Book III. treats of the progress and
perseverance of the soul in charity on earth, and of
the perfection of triumphant charity in heaven.
We have only one remark to make on this book. The
Abbe Baudry expresses surprise that the Saint when
speaking (c. 2) of the increase of charity by good
works does not mention its increase by the
Sacraments. But he includes them under the name
good-works, and in Book IV., c. 4., where he sums up
this part of Book III. mentions them explicitly. He
does not dwell on them because his object in chapter
2 is to show how easy God has made the increase of
charity. He takes therefore as his examples the
smallest works, such as the giving a cup of cold
water, and he leaves us to draw the conclusion that
the faithful and loving reception of God's Sacraments
would a fortiori increase love.
Still it is true that neither here nor elsewhere
does he treat the Sacraments except quite
incidentally, and the explanation of this fact gives
us a further insight into the true character and
object of the Treatise. He is concerned with the
action of grace in general, not with its action by
particular means; he is more concerned with the
interior movements of man under grace than with the
effects worked on him, as it were from outside; and,
as he is treating of actual charity, he is more
concerned with the good acts for which God gives
(whether by Sacraments or in any other way) an
increase of grace, than he is concerned with the
actual reception of the grace.
We mention this to show that one must not be
surprised at not finding a fuller treatment of, for
instance, the Blessed Eucharist. We must also
remember that this Treatise supposes the
"Introduction to a Devout Life" as a foundation. And
though he only introduces the Sacraments
incidentally, he does not fail to speak of them
frequently, and with such magnificent praises as we
should expect from the Saint of love. As when he says
(ii. 22) that the communication of Christ's body and
blood is the very consummation of the charity he is
writing of, and the crown of God's love-dealings with
us; or as when he says, speaking of the return of the
penitent soul to reunite herself, immediately, with
her God: "Go and cry God's mercy in the very ear of
your confessor" (ix. 7).
Book IV. describes the relations of
love and sin. The following five Books treat of the
exercise of benevolence in its generic sense -- the
sovereign love of God for his own sake.
Book V. treats in general of the
double action or manifestation of this love,--in
complacency, and in benevolence in its specific
sense, that is, desire.
Books VI. and VII. treat of union
with God by affection, that is, by prayer; the former
treating of meditation, and of contemplation as far
as union, the latter of union itself. The various
degrees of the prayer of quiet are treated in these
books, and Quietists bring forward passages from
them, as from other parts of the Saint's works, in
support of their extravagant system of annihilation
of the powers and of purely passive prayer.
We have said elsewhere 6 as much as we think it
necessary to say to overthrow these allegations. But
it is important to show that Fenelon was utterly
wrong in appealing to the Saint's authority in
support of his erroneous doctrine on this point in
his " Maximes des Saints." Bossuet has exposed these
errors and given a full explanation of the passages
cited from S. Francis; particularly in the 8th and
9th Books of his "Instruction pastorale sur les ?ats
d'oraison."
The Saint expresses in this as in all things the
very teaching of the Church. He rightly teaches that
there is, even short of suspension and ecstasy, a
kind of prayer in which God takes into his own hands
the powers of the soul, and produces in it acts far
above the ordinary operations of faith, hope and
charity. When God lifts a soul to this prayer, and
also to some extent in preparation and expectancy of
this elevation, the will acts, by a placing of itself
(remise) in the hands of God, and even continues to
act, though insensibly: hence the soul is not purely
passive, but the action of God is so mighty, and so
far beyond all proportion to that of the will, that
S. Francis says this is "as it were passive." And as
the soul must offer itself to be lifted, and must
co-operate with God, therefore also must it help to
acquire and preserve that "quiet" which is the
condition of God's operation: it must abstain from
intrusive acts of reasoning and from other acts of
the will, especially from violent ones.
But this prayer, however frequent, long,
uninterrupted, absorbing, it may become, is of itself
a non-permanent state, and not of the nature of a
habit, but is always an act of charity. And far from
saying that for perfection it is necessary to be
raised to and to keep oneself in this state, the
Saint teaches in a hundred places that the soul,
however perfect, must exercise itself in all ordinary
acts of prayer, faith, hope, petition, which are only
put on one side for the time in which God has raised
it.
