Letter XVI. To a Superioress of the Visitation (Probably the Same)

Directions as to the treatment of one of her daughters and as to points of the rule: advice and encouragement for herself, particularly as to simple confidence in God.

June 1620.*

WE have been engaged here since the day before yesterday in choosing the sisters to be sent into France,

• The French has no date. [Tr.J my very dear daughter. And our mother writes to me that you will give her one and the house of Lyons another, which with the eight we shall supply will make the number she wants. But I do not yet know how we shall manage to go to fetch yours. Well, we will think about it, and meanwhile amid this confusion, I answer you, my dear daughter, in as little space as I can.

I see in this sister (Anne Marie) a certain something that is very good and that pleases me. There is some what of the extraordinary, which ought to be considered without excitement, in order that we may not be misled either on the side of nature, which often deludes itself by the imagination, or on the side of the enemy, who often diverts us from the exercises of solid virtue to occupy us in these actions of outside show. You must not be surprised that she is not so exact in doing what she does, for this often happens to persons who are attached to the interior, and cannot all at once give due attention to everything. The thing is, not to let her make much of these sights, these feelings or pains, but, making little reflection on all this, let her do in simplicity the things in which she is employed. You can take her away from the kitchen when she has served there yet some little time. Oh how excellent and to be loved is this kitchen, because it is humble and abject!

Choir sisters may be put into the class of Associates and Associates into that of choir sisters when reason requires, as is said concerning the domestic sisters in the I st chapter of the Constitutions.

If I go to Eome I will try to serve Madame de Sautereau in her desire.

To know when it is required for contracts that the spiritual Father should be present, and when not, de pends on the nature of the contracts; for there are some in which it is required and others where it is not, as the Bishop has need of the presence of his Chapter in some contracts, in others not. It is for instructed people to settle this as occasion arises; one cannot lay down a general rule. There is sometimes inconvenience, but one could scarcely remove it without falling into a greater. Whether M. Dutine calls himself spiritual Father or not in contracts neither makes nor mars, for this name can be understood in various ways.

The work On the Will of God can be read, except the last Book, which, being scarcely intelligible, might be improperly understood by the imagination of readers, who, desiring these unions, would easily imagine that they had them, without as much as knowing what they are. I have known religious women, not of the Visitation, who having read the books of the Mother [St.] Teresa, found on their own reckoning that they had as many perfections and spiritual acts as she had, though they were far indeed from it, so greatly does self-love deceive us.

This expression: Our Lord suffers in me such and such things, is altogether extraordinary; and although our Lord has sometimes said that he suffered in the person of his own, to honour them, yet We ought not to speak so advantageously of ourselves. For our Lord only suffers in the person of his faithful friends and servants, and to boast and proclaim ourselves to be such has a little presumption in it; self-love is often very glad to make its account thereby.

When the doctor has to enter the monastery, to see some sick person, it is enough that he have permission in writing at the beginning, and it will last till the end of the illness; the carpenter or mason to the end of the work for which he enters.

Your way is good, my dear daughter, and there is nothing to object to, save that you go considering your steps too much, for fear of falling. You make too much reflection on the movements of your self-love, which are doubtless frequent, but which will never be dangerous so long as, tranquilly, not letting yourself be annoyed by their importunity nor alarmed by their multitude, you say no. Walk simply, do not desire repose of spirit too earnestly, and you will have the more of it. Why do you put yourself in trouble? God is good; he sees very well what you are; your in clinations cannot hurt you, bad as they may be, since they are only left to you to exercise your superior will in making a more profitable union with that of God. Keep your eyes uplifted, my dear daughter, by a perfect confidence in the goodness of God. Do not be anxiously solicitous for him, for he told Martha that he did not wish it, or at least that he was better pleased that there should be no solicitude, not even in doing good.

Do not examine your soul so much about its advancement. Do not want to be so perfect, but in simple earnest live your life in your exercises, and in the actions which come to be done in their time. Be not solicitous for to-morrow* As to your way, God who has guided you up to the present, will guide you to the end. Remain in entire peace, in the holy and loving confidence which you ought to have in the sweetness of heavenly Providence. * Matt. vi. 34.

Ever pray devoutly to our Lord for me, who cease not to wish you the sweetness of his holy love, and in his love that of the blessed dilection of your neighbour, whom this sovereign Majesty loves so much. I picture you to myself high up in the beautiful air,* where you regard as from a holy hermitage the world which is below, and see displayed the heaven to which you are called. I assure you, my dear daughter, that I am greatly yours, and my faith tells me that you do well to live entirely in the bosom of divine Providence, out side of which all is but vain and useless affliction. May God be for ever in the midst of your heart. Amen.