Introduction to the Devout Life, Part 1

Born in France in 1567, St. Francis de Sales became a Bishop of Geneva in 1602 and therefore was at the epicenter of Catholic/Protestant conflicts over theology.  As a young man he considered himself brash, but in time was able to discipline himself to have the temperament of Christ, and his patience, knowledge, and communication skills enabled him to bring back many to the Church.  Francis died in 1622 and was beatified in 1665.  Among other patronages, he is regarded as the patron saint of writers.

His Introduction to the Devout Life, published in 1609, is regarded as one of the best spiritual guides.  He states the need for the book in the first chapter:

You aim at a devout life, dear child, because as a Christian you know that such devotion is most acceptable to God's Divine Majesty. But seeing that the small errors people are wont to commit in the beginning of any under taking are apt to wax greater as they advance, and to become irreparable at last, it is most important that you should thoroughly understand wherein lies the grace of true devotion;--and that because while there undoubtedly is such a true devotion, there are also many spurious and idle semblances thereof; and unless you know which is real, you may mistake, and waste your energy in pursuing an empty, profitless shadow.

The book aims to show how true devotion can be best obtained.  You can find the book online in English, here.    

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Part I: Attaining a Firm Resolution to the Devout Life

The best way to give a summary for each part of the book is to list the chapters.  There are twenty-four chapters in Part 1.

Part I: Attaining a Firm Resolution to the Devout Life

1. What True Devotion Is

2. The Nature and Excellence of Devotion

3. Devotion is Suitable to Every Vocation and Profession

4. The Need of a Guide for Those Who Would Enter Upon and Advance in the Devout Life

5. The First Step Must be Purifying the Soul

6. The First Purification, Namely, From Mortal Sin

7. The Second Purification, From All Sinful Affections

8. How to Effect This Second Purification

9. First Meditation - On Creation

10. Second Meditation - On the End for Which We Were Created

11. