being less brilliant, would also have more cause for abjection and to remain in its baseness and smallness” (Mission and Spirit p. 14).
However, the time is approaching, when, recognizing the will of God, the Founder will adhere to the juridical transformation of the little Institute, leaving it forever an admirable lesson in humility. This transformation is the object of a persistent misunderstanding: the Order of the Visitation would be the result of a project of an active congregation which would have failed. This interpretation, so contrary to the writings of the Founders, often shocks us. Also the excellent work of Sister Mariagrazia “The Visitation in the intentions of Francis de Sales and in its realization” proves to be precious in reestablishing the truth. But it will take time to erase four centuries of misunderstandings, and it remains a “subject of abjection and of remaining in one’s baseness and smallness”; the desire of our blessed Father on the Visitation is accomplished in a surprising way!
The memoir and letter of Bishop de Marquemont (January 20, 1616)
In his Memoir (St Fr. de S. XXV p.322), Bishop de Marquemont puts “firstly into consideration that this congregation is not approved by the Holy See, that the vows will always be simple vows, and the girls who enter the congregation will never be truly religious”. He thinks that there is displeasure for them in having the essential obligations of the Religious Orders without having “neither the name, nor the perfection, nor the indulgences; and that the bonds that will hold them in this congregation are not so indissoluble that they cannot fear seeing disorders among them in a few years”. He continues by imagining the difficulties caused by a sister who would return to her family: the shame if she married, the inheritance that she could claim according to French law.
In her book (p.40), Sister Mariagrazia writes: “The pages of the Memoir delve meticulously into the smallest legal quibbles. We are far from the broad and harmonious perspectives opened up by Francis de Sales. In return, the Memoir offers us an example of the rigorously legalistic mentality of the French canonists of the 17th century. It gives us an overview of the socio-cultural environment of the time, and of the multiple obstacles that the economic interests of families imposed on any possible religious vocation.”
Bishop de Marquemont concludes his objections by echoing the families who “do not willingly see their relatives enter this congregation” because the vows are not solemn. This is “a very common complaint in this city, in which parents are not very inclined to consecrate their daughters to the service of God; and when they do, there are very often many temporal considerations.” He then makes two proposals. A first solution would be to convert these congregations (of Annecy and Lyon) into formal Religions (in religious order) with the rule of Saint Augustine, under the jurisdiction of the diocesan Bishop, and that the nuns live according to the same constitutions, “which are excellent, he says, and breathe piety and the spirit of God on all sides”. “When the sisters have made solemn vows, they will be in a more perfect state; they, the monasteries and the parents out of the aforementioned dangers and apprehensions”. This solution would respect one of the two objectives of the Visitation, that of “opening a door through which the elderly or weak, or those who do not feel called to the rigors of the narrower Religions, can pass into the service of Our Lord”.
The other end of the Institute should be abandoned according to him, that of allowing widows with unresolved affairs to live in the community while going out for family needs. He proposed to these widows to make as in Rome the vow of chastity and to stay at home. The second solution would maintain the status of simple congregation. He proposed the name of “Presentation” instead of “Visitation” since this had been chosen, according to him, because of the service of the sick. The difference between the vows of the congregation and the solemn vows would be to be marked more, the novices would have to be discharged from all business before the profession. Under this form of congregation, the entry of parents and children could be allowed to visit the sisters in case of extreme illness, as well as secular women for a few days of retreat.
