CHAPTER V

s. VINCENT DE PAUL AND THE LAZARISTS.

THE Oratory had set a great stone rollîng, and although, in the order of God's Providence, it came to pass that after a compaiatively short time the great work of training and spiritualising the Clergy in France passed eut of the hands of the Oratorîan Fathers, the work begun by Cardinal de Bérulle was carried on in two great branches, both of which sprang from the parent vine of the Oratory. One man sows, and another reaps the increase; — so it ever has been, so probably it ever will be, in God's natural as well as His spiritual Kingdom, and who among His chosen servants but would ever be ready to cry out with David, " Not unto us, O Lord, not unto us, but imto Thy Name give the Gloiy !" or with S. John Baptist, " He must increase, but I must decrease " ? And if, as we humbly venture to hope and believe, the life of Paradise will see a great ingathering of those who bave loved and toiled together for Christ hère, no fear lest there should be any rivalry, any grudgîng as to

who bas done the work, so long as He, the Dear Lord, the predoos Master and Saviour of East and West, of Oratorian and Lazarist, of Philip Neri, Pierre de BéruUe, Vincent de Paul, Jean Jacques Olier, ay, and of many another saintly soûl whose name may be scarce remembered, oreven forgotten altogether of men— so long as He and His Holy Name are glorified.

Probably among the numbers who are familiar with the name of S. Vincent de Paul, and who justly look upon him as the great Apostle of his day, few know how dose his connexion with the Oratoiy and de Bérulle was.

The two men were born withîn a year of one another, de Bérulle, as has been already said, February 4> iS7S> and Vincent de Paul, April 24, 1576. There was Uttle resemblance in their early history. S. Vincent was the son of peasant parents inhabiting the hamlet of Rauquines, near Dax, on the edge of the Landes. His diildhood was spent, David-like, keeping the sheep, and the oak tree whose hollow trunk was his oratory and shelter, has for many yeais been an object of révèrent interest to Western Christendom. His first simple éducation was given by the Cordeliem of Dax, and while teaching others in order to supply funds for his own maintenance, he continued to study at Toulouse^ where he took his degree, being

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oïdaineâ priest, September 23^ i6oo> by the Bishop of Périgueuxr^-the See oi Dax beiûg at that period vacant The taie of Viacait de Faul's voyage to Narbonne — durmg which the vessel he was in was captured by a Turkish brigantine, and ail on board cairied to Tunis, wher e they were sold as slave» — ^is well known. From his personal expérience of the fearfiil sufiferings, mental and bodily, which ail such Christian captives underwenti sprang one of S. Vincent's great works, the Mission to Barbary, in which he toiled unremittingly for the relief of the numerous slaves of every nation who were continually captured and brought into the markets of Tunis and Algiers.

Having been released, Vincent found his way to Rome, and thence he was sent on a political mission to Paris, where he had varions conférences with the King, Henri IV. It was this visit to Paris which led to his ôrst acquaintance with Cardinal de Bérulle, and its important conséquences. Vincent's spécial errand accomplished, he remained in Paris, occupying a lodging in the Faubourg Saint-Germain, dose to the hospital called la Charité, at that time the principal work of the kind in Paris, and which consequently drew around it most of those whose minds were working out the problem how best to relieve Chrisfs suflfering poor. Hère, as before mentioned, ministering

2i6 PRIESTLY LIFE IN FRANCE,

both to the soûls and bodies of the sick, Vincent found a congenial task^ and it was hère that he and de Bérulle came across one another. The latter heard varions nunonis conceming a humble priest who went about in the hospital doing the woik of a good angel^ and with pions curiosity seeking him outy he foimd Vincent de PauL A dose friendship between two such choice soûls was the natural resuit, and when suffering under a prolonged season of spiritual trial and temptation, Vincent soug^t refuge in the Oratoiy, and laid open his whole heart to de Bérulle. His past life, his présent fears, his hopes and aspirations for the future, were ail submitted to the clear guidance of the Oratorian Superior, whose quick perceptions did not fail to perceive that God intended great things to be done by this holy man, and far from pressing him to join his own Congr^iation, de Bérulle told Vincent plainly that he was destined to foimd a new Congrégation of his own, which should work with a similar object, though after a somewhat différent plan.

During the two years thus spent in the Oratoiy, Vincent worked out in his own mind more and more the thought which travailed in him — of the feaiful ignorance and neglected spiritual condition of the country people generally ; and the désire to meet it with some spécial remedy grew stronger and stronger

s. Vim:ENT DE PAUL AND THE LAZARISTS. 217

in his heart It has been already said, how at de Bérulle's request, he took chaige of the paxish of Clichy, when François Bourgoing, the Curé thereo^ joined the Oratorians; and it was again in compfiance with his advice that Vincent left Clichy at the end of a year to fill the post of tutor in the noble house of Gondi, descendants of the celebrated Duc de Retz. At this time — 1613 — de Gondi was Archbishop of Paris (as indeed three of the family were in succession); and it was in the household of another son of the soldier of Moncontour, Philip Ëmanuel — who although a courtier and a warrior was also a deeply religions man, (ending his life indeed as a priest of the Oratory) — that Vincent spent the next twelve years of his lifa Madame de Gondi— Marguerite de Silly — was one ol those ^^ femmes fortes" which that brilliant period of French society produced, and husband and wife agréeing in their anxiety to train up their children as good Christians, they applied to Cardinal de BéruUe for a suitable tutor firom among his Oratorian Fathers; but he, having his own views conceming Vincent de Paul, sent him to fill the post It seemed a strange way of promoting that work among the country people, towards which Vincent's spécial attraction lay, and he marvelled himself at the call, only complying out of obédience ; but "it was God's doing" {f^est Dieu qui a fait cela), he used to say

2i8 PRIESTL Y UFE IN FRANCE.

