IV. What they owe to those imder them

V. What they owe to our Lord Jésus Christ, " Whose Blood we apply, Whose Spirit we impart, in Whose Power we act, for Whose Gloiy we work."

The Superior will continually lift up his heart to God as the Father of Light, and will study to préserve a ceaseless dependence upon that Power Which is the source and strength of ail human power. He will strive to act solely as God's Instrument With respect to himself, he will be diligent, ''in abnégation of earthly things, in seeking after Heavenly things; in patience towards that which concems others, in enduring his responsibilities rather as a cross to be

borne than with any delight or satisÊiction in them, watching that he himself and those under him be ruled by the Apostle's precept, "If we live in the Spirity let us also walk in the Spirit'' (Gai. v. 25). As r^ards his neighbour, the Superior is to be ail charity, patience, kindness, solicitude, édification. Once a week he is to read over passages from S. Paul, which he is to recall and practise many times a day : " Charity suffereth long, and is kind, . . . vaunteth not itself — seeketh not her own — is not easily provoked, . • • beareth ail things, • • . hopeth ail things, endureth ail things" (i Cor. xiiL 4-7). "We are unto God a sweet savour ot Christ" (2 Cor. ii. 15). And with respect to his responsibilities, the Superior is rather to maintain them as God's Will than to shrink under the burden. Ail his functions must be performed with authority and charity duly blended: he will give but few commands, and will rather lead those subject to him to do their duty by the force of example, of love, and of prayer ; continually keeping in mind that he holds his authority not for the sake of authority, but for love's sake, and that inasmuch as ail his authority comes fi-om One Who is both Lord of ail and Lamb of God, it had need be guided more by gentleness and humih'ty than by power — ^more in patience than in strength. In the same spirit of bumility the Superior was not to despise any détails

K& bis office, however smalL '^ Moreover/' as tfie Cardinal says, '' eveiything that refers to God is great» and there is nothing little in God's House." Accordingly the Superior of the Oratorians was firom time to time to superintend personally every household détail, however humble or distasteful.

With respect to the Êiults of those under him, de BéruUe says, —

'' I. He will humble himself in other men's ÊiultSy bearîng in mind that he would commit greater faults than theirs if God left him to himsel£

'^ II. He will impute their faults to himself in God's Sight, inasmuch as his lack of wisdom, of charity, or of good example may hâve led to them.

" III. He will bear in mind that God seeks to train and perfect him through the shortcomings of others.

** IV. He will strive to foresee and avert faults by his prudence in preventing occasions of falling j — he will bear them with patience, restrain them by example, amend them by love, correct them, but ' in the spirit of love,* not that of rule; and he will beware of the false zeal which is a temptation to some superiors, rather cultivating the utmost gentleness and patience in honour and imitation of the Son of God, Who bore so tenderly and patiently with the roughness and ignorance of His Apostles.''

TH& OMA TORY AtTD ITS SYSTEM. 179

Birt who k sufficient for thèse things? Surdy BâIkÎDg shcfft of a very continuai recollection and sensé of God's Présence can enable a man so to '' lose himsel^ that he may find himself in God"? So thou^ Cardinal de Bérulle, for he goes on to say, — " The Works of God must be done in the l^ririt of God ; the works of light in the Spirit of Ligbt; the Works €i Grâce by the help of Grâce, and not by the mère darkness of nature and our earthly mind. When God created the world, He made the light first, and in that light ail His other works, and He ^saw' or ezamined everything that He had made by ,it; according to which example we should view and review our actions, not to encourage self satisfaction, but to rule them more and more after the counsels ot perfecticm and our Dear Lord's intentions. We need to recollect ourselves, hour by hour, so as to acquire a holy habit of always living and acting as in God's Présence. It is well, in addition to our ordinaiy leligious exercises, that the Superior should daily give a short tune to self-examination as regards his office, stmdying wherein he can do more to promote both his own perfection and that of others.**

The Supcïior's motto was to be, " Thy Elingdom oome. Evcn so come. Lord Jésus T'

Such beiag the recpirements for the General of the Omtodansi it waa not unaatural that the Congro-

l8o PRIESTL Y LIFE IN FRANCE.

gatioDy immediately after Cardinal de Bérulle's death, should bave fixed upon de Condren as his worthiest successor. At that moment the latter was at Nanqr, acting as mediator between Louis XIII. and his troublesome brother^ Gaston d'Orléans. The Queen Mother had opposed the Duke of Orléans' marriage with a daughter of the Duke de Nevers, and the spoiled boy had plunged into eveiy kind of wild excess in his disappointment After a while he took refuge with the Duke of Lorraine, whence it was important to Richelieu's policy to recall him, and Père de Condren, who had more influence over the wayward prince than any one else, was sent upon the ungrateful embassy. He succeeded first in persuading the Duke to leave Lorraine and retum to his own country, and after a time, in spite of Richelieu — who rather fomented than appeased the personal difiference between the King and the Duke — de Condren brought about a reconciliation and a meeting between the royal brothers. It was however during the earlier stage of thèse negotiations that the Oratorians in Paris, fearing some intervention firom the high hand of Cardinal Richelieu, hastened to elect their General without summoning deputies from their provincial houses. De Condren wrote from Nancy, eamestly deprecating this proceeding as informai and dangerous, but before his letter arrived the Congrégation assembled and he himself was

THE ORATORY AND ITS SYSTEM. i8i

elected. On receiving due intimation of tbis élection^ de Condren wrote as follows : —

" Veiy dear and révérend Fathers, — May the grâce of our Lord Jésus Christ be ever with you. Were I to consider nought save what I owe to you, I should reproach myself for my delay in answering your letter. But considering the importance of the subject, I hope you will not blâme me for having taken a few days for tuming to God, and seeking His Guidance in coming to a détermination.

" I hâve had to struggle against my reason before I could resign myself to your élection. Expérience of my own incapacity and infirmity, the great drawing to retirement which God has given me, specially since the death of our révérend Father, my intention of spending the remainder of my days at the Feet of our Dear Lord, and the veiy love I bear in my soûl towards the Congrégation, ail led me to wish that it should hâve some other Superior. In ail sincerity, this last difficulty has been the greatest I knew that the late Cardinal de Bérulle, our beloved Father and Founder, always hoped that when he was gone God would look mercifuUy upon the Congrégation, and lead it on to higher degrees of grâce, and this we must ail désire. • . . Since his death I bave felt much fear, many longings. ... I hâve prayed for God's Merçy, wà that He would give us a Superior after His Own

i8t PRIESTZY LIFE IN FRAhTCE.

Heart; that He wonld gaide your thongfats and acts by Hîs Holy Spirit of ootmsd."

After dweDrng at some lei^th on the excellences of the late Cardinal, and r^etting that the Congrégation had not profited to a greater estent by his teaching and ezample, de Condren comtinnes . —

'' I was prajdng that my own unworthiness might not be any hindrance to God's Grâce among os, when the tidings of yoor élection came greatly to my surprise and dismay ; and now my prayer is that I be no hindrance to the Congrégation. . . . There are many things which make me fear, but I will not doubt God's Aid. I will gloiy in my infirmities, so that His Grâce alone may abound in me. My joy shall be that I am nothing, — ^Jesus Christ Ail in ail to jovl I resign myself to His Power, in the hope that He Who bas begun the work will fulfil it, inasmnch as I feel bound to yield to your choice. I do this the more readily that practically the Generalship of the Congrégation implies a gênerai servitude, and that I am thereby obliged to serve you ail, and to bdong more to each one of you than to myself. It is an administration which constrains me to be ail things to ail men within our Company ; to share the duties of each, to bear the cross of ail, to take my part in their troubles, since it is God's Will that every one shcrakl bear His Cross. I pray Him to give me grâce to

cany mine, even such as He lays upon me, and

that I may willingly accept my diare in that of odien.

It will always be a great joy to me to bear an^mg

for any among jou. ' Yea, and if I be offered upon

the sacrifice and service of yonr faith, I joy, and do

rejoice with you ail ' (Phil. ii. 17).

" I give mjrself unreservedly to Cak>d for 3rou, and to

you for God. Let this letter abide in witness against

me if I ever fail, even as Moses caused the Book of

the Law to be put aside in the Ark of the Covenant

as a witness between Joshua and the people of Israël

I am and shall be ail my life and with my whole

affection — so I ask of our Dear Lord and His holy

Mother — the very humble, obedient and Êdthful

servant of each one of you,

" Charles db Condrkn,

«•Pr.de l'Or, de Jésus.* "Nancy, Ncvember^ 1629."

Writing to a great personage, a devoted friend of the Order, in reply to congratulations on his appointaient, the new General sajrs :-^

''I do n<^ hold, sir, that the Generalship is an advantage, or a means of power, as the world thinks. If one looks at it from a Christian's point of view it is but a gênerai bondage which constrains me to serve evexy member of the Congrégation, to be more at ' Lettres, No. zxxv.

i84 PRIESTL Y LIFE IN FRANCE.

theîr disposai than at my own, and to bear their Cross. And the power seemingly committed to me is not meant to subject any one whàtsoever to me, but to subject ail those entrusted to me to God, His Guidance and His Kingdom. It means that I should subject myself to God in each one of them, and to them in Him^ so that practically if before I had any liberty or right over myself, it is taken away by this Superiorship, and transferred to those to whom I am given and subjected by God." *

One of Père de Condren's first acts, August 163 1, was to call a General Assembly of the Congrégation, which now — ^twenty years after its foundation — numbered 71 housesj and as a dq)uty was elected for eveiy ten priests, and fifty-five deputies attended the Assembly, the Congrégation must hâve consisted of 550 members.

After passing varions acts which established and confirmed the Society, Père de Condren took advantage of the opportunity to humble himself before the Assembly, asking forgiveness for the imperfections with which he had fulfilled his office as Superior, and requesting to be allowed to resign it, and that then and there another General should be chosen. As might be expected, the Assembly replied to this by " approving, confirming and ratifying " his élection as ' Lettres, No. xxxvL

positivdy as it was possible to do, and the officiai acts say that ** this was acœpted after some persistent refusai, at the urgent entreaty of the Assembly."

A letter written to one of the Fathers, who apparently shrank from a post of responsibility, gives so dear a picture of de Condren's own mind on this subjecty that we may read his acquiescence in his appointment by its light

** May our Lord Jésus Christ live ever in you by His Holy Spirit, according to His Heavenly WilL

" He will be your Strength and your Guide in the office which you bear with Him and for love of Him, and so far as He sees it to be for your soul's good He will also be your Consolation. With Him nothing should be difficult or disagreeable, for He is Ailsuffidenty and nothing is more in the spirit of true charity, or fulfils its aim more perfectly, than forgetfiilness of our own interests and our personal inclinations in the work which our vocation sets before us for the Love of Jésus ; as also nothing tends more to the perfecting of our faith than to tum a deaf ear to ail thoughts conceming our own sufficiençy or insufficienqr. Supposing one to possess every possible human and angelic virtue, what could one do without Jésus Christ? Nothing, emphatically nothing. Without Him we cannot tum our own capabilities, or Angels' ministrations, or man's works, no, not even

l86 PRÎESTL Y LIFE IN FRANCE.

God's Own Gifts, to any good account; for He has sud, ^ Without Me ye can do iK>tlii]ig/ And if we attempt to use any of thèse thmgs withoat Him, the resuit will be self-love and wilfulness, which can cmly tend to our condemnatîon.

" But, on the other hand, whatever insuffidençy we may feel in ourselves, through Jésus Christ we can do whatsoever God would ask of us: * I can do ail things through Him Which strengtheneth me.' No indeed, we can never be so incapable but that Jésus Christ will fulfil in us and with \is ail the duties of our vocation. S. Peter was less prepared to be chief of tiie Apostles when the Son of God called him than you are for your office : whence we see that an unleamed fisherman could become Head of the Chuich| the rock on which Christ's Church is built, that Church which was to enlighten the world and ccmvert the greatest of human intellects, through Jésus Christ I should be much more aâaid of committing the guidance of our members to you, if you believed in your own capabDity : in that case I might with good reason fear that you would sink in helpless confusion. He does not love to see His servants presuming on their own strength. But inasmuch as you are co&scious of your own insufficiency, I feel that I nced only ask a more lively faith in His Suffici«icy for you : only nced say m S. Peter's words— 'Grâce and

THB ORATORY AND ITS SYSTEM. 187

peace be nmltiplied unto you through the knowledge <Â God, afkl of Jésus our Lord, according as His diTÎne power hath given unto us ail things that pertain unto life and godliness, through Ùat knowledge of ' Him that hath calkd ss to glory and virtuej . . . you ghring ail diligence, add to your virtue fidth' (2 Peter L 2-5).

** It is great ignorance of Jésus Christ not to know that it is through Him that God's Grâce is given to us, and that in that Grâce, not any that is our own, we can carry on His work, nor would God hare us lean on any other strength. Give yourself up then to Him in order that you may attain to that strength. Do not dw ell on what power of your own you may think to possessj but rather fix your mind on ^at God requûres of you. David was punished for reckoning up the people, — ^that is, for trusting to his own strength. We must think of nothing save what God requires of us.

"And when we fed as though we were ready for chat, whatsoever it may be, we must not stop short in any good intention or disposition which we may feel in ourselvesj rather we must give ourselves freely to the Son of God, purposing to do whatever our duty is, in Him, and through His Grâce j firmly believing that without Him we can but misuse even that grâce, whereas with Him we can do ail things whatsoever

i88 PRIESTL Y LIFE IN FRANCE.

He may require of us. Look upon your obligations as the secret indications of His Will — ^there can be none better ; and instead of taking measure of your own virtues, adore His Grâce set forth in you. The soûl which adores Jésus Christ working in itself will never sink down discouraged, because that soûl will undertake eveiy duty in His Power and Strength, and will see the Lord in eveiy chain and tie. So, too, the soûl which does not pause to dwell upon its own sufficiency or insufficiency, but places itself wholly in His Hands to do whatsoever He may require, need never fear to go astray while doing His work; that soul's confidence is too deeply rooted. *I will glory of the things which concem mine infirmities ' (2 Cor. xi. 30).

"And I, for my part, will glory in that you cannot fulfil the duties of your ofiice without Jésus Christ It is a guarantee to me, a gloiy to the Congrégation, and an untold gain to the community under you, that Jésus Christ Alone is your Light, your Counsellor, your Strength. The less of self in what you do the more of His Grâce there will bej the less you see cause for trusting in yourself the more entirely you will lean on Him, and the more simply you will do His work. Yes, be sure — if you are nothing, He will be eveiythingj for He never fails us when we are ' about His business,' and ail

that is lacking on our side He supplies tenfold on His.

" Go on then în mîstrast of yourself, but be strong in the faith and grâce of Jésus Christ, and do not give us cause to say to you as our Lord said to S. Peter, * O thou of little faith, wherefore didst thou doubt?' I hope soon to see you, and then we will take counsd togetber conceming your own doings and those of your community. I am most heartily yours," etc.