The practice of S. Jane Frances, whose authority
was invoked even more speciously than that of her
saintly director by the advocates of passive prayer,
bears on this. We are told that: "She wrote out and
signed with her blood a long prayer which she had
composed of petitions, praises, thanksgivings, for
general and particular favours, for relations and
friends, for the living and the dead, in fine for all
intentions to which she considered herself obliged,
with the Credo of the Missal, also signed with her
blood. She carried this in a little bag night and day
round her neck, and she had made a loving covenant
with Our Lord that whenever she pressed this to her
heart she should be taken to have made all the acts
of faith, the thanks and the petitions she had
written."(7)
And, at last, prayer is not a character of
perfection, but a means to it, and the two following
statements of S. Francis in his second Conference
absolutely settle the whole question as to his
teaching. "It happens often enough that Our Lord
gives these quietudes and tranquillities to souls
that are far from perfection." . . . . and on the
other hand: "There are persons who are very perfect
to whom Our Lord has never given such sweetnesses nor
such quietudes; who do all with the superior part of
the soul, and make their will die in the will of God
by main force, and with the supreme point of the
reason; and this death is the death of the cross,
much more excellent than that other, which should
rather be called a slumber than a death."
As in treating affective love Book VII. completes
Book VI., so in treating effective love Book
VIII., which treats of obedience to the
already signified will of God, is completed by
Book IX., which treats of indifference, or
the state of perfect readiness to accept all that
God's good-pleasure may choose to send us.
On the doctrine of indifference we venture again
to refer the reader to our Essay(8) just quoted. We
add a few words to show how completely Fenelon erred
in appealing to this Treatise to support his
extravagant and condemned propositions that
indifference extends to eternal salvation as our
salvation, and to virtuousness as such. The Saint
expressly teaches that while God's glory must be our
principal end, we may, indeed we must -- our nature
so requires -- desire salvation and virtue as good
also in themselves. Much less can we acquiesce in a
supposed decree of damnation, with that species of
absolute act which Fenelon requires as the last test
of the disinterestedness of love.(9)
With regard to eternal salvation, we have only to
study the sentiments the Saint places in the hearts
and mouths of those whose love is refined to its
highest point at the moment of death (v. 10, vii. 11,
12). He has a chapter to prove that the preceding
desire of heaven increases the enjoyment of it (iii.
10); and he teaches that not only mercenary hope but
also servile fear remain in the soul as part of its
habit of charity so long as it is in this life (xi.
17).
With regard to virtues he says (xi. 13): "Let us
love the particular virtues, but principally because
they are agreeable to God;" and: "We must make this
heavenly good-pleasure the soul of our actions,
loving the goodness and beauty of virtue principally
because it is agreeable to God." Here the word
"principally" is the key of the whole question.
Bossuet triumphantly vindicates (10) the Saint's
doctrine on indifference, but has a very ill-judged
criticism on his use of the word. He is quite right
in saying that indifference is only a degree of
resignation, but he forgets how far ordinary
resignation is below indifference. Bossuet gives a
full explanation of all the passages alleged by
Fenelon from S. Francis, but he was hampered, as
Fenelon was totally misled, by Maupas's erroneous
account of S. Francis's famous temptation to despair.
Of the remaining three books, Book X.
is dedicated entirely to the commandment of loving
God above all things; Books XI. and XII.
are on the theory and practice of the particular
virtues. Indeed it must be remembered that the object
of the Treatise, even in its speculative parts, is
exclusively practical. And as we have shown that in
its theory it is free from error, so we may now be
allowed to indicate some of its glorious truths,
particularly with regard to the practice of holy
living.
It is not a book, like other spiritual books,
treating only a section or a single element of the
devout life, but it is one by which and on which the
whole spiritual life can be formed; it is, with the
"Introduction to a Devout Life," a perfect book, a
"complete food," containing all the ingredients
necessary for spiritual sustenance.
It contains in the first place an immense
mass of instruction, dogmatic and moral, on the
science of the love of God. It treats not only in
broad outline but also in subtle detail of God and
the soul, this world and the world to come, grace and
free-will, holiness and sin, commandments and
counsels, ordinary virtue and perfection, all
questions of prayer; it treats the virtues in detail,
not only the virtue of charity in all its parts, but
also faith, hope and fear, zeal, obedience,
resignation.
The direct course of the Treatise takes us through
all these, and they are not only treated fully in
themselves, but so treated as to bring out in
illustrating them a hundred related truths. A whole
theology of Mary might be gathered as we pass along;
her Immaculate Conception (ii. 3), her graces and
privileges (iii. 8.; ix. 14.; vii. 13, 14), her
praise of God (v. 11), her heavenly death (vii. 13,
14). A new light is thrown on the sense of Holy
Scripture, and on the principles and actions of the
Saints.