himsèlf in aftcr-life, and the retalt proved that de Bénilki's judgment was good The Tencndoii wîâi which Madame de Gondi toon kamed to rqpuxi Tincenty led to her pladng hecielf onder hb directioiiy again at de Bérulle's detire^-^or the lowly priest hdd himself onworthy of the chaige-^and he fouûâ in her an active fellow-labourer in the work he abready had b^^iin to do among the countiy peopk on the kige estâtes <£ the &mily. S. Vincent used to say that the first sermon of the Mission was preached on a certain Conversion of S. Paul at FoUeville^ in conséquence of a seemingly triâing event which occurred there. He was summoned one day to hear the last confession oî a dying man^ a peasant^ well to do, and reckoned as a good liver among his neighbours; but beneath the décent exterior there lay a festering sin, long concealed through fEilse shame. Fulfilling his ministry as Vincent did| after no mère perfimctory fiishion, he soon saw how matters stood, and led the pénitent to make a gênerai aHifession, to his own intense relief and thankiulness. The strong expressions of gratitude used by this man to Madame de Gondi, and his conviction that but for Vincenfs wise handling his soûl would hâve been lost» while to the world without he seemed ail right, had so strong effect upon her, that she cried out in despair at the thought of the many soûls whose spiritual state must be even worse than

s. VINCENT DE PAUL AND THE LAZARISTS. 219

his» and implored Vincent to preach in the porish chmch on the subject of gênerai confessions^ and how to make them, wbich he did with most encouraging results. So great a morement and awakening followed among the people round about, that Vincent was obliged to call in the aid of two Jesoit Fathers from Amiens to supply their needs. Henceforth the Conversion of S. Paul has always been observed among his spiritual children as practically the birthday (rf* the Mission.

It would take up too much space hère to dwell upon S. Vincent's other works while in the de Gondi family. He attempted once to leave it in 1619, when he undertook the parish of Chatillon in the diocèse of Lyons, again at Père de Bérulle's suggestion ; but Madame de Gondi succeeded in persuading the latter to urge his retum, not however before he had leit his stamp on this new sphère of labour» in the first beginnings of the Confréries de la Charité — ^whence sprung at a later period the " Société de Saint Vincent de Paul," which has done so great a work in Modem Europe, and with which the name of Frédéric Ozanam is so closely connected

Philip Ëmanuel de Gondi held the office of General of the Galleys, and Vincent soon leamt by Personal expérience what a mîserably neglected condition the convicts who filled them were in. Thit he

represented to the General in strong langoage, waming him that he would hâve to give account to God for ity and thence arose the work generally known as the '' Œuvre des Galères." Both this and the missions to Barbaiy and Algiers, with their martyr heroes, Louis Guârin, the le Vachers, Noueli, Pierre Borguny, and Barreau, can only be alluded to hère. While ail other openings that presented themselves for promoting God's service were eagerly seized on by Vincent de Paul, he never lost sight of that work to which he believed himself to be specially called, i,e, mission work at home. The Congrégation of Missionaries, of which the first seed was sown, as before saîd, on the Conversion of S. Paul, was to take more definite shape while Vincent was in the house of de GondL Those slender beginnings had stimulated Madame de Gondi's pious enthusiasm, and in the year 1617 she proposed giving 16,000 livres to some community on condition that they would hold missions eveiyfive years on the estâtes belonging to her family, and Vincent tried unsuccessfully to induce either the Jesuits or Oratorians to take it up. For seven years this went on, and then the de Gondis asked why Vincent himself should not found the work they craved for, and seconding their wishes, their brother the Archbishop ofiered the old Collège des Bons Enfants, now vacant, to the proposed new Society.

s. VINCENT DE PAUL AND THE LAZARISTS, 221

This was accepted, and in April 1624, the '' Company, Congrégation or Confratemity of Mission Fathers or Priests/' and Antoine Portail, Vincent's first disciple, went to live at the Bons Enfants ; he himself remaining with Madame de Gondi until her death, which foUowed in June 1625. Then, after doing bis best to comfort the bereaved husband, he joined Portail ; and so hmnble was the begînning of the since mighty Order of the Lazarists, that when Vincent and hb coUeague went forth on their earliest missions, they could not even afford to employ any one to keep the house, but were wont to lock the door and leave the keys with a neighbour ! In September 1626 two more priests joined them, and the document incorporating himself and his three companions, signed by ail four, is preserved among the archives of Saint Lazare, as the original act constituting the Congrégation. It was so far only that Vincent de Paul's beloved fiîend and director saw the beginning of the work which de Bérulle's prophétie mind believed would develop into something far greater. He died in October 1629, and it was not till 1630 that the first steps were taken which led to the establishment of Vincent and his company in the andent foundation known as the Léproserie de Saint Lazare.

This house was served in 1630 by eight regular

mBSTLY UFE IN FRANCE.

Canons of Saint Victor, under Adrien le Bon ; but leprosy had ceased to be a prévalent disease in FrancCy'-^ere were scarcely anj patients in the hospital, and le Bon was utterly dissatisfied, and most aaxious to tant his honse to better account Having heard of ^'a company of Missionaries, wko gave themselves up to the poor under one M. Vincent," he went to see them in company with M. Lestocq, the Curé of Saint Laurait, and convinced (^ the reality of thar woik, he at once offered the Priory of Saint Lazare to Vincent de PauL Not unnaturally, he expected the (^er to be received with eager satisaction, but to le Bon's surprise and disappointment, the holy man at the Bons Enfants remained silent and as one overwhelmed, and on being pressed to reply, he answered that the proposai was too mucfa above his aims. "We are but a few poor priests, leading the simplest of lives, and aiming at nodûng greater than to minister among the countiy folk," he saidy and so he dedined the ofifer.

