A Review of St. Francis de Sales' Introduction to the Devout Life

Introduction to the Devout Life was written by St. Francis de Sales in 1609 AD, a bishop in France, as a guide for the laity to grow in holiness, regardless of vocation.¹ This spiritual classic has remained a popular handbook for anyone wishing to attain Heaven. It is easy to read, with short chapters. The writing style is clear, authoritative, and pastoral, with a tendency to eloquent analogies. St. Francis was a man who believed that holiness was for everyone, not just those in Holy Orders.

“It is an error, a heresy even, to want to banish the devout life from the company of soldiers, the shops of artisans, the courts of princes, and the homes of married people.”²

The book is addressed to Philothea, a person desiring to live a devout life. His advice covers everything from nurturing the first desire to love God, to becoming confirmed in our practice of devotion. This work has five parts:

• Part I: Attaining a firm resolution to the devout life
• Part II: Prayer and the sacraments
• Part III: The practice of virtue (patience, meekness, humility, obedience, chastity, and poverty)
• Part IV: Some ordinary temptations and how to overcome them
• Part V: Renewing and confirming the soul in devotion

In Introduction to the Devout Life, he leads one through steps to orient oneself towards God. The goal is to help one be free of sin and the inclinations to sin. Some of the cautions given may find resistance in the current culture. For instance, in his suggestion that as we engage in dancing, we would do well to remember the souls groaning in Hell and our own death drawing near.³ Overall, however, he promotes an optimistic spirituality that looks to the inherent goodness of people, while recognizing our tendency to sin because of our fallen nature. He is compassionate in his encouragements and clear in his admonishments.

De Sales’ brilliance is in his ability to distill all of the foundational spiritual teachings of the Church and make it accessible for lay people desiring to grow in personal holiness. Modern readers will find appeal in De Sales’s insistence that a life of prayer “finds its ideal in the ordinary”. His instructions are clear and easily adapted to any walk of life. This timeless wisdom is immediately applicable to everyone, no matter where they may be in their spiritual journey.

“And when the road of holiness seems difficult to you, repeat after St. Francis of Assisi: ‘All the troubles and all the sufferings of this earth are as nothing compared to the blessings to come.’”⁴

 

¹ de Sales, Francis, _Introduction to the Devout Life_; (Rockford, IL, Tan Books and Publishers, Inc. 1990); xv.
² _Introduction to the Devout Life_; 12.
³ _Introduction to the Devout Life_; 242.
⁴ _Introduction to the Devout Life_; 354.

Essays in the History of Liberty: Review of Lord Acton

         

            Essays in the History of Liberty is a very dense text and is compiled of writings by the 19^th century historian, John Emerich Edward Dalberg-Acton, also known as Lord Acton. Acton set out to establish a history of liberty but was never able to sit down and write a book. To trace the history of liberty, Acton first looked at liberty in the thought of the ancient Greeks and followed it with the transition of liberty through the Christian perspective. The rest of his essays are on the evolution of liberty in England, the American colonies, the American Revolution, and even the American Civil War. More interestingly, Acton corresponded with the Confederate General Robert E. Lee, and their letters are included in his essays.

            Early in the text, Acton gave his definition of liberty. Unlike the modern concept of liberty which equates to relativism, Acton believed liberty was “the assurance that every man shall be protected in doing what he believes is his duty against the influence of authority and majorities, custom, and opinion.”[1] In his work on liberty in antiquity, Acton looked at several key Greek figures such as Solon, whom he referred to as “the wisest man to be found in Athens” and “the most profound political genius of antiquity.”[2]

Other ancients he included were Pericles, Epicurus, and even Julius Caesar. In his conclusion on antiquity, Acton called on Christ’s words to render unto Caesar what was his and His death. He wrote, “His death, gave to the civil power under the protection of conscience, a sacredness it had never enjoyed, and bounds it had never acknowledged; and they were the repudiation of absolutism and the inauguration of freedom.”[3]

            Acton was born into a noble family in England in 1834. His education was under the Catholic Church historian Ignaz von Dollinger. Acton, as one can see in his essays on liberty, took a particular interest in the Liberal Catholic movement. Eventually, Acton would go on to teach at Cambridge as a professor of Modern History.[4] In the forward of the text, Rufus Fears described Acton as “A devout Catholic and a committed political Liberal, he believed that it is the true character and mission of the Church to foster principles of individual liberty, political self governance, and unfettered scientific research.”[5]

