Final Evaulation: Content and Process

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Spirituality of St Francis de Sales
SP2505 ∞ Final Session
5 December 2008

Nature of the Comments from the Group

The comments flowed naturally and easily from a wide representation of the group. They were initiated by single persons and appear here as they arose randomly, but they are given almost in exact order. Contributions of others made in open discussion of the base thoughts have simply been worked into each of the sections below.

Part 1: Reflections on the Content and the Message of the Introduction to the Devout Life by Francis de Sales

The Content of the Introduction to the Devout Life moved in natural, rich, and challenging development and was found to be applicable to life today. One may have been in contact with the Devout Life earlier on, but coming back to it revealed how closely it touches real life. Francis De Sales knew human nature. The book had impact. It helped to understand and organize things that had already happened in one's life.

Practical Spirituality permeates the book. Its practical nature was remarked upon time after time all during the discussion. It is a 'spiritual director' who is writing, one who has a deep personal grasp of the spiritual life -- the 'devout life,' way of holiness leading to union with God -- and that life is open to all. But at the same time its principles are to be applied with wise and proper recognition of various states of life. De Sales has a remarkable grasp of the realities of the states of life, especially marriage and widowhood. He applies the principles of the 'devout life' with remarkable balance and flexibility, with true gentlemanly awareness not only of the divine, but also of the human.

A true model for spiritual accompaniment is offered by the book. It presents not theory but life, and a strong relational involvement with 'Philothea.' What is presented is personal, friend to friend. The whole style is relational: how to accompany real people on their actual spiritual journey with simplicity, humility and charity; at the same time to offer a real challenge in practical terms. The book is a kind of catechism on how to live the spiritual life. Frequent allowance is made for Philothea to weigh this spiritual director's advice (the author's) with an in-person spiritual director. The spiritual journey is always to be shared with another.

Simplicity of language and image tends to stir confidence and provide encouragement to the directed 'soul,' yet leads to great heights, almost without one realizing it. The book forestalls in a gentle way fears that Philothea herself might have in entering upon the devout life and politely dismisses objections that other people might lodge against embracing this way of life.

Yes, Francis has not only a deep knowledge of human nature, but also an understanding of its frailty. He perceives the hidden yearning in people to lead this 'good life' and holds out a confident spirit. There is no need to be anxious: approach the spiritual life with confidence and enter in! For Francis the heart is at the center of all things: convert the heart, and from the interior the exterior will flow.

Francis was aware not only of the human person, but of the human person within society at large. He recognized that the person lives as an individual within society. He knew the reality of world as well as spirit.

In Francis de Sales we find an exemplar. His writing is simple but meaningful and understandable. The exposition of the spiritual life comes from his own heart and the practice of his own life. Part of the simplicity arises from his keen awareness of nature and ordinary life, and these flow into his language.

The book itself is a kind of spiritual director. It can be uplifting within the context of any Christian community. Spirituality comes through as a kind of discipleship. Any pastor, one can observe, has to LIVE the devout life, not merely pray, in order to lead his community. In addition the devout life is accessible: these are fundamentals of holiness every person, no matter the tradition from which one derives. Francis' approach is positive, eliminating an overemphasis on sin. At the same time his spirituality is also preventative: do this and live; find joy, not fear, but love. It can touch people of any state of life and any religious background.

Francis' urgent message to persevere must not be missed. "Do this and do it daily," he seems to insist. Make resolutions. Live them. The end of the book makes high demands 'by all things holy.' And the plea to live the devout life bursts into the exclamation, "LIVE JESUS!"

In my culture we are taught the need to be 'possessed' by some power, and that can be transferred in Christian terms into being possessed by the Holy Spirit or by Jesus. But this troubled me: if I am possessed by Jesus, what becomes of me and who I am? Francis de Sales shows that Jesus lives in me by my living my authentic self. The part of goodness in each of us belongs to Jesus, and my effort is to develop that goodness. By encouraging what is good in me, I become true to myself and at the same time can genuinely say, "LIVE JESUS!" Francis de Sales invites a person to focus on his/her self. For the Christian it is in such a way as to exclaim, "LIVE JESUS," but in general even someone outside the Christian culture can be approached with many of the principles of the devout life starting from: "Be your best self."

__________

Part 2: The Process and the Influences Felt through Participation in the Groups

A 'Life-Sharing' Group: The experience was enriching. Taking the book section by section helped us to focus in order to share. In the sessions we listened as well as shared, often in depth.

Mutual Understanding: We were helped to understand one another better in our cultural differences and also in differences arising from various Christian traditions. We were able to see how the principles taught by the Introduction to a Devout Life touched upon and entered into different thought settings and patterns.

Interaction: We were helped to interact. Our group method called for dividing the sections for individual study and presentation. Thus we had to absorb and share. We were forced into a beneficial necessity both to reflect more deeply and then to share. The result was shared personal enrichment.

Moral Force: The example of others asserted a moral force on each to be drawn into the reflection and commentary. Though that force did exist, nevertheless, when we met, there occurred easy and cordial rather than enforced sharing.

And finally: None of our groups had to approach the Introduction to a Devout Life from a vacuum. The earlier class presentations by the teacher gave sense and background to our study. We wish to extend our appreciation.

Test by Fr Edward Liptak; Photos by Bro Suwan Jutasompakorn

SP2505 Participants 2008. Back row: Thomas Kayyalackel (India), Melanio Puzon (USA), Bancha Kitprasert (Thailand), Matthew Hendzel (Canada). Middle: Suwan Jutasompakorn (Thailand), Sinhyang Park (S. Korea), Linda Cameron (Scotland), Edward Liptak (Tanzania). Front row: Anthony Valluran (India), Tresphord Chisanga (Zambia), Fernando Domenech (Spain), Woo-Jung Koh (S. Korea).