Le Bon was only made more anxious that Vincent sbould accept it, by this absence of aU selfinteresty and he insisted on waiting six months for an answer. But at the end of that time he still met with a persistent refiisaL " We are too few," Vincent saidr '< we are but a new-bom Community, and thèse humble quarters are snfficient for us. I dread the publicity

s. VINCENT DE PAUL AND THE LAZARISTS. 223

and talk whicb wouM follow on such a step. We are tmwortby of such promotion ; leave us in the obscurity which suits us beit." Le Bon continued to urge the greater service which might be dcMie for God, and while he was pleading the dinner-bell rang, and he went into the refectory with the little Community. Thdr simplicity and dévotion struck hîm more and more, and he determined to leave no stone untumed to effect his object During the next six months he and the Cure of Saint Laurent perfectly besieged Vincent with their arguments, and the latter went so far as to tell him that he was resisting God's Holy Spirit, and would bave to answer to Him for rejecting so favourable an opportunity of establishing a work destined to promote His Gloiy and the good of many soûls. ** I would Î2xxi hâve taken the good Father of the Missionaries on my back, and bave carried him forcibly to Saint Lazare," the Abbé Lestocq said, in recountmg the prolonged struggle ; " hoping that the beauty of the spot and its many advantages might overcome him; but he was invulnérable to such charms, and during the whole eighteen months' discussion he never once went near the place."

At length, in despair, Le Bon entreated Vincent de Faul to refer the matter to some friend on whose judgment he could rely, and to his great sati^action Vincent consented André Duval, his director and ordinaiy

confessor, was mentioned, and he promised to abide by this vénérable Doctoi^s judgment As might be expected, Duval sided entirely with Le Bon, and Vincent succumbed. After discussing and clearing away certain difficulties arising ont of points of discipline and the like, a concordat was signed January 7, 1632, between Adrien Le Bon and the few remaining relîgious of Saint Lazare, and Vincent de Paul and bis little Company of priests. The former was to remain there during his life, and his brethren were to receive a certain annuity from the fimds of Saint Lazare — goaranteed to them by Philip Emanuel de Gondi, the former General of Galleys, now a humble Oratorian Father. The Archbishop of Paris confirmed the arrangement, subject to certain conditions, among which were, that the Mission Fathers should continue to receive lepers if necessary, that they should cany ont their Missionary work in ail the villages and hamlets of his diocèse, as also that they should receive his Candidates for Ordination for a fortnight's spiritual retreat at eveiy Ember season ; indicating by this last stipulation how valuable he felt their teaching and example to be to the rising génération of the Priesthood. The King and the civil authorities of Paris likewise ratified the transfer, and on January 8, 1632, Vincent de Paul took possession of Saint Lazare, the Archbishop himself installing him.

s. VINCENT DE PAUL AND THE LAZARISTS, 225

The way was not yet altogether smooth. The Prior of Saint Victor questioned Le Bon's right to hand over the hospital to the Mission Father, and instituted a lawsuit agaînst Vincent, conceming which the chaiacteristic trait is recorded df him, that while his cause was pleading at the Palais de Justice, Vincent remained kneeling in the Sainte Chapelle hard by, asking not for success, but simply that God would do as seemed best to Him, and grant to His servant a contented heart whichever way the cause might be decided. There was no doubt as to the légal question, and this hindrance was soon cleared away. The Pope's sanction was also given, but Urban VIII, died before his Bull was promulgated, and the officiai approval of Rome was not given till twenty years later by Alexander VIL, and not then without trouble, as Pope Urban's Bull accepted the Missionary Fathers as secular priests, whereas diuing the interval they had become a Régulai Order, and considérable opposition was raised to them on this score.

During the last century a strong feeling against formai religions vows had sprung forth; and probably the line taken by the Oratorians, and their influence over the spiritual mind of their period, had tended to confirm this. M. Olier, the founder of Saint Sulpice — of whom more shortly — had foUowed the Oratorian view in this matter; S. Francis de

aaô FMIESTL Y LIFE IN FÂANCE,

Sales* original mtsntioiiy when founding the Visitfttbny had bcest that his âaughteia duMild oaly tal&e the simple^ as oj^osed to tbe formai Religious vows. Probably during hig earlier years» wbile Vincent de Paul's mind was receivîng ita impression from his beloved friend and guide, de Bérulle, he îmbibed this opinion ; and at this period, although he was anxious that his Congrégation should be subject to a fimnal Rule, instead of the " simple" vows, which at présent they renewed every two or three years, at the saine time he did not wish them to pass from the ranks oi Secular Clergy. He always maintained that the Works to which his Congrégation were specially destined were incompatible with a technical ^'reli< gious life;" and, above ail, he held that the educaticn of the Secular Cleigy, whidb he considared its most important office, positively reqiûfed instructors oui of their own body, sitniiia similibus^ With this obî^ct in viewy he decided that his Missionazies should be called Monsieur, not Father ; — ^that they should retain their family names, and wear the ordinary gazb of secular priests, — ^in a word, that the only visible distinction between them and the Secular Clergy should be their more abundant zeal in the exercise of their Âpostolic functions. Instead of a novitiate for those who wished to join the Congrégation, he established * Vie de S. V. de Paul, Maynard, voL L p. 391.

s. VINCENT DE PAUL AND THE LAZARISTS. iTj

wkat he called an înterior semmaiy {simifkêiri ifOemé) as distinguished from the existing exkmes ot âiocesaso seminaries.

Those wha beeame members of the Congregatîoii were required the first year to express thdr deKberate intention of remaining in it for life ;' the second year they took a simple vow of " stability ;" i>. an engagement to work ail their lives at the objects of the institution ; and this was to be renewed at the end of eight or ten years, as the Superior might judge advisal^e« As to the three vows — poverty, obédience, and chastity, — ^for the présent he was content with a solemn excommunication to be pronounced on such as should belle them, once every year in Chapter. The first Assembly General, small in number, was held October 13, 1642, when Vincent de Paul resigned the office of Superior, and hastened to a small chapel adjoinii^ the Church o( Saint Lazare, leaving his Congrégation to elect a new Head. Depaties came to request his retum, — ^but he only replied, ^'I am no longer Superior, choose another."