            While being most known for his strong stance against papal infallibility, Acton should be more known for his thought on liberty. From his time under Dollinger, Acton came to believe history was supposed to be studied critically in order to understand the present. This is seen throughout his works by his tracing of the history of liberty through the ages, and how it affected different societies in different times. He also believed the grand story of history was found in the story of liberty. Fears remarked, “Everything that he wrote touched ultimately on his belief ‘that the development of liberty is the soul of history...that liberty occupies the final summit...and the motive in the onward and upward advance of the race for which Christ was crucified.”[6]

            The work of Lord Acton should be a central text for all historians, christian and secular. His vast knowledge of liberty in antiquity and the Christian world is one of the greatest contributions to the western world. Further, with the misconceptions surrounding General Robert E. Lee, students of history could benefit from the primary sources noted in the text. Personal letters between one of the greatest historians and one of the greatest generals is not something which should just be discarded. It is safe to say, Lord Acton’s history of liberty is the very story of Christianity and Western Civilization.

Product Details:

Essays in the History of Liberty: Selected Writings of Lord Acton, Vol. 1

ISBN-13: 978-0865970472

ISBN-10: 0865970475

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[1] John Emerich Edward Dalberg-Acton, Selected Writings of Lord Acton: Essays in the History of Liberty, Vol. I, ed. J. Rufus Fears (Indianapolis, MN: Liberty Fund, 1985), 7.

[2] Acton, Selected Writings, 9.

[3] Acton, Selected Writings, 28

[4] Acton, Selected Writings, ix.

[5]  Acton, Selected Writings, xi.

[6] Acton, Selected Writings, xix.

Book Review: Christian Nobility of the German Nation

Book Review on “Christian Nobility of the German Nation” by Martin Luther. 

Martin Luther’s Christian Nobility of the German Nation is a text of great value for its theological and ecumenical value to the Church. In 1517, Luther began the reformation in Germany through releasing his famous 95 Theses which outlined issues he held against the Catholic Church. In the passing years, Luther became more outspoken in his grievances against the Church. When his work Christian Nobility of the German Nation was released in 1520, Luther was uninhibited in expressing his dismays with the authority of the Church as he called the secular rulers to reform religion. [1] Ultimately, Luther’s letter calls the laity to rise and lead the Church, dismissing both the authority of the clergy, Magisterial interpretation of the Scriptures, and the significance of councils. [2] This text provides important context and background to many of the theological beliefs of the Lutheran Church, as well as Protestantism as a whole.  

Throughout his work, Luther calls the laity to greater involvement within Christianity, while attacking the leadership of the Catholic or “Romanist” Church. Luther is clearly opposed to the authority of the papacy and sees this office as a threat to authentic Christianity. Luther unpacks three primary issues or “walls” which he believes the “Romanists” hide behind. These walls are as follows: the distinction between temporal and spiritual power, the claim that only the Pope can interpret Scripture, and the claim that only the Pope can call a council. [3] In detail, Luther derails each of these issues and provides Scriptural evidence to counter these Catholic claims. Ultimately, Luther derails all authority of the clergy and the hierarchy of the Church, claiming there is no distinction between temporal and spiritual power; as a result, the clergy should be seen as equal to the laity and the royalty. Luther considers ordination to be insignificant, regarding the papacy, the office of bishop, and the priesthood to be mere offices which individuals can occupy. Luther esteems the powers which individuals gain through Baptism, claiming this allows them to be priest or bishop. [4] Luther does not respect the Papacy or the current pope's of the age; as a result, he does not value the Papal authority to call councils or interpret Scripture. Lastly, Luther believes it is to the individual Christian to interpret the Scriptures, not the Magisterium. [5]

The information found in Luther’s letter is very significant since it provides necessary insight upon Luther and his mindset for the Reformation. As one of the first of the Reformation leaders, Luther provided a foundation for this movement which resulted in terrible division within Christianity. This letter reveals Luther’s opposition to authority within the Church which allowed him to have the self-autonomy to create his own church. Thus, a strength of this letter is that it provides a helpful background for Lutheranism, as well as Protestantism as a whole, by sharing their beliefs on authority within the Church. Many of the points which Luther asserted -- such as the insignificance of ordination or the clergy, as well as the importance of individual interpretation of Scripture -- are still held by today’s Lutherans and Protestants. Further, traces of Luther’s key “faith alone” doctrine can be perceived from this text. [6] As a result, one perceives the drastic impact which Luther, his letter, and his viewpoints had upon the modern world. 