". . . . Give yourself up to Jésus Christ without self-contemplation, without heeding your own state of mind or condition, without wishing to be or to hâve an3rthing whatsoever, without being disturbed by what goes on within you. Leave it to Him to work in you exactly as He may see fit. Do you cease to be anything, that He may be everything. Seek in such a spirit to obtain to that 'glorious liberty of the children of God' of which & Paul «peaks (Rom. viiL 2i)."«

What he preached. Père de Condren practised, and for the next few years his labours were very abundant j his prindple in ail, after that so forcibly expressed above of dependence upon the Lord, being that of actmg with and submitting to the Bishops. ^* Our Congrégation,'' he said at this time, ' Lettres, Nos. xiL and xiiL

190 PRIESTL Y UPB IN FRANCE.

^'k so entirely formed under the Bishops' hands» that it cannot work heartily or hope for God's Blessing without this ^nion, which we hokl ta be the very source of our life and strength. Of a truth, the Kshops being the pasteurs whoxn God has set ovei His Churchy ... we are bound to see the Son <^ God in them, and to deave to Hîm through them. And that ail the more becanse our Society is spedally founded in the love and grâce of our Lord's Etemal Priesthoody and that we aim at the fullest attainment of the spirit thereof, seeking to love, honour and adhère to it as our chief object and source (rf* inspiration."'

The Bishops of the Church of France accepted this loyalty in the same spirit with which it was ofifered, and there was a greater demand for the Oratorian Fathers on behalf of every kind of Church work than their numbers, though so considérable, could supply. Missions, schools, and above ail training the Cleigy themselves to a higher tone and practice, were Père de Condren's chief objects. Some few of his letters to the Fathers remain, which ail set forth the same calm, trustful, unselfish spiri^ which he pressed so eamestly on others. Thus, to the Superior of a provincial house, he writes, —

^^ Do not be disturbed because of some little difr > Père Amelote, il. p. 294.

cultîes with the members of your Community as regar4s yoursel£ Thiok rather that it is mucb to be wisbed tbat men should only be wanting towards us. If they find it bard to submit to God, and do not accept Uis Guidance without munnuriiig, how can we bope to make our rule more acceptable tban His ? It is a mistake to foster such a delusion. Nevertbeless be assured tbat we are not indiffèrent to your difïîculties, and we will do whatever lies in our power to make your charge bearable, but the existing state of the Congrégation renders it impossible to satisfy you as fuUy as we should désire. The Church was in a far more harassed condition when the Son of God left it to His Apostles, but at the same time He left them His Spirit and a great love of the Cross. If our vocation .met with no trials, no cross, no need for patience, we might well mistrust it, and fear lest we had no part in Jésus Christ Crucified,

" The Apostle says that we are called to be partakers of the Sufferings of Jésus Christ, but nevertbeless, if we duly weigh our little griefs, we shall often find them to be rather the resuit of our own imperfections than a share in the Cross of the Son of God ; we shall realise too that they are so trivial that we may well be ashamed to call them crosses. My dear Father, we must imitate God and His Son, and rule lovingly tnose wlio resist government, not failing to take care

oî those who will not take care of themsdves — I xnean of their own soûls. I pray you go on tending God's House in this spirît, and watch over soûls. May He bless you. Gîve me a place in your prayers."»

What a gende wise mind the following letter to a Father, who was unwilling to take the responsibility of a Communîty, shews : —

"We had thought to give you as Superior one whom our Good Master has just taken from us ; and now we are asking Him to supply another after His own Heart He can raise up children unto Abraham of the stones, which îs what we cannot do of ourselves ; — and so not havîng any Father to dispose ot who is altogether fit for this office, we pray to Him, Who fits and moulds those whom He vouchsafes to use. To seek no further, He could make a good Superior of you yourself if He willed it, but He seems pleased rather to grant your prayers to the contrary than mine to that eflfect For my own part, I give way to the wish with which He inspires you, and will not attempt to do it violence. Nevertheless, until such time as we can find him who is designed of God to be the Head of your House, I pray you to take chaige of it — ^you may rely that it shall not be for long.

**Tell those members of yoiu: House who want * Lettres, No. xzxviiL

more retirement, that we must not look upon the Congrégation as a place of mère selfish retreat, where each man may seek his own personal satis£au:tion, but rather as a place for dévotion, holiness, and work for Jésus Christ, in ail of which we are bound to follow Him bearing His Cross : — ^the first rule of our Family is to be found in the words * Deny thyself, take up thy Cross, and follow me,' and whosoever seeks anything else, is mistaken.*'*

Again, to a Father who was suflfering from illhealth and conséquent dépression, Père de Condren writes: —

" . . . I see from your letter that your aliments are severe, and do not allow of your doing as much as another might be able to do ; but they will never be greater than the indulgence of the Congrégation. It will hdp you to bear with yourself— we shall duly prize your patience and goodness. I hâve alwa3rs thought that those suffering members who edify the Congr^;ation by their holiness, and who bear their trials patiently according to their Rules and the devout spirit which is therein inculcated, are more usefid and ought to be dearer to us than those who preach, teach, or otherwise serve, without a like dutifiil heed to their Rule, and that because the great treasure of the Congrégation lies in the grâce, the piety, the

«Lettres, No. xL

194 PJ^IESTL Y LIFE W FRANCE.

modesty of her members, wbereîn truly ibqr attaip |o the Mind of Christ Tbe most usefui among ns aie those n^o help to préserve this treasure, ^hile tbose who do otherwise are more hurtful than helpful, whatever outside show they may make to the œntrary.