But, in the second place, we more particularly
wish to point out some of his practical principles
and rules, the manner of loving and serving God. The
most important of these is what may be called the
Saint's general idea or philosophy of life. It begins
thus: "We know by faith that the divinity is an
incomprehensible abyss of all perfection . . . . .
And this truth which faith teaches we consider
attentively by meditation, regarding this immensity
of goods which are in God . . . . . Now when we have
made our understanding very attentive to the
greatness of the goods which are in this divine
object, it is impossible that our will should not be
touched with complacency in this good . . . . and
especially when we see amidst his perfections that of
his infinite love excellently shining" (v. 1, 2.).
The loving soul does not stay in complacency but
goes on to benevolence, wishing her God all possible
goods; but as she is at the very same time exulting
in the thought that nothing is wanting to him, she
can at first but spend herself in desiring him what
he already has, in desiring to be able to give him
something, and in praises, ever rising higher and
higher until at last she finds a sort of rest in the
sense that her utter inability to desire him anything
which he has not, or to praise him fully, is the best
proof of the infinity of the goods he has.
This delight in God and these loving desires are
an important part of her service, but they would be
barren if she did not go further. She turns, then, to
her own powers, and finds that exercising them in
herself by internal acts of prayer (affective love),
and outside herself, amid creatures, by external acts
of the virtues (effective love), she can increase the
glory of her beloved, not in itself, but in and by
herself.
Thus the various interior and exterior acts are
brought into one, and the soul's life consists, on
the one hand, in "a continual progress in the sweet
searching out of motives which may continually urge
her" (v. 7), and, on the other hand, in acts of
prayer, in obedience, and in submission. She "employs
every occasion," "does everything most perfectly,"
and, by the practice of Intention, Offering, and
Ejaculatory Prayer (according to methods minutely
described in Book XI. 13, 14, 20, and throughout Book
XII.), subordinates and ranges every interior
movement and every exterior action to the service of
divine love.
This "view" of life, this continual gazing at the
beloved Master for whom we work, this regarding the
acts of life as a mere series of acts or offerings of
love, is the very central point of the ascetic
teaching of S. Francis.
It not only gives the nobleness, the intensity,
the meritoriousness of charity to every act, but it
gives also at the same time a great simplicity and
largeness, preserving the soul from formality and
from getting lost or wearied in the multitudinous
details and minute practices of the spiritual life;
it creates a loving detachment and liberty of spirit,
with a readiness to follow every slightest indication
of God's will.
Finally, it gives order to our various duties. For
instance, it puts in their proper place, in serene
majesty above the cavils of worldlings, the works of
religion and "piety." These are the immediate
services of the beloved, the first effects of
charity, and therefore charity itself teaches that:
"Amongst all virtuous actions we should carefully
practise those of religion and reverence to divine
things, those of faith, hope and the most holy fear
of God; often talking of heavenly things, thinking of
and aspiring after eternity, frequenting churches and
holy services, reading spiritual books, observing the
ceremonies of the Christian religion; for holy love
feeds at will amid these exercises, and spreads its
graces and properties more abundantly over them than
over the simply human virtues" (xi. 3).
Yet there is no fanaticism. The human virtues find
their proper place at the proper time, and, inferior
in themselves, are raised by love, that is, by the
fact that for the time they are the will of God, to
the highest rank in the eyes of the loving soul, --
"For in little and low exercises, charity is
practised not only more frequently, but also as a
rule more humbly, and therefore more profitably and
more holily" (xii. 6).
He has two glorious chapters on the truth that
legitimate occupations, be they even in court or
camp, hinder not the practice of divine love.
"Curiosity, ambition, disquiet, together with
inadvertence to, or not considering, the end for
which we are in this world, are the causes why we
have a hundred times more hindrances than affairs;
and it is these embarrassments, that is, the silly,
vain, superfluous undertakings with which we charge
ourselves that turn us from the love of God, and not
the true and lawful exercise of our vocations" (xii.
4.).
In the one great principle of doing all for love
we have signalized two conditions or negative aspects
of the same.
(a). The intellect must be kept "very attentive."