Without a doubt, a significant weakness of Luther’s letter is its clear anti-Catholic bias. Luther is strongly opposed to the Church in his writing and speaks harshly as he directly attacks the Church. [7] While this work provides a helpful historical outlook on the state of the Church in the 1500’s, this work is somewhat limited to that period of history. Many of Luther’s remarks upon the Papacy and the position of the Church are no longer relevant, since the Church has since reformed itself and changed its structure. For example, the Church today highly regards the baptismal priesthood of each Christian, as well as the importance of the laity reading the Scriptures, while Magisterial interpretation is still revered. Indeed, some of Luther’s points against the Church can be reconciled with Catholicism through a more precise understanding of current Church doctrine. Thus, Luther’s work provides a background for the historical time in which it was written, while some parts of his work are no longer relevant to the Church today. 

In closing, I would certainly recommend one read Luther’s letter to gain an insight to one of the most important founders of the Reformation. This letter is truly valuable due to its ecumenical and theological significance. Luther’s work provides the framework for the rise of Protestantism and the beginnings of the Reformation through the denial of Church authority. Hence, I would recommend one reads Luther’s work, while carefully sorting through his anti-Catholic bias and negativity towards the Church. After all, in order to best understand the Protestant movement, we must first understand the views of their founders. Thus, Luther provides a helpful insight to Lutheranism and its future theological implications.

Product Details:

Title: Open Letter to the Christian Nobility of the German Nation Concerning the Reform of  the Christian Estate (1520)

Author: Martin Luther

Source: Stanford University

Pages: 7

Link: https://web.stanford.edu/~jsabol/certainty/readings/Luther-ChristianNobility.pdf 

Endnotes

[1] "Imperial Election of 1519 and the Diet of Worms,” Encyclopaedia Britannica, 2020. 

https://www.britannica.com/place/Germany/Imperial-election-of-1519-and-the-Diet-of-Worms

[2] Martin Luther, “Open Letter to the Christian Nobility of the German Nation

Concerning the Reform of the Christian Estate (1520),” Stanford, pdf. 

https://web.stanford.edu/~jsabol/certainty/readings/Luther-ChristianNobility.pdf.

[3] Luther, “Open Letter to the Christian Nobility,” 1-2.

[4] Luther, “Open Letter to the Christian Nobility,” 2-3.

[5] Luther, “Open Letter to the Christian Nobility,” 3-4.

[6] Luther, “Open Letter to the Christian Nobility,” 1.

[7] Luther, “Open Letter to the Christian Nobility,” 1.

St Francis de Sales, A Missionary of Zeal

The Conversion of Geneva: 

Saint Francis de Sales, a Missionary of Zeal

During the Reformation in Europe, Catholicism was faced with a fierce threat through increasing division and heresy within the Church. In the mid-1500’s, John Calvin began to spread his heretical teachings throughout Switzerland. Specifically, Calvin began his Reformation efforts in Geneva, which was experiencing significant religious turmoil; as a result, the teachings of Calvin were readily accepted by the people since he brought order and clarity to the faith. [1] Calvin taught of the doctrine of double-predestination, believing that God predestined many individuals for damnation, as well as a select few for redemption. Calvin also held a strict observance of morality and viewed God in a harsh, dictatorial way, considering the Lord eager to bring about punishment for our evil. [2] As Calvinism spread throughout Europe, the Church was in dire need of reform and evangelization. The call for evangelization was answered with vigor by Saint Francis de Sales. 

Born in 1567, Francis de Sales was the oldest son of an aristocratic family. Early on, Francis was pressured to pursue a worldly career of prestige and wealth by his family; however, he felt the call to serve the Lord through a religious vocation and chose to follow this path instead. [3] Surprisingly, Francis himself went through a time of interior struggle with Calvinism. He experienced serious despair and depression as he wrestled with the doctrine of predestination, causing him to doubt in the mercy of God. This trial came to an end through a time of prayer before the Blessed Virgin Mary at St Etienne des Gres parish in Paris. [4] After Francis received his doctorate from the University of Padua in 1591, he renounced his rights as a nobleman and became a priest in 1593. In 1602, Francis was ordained the Bishop of Geneva. [5] While Calvin began his Protestant Reformation efforts in Geneva, Francis would begin his mission of re-evangelizing Catholics in that same city.