Thereupon the whole Assembly caine to the rescue, and after some brief discussion, they solemnly and unanimously elected him for life. Vincent bowed to

t « Le bon propos de vivre et de mourir dans la Misôoii." —Vie de S. V. Paul, Maynard, voL L p. 387.

saS PRIBSTL Y LIFE IN FRANCE.

the dedsioD, saying, ^'Brothers, pray for me. It is the greatest act of obédience the Company can exact''

For some years the question of formulating vows continued a matter of discussion and perplexity, Vincent de Paul feeling that certain restraints were necessary for tbe Congrégation, while yet he was reluctant to give up its position among the Secular Cleigy. Ultimately a form was decided on, which was pronounced and subscribed by Vincent and his Company,

January 25, 1656, to this eflfect: — "I, N ^ an

unworthy Priest of the Congrégation of the Mission, in the présence of the B. Virgin and ail the Company of Heaven, vow before God poverty, chastity, and obédience to our Superior and his successors, according to the rules and constitutions of our Institution. Further, I vow to labour ail my life in the said Congr^ation for the salvation of the country poor, with the hdp of God's All-powerfiil Grâce, which thereto I invoke.***

Thus another great work, destined to raise the tone of the Secular Clergy, had sprung forth from the

^ << Ego, N , indignus sacerdos Congregationis Missionia,

coram beatissima Viigine et curia cœlestî universa, bono Deo paupertatem, castitatem, et superiori nostro ejusque successoribus obedientiam, juxta instituti nostri régulas seu constitutionesy VoTeo me prseterea paupenim rusticanorum saluti toto vitœ tempore in dicta Congr^[atione vacatunim, ejusdem Dd omnipotentis gratia adjuvante, quem ob hoc supplidter invoca"

s. VINCENT DE PAUL AND THE LAZARISTS. 22g

mustard seed originally sown by S. Philip Neri. Nor yet, although, as so often occurs in God's providential order — ^the branch waxed poweiful, and overshadowed the parent stock — should the Church forget that she owes the development of S. Vincent de Paul's Missionary Company, and the blessed work of the Lazarist Fathers, spread as it has been over the whole face of the world, to the lowly House of the Petit Boiurbon, and the spiritual counsels of its wise heady Cardinal de BéruUe.

Among the many points in which Vincent de Paul followed de Bérulle's mind, one cannot but be struck with the slowness both exhibited in framing permanent rules and constitutions, until time and expérience shewed what would really work best for the objects of the new Company. We hâve seen how de BéniUe died, leaving the stamp of his mind, and his tradition indeed, in his rapidly increasing Congrégation, but with its Constitution yet to be framed; and in the same way Vincent de Paul continued to be the living rule of his Company, until, at eighty-two years of âge, he felt that it behoved him to leave a written record of their Founder's mind, to his ahready numerous, and since then vastly increased Êunily. He bad been diligently pondering the matter through ail those long years; he had consulted the ablest Canonists in Rome, the most profound

25D PRIESTL y LIFE IN FRANCE,

thedogians of la Sorbonnei the best lawyers, the most pracdcali and the most spiritual members of tlie Company ; but, following the Example of his Master, he believed ît wiser first "to do" and then "to teach." So that ^en at last the Company received its rules and régulations, there was nothing new, notiiing which practice and expérience had not «ilready made familiar and acceptable.

They are written in Latin, and formularised in twelve chapters.

The first sets forth the triple object of the Congrégation, Le, (i) the spiritual perfection of the members ; (2) evangelising the poor, specially the country poor; (3) trainmg clergy in the knowledge and grâces essential to their office. It consists of clergy and laity. The duties of the former — following the cxample of Jésus Christ and His Disciples — are, to go forth among the towns and hamlets, teaching and catechising, hearing gençral confessions, recondling différences, restndning contentions; further, they are to establish the Confr'erU de la Charité when able, to conduct Seminaries, and to afford Retreats and Conférences to the Clergy generally. The lay members are to assist their priestly brethren in their ▼arious functions, and to co-operate in prayer, pénitence and good example. Both alike are to remember that they can only attain their object by ''put

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tmg on the Spirit of the Lord Jésus Christ,^ which takes form în the evangelic precepts — m His poverty, purity, obédience — His compassion for the sick, His Immility, in His daily instruction to His disciples, His intercourse with men, His habits of dévotion, His mission and labours among the people.

Hie next ten chapters are an expansion of this summary. The Congrégation is always to seek spiritual rather than temporal objects, the good of soûls before that of the body, God's Glory before the praise crf man ; it is to accept poverty, infamy, torture and death itself, rather than " separate from the Love of Jésus Christ;" — it is always to seek God's Will, shimning ail evil and seeking that which is good, voluntarily choosing that which is hardest in things indiffèrent, receiving joys and sufferings with a like gratitude from God's Hand, blending the harmlessness of a dove with the wisdom of the serpent, and exerdsing that Christlike gentleness which '^possesses the earth," that humility which wins Heaven ; and therdn csteeming itself worthy of contempt, willing to be lightly esteemed, seeking to hide whatever it has of God, or at least referring ail the praise to God; renouncÎDg self-will, and private judgment, sensual indulgence, excessive Êunily affection, attachment to office, place or person, and ail individual peculiarities in manners or dress, way of teaching, x>reach-