As the Saint says in the "Introduction to a Devout
Life" (v. 17), so here, consideration "is supposed
throughout the entire work," the whole edifice is
built on it, and therefore the want of it, "inconsid?ation,"
is the ruin of the whole spiritual life (xi. 7.) This
"consideration" need not be called by the alarming
name of mental prayer, but whatever it is called it
consists in a most serious attention to spiritual
truths according to the capacity of the individual:
there must be one great esteem, and therefore the
energy of the intellect cannot be given primarily to
anything else.
So (b) in the will, there must be but one great
affection, one aim, one desire -- "One to one." "The
desire of exalting God separates from inferior
pleasures" (v. 7); and: "to have the desire of sacred
love we must cut off other desires" (xii. 3). "Those
souls who ever abound in desires, designs and
projects never desire holy celestial love as they
ought:" "He who aspires to heavenly love must
carefully reserve for it his leisure, his spirit, and
his affections:" -- words which should be written in
letters of flame for the guidance of such as seek the
right way to perfection.
We will not stay to give examples of his more
particular principles with regard to prayer, but we
select a few with regard to the virtues.
The truly loving heart not only observes the
commandments, but loves the observance, of them
(viii. 5). "Inclination is neither vice nor virtue .
. . . . How many by natural disposition are sober,
simple, silent, even chaste? All this seems to be
virtue, but it is not, until on such natural humours
we have grafted free and voluntary consent:"
The whole chapter "On the imperfection of the
virtues of the pagans" (xi. 7.) is of the most
practical importance at the present day. The general,
but surely most constraining, principle of
mortification, -- that other pleasures and other
desires must be put down for the sake of divine love,
-- is applied to the interior in such more particular
methods as this: -- irregular affections can be put
down either on the principle of curing contraries by
contraries, or on the principle of curing likes by
likes: the inclination to trust in earthly things may
be overcome either by thinking of the vanity of
earthly hopes or of the solidity of heavenly hopes;
desire of riches or of sensual pleasure may be kept
down either by the contempt of them or by the esteem
of heavenly goods, "as fire is extinguished either by
water or by lightning" (xi. 20).
It is applied to the exterior thus: "It is useless
to give orders of abstinence to the palate, but the
hands must be ordered to furnish the mouth with meat
and drink only in such and such a measure . . . . .
If we desire our eyes not to see we must turn them
away, or (he has just compared our sensual appetite
to a hawk) cover them with their natural hood . . . .
it would be folly to command a horse not to wax fat,
not to grow, not to kick, to effect all this, stop
his corn" (i. 2).
In this connection, and to show how beautiful, how
consistent, and how feasible his teaching is, it
should be studied with his life, as his life should
be explained by his teaching.
That his extraordinary and almost unreasonable
meekness sprang from no weakness or ignorance, but
was founded on the deepest wisdom and sincere
humility, we realize when we study his teaching (x.)
on zeal and anger. His extremely affectionate
expressions towards his friends find their
justification in the truth that "the union to which
love aspires is spiritual" (i. 10).
The ground of his missionary spirit and life is
found in v. 9, and the whole work is the explanation
of his absolute devotion of himself to the loving
service of God and his neighbour.
In the third place, the Treatise contains a
full exposition of the motives for serving God, the
why of a spiritual life. This is all reduced to the
one great motive of the infinite perfections --
especially the amiableness, the love, the goodness of
God -- brought before us in a hundred ways.
His mere descriptions are enough to bring home
this motive to the heart that reads them with
attention, but the Saint himself puts them together
(xii., 11, 12) with the exact method of applying
them. But besides the direct treatment of the
motives, the Treatise is pervaded by a heavenly
persuasive unction, which ever urges them. This is
why S. Vincent calls it "the goad of the slothful and
the stimulus of love."
While S. Francis seems only to be making us
clearly understand what virtue is, he at the same
time makes us esteem and love it; his reasons for
loving God and practising virtue are not cold, dry
logic, but reach the heart, and command assent; and
while he is apparently only fixing our attention on
the way to practise virtue he is at the same time
gently but effectively touching the springs of the
will to make us love and prepare to effect it.
But besides this continual stimulation he has
direct exhortations; he stops, as it were, in his
course to preach. One chapter is headed: "An
exhortation to the amorous submission which we owe to
the decrees of divine Providence" (iv. 8). Another is
his exposition of S. Paul's, -- "The charity of
Christ presseth us." Another -- "An exhortation to
the sacrifice we ought to make to God of our
free-will" (xii. 10). And other chapters, though not
precisely in the form of exhortations, contain the
virtue of them. Such are the chapters "On condolence
and complacency in the Passion of Our Lord" (v. 5);
on the "Marvellous history of a gentleman who died of
love on Mount Olivet" (vii. 12); and the last chapter
of all: "That Mount Calvary is the true academy of
love."