"Ifyou can make up your mind to work in this spirit for the Congrégation, your maladies will be profitable both to you and to us, and we will give spécial orders that ail possible help be given you. I will make it my personal business to do so, and I feel sure that our Fathers will not fail to answer to the appeaL But if you find it too hard to do this, as your letter seems to imply, we will still do our very best for you with the most affectionate solicitude, in whatsoever position you may assume in the Congrégation, or even out of it Meanwhile we will pray our Dear Lord to guide you rightly. If you can make up yow mind to patience and obédience, it will be i^ tl^e best thing for you, but whatever you may do, I sbaU be always, yours heartily, P, de Condrbw."»

A contest among certahx members of the Congrégation for priority of rank called forth the followipg words of moderate but firm rebuke :—

"The question raised among the tbree persons mentioned in your letter proves too plainly that they ' Lettres, No. xlL

h^ye as yet made but Uttle progress îa the çchQol pf Jésus Christ When the Disciples were guilfy of disputing who should bave the pre-eminence, they were still untaught in the lessons of His Humility, and bad not fully received the outpourings of His Grâce, But we who are so ready to speak of the Spirit of Jésus, and who are called by His Grâce to His Church to spread abroad the sweet odour of His Humility among men — ^we are utterly without excuse if we foster any such unworthy feelings ; we ought to blush at any syinptom thereof.

" When our Assemblies appoînted the due place qf each among us, it was not with a view to any personal exultation, but only to that of the priesthood ; neithar was it with a view to pride and vanity, which we rather seek wholly to uproot : but the object was to regulate the zealous humility which would lead every OQe to seek the lowliest place, and which consequently might resuit in confusion and disorder. If thèse three n^eQ who are at issue, were striving who should humble himself most for the love of Jésus Christ in His Humiliation, I should say, in the spirit of our Assemblies, that nothing save the priesthood is to be considered among us. For save this dignity, which our Lord wiUs to maintain its honour and holiness^ no gifts but are to be possessed in humility \ and the most holy and most perfect gifts which can be attained

through His Grâce are only to humble us and keep us prostrate before Him, until He bas judged them at the Last Great Day. If we judge them ourselves, or esteem them highly, or take to ourselves the glory thereofy we are guUty of an encroachment upon Hîs Divine Judgment, which He will not overlook — ^we thereby forestall His Sentence, and become unworthy of His Favour, for which we ought to wait and hope htunbly.

" In accordance with this principle, which is binding on ail Çhristians, and which has been accepted by our Assembly, I can only, when called on to décide this différence, condemn ail three partakers in it, as having offended against the mind and intention of our Congrégation, which requires humility, not pride in her members. You say that I hâve certain powers to order matters of this kind, but my power is only intended to be used * to édification, not to destruction * (2 Cor. xiiL 10) ; as indeed every power committed to us by God is for the advancement of grace^ not of self-wilL I am bound to use it to the uprooting, not the encouragement, of pride in His children. If any of our members seek to take the lowest place at the Gospel Feast, — ^we may Êdrly say to him in Christ's own words, * Friend, come up higher,' if it seems expédient so to do, but it is otherwise with those who affect the pre-eminence. To such it were

more fitly said 'Give place, and take the lowest room/ since they are so entirely wanting in the mind and disposition of our Society. Ail such we would send to leam of S. Paul what was ^ the Mind which was in Christ Jésus, Who, being in the Form of God, made Himself of no réputation,' and ' thought it no robbery,' no indignity to His Godhead, to bear with, nay to seek out, ail the humiliations of human life.

" If we are kîndled by the same spîrît we shaU in due time be exalted with Him, but if not we hâve little right to daim an abundant share in His Glory. I beg those three persons who hâve had thoughts so opposed to the Christian, still more to the priestly mind, to repent heartily, and to spend a week in spécial dévotion to the Hiuniliations of Jésus Christ, so that He may grant them a better mind. I would hâve them consider well that they are Christians and Priests, and that they ought to esteem thèse more highly than any other rank." '

To a Missionary the Superior writes the following brief words of encouragement : —

" I thank our Dear Saviour with ail my soûl for

the blessing He is giving to your preaching in your

mission. We are far ûrom worthy of such grâce, but

we can adore and admire His Grandeur and Power,

' Lettres, No. xliiL

198 PRIESTL Y LIFE M FRANCE.

Which ddgn to cany out His Woiic by means of us tinworthy sinners. The workman's glory is to sucœed with fhdl tools. God's Word is holy even in a sinner's mouthy and it retains its efficacy therein ; but it will produce stîll greater results when those who bear it to others lose ail sight of thernselves, and speak solely in Him and in His Holy Spirit Let this be your aim. Woe to that Gospel preacher who seeks to be heard for his own sake ! The crown and glory of Gospel truth is only for such as seek that Christ be listened to in their words, and who lose themselves in their message, like the ministering Angels, or the holy Apostles, who rejoiced to be despised of men, so long as they might see God Only, and that Hewas fillîng their hearts and minds." '