The Heart and Perseverance

Introduction to the Devout Life
Part Fifth

Bancha Kitprasert, Thomas Kayyalackel,
Sinhyang Park, and Melanio Puzon

Again, St. Francis de Sales is concerned with Philothea's heart. In the examination, he construes his questions so as to review her heart. In chapter 4, for instance, St. Francis lists a series of questions, each beginning with, "How is your heart…?" At the end of the examination, he says, "Offer him [God] your heart so that he may make himself its sole master" (ch. 8). Surely, there is no true devotion without the involvement of the heart.

St. Francis' list of reflections, or considerations, is not different. They aim at converting the heart: "we shall no longer be ourselves for we shall have a changed heart" (ch. 16).

Overall, St. Francis urges Philothea to persevere in the spiritual exercises given: "I entreat you by all that is sacred in heaven and on earth…continue and persevere in this blessed enterprise of the devout life" (ch. 18). He even goes so far as to answer objections against keeping these exercises, such as insufficient time and a minimalistic mentality. Regarding not having enough time, St. Francis says, "Perform these exercises confidently…and God will give you sufficient leisure and strength to perform all your other duties" (ch. 17). To the minimalistic mentality, he says, "If anyone tells you that you may live devoutly without following this advice and these exercises, do not deny it but answer mildly that you are so weak that you need more help and assistance than others do" (ch. 18). Simply put, one cannot be devout unless the proper means are employed.

Submitted by Melanio Puzon

Role of Feelings and Emotions in the Devout Life

Introduction to the Devout Life
Fourth Part: On Temptations

Bancha Kitprasert, Thomas Kayyalackel,
Sinhyang Park, and Melanio Puzon

Discussion:

St. Francis de Sales lists three stages of temptation: (1) sin is proposed, (2) the tempted person is pleased/displeased with the proposal, and (3) the tempted person either accepts or rejects the proposal. While temptation is not a sin in itself, consent to it (the third stage) becomes sin. We must realize, too, that in our temptations we are not alone. Given the example of St. Catherine of Siena, God is in our hearts. Furthermore, life’s struggles are not bad either. Struggles can strengthen us.

Sadness and anxiety are not bad in themselves, but they can be sources of temptations. St. Francis counsels to calmly and gently examine those feelings, best with a spiritual director or trusted friend (to whom the burden is unburdened), so as to determine their cause. Then he says to make a decision according to reason and in a state of calm rather than a decision based upon those feelings.

Delight, pleasant feelings, and consolations are not the substance of the devout life. Like sadness and anxiety, these feelings need to be discerned: “You will know them by their fruits.” Should they assist in anyway toward an authentic life of devotion – moving us toward gratitude and humility – one can be assured that they are from God. If, however, they make us arrogant in believing that we are better than others in the spiritual life, then we may conclude that such feelings are not from God.


Submitted by Fr. Bancha

How to continue to live a devout life

St. Francis de Sales, Introduction to the Devout Life
PARTS 4 & 5

Group members:
Anthony, Linda, Ed and Woojung

Characteristically in Francis’ style of writing, we see once again in these final parts of the book, numerous aphorisms masterfully interwoven throughout the chapters that summarize his thoughts and teachings on how to CONTINUE to live a devout life.

The Fourth Part: The Counsels Required for Overcoming the More Common Temptations

Francis advises Philothea in her pursuit of holiness and presents it to her by describing the things that are opposed to the pursuit of holiness. He encourages her to choose that which is more attractive and leads to holiness. For example, instead of being overcome by sadness, One should have courage and patience; instead of giving into temptations, One should have courage, have great charity because of their love of God and instead of anxiety, One should remain faithful to prayer and the sacraments.

Francis de Sales is very shrewd in this regard, convincing Philothea (and ourselves), that the virtues are far more beautiful than their opposites. Think how beautiful humility is, he says, and how ugly pride is.

This is an interesting and effective approach; enticing and convincing Philothea that it is far better to persevere in practicing the virtues than submit to their vices.

The Fifth Part: The Exercises and Counsels to Renew Oneself and Confirm in Devotion,

Part 5 of the Introduction seems to be a summary and reinforcement of the entire book. He places a strong emphasis on the need to make a ‘deliberate decision’ to be able to live a devout life – “promise you’ll never take them (firm resolutions) back” (p.323). He also stresses the importance of renewing One’s deliberate decisions and provides her with appropriate exercises that help her examine her own life, her life in relationship to neighbour and in relationship to God. Finally, he provides five reflections for renewal that encourage and appeals to her, to remain faithful to her resolutions; “…make a thousand affirmations that you will be faithful to your resolutions” (P.323).

The final counsels; “(1) first day of every month renew your Firm Resolutions, (2) declare gently that you want to be devout and (3) I entreat you…continue and persevere in this happy venture of the devout life.” (p. 326 -327). These counsels are clearly reminding Philothea to remain faithful on her journey towards living a devout life. This advice comes at the very end of the book, which is really the beginning of Philothea’s journey (and our own) towards a devout life…a journey that is ongoing, for all who embark upon it.

Francis concludes with a solemn ending; VIVE JESUS (LIVE JESUS) – his favourite motto. This is the ultimate goal for the person who chooses to live a devout life. Francis ends by giving glory and honour, to God the Father, Son and Spirit; who is our source of strength and the reason for living a devout life.