But, in the fourth place, this Treatise is not
only a manual and a guide to perfection, but it is
also a meditation-book, and a prayer-book.
In such chapters as those just mentioned the
devout soul will find all the materials of most
excellent meditations; -- not only deep pregnant
thoughts, but also a very fountain of affections and
ejaculations, most pressing movements of the will,
and most effective resolutions. The summing up of
motives, and method of using them is already in the
very form of meditation.
But almost every chapter could be used as such.
For instance, if one wished to strengthen the
groundwork of love -- the realization of the
perfections of God -- after thinking out Book v. cc.
1. 2., he could add Book i. cc. 15, 18, Book ii. cc.
1, 2, 8, 15, 22, and Book iii. cc. 11, 12, 13. This
Book III. furnishes grand meditations on heaven, and
every Book is full of the excellences of charity,
than which no consideration could be more touching or
more practical.
Then, the Treatise is a prayer-book. Very frequently
the Saint ends his chapter with an exquisite prayer,
himself giving the expression of the ardours with
which he has filled our hearts. All Book V. is a
prayer; -- for instance, c. 5 on the Passion, c. 6 on
Desires. Profound dogma, having permeated the
intellect, exhales itself, as it were, to God on the
apex of the spirit in such burning words as his --
"Ah! then I am not made for this world, &c." (i. 15),
or -- "Ah! Jesus, who will give me grace to be one
single spirit with thee, &c!" (vii. 3.)
*** *** ***
We have now to speak of our text and rendering. We
have followed the text of Vive's edition of the "(Euvres
Complees," which, with a little improvement from
subsequent editions, is a reproduction of the
original work, published at Lyons by Rigaud in 1616.
We therefore follow in our quotations the spelling
and accentuation of the old French. We have of course
used the ordinary Catholic translation of the Bible,
except where the Saint leaves the Vulgate for the
Septuagint or the Hebrew, which he occasionally does,
not, as he says, to get the true sense, but "to
explain and confirm the true sense." We have
consulted the originals for the citations from the
Fathers, but the Saint himself quotes them with a
certain freedom, and we have not thought it necessary
to give the exact references, as the student can
easily find them in Vive or Migne. It has been
decided to omit or modify in this popular edition a
few sentences in which the Saint refers to certain
delicate matters -- in particular to certain Bible
narratives which to his original readers were matters
of familiar knowledge -- with the happy simplicity of
his day. As he says in his Preface, "it is of extreme
importance to remember the age in which one writes,"
and there can be no doubt that if he had been writing
for this age he would have consulted its
requirements, and would have conformed to the
universal practice of modern spiritual writers by
forbearing reference to these subjects. He only
introduces them incidentally and merely for the
purpose of illustrating his main argument. The
omissions or alterations taken altogether would not
amount to more than two pages. (11)
We are acquainted with only two English versions of
the Treatise.
The first was made by Father Car, from the
eighteenth French edition,(12) and we had at first
intended to take this as the basis of ours; but when
we came to actually test it by the original, we
determined to make our translation completely
independent of it, and in many parts we did not refer
to it at all. As to the substance of the work it is
satisfactory; though there are many slight omissions,
and a few somewhat serious mistakes. As to style,
taken by itself, it is a good and a very interesting
specimen of the racy, vigorous English of that day;
but taken as a translation, the rendering is
unwarrantably free, and Father Car's manner is far
too rugged to represent that of the Saint, which is
always graceful and flowing, even when the thought is
closest and the passion strongest. Father Car gives
the structure correctly, but his manipulation of
conjunctions and adverbs, particularly in the more
argumentative parts, is painfully cumbrous. We should
expect his diction to be archaic, but some of his
words are
quite obsolete(13). He is occasionally mistaken in
his use of words, as when he translates bonte,
"bounty," instead of "goodness;" he makes curious
mistakes in words which are spelt nearly alike.(14)
We have laboured to preserve his delightful air of
antiqueness, which is singularly appropriate to the
Saint's work.