As bishop of Geneva, Francis immediately sought to bring about a revival of Catholicism through evangelization and catechesis. However, the city was utterly opposed to Catholicism. Due to Calvinist control, Catholic preaching and the Holy Mass had been banned, while churches were whitewashed and altars destroyed. [6] As Francis preached, it seemed his efforts were in vain, attracting very few Catholics. Yet, he persevered, trudging through the countryside preaching and evangelizing, often jeopardizing his own life through the frigid conditions. It is said that his feet bled due to the coldness he experienced as he trampled through the snow. [7] Further, since the people of Geneva refused to offer him housing or care, he was once forced to sleep in the village bakehouse. One December, he was chased by a pack of wolves while preaching in the country; consequently, he tied himself to the tall branches of a tree to ensure his safety as he slept during the night. [8] Through it all, Francis continued because he saw a need for evangelization within his city and he was determined to meet it. 

After two years of seemingly ineffective ministry, Francis began to see the fruits of his labor. Since the people would not listen to his preaching or let him into their homes, Francis wrote pamphlets explaining Catholicism and placed them under the doors of homes. [9] With time, these writings impacted the people and opened their hearts to Catholicism again as they learned the truth of the Faith. As the people spoke with Francis, it was evident that he was established in orthodox doctrine and unwavering in his faith, yet he was also pastorally gifted. He was willing to do anything for the people and valued the relational ministry, intentionally making time to connect with children and families. [10] His motto of ministry was, “A spoonful of honey attracts more flies than a barrelful of vinegar.” [11] When all doors seemed shut, Francis found ways to reach the people’s hearts with the life-giving message of the Gospel. Francis once even created a form of sign language in order to communicate with a deaf man. [12]

In his ministry, Francis greatly valued personal prayer. Of his many trials, his one complaint was that he did not have more time to pray. [13] Francis encouraged others to seek holiness and sainthood, in their prayer and daily life, explaining that all people are called to sanctity -- not just those within religious orders. [14] Thus, he preached the importance of seeking sanctity within one’s home, one’s worldly work, and one’s daily life. Francis saw two guiding principles to be key to the spiritual life: divine love and humility. Francis realized that divine love yields in dependence and transformation by God, thus eliminating the deadly sin of pride. [15] Francis’ spirituality was directly opposed to that of Calvin. While Calvin saw God as harsh and ready to punish sinfulness, Francis viewed God as a Father of mercy who yearns for our love and our “yes” to His will. [16] Although Calvin considered eternal life to be a call for a chosen few, Francis preached the Gospel of salvation to all people and fought tirelessly for the salvation of everyone. 

After only four years of Francis’ extraordinary missionary efforts, nearly all of Geneva was converted to Catholicism. Parishes became organized and renewed, with many churches restoring themselves from Calvinist back to Catholic. Scarcely 100 Calvinist parishes remained. [17] It is said that Francis de Sales brought back more than 7,000 Protestants to the Catholic Faith. [18] The legacy of St. Francis de Sales provides a model for ministry. Francis valued personal prayer, sought to love the people wholly, and was tireless in his pursuit of the Gospel message. Francis challenged both the people and himself to daily holiness through living in the Presence of God. [19] Like Francis, may we never tire of sharing the faith, recognizing that the Gospel is “the power of God that brings salvation to everyone who believes.” [20]

Endnotes

[1] John Vidmar, The Catholic Church Through the Ages: A History, (New York: Paulist Press, 2005), 199-200. 

[2] Vidmar, The Catholic Church, 199-200. 

[3] Rev. George Johnson, Rev. Jerome D. Hannan, and Sr. M. Dominica, The Story of the Church: Her Founding,
Mission and Progress, A Textbook in Church History, (Rockford, IL: Tan Books and Publishers, 1980), 354-355. 

[4] Patrick Madrid, On A Mission: Lessons From Saint Francis de Sales, (Cincinnati: Franciscan Media, (2013)
10-12. 

[5] Susan Muto. 2019. “Befriending the Church Fathers: Three Saints -- One Ancient, One Medieval and One

Modern -- Explore the Importance of Conversion.” Priest 75 (9): 63–69.