Concluding reflection:

And now having been introduced to the devout life, the challenge left for us, is to take up the challenge of not just reading about the devout life, but rather, take up Francis’ invitation and try to live it ourselves!


Submitted by: Sr. Linda Cameron
Friday, 21st November 2008

Renew your commitment to Christ

Introduction to the Devout Life
Part Five
(Tresphord, Fernardo, Suwan and Matthew)

HOW TO RENEW AND PRESERVE YOUR COMMITMENT TO CHRIST

St. Francis de Sales suggests some exercises that are directed toward a renewal and strengthening of our commitment to Christ because he knows our human nature. These helpful exercises include:

• Find ample and conducive time for personal renewal either recollection or a retreat or even one afternoon.

• Choose a suitable place where you are not distracted from other activities just to be in the presence of God.

• Speak to the Lord about your daily life.

• To spend a reasonable amount of time reflecting on or talking to God about the three loves in your life: Love of God as a foundation of committed life and relationship with God. You cannot really love others unless you love yourself. Self love is a virtue and in it we embrace oneness in ourselves. If you prompt love of God and self, then bring forth the work of your hands in the service of your neighbor, which is love for others. Always speak well about them. To be in harmony (in communion) with everything here on earth.

• Speak about your fear of and hatred for anything that could lessen your Christ-commitment. Remember to ask for forgiveness when you go astray from the love of God and from your neighbors.

St. Francis de Sales gives us five reflections for renewal:

• To have a mind which can reach up toward God, and a will which can embrace Him - Heart made for God and created in his own image and likeness (Your own nobility and excellence of your soul).

• The beauty of a Good life. How beautiful, delightful and gentile is the devout life which lightens our trails and adds sweetness to our consolation.

• The Good Examples of Holy Saints, Martyrs and people around us in this world are a stimulus to personal reform and renewal.

• God dwells within us. His desire to personalize His love for each of us is what prompted the Eternal Word to come down from his heavenly throne and take upon himself a human nature.

• God’s eternal love for us because God loved us before we existed. “I have loved you with an everlasting love.”

Conclusion.

We need to be honest and frank to others about our commitments to Christ and our resolves to live that commitment. Never be pushy or obnoxious or be discouraged in life. Lastly, to be thankful to God for all that he is to us and put our trust in Him. Be a personal of prayer.

VIVE JESUS, to whom with the Father and Holy Spirit, be honour and glory, now and forever and ever. Amen.

Submitted by Tres

The Heart

Introduction to the Devout Life
Third Part, Chs. 23-41
Bancha Kitprasert, Thomas Kayyalackel,
Sinhyang Park, and Melanio Puzon

In discussing chapters 23-41 of the Third Part of Philothea, our group noticed that St. Francis de Sales has a keen sense of the human heart. On the chapter regarding exterior mortification, for example, St. Francis is more concerned with the transformation of the heart over and above performing exterior mortification “[s]ince the heart is the source of our action. Therefore, our great work is to “engrave and inscribe on our heart this holy and sacred motto, ‘Vive Jesus!’”

On the chapter regarding desires, our group saw St. Francis wanting Philothea (us) to have a modest heart, i.e., to do what is in front of us and that which is within our scope. To go beyond these boundaries is to have useless desires that, in the end, will sadden and tire our hearts.

Submitted by Fr. Bancha

Fostering the journey towards God

Introduction to the Devout Life
Reflection of Part 4
(Matthew, Suwan, Fernando, Tresford)

Although Part 4 did not seem to have any linear structure or pattern in its arrangement, the common theme nevertheless appears to be about temptation and how to resist temptation.

Throughout this section, Francis de Sales identifies the sources of temptation and then offers solutions in the face of them. Again, his advise is directed towards the common person - both man and woman and uses common imagery to illustrate his points. He demonstrates an obvious understanding of the human person by identifying the the root causes of sin: sadness and anxiety. Anxiety, according to St. Francis, is the “greatest evil that can befall us except sin” (p. 282).

It seems that through his advise, St. Francis is above all concerned with the individual’s journey towards God and not so much with dwelling on the little problems or distractions, or even on the stumbling blocks commonly faced by every human person.

Submitted by Matthew Hendzel

Broad minded and shrewd at the same time

St. Francis de Sales group work
Introduction to the Devout Life, PART 3, Chapters 23-41

Group members:
Ed, Woojung, Anthony and Linda

In these final chapters of Part 3, once more we see that Francis was a very open, broad minded man but at the same time shrewd. He addresses very serious issues; slander, chastity in married life, external mortifications, rash judgments, worthy conversations and the use of our recreational time; he discusses them poignantly and prudently. The chapters are full of metaphors that clarify his counsels and yet he never gets too graphic in their descriptions, however, these prime examples reveal him to be a tremendous observer of human nature. This is particularly evident in Chapter 39; advice to the married. For one who lived a chaste life his advice is so apt and contemporary.

These chapters are full of gems of wisdom and summary sentences that sum up the kernel of his thinking which usually come after a discussion on a challenging subject; here are a few examples of such summary sentences; “our words are signs of the qualities of our souls” (p.217); “In speaking we are not concerned about quantity but quality” (P.231); “Yesterday must not judge today nor today judge yesterday” and “great occasions of serving God are rare but little ones are common” (P.240). These capture the principles of Francis’ spirituality in a way that it challenges and pierces the heart of the reader.

A key chapter in this part of the book is chapter 35 which speaks of the key principle of Francis’ spirituality; we must be faithful both in great and little things. He reminds us that it is not so much the greatness of the act itself that pleases God but rather it is the hearts intention by which we do it; small or great. This resonated strongly with the members in the group; once again, the simplicity of Francis’ spirituality reminds us that it is indeed exigent!