The conclusion leaves hanging a threat of division over the Institute: “If we can agree uniformly, the constitutions could be published as being made for the congregations of Annecy and Lyon. If we cannot agree, the Bishop of Geneva will dispose of his own, and the Archbishop of Lyon will dispose of his own as he judges appropriate, either in terms of a congregation or a monastery, to which he is very much inclined, if it is necessary to diversify into something of the Bishop of Geneva, which he would do only with extreme regret. However, when it is necessary to come to make separate rules, we have the example of the bishops of the province of Milan, who have not entirely accommodated themselves to each other.” In this last eventuality, we hope that he supposes to offer the choice to the community of Lyon…
In the letter attached to the Memorandum (St Fr. de S. XVII p.405), after having repeated his objections and proposals, he adds: “I will never be able to establish the congregation here well if I do not put the enclosure there. This is the opinion of all the religious and (…) the most qualified people of this city. They would still like it to be a formal Religion, and have difficulty in allowing their daughters to enter it otherwise.” And in conclusion: “If the misfortune should happen to me that we cannot agree on this article, I beg you that it would please you in this case to give me your charitable advice, if I should I will continue my congregation on the model and constitutions of yours, changing what I judge necessary in my diocese, or else I will change my congregation into a formal Religion. But (…) if after having recommended the matter to Our Lord, you want me to leave the exits and conform to you entirely, and that it pleases you to answer to God for me, I declare to you that with this condition, and the confidence that I have in your virtue, I will put underfoot my feeling and all that the world can say, and will establish the congregation, and will have its constitutions published, such as you will order”. Our holy Founder could have taken advantage of this small opening.
The response of our holy Founder to Bishop de Marquemont and his letters to Mother Marie-Jacqueline Favre
The letter and the Memoir must have reached Annecy around January 25. It will only take a week for our blessed Father to accomplish the passage to which Providence calls him. We must immediately note a term that will constantly recur under his pen, the word “acquiesce” (cf. UEA p.374) which has for him the meaning of “finding one’s rest by saying Yes”, expression of the feelings of his heart (and that of Christ!).
On February 2, one year after the foundation of Lyon, he responds to the Archbishop (St Fr. de S. XXV p.333). From the beginning, he gives him the choice of the legal status of the Visitation to which he “will acquiesce not only humbly and reverently [respectfully] as he should, but cordially, cheerfully and in all sweetness”. Then he recalls that this congregation had only been planned for the diocese of Geneva. He points out that the Holy See, knowing of the existence of this congregation erected in Annecy by the Bishop, had not opposed it. “If therefore it is permissible [permitted], one cannot doubt that it is very useful, without for that reason wanting to equal it in dignity and perfection to the formal Religions. (…) The particular purpose of the erection of the congregation of the Visitation in the city of Annecy was the retreat of physically infirm girls, and of widows still attached to the affairs of their children; as well as the retreat of women who would like to make resolutions to live more holy in their homes. For as for the visitation of the sick, it was rather added as an exercise in accordance with the devotion of those who began this congregation and the quality of the place where they were, than for a principal end…
“Our holy Founder thinks of the good that the Visitation will bring first to France. “Considering that the kind of life practiced in this congregation could be received with great utility and glory of God in France, if it were reduced to the point to which His Excellency the Archbishop desires, the Bishop of Geneva, with all his heart, without a single hint of repugnance, acquiesces to the establishment of this congregation as a simple congregation under the condition of a perpetual enclosure, such as it is marked at the Council of Trent for the formal nuns, and under this sweet and benign interpretation that, as in Italy (…) one can bring in women and girls who will need to withdraw there for a little, in order to put their consciences in order and restore them. (…) As for the entry of fathers and children (in the event of a sister’s very serious illness), it is believed that this will be a great consolation for them. (…) For the retirement of widows who will still be obliged to go out sometimes, it will also be sufficient that they do so in secular and modest dress. To satisfy the men of the world, one could easily obtain from the parliament or the king’s council that the renunciations made by the daughters upon their entry would hold (if they left religious life, therefore as for solemn vows). (…)
As for the name of the congregation, Mgr the Archbishop is very humbly begged to agree that that of the Visitation remains; since under this name, the congregation of Annecy is received in the State of Savoy, the patents ratified in the senate, and several contracts. Also this title of Visitation is very authentic; provided that we are in agreement on things, names are of very little consideration.” He does not speak here of the mystical meaning of this name, he places himself on the legal level like the Archbishop. “As for the form [formula] of the vows, it will matter very little, Mgr the Archbishop will be able to draw it up as he wishes; although the one that had been drawn up is in conformity with those of the congregations of Milan”.