[6] Joe Heschmeyer, “The Evangelical and Pastoral Heart of St. Francis de Sales.” at The Word on Fire (24
January, 2018). https://www.wordonfire.org/resources/blog/the-evangelical-and-pastoral-heart-of-st-francis-de-sales
/21622/.

[7] “St. Francis de Sales,” at Catholic Online, (2020), https://www.catholic.org/saints/saint.php?saint_id=51.

[8] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[9] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[10] “St. Francis de Sales,” at Catholic Online.

[11] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[12] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[13] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[14] Johnson, Hannan, and Dominica, The Story of the Church, 354-355.

[15] Muto, “Befriending the Church Fathers,” 1-2. 

[16] Vidmar, The Catholic Church, 201-202; Johnson, Hannan, and Dominica, 354-355.

[17] Heshmeyer, “The Evangelical and Pastoral Heart.” 

[18] Johnson, Hannan, and Dominica, 354-355. 

[19] Muto, “Befriending the Church Fathers,” 1-2.

[20] Romans 1:16, NIV.

The Gunpower Plot: Treason or Heroism?

Taken from Historic UK at www.historic-uk.com

            Sixteenth century England was a difficult place for anyone who was Catholic. This trend started with the reign of Henry VIII. Henry VIII, who at one point was devoutly Catholic, decided to break away from the Catholic Church after the pope refused to grant him an annulment. This moment in history, along with several other major factors, brought about the rise of Protestantism and persecution of Catholics in England for the next century.

            After Henry VIII broke away from the Church, he made himself the head of the English Church and granted himself a divorce. Henry VIII then married his mistress, Anne Boleyn, and they had a daughter together, named Elizabeth. After political turmoil in England, Elizabeth was named queen and attempted to establish a religion which combined Catholicism and Protestantism.[1] Due to this event, Mass was made illegal and Catholics were hunted down and persecuted. Other laws, which fined those who did not attend the religious services Elizabeth created, were also put into practice. Rebellions broke out against Elizabeth and eventually one hundred eight Catholics were executed. Of those, one hundred twenty-three were priests.[2]

            Queen Elizabeth died in 1603 and James VI of Scotland assumed the throne as James I. Many Catholics were hopeful James would reestablish Roman Catholicism in England, but his priorities were elsewhere. James wished to form a union with Scotland and spent most of his time with this endeavor.[3] Further, James did not withdraw the penal laws Elizabeth had put into place. After several spoiled plots against the English Crown, James decided to begin to enforce the laws once again. Some English noblemen were deeply troubled by the historical persecution in English and decided to take matters into their own hands. While Guy Fawkes is most notably known for what would become known as the Gunpowder Plot, the mastermind was Robert Catesby.

            Despite the support for English Catholics in Spain, Catesby felt “that the penal laws were here to stay, and that Spain had abandoned English Catholics for James.”[4] This is most likely why Catesby decided to go on with the Gunpowder Plot. Catesby, along with his conspirators, intended to blow James and the English Parliament up during the parliamentary session. However, the Christmas Eve 1604 parliament was delayed until October 1605. Due to these delays, Catesby’s plot was discovered, and the information was brought to James.

            James’s agents located Fawkes in a cellar, below Parliament, with the gunpowder and arrested him. He confessed to the crimes but would not name his conspirators.[5] The spoiled plot was not going to deter Catesby. He and the rest of his conspirators took up arms against James’s agents and Catesby was killed. The others were either killed or executed after trial.

            Often times, it can be difficult for modern man to understand the Gunpowder Plot. The simultaneous death of a king and all the lords of Parliament would have been detrimental to the English people. However, for Catesby this was a risk he was willing to take. Catholics had long been persecuted in England and, when he felt all other resources had been exhausted, he took matters into his own hands. Quite a bit can be learned from the Gunpower Plot and yet there are still many unanswered questions. With the information history has provided, one must look through the eyes of the conspirators before casting judgment on their actions.

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[1] John Vidmar, The Catholic Church Through the Ages: A History, 2^nd ed (Mahwah, NJ: Paulist Press, 2014), 233.

[2] Vidmar, The Catholic Church Through the Ages, 234.

[3] Simon Adams, “The Gunpowder Plot,” History Today, Vol 55, 11 (2005), 16.

[4] Adams, “The Gunpowder Plot,” 16.

[5] Will Durant and Ariel Durant, The History of Civilization, Part VII: The Age of Reason Begins (New York, NY: Simon and Schuster, 1961), 141.