It would appear that Francis writes from two stances – from ‘the heart’ and from the ‘intellect’. Throughout these chapters he is very clear in presenting the teachings of Christ and encourages Philothea to practice them in her daily life but at the same time he is acutely aware of how difficult it is to accomplish. He presents the ideal to the reader without apologizing for it, but at the same time he remains gentle and understanding. He presents an optimistic spirituality; God’s love conquers all! And of course, Francis entrusts the Philothea to do the best she can and always seek the guidance of her spiritual guide. Once again this is a reminder to us that we cannot walk the road to holiness alone.

Francis’ spirituality in all its simplicity penetrates the depths of our hearts and even though we know the principles very well, we also know that we can only live them with great effort and with the help of God.



Sr. Linda Cameron
Friday 14th November 2008

That I may be virtuous

Introduction to the Devout Life
Part III
Group: Fr. Bancha, Fr. Thomas, Ms. Park, and Mr Puzon

St. Francis de Sales approaches the subject of virtues in a practical, comprehensible, and "down to earth" manner. For example, he teaches to focus on one virtue, for it is easier to remember and all the virtues are linked to one another (thus making the practice of one virtue the practice of many). Also, the selection of this virtue should be according to one's state in life rather than to our personal taste. Furthermore, St. Francis is careful to distinguish between true virtue and false virtue when he writes on each virtue. This allows Philothea to discern the right practice (and, hence, true growth) in virtue.

Among the virtues, our group emphasized humility and friendship. Unlike the counsel of others, says St. Francis, it is within the practice of humility to acknowledge the gifts and graces given specifically to us. Doing so does not encourage vanity, as some may suppose, but inspires gratitude. In acknowledging God's gifts in ourselves, we recognize that the gifts we possess are not our own but are only present within us by God's graciousness. How can this not inspire gratitude and humility?

As for friendship, St. Francis is aware of its effects. Communicative by nature, friendships exchange one's virtues or even vices. Therefore, St. Francis advises to be selective concerning friends. To choose ill friends is to invite vice into one's life. To choose holy friends, on the other hand, is to invite virtue into one's life. Choose holy friendships! Given the hardships in the world, holy friendships are not only beneficial but necessary to live a virtuous life.

Submitted by Melanio Puzon

[Photo: stain glass over the tomb of Bishop Giuseppe Cognata, at Tivoli]

A spirituality that aims high

Introduction to the Devout Life
PART 3, Chapters 1 - 22

Group members: Ed, Anthony, Woojung and Linda

This next section in Part 3 is the part in which Francis speaks about the VIRTUES. Throughout the chapters he continually stresses the need for humility whenever we practice these virtues; we need to have ‘mortifications of the heart’ – these are the excellent types of virtues that Francis encourages us to strive for. We are challenged to select and practice the type of virtues that are more pleasing to God than to ourselves; to really challenge ourselves and not to judge other people who are trying to practice virtues even with imperfections; everyone has the faults of their virtues and the virtue of their faults.

Humility and gentleness, two of Francis’ most loved virtues are interwoven throughout this chapter. Francis’ humility is penetrating and realistic, he has so much to say on this matter and gives lots of examples that give the kernel of his thoughts so much better. This was particularly true of Chapter 6 which stirred up a lot of discussion in the group in trying to understand what Francis meant by ‘humility makes us love our abjection’. We came to the conclusion that our abjection was to accept our humiliations with joyful acceptance, which leads to a greater depth of humility. Putting these virtues into practice in our own lives (and Francis overwhelms us with so many), is not easy. He therefore reminds us that we need to be gentle with ourselves. This is consoling for us as we reflect on our human weaknesses.

From chapter 11 – 16 Francis explains how every Christian can practise the evangelical counsels; poverty, chastity and obedience according to one’s state of life. This is a splendid example of the universal call to holiness. These chapters present to Philotea and the reader, the high expectations of living these counsels in their choice of life. The main challenge underlying all of the practical examples of living these counsels is to have a ‘free heart’.

The final chapters we read, Chapter 17 – 22, focuses on Genuine Friendship. He looks at false friendship first and then true friendship and gives us advice on how to identify the difference. Genuine friendship is summed up beautifully in Francis’ words: ‘it comes from God, it tends to God, its bond is God, because it will last eternally in God.’ (P.195, 2nd paragraph). Francis also stresses the great need of communication that is necessary between friends; to be aware of our friend’s imperfections and that our friendship should help each other on the road of holiness; we are not to tolerate sins and ensure that God has primal place in the friendship. These words are very beautiful but also very challenging.

We have become more aware that Francis’ spirituality is a demanding one with high expectations. He operates at a higher level of the Spirit and has a holistic approach. He is very much a man of his time but also for our time, he has such a depth of understanding and acute awareness of the human condition and situations that we can find ourselves in, possibly because he had deep relationships with others where they shared their life stories and situations with him. Francis lived with God in Spirit and with people in their humanity. He loved God very much and people very much too. This was his gift which he left to the Church and us. Even today, Francis’ words penetrate our hearts and minds and call us to become holy.



Sr. Linda Cameron
Friday 7th November 2008

Virtues for everyone and practiced in different ways

Introduction to the Devout Life
Part III
Group members: Fernando, Tresphord, Matthew and Swuan

In Part III of the Introduction to the Devout Life, Francis de Sales deals with those virtues "most needed for [spiritual] progress." He also gives some advice on friendships.

Here, in synthesis, are the points that we found most striking in the part of the Devout Life.