To a Priest of the Oratory who had yidded to the infirmîties of tetnper, the Superior sa3rs : —

'' I entreat you to lire the most edifying life that you can in the House where you are. I am veiy sorry for what has happened; — you owe our Dear Lord much greater patience than this. Remember that you are a child of the Cross, and that were you even crucified, you ought to abide in silence and patience. I quite believe that you may hâve had reasons for what you did, but I cannot think that they were in accordance with Christ Cmdfied. I hare * Lettre^i No. zhr.

not yet been fblly icfonned âs to what took place ; but knowing you better than the others, I feel constraîned to speak to you and entreat you to take up the CrosSy and leam its patience. Our greatest gain in this world is to sufifer ; and our greatest loss is to cause suflfering to others : — ^the first is the lot of God*s children, and the last of the devil's children. May God shield both you and me from having any part in so terrible a lot Be assured that ail my life I shall be yours,"* &c.

Perhaps, in our busy dajrs of perpétuai over-work and over-strain, Père de Condren's words to one of his Mission Fathers, whose zeal abounded, may iînd their aim among ourselves : —

"... I thank our Dear Lord," he sajrs, "with ail my heart, for the success He has given you in your Mission ; — ^it is a proof that He accepts your service ili that kind of work. But nevertheless, my dear Father, do not forget that if our visiting and our outer work is to be really Christian it must not be continued. The Son of God frequently went apart Alone with His Father, one while amid the mountains, another time in the désert, and yet He had not the same need that we hâve to renew His inner life in the Spirit of God, or to repair the waste made by time and exterior work — z. réparation essential to him ' Lettres, No. xlvii.

who would talk with God and live under His Guidanca He intended thereby to teach us what we ought to do; He is not only the Founder of ail Evangelical Mission work, He is also the Rule and perfection of ail its détail

'' He said, ' As the Father sendeth Me, even so send I you.' That charity which He left to us, and which ought to be the very life of ail true Missions, has référence first of ail to God rather than to the people, and passes on to them by means of the love we win from Him. And therefore, from time to time, we need to give ourselves up to Him Alone, He being our God, and requiring that our love be fixed on Him before and above ail else ; remembering that our chief homage is due to Him, that He is the Begmning and the End of ail our spiritual work; that we must gather from Him that which we are going to give out again for His Glory ; that we must retum it to Him when the object is attained. It was thus that Jésus Christ ever did with respect to the Father. He never did anything on earth ' but what He saw the Father do* (John v. 19). He lived and acted in Him Only, referring ail to Him, finally giving Himself up for the Kingdom and Glory of His Father. Such is our example, and so, dear Father, I would hâve you make it your rule, after having been at work, to reserve a suitable time for retreat and rest

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with God;— for He ought to be our Rest in this world as well as in the next From the very création He willed that man's rest should be conseciated to Himself, and He still wills it so."*

Père de Condren's letters to his Fathers engaged in Missions are full of minute détails, which shew that nothing escaped his watchM vigilance: the trifling oppositions, the storms raised, "not fierce enough to be attributed to the Evil One ;"" the coldness of those who ought to be fervent in God*s work; the petty jealousies of others ; the various individual préjudices which must inevitably corne in the way of ail such efforts for dealing with soûls; the occasional failure even of a missionaiy hiroseli^ fînd their respective notice. Careful arrangements as to the places where Missions should be held, watching for the openings God may give, cautions to the Mission Fathers to carry on their own work "without entering into any party feelings; . . . following S, Paul's teaching, * that there be no divisions among you, but that ye be perfectiy jomed together in the same mind and in the same judgment' (i Cor. i lo); shunnîng ail that tends to a breach of Christian love and simplidty;" wamings.to keep the Lord's Example ever before them, and so work on at their Father's business " with few words, and giving little heed to the contra- ' lettres, No. xlix. '^ Ibid. Na liv.

dictions of men ;" such are the chief substance of the General's correspondence. He specially charges his Fathers to be veiy careful how they proceed in fresh places, where hitherto their work bas not been known. " New things are ever apt to give ofFence. Confidence only cornes with knowledge and habit, and if you go too fast you wi]l only brîng down opposition upon your work. In a year's time you will meet with gênerai commendation for the very things which at this moment would raise a perfect storm, if suggested. You see God wills that His Work should spread and wax strong in secret, in humility, ignored or misunderstood of men."

He was never weary of pressing upon those under him the importance of working without any view to an earthly reward, whether such comes through the applause of men, or even that of conscious satisÊurtion in the success of work well donc.

"This family of the Son of God [the Oratoiy] needs good and faithful servants, who will ever bear in mind that their Head was Crucified because of His good Works, and that while serving Him they must seek to oSer themselves with Him a sacrifice to His Father ; they must immolate themselves in His Spirit of patience on the altar of human contradiction and persécution, doing what is right without expecting any satisfaction or gratitude firom men. Real

Christian work is too God-like to hâve its reward in this worldy and those men who do not renounce self even in this respect hâve not attained to the true Spirit of God If we were holier we should encounter still more opposition frotn the world, and if we lived according to the perfect holiness of Jésus Christ the men of our times would no more tolerate us than they tolerated Him — there would be nothing about us that would in any way meet and satisfy the views and spirit oftheworld. . . .