232 PRIESTL Y UFE IN FRANCE.

ing or directingy even in religious exercises; — ^loving ail enemies and seeking to do them good. While obeying ail the Evangelical precepts, the Congr^ation is specially to culdvate simplidty, humility, gentleness» mortification and zeaL Thèse five grâces are to be as the very soûl of the Company, its chief motive power. Yet, at the same time, inasmuch as Jésus Christ overthrew Satan and established His Kingdom chiefly through poverty, chastity and obédience, the Congrégation is diligently to imitate His Example: in poverty, possessing ail property in common, no one disposing of anything as an individual ; ail theîr appliances, whether of fumitiure or food, are to be humble, nodiing under lock and key, and this poverty is to influence even their wishes ; and specially the members of the Congrégation are to remember that it is perilous to désire ecclesiastical place or dignity. Purity is to be watchfully guarded, tempérance and diligence practised as its mainstajrs, and S. Vincent's sons are to avoid ail appearance of evil, remembering that even a suspicion hinders the work of their ministry. Obédience includes the precept to "ask nothing and accept ail things." Those who visit the sick are to behold their Lord Himself in eveiy sick man. The Missionaries are to be externally remarkable for nothing save their modest demeanoiu: ; among themselves they are to be fiiendly

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and even-tempered, avoiding spécial lîkings and aversions ; their intercourse should chiefly be with respect to religions or literary matters suîtable to their vocation, and they should avoid discussing politics or the like. As a wise speech is cultivated by silence^ they are to be careful in obeying their rule of silence. With respect to the outer world they are to imitate their Great Example, Who was the Light of the world ; as God's servants they are not to cumber themselves with worldly aflfairs, not even with extra good works, save by permission ; they are not to bring strangers to the House, or to take meals without, except when authorised to do so.

Spiritual exercises are to be diligently practised — an hour^s méditation daily, daily Célébration or assisting at Mass, daily reading of Holy Scripture and some spiritual book, self-examination twice evety day, the Office said in common, a brief visit to the Blessed Sacrament on going out and coming in, an act of adoration on leaving the room and retumîng to it^ reading aloud at meals, weekly confession and conférence, spiritual direction and manifestation of conscience every three months, a spécial penitential exercise on Fridays and certain other days, an annual Retreat and review of past life : such rules comprise the simple spiritual System which has trained so many holy priests for their Master's Service.

The préférence to Mission work before ail cise is to be an invariable principle with the Congr^ation, and even the training of Clergy is to be secondary to that Ali the Mîssionaries are to strive to make God's Glory their one single aim, and to shun ail that savours of mère self-satisfaction or love of praise, and they are ail carefully to avoid the périls which beset them in the shape of languor and indolence on one side, and of indiscreet zeal on the other.* It was at one of the customary Friday evening conférences, May 17, 1658, that Vincent de Paul gave this rule, finaily drawn up, to his Congrégation, explaining in simple words how the varions parts had gradually grown into shape, without deliberate framing, and rather as a matter of expérience than of foresight After his discourse, the vénérable Founder gave a copy of the Rule to each member of the Community, beginning with Antoine Portail, his first coUeague in the work. Each Missionaiy knelt to receive the book, kissing the beloved hand which gave it, and to each Vincent spoke some little word of spécial kindness, ending with " May Gk)d bless you." When this was done, Aimeras asked his blessing in the name of the Company kneeling around. Vmcent was so infirm that he needed to be supported on either side before

* This summary of S. Vîncent's Rwles îs taken from the Abbë Maynard's Vie de S. V. de Paul, vol. i. p. 400.

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he could kned down himself, and then after a few woids of fervent prayer, he pronounced the solemn Blessing in the Name of the Holy Trinity.

The end was not very far oflf. Rather more Aan another year was granted of the beloved Fathei's présence, but it was a season of great and varied suffering to himself, though also one of continued woilc It was September 27, 1659, at 4 A.M., the hour at which for so many long years Vincent had daily begun his work for God*s Service, that he passed to his rest ; " faithful to his rule, only this time his dévotions were to be entered on in (5od's Own Présence."

Before passing from S. Vincent* s share in the great work of raising the Priesthood to a higher tone of life and doctrine, a few words more must be said on one part of his work which has been already alluded to, that of Retreats for those about to be ordained. One of the French Bishops on whose mind the demoralised condition of the Cleigy preyed most heavily, was Mgr. Potier, Bishop of Beauvais. He was intimate with most of the men of his period who were feeling after better things, among others with the Abbé Bourdoise, also a disciple of de Bérulle, who had founded a small community with a view to promote the better éducation and higher tone of the Cleigy, under the inspiration he himself had gained during a Retreat at the Oratoiy in 161 z.

236 PRIESTL Y UFE IN FRANCE.

Discussing the subject with Bourdoise and Vincent de Paul, sometimes well-nigh with despair, they urged the importance of b^;inning at an earlier step : they pleaded that ît was little short of impossible to materially alter the existing priesthood, and that a hardened priest is rarely converted, but they were prepared to seek a remedy amid the rising génération, — among the aspirants to the priesthood. " Admit none to Holy Orders," Vincent said, " save such as hâve the requisite knowledge, and give token of a real vocation ; and let those who hâve such a vocation hâve the longest possible préparation, and be trained as &r as may be for their sacred calling."

Mgr. Potier felt the wisdom of this advice, but how was it to be carried out? He pondered the matter continually, and at last one day he told Vincent de Paul that for the présent ail he saw possible was to collect ail his own candidates for Holy Orders in his own house for a few days at least before their ordination, and to teach them as much as could be got into that space of time> hoping to rouse them to a sensé of the weighty task upon which they were entering; — ^he went on to ask Vincent to draw up a plan for this retreat and a systematic course of instruction, and further asked him to spend a fortnight or three weeks at Beauvais before the next ordination, to cairy it out This was done — Duchesne and Messier, two doctors

Si VINCENT DE PAUL AND THE LAZARISTS, 237

of the Faculté de Paris^ were also présent to assist ; — the Bishop ezamined the Ordinands, and opened the Retreat himself, and the whole thing was conducted according to Vincent's plan, which proved so satisÊictory that it contmued to be the model of ail future similar retr eats. Vincent de Paul himself gave a séries of méditations on the Commandments, which was so practical and awakening^ that the whole body of listeners, induding Duchesne^ made their gênerai confession in conséquence to the conductor.