The modern English translation, which was made, we
believe, early in the present century by an Irish
lady, and which has been reprinted by various
publishers, is not worth criticizing. It is not so
much a translation as a very bad adaptation. A good
deal of the substance of the book is left out, and
the translator, who was not properly acquainted
either with the Saint's language or her own,
substitutes her style for his. We have no hesitation
in saying that there is not a page without important
errors on commission or omission.
We may add a few words on our own work. It is
sometimes said that a translation should read as if
it were composed in the language in which it appears,
and, again, that a translator must not attend
immediately to the words of his text, but must, in
the first place, aim at producing the same impression
on the minds of his readers as the author would
produce on the minds of those for whom he originally
wrote. We cannot but consider both these rules or
principles to be fallacious. A Frenchman, for
instance, is different from an Englishman, and there
are many words which necessarily make a very
different impression, according as they fall on a
French or on an English mind.
So, again, the French tongue has national
peculiarities and differences which an English
translator may not ignore, but which he cannot
represent in strict accordance with the genius of his
own tongue. S. Francis's work would have been totally
different, both in itself and in its effect, if he
had been an Englishman writing for his countrymen in
their native language. The most that a translator can
do is to put the foreign reader in as good a position
as he would be in if he had a familiar knowledge of
the original.
When an Englishman having a familiar knowledge of
French reads a book written in that language, he does
not indeed usually advert to the expression therein
of the national characteristics -- vivacity, use of
gesture, frequent expression of emotion, strong sense
of personality -- because he has for the time put on
his French form of mind, but there is certainly a
latent sense of foreignness, of which he becomes
conscious when these peculiarities are exaggerated,
as in such a writer as Victor Hugo.
We say this in explanation of the general structure
of the work, which could not be altered without being
revolutionized, but as regards particular words and
phrases, we have tried our best to spare our readers
the disagreeable jar which is caused by the
introduction of a foreign idiom. In this matter the
Treatise presents less difficulty than is found in
the more colloquial writings, because its argument is
very substantial, and its text largely consists of
quotations from the Holy Scriptures, the Fathers, and
philosophers.
The difficulty lies deeper, and one must be
extremely careful, in obliterating Gallicisms, not to
injure or destroy what belongs to the very texture of
the style. S. Francis's work cannot be made to read
as easily as do the empty, superficial writings of
the day, or to appear in a spick-and-span modern
English dress. He is a classic, he is a master of
thought, having his individual characteristics, who
wrote scientifically on profoundest religious truths
three ages back.
His style is old-world, antique. Words with him
have more of their fresh native simplicity than they
now retain after having done service for three
hundred years. Some of them he was the first to bring
out of their classic use into modern circulation.
Hence, we make no difficulty in using such words as
"contemplation," "sensible," "civil," in their
original and more proper sense, as English religious
writers of his age -- Hooker, Taylor or Milton --
used them.
Again, he is scientific -- theological and
philosophical. He writes a Treatise. The world, which
is only interested in its own matters, will not admit
the rights of the scientific writer on religion.
Catholics of the English-speaking race are placed at
a double disadvantage, on account of the small
proportion their numbers bear to the mass of their
countrymen. But surely we are not to acquiesce in
allowing terms to be prohibited which are necessary
or useful for properly and safely expressing the
distinctive truths of our religion: there is an
interest at stake not merely literary, but religious,
and also patriotic. We claim, therefore, the right to
use, for instance, the words "religion," "religious,"
"professed," in our technical Catholic sense, for the
state and the persons of those who have bound
themselves to the service of God by vow.
S. Francis also had his special characteristics,
which, therefore, are not French but Salesian. He was
slightly old-fashioned, even in his own time. He was
a patriarch of French literature, and devoted, in
language as in other things, to the old times, though
so glorious a pioneer of the new. He is simple in
expression amongst the simple. But each word is
charged with thought and reflection, and sometimes an
exclamation which one might at first be tempted to
suppress as a French superfluity, turns out to be a
"word," and welded into the substance of the phrase.
He was a Saint, also, and what would be an
exclamation in others is an ejaculation in him.
But, after all, our object is devotional and not
literary; we are far from wishing to indulge any
literary fancies or crotchets and have no intention
of straining our principles of translation. Our one
aim is to make the true teachings of S. Francis de
Sales accessible, profitable, and attractive to
English readers, and so to contribute our poor
efforts to advance the divine Art of Holy Loving.
Weobley,
Feast of our most holy Father S. Benedict, 1884.
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