"For my own part, I must needs humble myself because I hâve hitherto had to suffer so little; in very truth I believe that had I been better, men Would hâve looked less favourably on me. . . . Just now you are happier than I havc been in this respect; I thank God on your behalf, and above ail for that He gives you grâce to profit by it

" The wicked thief was lost though his cross was so close to Jésus Christ, and unless we cleave closely to Him, unless we are uphdd by Grâce and enabled to offer ourselves together with Him, the Cross will not save us — ^rather we shall deserve punishment because we hâve not used it rightly. Contradiction and afELiction are common enough in this world, but a fuU and right use of them is more rare than one might be disposed to imagine; to receive and use them in a loving Christian spirit and in the Patience

of Christ is altogether a gift of grâce, which we may well crave eamestly, although it is for the most part Utile esteemed of men. . • • • Let us offer ourselves to Him in ail the trifling contradictions we are called on to bear; let us see them with loving eyes, as a cup of blessing which our Father offers us to drink for His good pleasure. And if the flesh murmur, let us say with the Son of God, * Get thee behind me, Satan; the cup which my Father hath given me, shall I not drink it?' Acommon&ult, but a very serions one among Christians, is that they reject the reality of that Cross which they are so ready to adore in painting and sculpture. But if we only love the Image, our love, be sure, is only imaginary too.

" If we are weak in our undertaking, Jésus Christ vouchsafes to be the Angel strengthening us. Worship the fulness of His love with ail your might, and give yourself up wholly to the guidance of His Spîrit Herein, indeed, you are better oflf than He was, for whereas only an Angel was sent to comfort Him, He «irills Himself to be your Strength. Gather yoiurself together then, and strive to prize the Cross aright, and then résolve fervently to bear it with Him in whatsoever shape He may oâer it to you. Seek to attain a resolute wiU to bear it in well-doing, although ail your good works seem crowned with thoms. Bc

content that 6od should reserve ail their satisÊurtion, ail their reward, ail their glory, for Paradise ; leave Him to hide them beneath the shadow of His Holy Spirit as long as He will, so long as you bear ail thîngs in the strength of the Savîour's Love even towards those who cause you most suffering ; so long as you oflfer yoiurself to Him for their sake."*

In the same spirit of self-abnegation which enabled Père de Condren almost to rejoice in calumny, he answers a friend who had written in great indignation at the false reports spread conceming him and his work : —

" You dwell too much upon what is said conceming your Mends. We hâve much more need to be troubled at the offences which are continually committed against God, than at anything which can be said or done with respect to ourselves; and when we are so sensitive to thèse, it is a sign that our love for Him is cold, and that we cling too closely to self and the things which so dîsturb us. We must strive to purify our hearts before God, and ta transfonn every thought into love for Him, while we marvel that He suflfers so many even to blasphème Him, and that so many even among professing Christians murmur against His rule. Surely, if we dwell on this thought, we shall worship His Patience^ and the ^ Lettres, No. bdy.

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wondrout way in wbich He overlooks man's complaints, continuing to pour out His Love upon him. It were well if we strove rather to rest in Hig Divine Government, and so not to fret so much, or to set our hearts on converting those to us wfaom He does not couvert to us, perhaps not even to Himsel£ We hâve much more real reason to fear lest we be too well off in this world; too much re^ected, too much praised. Hitherto we hâve not had any great share of our Lord's Cross to carry — perhaps we may be more favoured in future. We ought to coimt any prospect thereof as a great grâce, and if we really believe the Gospel, we shall look upon persécution as one of the béatitudes. . . .

" When we hâve altogether rooted blasphemy from out the world, and restrained ail men from speaking evil of God and His Son Jésus Christ; — ^when we hâve brought the whole world to fiilfil their duty towards His Divine Majesty, — ^then there may be nothing left to do, but to restrain men from sinning against ourselves, and perhaps it will be time then to see about it But meanwhile such eflforts would be mistimedj — our whole care must be given now to prevent offences against God, and let us rejoice if men's malice be levelled rather at us than at God. One resuit thereof should be to make us look widiin and be more ûlled with humility, since how shall

we présume to resent persécution^ knowing as we do that if we are not guilty of that which i^ imputed to uSy at ail events we hâve committed many other faults? Jésus Christ Alone had a fiill and perfect right to justify Himself ; and we must strive by pénitence, by humility, by love, to purify our hearts of self-love, and to win as large a share as may be in the Innocence of Christ Crucified, rejoicing through love of His Cross to be persecuted, not blamelessly indeed, like Him, but according to our strength. Setter so, than not at alL Let us spend this life in patience and humility, seeking only to love and serve God."*

One more letter must be quoted hère, in which, writing to an Oratorian, Père de Condren dwells upon the " liberty of the children of God," in words which seem to be a summaiy of his own inner life : —

" First of ail," he says, " I want to wam you, if need be to entreat you, to remember that it is your duty really and effectively to take care of your healtb ; not merely to think or speak of doing so. . . . Be resigned to God in ail things, and thus your soûl wiU find rest. Shun ail anxiety of mind, and ail constraint in spiritual things. Just as we ought to seek to subject the flesh to the spirit. Le, ail that is not bom of the Spirit of God (for ' that which is bom of the flesh is flesh, and that which is bom of the Spirit is spirit') * Lettres, No. bdx.