This led to a rule made by the Archbishop of Paris, that ail Ordinands in his Diocèse should prépare for the laying on of hands by a ten days' Retreat, and as has been already said, when confirming the grant of Saint Lazare to the Missionaries, Archbishop de Gondi made it a condition that they should thus receive and prépare his ordination candidates. The resuit of this plan was most satis&ctory, and in the présent day âll Ordinands' retreats in France are moulded upon S. Vincent de Paul's first System.

The young men who came to the Bons Enfants or to Saint Lazare were cared for and nûnistered to by the good Missionaries themselves ; — ^two instructions were given daily — those of the moming being devoted to moral theology, the higher administration of the Sacraments ; the qualifications and préparation necessaiy for the priesthood as confessors and guides of

«3» PRIESTL Y UFE IN FRANCE.

souby and the varions kindred topics bcanching ont from thèse great sab|ects. In the erening, instructions were given on méditation and mental prayer; on priestly vocaticniy its signs, and how to coneqpond thereto, on the obligations of God's ministeis^ and the détails of their arduons and klxniotis li£s. Of course the time was too short to exhaust thèse weighty topics, but in order to make the best possible use of that time, after each instruction the Ordinands broke up iuto classes of twelve or thirteen, each under a Mission Priest, who ezamined them in its subject, promoted discussion therectf among themselves, and assisted each man to profit bj it The men were also instructed in the practical performance of the various sacred offices on which they were about to enter — the recitation of public services, and administration of cérémonies. They were further moved to dose this season of solemn préparation with a gênerai ccmfessic»!, and they were not dismissed till the day after their ordination, after a hîgh Mass and a Thanksgîving Communicm.

Vincei:^ de Paul used to say that there could be no higher w<^k possible than training good priests ; — and he encouraged those whose hearts failed them before the difficulties and disappointments inévitable in such an undertaking, by the thought that our Lord Htmself only trained twelve Apostles, and one out of those

s. VINCENT DE PAUL AND THE LAZARISTS. 239

ML away. He was never weary of asking ail good Chnsdans — men and women, religious and secnlar — to piay for the Clergy, especially ail those about to be ordained in the Ember Weeks. A humble man^ going about his usual work, yet from tune to time lifting up his heart in prayer, may do much to fovN^à the Church*s life, he said. Speaking of this one day in a Conférence, S. Vincent began to quote the Psalm, "Desiderium pauperum exaudivit Dominus:" and not being able to continue the quotation he tiuued in his simple way to his listeners, saying, " Who will help me?'' whereupon some one immediately finished the verse, " preparationem cordis eorum audivit auris tua."» "God bless you, sirT Vincent replied (it was his usual way of expressing thanks) ; and he went on with his subject

The example of humility and piety witnessed by those who were so happy as to make their Ordination Retreat at Saint Lazare, must hâve been almost as instructive as any words. It is recorded that on one occasion the vénérable Founder himself was found deaning the boots of a candidate who had been neglected by the servant whose proper work it was l

"What the eye sees goes more straightly to the

' Ps. ix. 17, Vulgate; x. 19, English version : "Lord, Thou hast heard the désire of the poor, Thou preparest their heart, sind Thine £ar hearkeneth thereta''

heart than wfaat the ear hears^'' S. Vincent wrot^ ''and we believe more unquestioningly theiein . • • There is a somewhat indescribable in the exterior of God's own servants, a something lowly, recollected» devout, which springs from their inward grace^ and which reacts upon the soûls of those who are brought in contact with them. There are tnen among us so fuU of God thai U is impossible to look at them without beingtouched by the sensé ofitP

Thank God that what S. Vincent said then, we can yet say among ourselves, and his words will bring tender loving thoughts to many a mind among us, of purity of life and exquisite holiness bearing its outward impress, so that ail beholding hâve felt that him on whom they looked ''had been with Jésus*' (Acts iv. 13).

S. Vincent used to tell his priests that even if they had no visible gifts for teaching the Ordinands ^o came among them, they had a migh^ power of indirect influence by their example, by their own diligent aim at perfection, which ever reflects itself on ail around. And in the same spirit he used to exhort them to give great heed to the révérence with which they performed ail offices and cérémonies, avoiding anything like unseemly huny, inattention, or carelessness as they would avoid more overt sin. Among the numbers of men who passed through thèse Retreats there were

s. VINCENT DE PAUL AND THE LAZARISTS. 241

of course some of considérable talent and intellectual attainment, who were not to be reached by any mère display of knowledge or éloquence. " You will not win them by saying fine things," Vincent used to tell his priests; "they know more than we do — nothing we can tell them that such men hâve not heard or read before : but it is what they see that will help their soûls."

He always uiged the conductors of the Retreats to gîve heed to simplidty in the outward expression, and purity in the inward intention of ail they said : — to deal familiarly with subjects which need bringing home to the heart, and to enter into careful and dose détail, avoiding mère generalities, always aiming at a dear definite impression to be lefl on the listener's mind in each instruction. Thèse counsels he invariably gave to ail who took part in this important work, and there were many besides the Missionarîes ; — Bishops and doctors — the most leamed and éloquent that France could fumish, rejoiced in taking their share in the efforts made for the édification of their younger brethren. Among those who were so trained, many great names occur, of whom one at least must be singled out for mention — Bossuet The fiiture Bishop of Meaux made his Ordination Retreat at Saint Lazare in the Lent of 1652, and in 1659 and 1660 he conducted Q

that retreat for his successora by which he had bimself gained so much.'