• He makes all his thinking for everyone. The virtues are for everyone. He does not specify special virtues for priests, religious, bishops, but he does it with married people, widows and virgins.
• He is an expert on human nature with its virtues and faults. On being a spiritual director of all kinds of people, he takes a lot of examples from daily life. In fact they help him to write a book like this.
• The scheme used in his presentation is always the same. Namely, definition or description of virtue, its importance, how to achieve it, means to maintain positive attitudes that endanger and tips to overcome the temptation.
• Once again his language is simple. It uses many examples from nature (striking the repeated use of bees) and references to events or attitudes of some catholic saints.
• The virtues are for everyone but not all have to practice the same way.
• There is a hierarchy of virtues. The most important one is love, is a heavenly virtue. He does not deal directly in any chapter with it but all the other virtues are necessary to get love.
• He gives the main importance to the attitude we live the virtues with: love and humility.
• These virtues are general and universal: sweetness, warmth, honesty and humility. All others are able to get support for these.
• Divide the chapter into four parts: 1) The virtues necessary to advance, 2) some advices on friendship, 3)standards of education and advices to various groups of people.
• Holiness is connected with the lowly and loving daily practice of the duties of each one’s state.

Submitted by Fernando Domenech Lampaya

Union of Affections and Resolutions

Introduction to the Devout Life
Reflection on Part 2 : Chapter 1 – 21
Bancha Kitprasert, Thomas Kayyalackel,
Sinhyang Park, and Melanio Puzon

St. Francis de Sales stresses the importance of daily meditation. Having discussed various aspects of the Second Part of the Philothea, our group highlighted the points of affections and resolutions as part of meditation. These two are inseparable. Affections without resolutions are dangerous. They could instill pride, for one could believe he or she is growing in virtue when in fact acts of virtue do not follow.

On the other hand, resolutions without affections are empty. Korean Christian practice, for instance, emphasizes good behavior without having first emphasizing affections. The union of affections and resolutions allows for authentic freedom, whereby one performs external acts that are driven by an interior love for God.

Submitted by Melanio Puzon

Image-enriched insights

Introduction to the Devout Life
Reflection on Part 2 : Chapter 1 – 21
Group : Fernando, Tresphord, Matthew, Suwan

St.Francis De Sales gives importance to the prayer for the Christian life as spiritual food for soul. With prayer of the mind and of the heart we emerge our total selves into God’s love. Both mental prayer and vocal prayer should be done firstly in the morning, not more than an hour, and not in a hurry to finish the process.

He creates the easy steps of meditation or mental prayer.

1. Place ourselves before God’s presence by rousing ourselves or centering God in our mind, or thinking of Christ as our Savior, or imagining Christ’s humanity as a historical scene.
2. Reflect towards God and the things of God by imagination or presentation of perceptible senses.
3. Make deliberate decisions as the result of reflection to better our Christian lives for the day.
4. Conclude with thanksgiving, oblation, petition from God, our Lady, angels and all the saints.

He makes the holiness simple to the Christian to practice. Holiness means to be close to God as much as possible. He proposes the daily living method from rising to night bed for the Christian holiness.

In the morning : (Short meditation)

• Begin with thanking God for the peaceful night and praising Him for the coming beautiful day.
• Make a deliberate decision to use the day well for this purpose.
• Look ahead what will happen during today life both good and bad, and prepare the means to apply the deliberate decision.
• Offer all today activities to God.
• Ask for help from God, our Lady, angels, and saints.

During the day :

• Make awareness of God’s presence as often as possible by mind and heart.
• Frequently recall the ejaculatory prayers.

In the evening :

• Recall the points of the morning meditation.
• Make an examination of conscience
• Thank God, ask his pardon, and decide to improve better life for the next day
• Ask our Lady, angels, and saints for a peaceful sleep with God’s blessing.

Francis de Sales enriches his insights with the imagery from daily life and biblical ones (David). He endows to us the simple and confidential language as a father rather than a scholar.

It is also important to acknowledge that Francis de Sales points to the sacraments of the Eucharist and Penance as means to Christian perfection.

Frequently receiving the Communion and having the regular confession brings God present and makes perfect in Christian life. Moreover he advises us to read the word of God and the stories of the saints in order to receive God’s inspirations. By means of prayer and sacraments as he suggests in simple way, step by step and elucidating, we are able to transcend our hearts and minds to God’s love.

Suwan.

Challenges of Common Sense

The Devout Life
PART 2, Chapters 1 - 21

Group members:
Ed, Anthony, Woojung and Linda

In Part 2 of the Devout Life Francis offers a whole variety of methods and styles of praying. Through his meditations he invites Philotea to continue to deepen her personal conversion. Throughout this part he offers a method and a means for one to keep one’s conversion lively! However he is very flexible and gentle in his approach. He allows her the freedom to take his advice/methods of praying or not; encouraging her to pray the way that is best for her.

Throughout the Chapters we are given numerous examples of different ways of praying; nature, meditation, scripture, spiritual exercises, invocation of the saints and saying ejaculations and then he speaks of the most important; the sacramental life – Confession and Mass. We also get a glimpse of the Ignatian spirituality that influenced Francis as a young student. Francis presents these different types and opportunities for prayer to Philotea so that she may integrate them into her daily living and ultimately grow closer in her loving relationship with God. The presentation of these various counsels for raising oneself to God by prayer and the Sacraments is very simple and direct, however the execution of it is very demanding, if one takes it seriously!

Francis accompanies Philotea closely offering her nourishment for her spiritual life, encouraging her to have a God centred life; he challenges her to turn her daily life experiences into Godly life experiences. He encourages her not to become disheartened during dryness in meditation (common to us all) and suggests more practical things she can do in that occasion to help her. He has a very human and practical approach to prayer. Throughout this part of the book we get a clear picture of Francis’ spirituality.