Our holy Founder, who is a doctor of canon and civil law, has just answered point by point the objections of the Archbishop, while preserving the status of a simple congregation for the Visitation. Yet he adds: “But because it is clearly seen that the spirit of Mgr the Archbishop would have a more complete satisfaction if this congregation were converted into a formal Religion, under the rule of Saint Augustine, with the same constitutions that it has now, the Bishop of Geneva acquiesces very freely and with all his heart, not only for the respect that he owes to the major spirit, but also because (…) in the transmutation of the congregation of the Visitation into a formal Religion one will be able to exactly keep the end of this congregation”. He thinks that it will be easy to obtain the authorization to welcome in cloister widows not yet freed from temporal affairs and women in spiritual retreat. At the end of his letter, he insists: “May it please Mgr of Lyon to conclude so that one can make the establishment in one of the two ways. (…) There is no longer any reason to delay, since the Bishop of Geneva is in perfect indifference to agreeing with suavity the choice that it will please Mgr the Archbishop to make; and he has even taken more inclination for that of Religion, seeing there more shining the contentment of the one (Mgr de Marquemont) to whom he must and wants to render obedience, and the applause of the people of the world and of several religious, with the preservation of the fruits supposed [desired] by the congregation. “
Our holy Mother will later write to the biographer of Saint Francis de Sales (Correspondence II-Letter n°643): “It is true that he had a great desire to maintain us under the title of simple congregation, although with enclosure and public vows of chastity, poverty and obedience, but not solemn ones. His incomparable humility made him acquiesce. (…) He said that God had done his will, notwithstanding the repugnance of his own, and that finally, all things considered, it was the best that we were in title of religion, and he was very pleased with it.” In acquiescing to Bishop de Marquemont, our holy Founder sees far, he thinks of the fruitfulness of his young Institute, this is what he confided to Mother Favre on February 2, 1616 (St Fr. de S. XVII p.138): “I am responding to Bishop the Archbishop, on a large paper that he sent me, containing everything that he pleases to allege against the Institute. On two parties that he proposes to me, outside of which he does not want to establish our congregation in his diocese, I leave the choice to him. (…) The two parties are: either to leave our congregation as a simple congregation with enclosure, or to reduce it to a formal religion under the rule of Saint Augustine.
As for the first party, he proposes it only reluctantly; so that [also], seeing that it would be difficult to favor the congregation if one does not come to the second, I leave it to him at liberty, it being a matter of indifference whether the good of the congregation is done in one way or the other. Now, my feeling was that it would be better done as a simple congregation, where only charity and fear of the Spouse would serve as enclosure, with the retreat that the propriety of such assemblies requires, as we had put it in [the] rules. But, since the good reception that the Archbishop will give to this congregation in his city depends on the one that it can claim in all of France, I agree that it be made a formal Religion, (…) since, as he says, nothing will be changed in the rules. (…) The important thing is that I have made this acquiescence with a gentleness and tranquility, as well as with an unparalleled suavity. (…) My judgment was very happy to submit to that of this worthy prelate; for, what do I claim in all this, if not that God be glorified and that his holy love be spread more abundantly in these souls who are so happy to dedicate themselves all to God? (…) With all my heart, I agree that it be a Religion, provided that, by the gentleness of the constitutions, infirm girls are received there, widows have a retreat there, and women of the world some refuge for their advancement in the service of God.
It is in this sense that he undertook the steps with the Holy See, we have two interesting letters to study (cf. St. Fr. de S. XVII p.199 and 239). At the end of February, he wrote a new letter to Mother Favre, in which the sentiments that guided his heart shine through. We see there the abandonment to the good pleasure of God, the gratuitousness and humility in the service of the Church, the love of our Institute in the trust in the Lord who created it and leads it according to his designs (St. Fr. de S. XVII p.150): “If the Archbishop tells you what he wrote to me, you will answer him that you were left there to serve in the establishment of your congregation; that you will try to lead the sisters well according to the rules; that if it pleases God that this congregation change its name, state and condition, you submit to his good pleasure, to which the whole congregation is entirely devoted; and, that in whatever way God is served you will be satisfied. Indeed, we must have this spirit in our congregation, because it is the perfect and apostolic spirit. That if it could be useful in establishing several other congregations of good servants of God without ever establishing itself, it would only be more pleasing to God, because it would be less subject to self-love. Believe me, I love our poor little congregation perfectly, but without anxiety, without which love is not accustomed to live, for the ordinarily; but mine, which is not ordinary, lives, I assure you, completely without that, and with a very particular confidence that I have in the grace of Our Lord, that his sovereign hand will do more for this small and humble Institute than men can think.” Could he have sensed the predilections of the Heart of Jesus for his dear Benjamin?
