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.

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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.