These chapters also emphasised the importance of spiritual accompaniment/direction in one’s life so as to be able to take up the challenge of a personal ongoing conversion. He asks for a deep commitment but at the same time is sensitive to Philotea’s needs.

Finally, these counsels although written over three centuries ago are very contemporary and still relevant today. The same challenges and good common sense advice can help us on our spiritual journey too.

Linda Cameron
Friday 31st October 2008

Surprisingly harsh language

Introduction to the Devout Lfe
Part 1, chapters 9ff

Third Group: Thomas, Tres, Fernando, Ed

Thinking through the Devout Life meditations, these were our chief thoughts:

It seems to us that the meditations function as a practical 'first approach' to the Devout Life, very much in the style of the ancient 'Purgative Way'. The meditations go from the traditional 'last things' to the closely connected chapter on making a general confession.

Some of the language of Francis de Sales seems uncharacteristic of him: a presumption of guilt and sinfulness; very harsh language describing the person such as in the fourth meditation, 'My Sins': “Alas, I am only the filth of the world and a sewer of ingratitude and wrongdoing.” In class discussion we acknowledged that this may have been part of a typically accepted method for shock value, also in the ancient tradition of meditations on the last things.

There is surely something of the Ignatian tradition regarding the 'composition of place' in preparation stages of several of the meditations. A good example is, “Imagine yourself to be seriously ill, lying on your deathbed, with no hope of recovery,” in Meditation 5, 'My Death.' In general the format of each meditation is almost identical and also very simple: renewing the presence of God, seeking God's help, imagining certain scenes as introduction; then reflections on the subject, immediately followed by the stirring of useful affections (movements of the will); finally, deliberate decisions or resolutions.

These stages are taken up more theoretically in following chapters. Most often he recommends some additional short prayer or acts of personal thanksgiving once the meditations are concluded.

Ed

Are people fundamentally ungrateful?

Introduction to the Devout Life
Part 1, Chapters 9-24

Group Reflection
Matthew, Anthony, Sinhyang, Suwan

The tone adopted by St Francis seems very frank. He appears intent on humbling the reader, "breaking him/her down" before they are built up again. He systematically carries out this objective through a structured, linear progression of chapters (which often can be read in pairs) and through his simple, inductive method (using the sen/known to illustrate the unseen/unknown).

Based on these chapters, it can be argued that St Francis sees humans as fundamentally ungrateful people, which is limiting both their own potential and straining their relationship with God. And it is because of their preoccupation with themselves (and not God) that St. Francis uses common language and analogies to connect to the reader, as he is coming down to their level to help them turn away from their selfishness and ungratefulness. In so doing, St. Francis demonstrates his optimism that humanity, despite its obvious faults, can be saved.

Matthew

No fence sitting

Some points that struck us in St. Francis' meditations was that he was simple yet demanding. He is sure to challenge Philothea. This is depicted, for instance, in his counsel to detest sin. (It is obvious from this wording that St. Francis himself hated sin.)

Such a challenge elicits a response from Philothea -- there is no sitting on the fence. In his gentleness, St. Francis nevertheless does not abandon Philothea. In this way, he balances his admonition with his tenderness. An example of this is comparing his meditations with that of St. Ignatius', with which St. Francis was familiar. While very similar, St. Francis' meditations differ in his "sweet" adjectives, as if appealing to the heart of the person.

As to how, from his meditations, St. Francis understands the human person, our group discussed how he understood humanity's fallen nature very well. Also, that the human person is essentially in need of God, and that the human person needs to be drawn rather than forced in deciding for God.

---

The group to which I belonged was Linda, Woojun, myself and Suwan or Bancha (I get the two mixed up...but the shorter of the two and is a priest).

Respectfully yours in Christ,

Melanio Puzon, III

Cleansing grace

A Reflection on Ch.9-Ch.24 Sinhyang Park

I would like to share two things that I have gained through this week of meditation on the book, Introduction to the Devout Life.

First, I have felt cleansing my mind and heart, and a clear determined path toward God, to which I believe all human beings are called by His Grace. It is so powerful way of cleansing human hearts. There were many powerful images helping understand human hearts and the destination through Christian belief. (p.Ch.15-Ch.18, p.65-p.71)

Second, I came to have uneasiness when I read and meditated on "3. Holy Mary, my dear Mother, I choose you for my guide. ??(p.71) It may be the influence of my heritage of faith in Korean Protestantism. I have been taught that to worship any other human except Jesus is the kind of act to worship idol and hence forbidden. I do not know how I integrate this Francis de Sale's way of accepting Mary to my faith.

Thank you for your presence through the classes.
Sinhyang Park

Seek and love God in the ordinary situations of life

An Introduction to the Devout Life
Part 1, Chapters 1-8

Group members: Matthew, Thomas, Fernando, Tresforte

The first eight chapters of the book demonstrated St Francis' simplicity and pastoral gifts. The chapters were striking in their accessibility and rich in analogy. The book was clearly intended for an average European Catholic believer, as is evidenced through various references to nature, references that would undoubtedly be understood by an average European Catholic believer. By employing these references, St Francis implores the reader to seek God, and love God, in their own (often ordinary) situation, whatever that may be. Therefore, the overall message of the book seems to be that holiness is attainable by everyone, no matter who they are or where they are in life.