Letters from our Holy Mother
Our Holy Mother intimately shares the sentiments of our holy Founder, she writes to Mother Favre on February 2: “Finally, we must sacrifice ourselves for God and for his glory, to which most assuredly this whole affair will greatly succeed” (Correspondence I-Letter No. 62). Similarly at the end of the month: “We have a father who is admirable in his humility, gentleness and modesty: let us imitate him faithfully” (Letter No. 65).
She exhorts him to keep the secret; It seems that it was only a few months later that our holy Founder informed all the sisters of Lyon of the decision taken with Bishop de Marquemont, as appears to be indicated in the letter of June 6 that our holy Mother sent to Mother Favre (Correspondence I Letter No. 80): “You are now assured of the will of our good lord concerning the conversion of our congregation into religion, on the conditions that he has indicated to you, which are all holy and whose resolution is invariable. This option was offered to Bishop de Lyon a long time ago and we did not want it to be known, because what will it matter to us to make our solemn or public vows as we do them, to be called religion or congregation? Certainly that does not matter to us! On the contrary, we have always shown that we want it, but always with this invariable reserve of not changing anything in the end of our Institute, nor in the means of achieving this end, which we have held until now, thanks to God, to his glory, to the benefit of our neighbor. Whoever does not want us like this, let them leave us! We do not ask anyone to take us, but we will be very happy to remain humbly in our smallness. In vigorous language, she expressed her satisfaction with the transformation of the Institute into a religious Order, because this legal status protects it from all external interference. On this June 6, she admired God’s designs on the Visitation: “What a grace he gave us, six years ago, to call us to this way of life so suitable for achieving true perfection! Blessed be this divine Savior! I assure you, my true first and very dear daughter, that I am trying today to greatly renew my heart, in order to live henceforth according to the most holy will of God. » We too, in meditating on the conduct of divine Providence with regard to our Institute, how could we not be led to give ourselves to it in all confidence to become what God wants?
WORK – THE STEPS OF OUR HOLY FOUNDER WITH THE HOLY SEE: VOLUME XVII (FRENCH TEXT AT THE BOTTOM OF THE PAGES) P. 199 TO 202 (up to “following the Memoir”) Description of the Visitation of Annecy: note its apostolic influence. VOLUME XVII P. 239 TO 246 (up to “it will be the same in the future”) Description of the communities of Annecy and Lyon: beyond the style adapted to the court of Rome, note the three points on which our holy Founder insists, and which will be debated for a long time. –
THE VISITATION IN THE INTENTIONS OF FRANCIS DE SALES AND IN ITS REALIZATION: FINAL CONSIDERATIONS P. 66 TO 72: In what way was the Visitation and remains today a “novelty”?
TRAVAIL
- LES DEMARCHES DE NOTRE SAINT FONDATEUR AUPRES DU SAINT-SIEGE :
TOME XVII (TEXTE FRANÇAIS EN BAS DE PAGES) P. 199 A 202 (jusqu’à « suivant le Mémoire »)
Description de la Visitation d’Annecy : remarquer son rayonnement apostolique.
TOME XVII P. 239 A 246 (jusqu’à « il en sera de même dans la suite »)
Description des communautés d’Annecy et de Lyon : au-delà du style adapté à la cour de Rome, noter les trois points sur lesquels insiste notre saint Fondateur, et qui feront débat longtemps. - LA VISITATION DANS LES INTENTIONS DE FRANÇOIS DE SALES ET DANS SA REALISATION :
CONSIDERATIONS FINALES P. 66 A 72 : En quoi la Visitation a-t-elle été et reste aujourd’hui une « nouveauté » ? - Source: Dernier cours de Soeur Marie-Pierre