There was still another step to be taken on behalf of the Clergy, and with a view to the higher tone and standard to be aimed at for them. The bénéficiai efiects of the Ordinand's retreat were necessarily variable. Some men would be permanently impressed, — the whole future ténor of their lives would be influenced by those solemn seasons; but this could hardly be anticipated of the mass, — ^the lack of a sufficiently fixed purpoee, indolence, self-indulgence, evil* example, and the snares of the world, would efface or weaken those impressions in many minds. Something must be done to keep up those pious influences, if any really permanent results were to be expected among the mass of Clergy. Vincent de Paul and his missionaries were accustomed to gather together the priests of that particular neighbourhood in which they were about to hold a mission, and to discuss with them various practical questions conceming the best way of teaching the children of their flocks, of hearing confessions, of preaching, and the like. But this was only a partial way of meeting the want A more extended means thereto was soon suggested by a young ecclesiastic (his name is not on record) who had

' Bossuet also conducted Ordination Retreats at Saint Lazare In 1663 and 1666, alter the Foonder's death.

s. VINCENT DB PAUL AND THE LAZARISTS. 243

hfansdf profited \yj hîs Ordination Retreat» and who was aDxious» on his own account and that of other% to keep ttp the good woik then begon. He proposed to Viûdent to «stablish periodical gatherings at Saint Lazare of Clergjr who were anxious to keep alive and iûcrease tfae gOod impressions they had received, and irtiO feit that mutual encouragement and conférence cônceming the duties of their calling would strengthen then: hands and quicken their spiritual life. From this movement arose the "Conférences Ecclésiastiques " of the Lazarists. Vincent de Paul began by selecting a févir of the young deigy who had continued under bis direction after thdr Ordination, and provii^ them by intruiting a mission to the workmen employed in building the Church of the Visitation to their care. He watched over this Mission himself with a q)ecial dbjecty and tiien, satisfied witii his men, he proposed first to each Separately, and then to them ail colléetively» to unité in a sodety with the view of strei^hening and raising their spiritual life^

Hie System was soon organised. The Superiw of the Mission was to be director of the Conférences — z. preféct, two assistants, and a secretary completed the officiai éta£ There was to be a c(mference every Tuesday at 2 p.m. ; held during part of the year ^ Saint Lazare, — during the rest at the Bons EnÊmts. Later on there were conférences at both i^cea.

Certain rules were drawn up. The applicants were to be fonnally admitted when satisfactoiy proof was given as to their conduct and doctrine, and after préparation by going through a retreat and making a gênerai confession. Ail members had a simple rule of life to keep, a fixed hour for rising, at least half an hour's méditation, hearing or celebrating Mass, daily reading of the Holy Scriptures on their knees, more or less study, according to their circumstances, selfexanûnation, and a yearly retreat ; — truies which, without being burdensome, were likely to keep men in a habit of self-discipline, both outwaid and interior. Ail members idio were not lawfùlly hindered (in which case tfaey were to give notice of the same to the Prefect) were bound to attend the Tuesday meetings, to which ail Bishops had a right of admission, but other deigy not members were seldom admitted. Thèse meetings began with the Veni Creaiar^ after which the subject appointed was discussed. Thèse subjects were classed under certain heads, — the grâces gênerai to ail Christians, the duties peculiar to the Clergy — ^administration of Sacraments, sacred services, ritual, etc., and the spécial duties of particular ecdesiastical offices, such as grand vicaire, dean, curé, etc. No one was to speak for more than a quarter of an hour. Any spécial subject, such as a mission about to be undertaken, a difficult case of conscience, or

s, VINCENT DE PAUL AND THE LAZARISTS, 245

similar matteis, on which any priest wished to consult his brethren, might be biought forwaid. Towaids the dose, the director or any Bishop présent gave a brief exhortation, and after the subject proposed for the next conférence had been annonnced, the members separated. Most of the leading men in Paris joined this union, and it proved the source of supply to many of the most important ecdesiastical appointments. The members undertook varions spiritual works, missions to the dififerent hospitals, missions in Paris itself, as well as in varions large towns, which the Lazarists themselves did not undertake. Amoi^ thèse the mission of Metz was prominent, a place fearfiilly n^lected during the disgracefiil episcopate (if so it can be called) of Henri de Boiurbon, natural son of Henri IV. and Madame de Vemeuil, on whom the see was confeired when he was six yeais old, and who was never ordained ! Bossuet was Archdeacon of Metz, and after a visit paid there by the Court in 1658, he succeeded in exciting an eamest désire in the heart of Anne of Austria to do something for the spiritual benefit of the place. Finding that the Lazarists did not undertake town missions, the Queen asked if the Conférence could not do the work, and accordingly at the next Tuesday meeting it was proposed, and the members dedded on accepting it^ and were warmly aided in everyway by Bossuet, who

24fi J^aiSSTL Y UFE IN FRANCS.

succood^ ÎA tjitflMwhing n p^numciit %vffjftfV»tw>n cif T4^7^Tv^l^ ia MeU^ ta cairy ontbe improvenent et Aie priestboo<i^' and mJOTfinoiy action upoo thç «urouoduvcolmtry.

The CoiUerçii^cea kiled iu thek original form vntU U^ Gr«at RevoJtttioiv anâ more or le$s ih^y baye been ^evived in France svAce thaï tvle of evâ loUed

There is one more of S. Vincent de Paul's woiks which must be mentioned hère, although not eapdosiyely çonfined to the Clergy ; since unque$tional% it was another usefiil engine in laising the tone ol ecclesiastical life in France. This was a great undertaking, no less a matter than throwing open the gateç of Ss^^t Lazare to ail, whatever might be their station or meana» for spiritual retreat Priests who could not join the Conférences, Clergy fix>m ail parts, laymen of every âge and positioi^ devoted Christians who sought to çQpfirm their devont life, sinner$ touched with grâce and anxious to tum to God — ail were welcomed y^thin thq hospitable walls pf Saint Lazare, to the enormous increase both of labour and e^pense to the missionaries. Uitherto retreats had beei^ almost exclusively used among religions, or at most amo^g ecdesiastics, but now whoever would might profit hy