Humble and down to earth

Group synopsis (Anthony, Woojun, and Melanio):

Already in the first eight chapters of the Introduction to the Devout Life, St. Francis de Sales reveals his down-to-earth ("humble") approach as a director of souls. He is simple, drawing examples from the everyday "stuff" of nature. Francis is also encouraging, as he emphasizes that holiness is attainable even to the ordinary person. He counsel is realistic and practical. For Francis advises patience in one's conversion, because -- unlike the immediate conversion of the likes of St. Paul and others -- conversion is a slow process much like the rising sun casting out darkness.

I hope this reflections the concision you were seeking for the synopsis.

Respectfully yours in Christ,

Melanio

Devout life: pleasant, happy and loveable

An Introduction to the Devout Life
Part 1, Chapters 1-8

Group members: Ed, Suwan, Bancha & Linda

In our group we shared and agreed that St. Francis writes in a conversational style that is both simple and personal for the reader. This simple use of language allows the ‘ordinary’ person to access his work; he introduces holiness as an option for everyone; he makes the distinction between charity and devotion; furthermore he emphasizes the importance of having a ‘good’ spiritual director and finally he informs us that we must begin with self-purification before we embark on this journey towards the devout life and that this should be ongoing.

All of us felt inspired and personally challenged to share the following with others; to try and adopt and promote this type of holiness with the young; advise others to seek spiritual direction as part of their lives; to challenge ourselves to begin this journey ourselves (self purification) and finally that we witness to the way of ‘holiness’ through a devout life as being “pleasant, happy and loveable”, as described by Francis himself.

La fanciullezza spirituale

La Filotea, Parte 4ª
Gruppo di lingua italiana
Luigi, Chalana, Giampiero, Fabiano

• Francesco si dimostra profondo conoscitore delle dinamiche tentazione/peccato e sa dove entrare per risolvere i punti critici e le false giustificazioni.

• Ricorre a molte immagini dai colori vividi che riguardano la fanciullezza spirituale (rapporto bambino/mamma).

• Francesco dimostra una esperienza più pratico-sapienziale nell'affrontare il tema delle tentazioni che non teorica.

• Il rimedio per piccole e grandi tentazioni rimane la direzione spirituale, in cui mettere allo scoperto tutti gli angoli bui del proprio cuore.

• Consolazioni / vita devota: "non sono nemmeno parenti". Sono due realtà tra loro ben distinte: emozioni e cammino spirituale non si identificano.

Le tentazioni

Filotea
Parte 4ª - Le tentazioni
Gruppo di lingua spanola
Rosendo Alabau, Juan Aarón Cerezo, Davíd Marín

Fedele a sua metodogia Francesco di Sales cerca di mostrare esempi di quelli che sono tentati. Sopratutto di esempi dei santi.

Sulle grande tentazioni Francesco sugerisce due rimedi:

1. Uscire da te stesso (cercare nel cuore)
2. Comunicare al directore spirituale.

Raccomanda stare attenti dei picoli tentazioni, che dopo ci sono dei più pericolosi.

Sulla Tristezza: Francesco fa una descripzione molto precisa e datagliatta. sugerisce per superare la tristezza:

1. Preghiera - canti dei cantici spirituali
2. Opere esterni.

Constancia en le camino

La Filotea
Grupo de Idioma Español
Sobre la cuarta parte

Agustín Novoa Leyva.
Patricio de la Torre.
Orlando E. Ortega Nates.

SÍNTESIS DEL TRABAJO
09 de enero del 2008

Dentro del grupo, después de escuchar a cada participante en sobre la lectura realizada a dichos capítulos se llegó a las siguientes conclusiones:

1. San Francisco de Sales en su libro “Introducción a la vida devota” en la cuarta parte presenta recomendaciones a los que han tomado con empeño introducirse a la “vida devota”. Son recomendaciones para acompañar en el camino. Son consejos muy realistas.

2. Uno de los primeros es: no hacer caso de la gente que se pone a críticar por los propositos de alta vida espiritual. San Francisco de Sales entiende que a la gente... no se le puede tener contecta. La gente habla por mil motivos y quiere desanimar, quiere poner trampas en el camino de crecimiento. No hacer caso. No desanimarse y seguir con empeño la empresa que se ha comenzado. Llegaran críticas y calumnias. Dios conoce la verdad y sabe de nuetros buenos deseos y buenas acciones. La confianza en Dios será la fuerza para camianr adelante.

3. Un tema muy rico en su explicación y muy sistemático ha sido el de las tentaciones. El entusiasmo inicial puede venir debilitado con las tentaciones. Las tentaciones se deben conocer. Senti una tentación, Consentir una tentación y vivir y complacer al tentador... son cosas ditintas. San Francisco de Sales explica y enriquece el camino espiritual. Acompañar y esclarecer el camino espiritual a este respecto es muy valioso hoy en dia. Ante el laxismo y ante los escrupulosos la ayuda del guía espiritual es fundamental.

4. Los remedios a las tentaciones grandes y pequeñas son expuestos con claridad. Entre todos ellos se subralla lo práctico de siempre estar ocupado, la posibilidad de encontrarse con el confesor con frecuencia, la confianza en Dios, los actos de devoción y la oración.

5. San Francisco de Sales se manifiesta como gran conocedor del genero humano. Trata los temas con realismo. El examen de conciencia cotidiano, la Dirección Espiritual son medios que no pueden faltar para el progreso.

6. San Francisco de Sales presenta temas que en el camino de la vida devota se presentan. La Tristeza, la Arides espiritual... temas que se presentan y se necesita conocerlos y cuidarlos. La base para progresar en el camino es la constancia. Fracisco presenta peligros, da consejos, discierne con realismo y acompaña a las almas que quieren progresar.