2o8 PRIESTL Y UFE IN FRANCE.

(John iiL 6), even so ought we to seek that liberty of soûl wbich S. Paul calls ' the glorious liberty of the children of God' (Rom. viu. 21). His children, so the Apostle teaches us, are not subject to the things of this world eîdier through ' love* or feàr — ^but willing only with their whole heart to do Him honour, whether by doing or sufferîng, their minds are always in perfect freedom towards Him and superior to eveiy obstacle. They know how to tum their veiy hin^drances into means of better serving and glorifying God ; — ^accepting ail such freely, and tuming them to account by oflfering them up to Him. They know that the one thing most acceptable to God is the sacrifice of the will: — so they resign themselves «trholly to Him, and are as ready to serve Him after one way as another. Their real désire is to leave ail choice to Cjod, accepting His choice with an absolute and loving submission; as ready to receive those hindrances which His Suprême \W11 permits as to work unhindered when He wills it, for what they believe to be His greater Glory. After ail, His real Glory is, that we obey Him out of love. Oh! be sure that it is a great secret of Christian life to be whoUy God's wîthout clinging to any earthly thing, without choosing any way of our own for serving Him, but abiding in simple readiness always to use eveiy drcumstance and event which His Providence may send

FHE ORATORY AND ITS SYSTEM. 209

to His Gloiy. To do this the will must be resolutely set towards Him, and we must be fullypersuaded that nothing can happen to us which is not destined to help us onwardy if we deave wholly to His Guiding Hand ; nothing but what may be a means of honouring Him, in act, if it be something to do ; — ^in sufferîng, if it be something to be borne ; — ^m severance, if it be something to be given up ; — in prosecuting, if it be something to be persevered in, as some holy thougbt or grâce. May our Lord mould ail our hearts to this, and may we let Him mould us as He wilL"«

Three years of expérience served, as might be expected, to confirm the Congrégation in the wisdom of the sélection they had made of a Superior ; but when another Assembly was held in 1634, they were thrown into great dismay at the prospect of losing him. Without making any allusion to his intentions, Père de Condren carried on the work of the Assembly till the last day of its session, when, without telling any one whatsoever where he was going, he borrowed a friend's horses and took a roundabout road to a veiy quiet house belonging to the Congrégation, and concealed himself there, as he hoped effectually, until another Superior should be dected.

The Assembly» finding that their Président did not ' Lettres, Na bdz.

aïo PRIESTL Y LIFE IN FRANCE.

appetr, voted the Bishop of Saint Malo, who was (vesent as Honoraiy Assessor, to the chair; and just as this was done, the secretaiy preiented a letter directed in Père de Condren's handwriting to tiie Assembly. The first step the Assembly took was to décide by acclamation that this letter should not be openedy f(»:eseeing, as eveiy one did, its purport

The letter was in fact a touchingly humble entreaty to be relieved of his office as General ; '' not," as he said, '^ to avoid the trouble, which is not great ; — not that I do not love the Congrégation, or that I hâve any complaint to make against any one— &r from it, I ask pardon of ail who hâve any complaint against me ; nor that I am wanting in submission to your will — I would Êiin live in obédience ail my life. But you know that he who in his innermost conscience feels himself unworthy and incapable <â an ecdesiasdcal office ought not to yield when elected. And my only reason for departing is to give you time to décide on another Superior. I am going to one of our houses (I dare not say which), till such time as you shall hâve given to the Congr^ation and to me a Supenor- GeneraL Then I shall hasten to ask his blessing, and tender my obédience."' At the same time de Condren wrote privately to one of the Fathers,

' Lettres, No. zxziiL

THE ORATORY AND ITS SYSTEM. âli

«ntreating his oo-operation, and reiterating his conviction that it was for the good of the Congrégation tbat he should retire.

The Âssemblj wrote an answer to the letter they had not read, purporting that let Père de Condren go where he would, their General he should be so long as he lived; and having signed this document unanimously, the Fathers separated. Three days were spent in seeking the fugitive, but at last he was found, and then his very humility prevented any further contest De Condren read the Assembl/s document, and observing that it was in real love to the Congrégation he had wished to give it a better Head, he retumed to Paris with his captors, and meekly resumed his office, though to the last he maintained that he was incapable and unworthy of it Once more de Condren attempted to retire ârom office. This was when the Assembly of 1638 was held. But his design was frustrated on ail sides. Hoping to gain help from Cardinal Richelieu, he appealed to him for support, and was thrust back with the assurance, that if he resigned his présent office he should immediately be appointed to an Archbishopric ! while his confesser, aiter hearing a gênerai confession made with a view to his retirement, positively assured him that he would be acting against God's Will if he persisted. and even went so far as to threaten to

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refuse absolution unless de Condreu gave up his intention.

The remainder, therefore, of his life — ^until January 7, 1641 — Charles de Condren spent at the Head of his CongregadoiL

s. VINCENT DE PAUL AND THE LAZARISTS. ai.T