> «. A ravapcement de Tétet ecdësiastique.''— -Aidiire^ Imp. M. M. 53S-S39-

s. VINCENT DE PAUL AND THE LAZARISTS, 247

tbiS) one of tbe veyy mo8t belpftil practices of the spiritual life. Careful training was given to the pri^ts, wboseï business it was to conduct the retreats and direct the extrcîtamts^ as they were caUed. Sometimes tbe retreat was given to a number of persons at once ; — ^in other cases, individuals kept their soUtaiy retreat at Saint I^azare. Vincent de Paul drew up a most minute directory for the guidance of his priests in this pious labour. They were to adapt tbemselves most carefully to the needs of each exercUant^ putting aside aU Personal views and objects, never seeking to force ^eir own opinions, never assuming a tone of authority or dictation. Patience and forbearance, encouragement, entreaty, — ^these were to be their method of treatment There is a touching quaintness in the instructions to the conductor how he is to enter the exerctianfs room, — ^'with modest cheerfulness and cheerliil modesty/' and the suggestions made of pleasant little speeches ; how be is to explain the timetable to any one coming into retreat for the first time, and the meaning and object of its practices, helping the exercitani as to bis méditations and spiritual reading, according to his needs as priest or layman, well read or ignorant; — ^and before leaving him for the first night, the director of his retreat is to make sure that nothing needfid to the exerdtants material comfort is wanting, that he bas pen, ink, and paper, books,

light, even — S. Vincent spedally notifies — coverings to his bedy and a nightcap 1

It was in vain that the comptroUer of the hoosehold represented fxom time to time his incapability of meeting the enonnoos additional expense of ail thèse guests. " My dear biother, they want to save thdr soûls," was usually the answer ; and if the saîd officiai in his ire ventured to reply that a great many came who apparently did not succeed in this pious intention, the Superior would reply, "But surely it is a great thing if some few only are saved I And how are you to tell which is which F** One day, after being beset on ail sides, fi-om within and from without, with remonstrances as to his too âree hospitality, S. Vincent dedared that he would restrain it, and in order to be sure that this was properly done> he would himself be doorkeeper, and only admit such applicants as were unquestionably not to be rejected. Of course he refiised nobody, and when night came there were more guests than usual 1 A brother came to tell the Superior that not a room remained fi-ee. "Veiy well, take mine thenl" was the only answer he received.

Bishops established retreats in their diocèses on ail sides, and it is recorded that priests who came to them reluctantly went forth to lead a new life, often exdaiming, " Had I known sooner what was required to

s. VINCENT DE PAUL AND THE LAZARISTS. 249

undertake the office rightlyy I should not hâve entered Holy Orders so cardessly as I did l**

The last work undertaken by Vincent de Paul for this great object of training a more spiritually-minded dergy was the establishment of his Shnincdre ifiieme^ where young men were to be educated for the priesthood rather than specially tiained as a novitiate for the Missionaiy Congrégation. Perhaps it was in the natural order of things that S. Vincent should lay less stress on intellectual cultivation than de Bérulle or de Condren had done in training priests ; but at the same time he was very far from despising science and leaming, although he prized humility far above either. " The désire for knowledge is good,** he wrote to a priest (July 18, 1659), "so long as it is in modération. Remember S. Paul's waming words. Mediocrity will suffice, and that which goes beyond it is sometimes more to be feared than desired by Gospel labourersy because there is danger lest such should lead to a man being puffed up, inclined to shew off, to take crédit to hirnself, and to neglect simple familiar duties, which ail the whUe are the most usefîiL For this reason our Lord chose disciples who were no more than compétent for such duties. If we labour to save soûls in the Lord's own Spirit, He will give us the light and grâce we need for success. If you are willing to know nothing save Jésus Christ Crudfied, to

àSQ PRIESTL Y LIFE IN FHANÇB,

tive only in His Life, >^u neecl not ^ubt \^% U^t Qe Himself will give you wisdom aad snccesç."; An^ be osed to warn his younger brotiureu ihat QQ science coold be really bénéficiai to mankind apart from pie^, '' I would crave for you aU,". be said» '' tbe wisdpm oC Saint Thomas, but only on condition thaf witb it you had the Angelic Doctor's hmniUty. Fiide causes wise men to M, even as it made the Angels fall, and knowledge without humiUty bas aburays been hurtful to the Church. . . . The pettiest little démon in hell knows more, probably, than the most subtle philosopher and the wisest theologian on earth. . . . Make good use of your youth to leam how best to serve your neighbour. Do not lose time, for the work is uigent and fer exceeds the supply of labourers. Our countrypeople are being lost for want of teaching» and the greater part of the earth is stiU sunk in the darkness of unbelie£ Study diligently then, strive to be leamed, but without losing the grâce of humility.''

Giadually S. Vincent de Paul became more in feyour of collèges, where young men nearly rea^y for Holy Qràers might receive one or two yeari* definite préparation for their sacred calling, than of establishments intended for younger persons j and up to the time of the Révolution the Hazariste Fathexs coimted fifty-three grands Stminaires^ and nme fetiU Sfméaaires, as the latter are called.

s. VINCENT DE PAUL AND THE LAZAFISTS. «51

Thus the work of revival grew in France among her Geigy, men's hearts were tumed to God, and if the great stonn of Révolution was slowly gathering over the land, so too the strength with which the Church of Christ should meet that fearful storm was being gathered in also, and when the evil day came at last, the work of Oratorians and Lazaiists was a very bulwark of the Faith. There was another great work besides^ alsQ springîng forth from the same source which has had qo small share in maintaining Chrisf s Kingdopa amid the terrible assaults which bave been made upon it — ^that of Saint Sulpice.

253 PRIESTL Y UFE IN FRANCE.