Seeing Don Bosco in the teaching of Francis de Sales

Introduction to the Devout Life
Part IV
English-Speaking Group

Caesar Dizon, Joseph Minja, Showrilu Chinnabathuni

Chapter 2 FACING DIFFICULTIES
• We shall always meet difficulties (bitter) in this life. We just need to accept them because they make us strong. Courage is needed to endure these difficulties.
• This counsel is useful in real life. Parents, for example, face difficulties in raising their children (bitter). But when they have grown up, parents feel happy (sweet).
• Don Bosco endured a lot of difficulties during his time (industrial revolution). His body was worn-out like a candle that has been spent.
• St. Francis de Sales must have experienced difficulties when he started to preach among the Calvinists.
• Young people need to e told that the difficulties they face now may be so many blessings in disguise. These help them learn how to face more challenging difficulties of a grown-up.
• To us religious too, difficulties are part and parcel of our life. With this understanding we should be the first ones to encourage the lay people to endure them.

Chapter 3 DEALING WITH TEMPTATIONS
• Temptations will always come. But we are not to welcome them (that is, we need to reject them). Welcoming them is the first step towards sin.
• A boy went to confession and said: “I entertained impure thoughts.” But the priest responded with: “But did they entertain you?” Perhaps another way of asking: “Did you welcome the temptation?” is to ask: “Did you entertain it?”
• In dealing with temptation, we should recall the story of the camel. It was cold outside but it was warm inside the Bedouin tent. So it stuck its nose inside. The Bedouins inside did not protest. Before long the camel was already inside.
• Pray when tempted. Don Bosco advised his boys to say an aspiration when tempted.
• This may bring peace of soul to many penitents: Assure them that no matter how long they are tempted, there is no sin provided they do not welcome the temptation.
• Some Saints (St. Augustine, for example?) may have practical teachings concerning sin and temptation because they not only experienced temptation but sin, as well.

Chapter 8 SMALL TEMPTATIONS
• We should not only be careful about big temptations, but small ones as well. These are dangerous because without being aware of it, they lead us on to bigger temptations.

Chapter 11-15 SORROWS AND SADNESS
• Anxiety and sadness and sorrow enables the devil to do great harm to souls. Perhaps, this is why Don Bosco (following St. Francis de Sales) put so much store in joy and optimism.
• These chapters are important in the area of discernment. Perhaps St. Francis de Sales learned something from St. Ignatius in this regard.
• WE have to recognize the origin of our negative emotional state. Is it organic? Lack of sleep, fatigue, improper nutrition. Also today medical intervention can deal effectively with depression.
• Joy and optimism is what is proposed to us as a way to sanctity [Dominic Savio]

Importance of lived-experience and an active response

Introduction to the Devout Life
Part IV
English-Speaking Group
Orlando, Rozario, John

We have seen in our small group the practicality and concreteness of St. Francis’ teachings. More than the speculative and theoretical guidelines which are also necessary of the spiritual growth he faithfully emphasizes the active experience and living out to the full the human and divine virtues characterized by every devout longing for Christian perfection.

• St. Francis suggests putting no words on criticism or things around us which impede our focus to the higher values. Similar to a sunflower which is enamored to the beauty of the sun and keeps on looking whatever it takes. Spiritual life is also fixing our vision to what is positive and not to be disturb with criticism which are not essential. Certainly, it’s a gradual process of our spiritual victory. Yet every step counts. As little spark ignites and produces fire on the wood, the devout illumines brightness to his spiritual life when he keeps on shining constantly.

• When God is indispensably present in our heart, temptation, anxiety, sorrow, spiritual dryness, sterility and the like have no room in us because they appear of less or secondary importance. Yet when we fall to temptation, like gambling which leads to anger we are responsible of the act since we give them importance instead of the essential. We must resist any small temptation. And therefore we should focus always our heart on God like a ship points to its direction. Truly, it is not a conquest made once and for all but our constant fidelity and continuous response to God’s grace is our guarantee.

• Spiritual awareness, little spark of grace in the heart, firmed resolution of embracing God’s precious love keep us steady amid harsh changes and afflictions. Like bees pick up small stones to keep their balance on the air during stormy wind. So we hold on God’s grace and rekindle our spirit time and again to be firm and steadfast, keeping the equilibrium of our spiritual life.

Filotea - 4ª Parte

Domani faremo una condivisione sulla 4ª Parte dell’Introduzione alla vita devota. Questa è la parte che contiene i consigli opportuni contro le tentazioni più correnti, come viene spiegato subito nel titolo di questa parte della Filotea.

In questa parte siamo arrivati ad un livello più pratico nell’insegnamento di Francesco di Sales. In questa parte ci fa vedere come il cammino della vita spirituale (cioè, della vita devota) non è per niente facile. Ci sono delle difficoltà esteriori (critiche, disprezzo… ) e le difficoltà interiori (scoraggiamento, tristezza…). Il modo di confrontare queste realtà è con il coraggio, la pazienza, la perseveranza e, soprattutto, con un rapporto con Dio che porta alla fiducia e alla fedeltà.

Nel momento di tentazione, è necessario distinguere tre gradi o tre livelli dell’esperienza della tentazione che ci aiuterà a combattere meglio. Questi gradi ci permettono a scendere nell’iniquità: la tentazione, la dilezione e il consenso. Nel caso di tentazione, si deve ricorrere a Dio per mezzo della preghiera, contemplando Gesù in croce. In questo modo, si oppone alla tentazione. Come proposito, poi, dobbiamo educare la nostra coscienza per non acconsentire alla tentazione nel futuro.

Joe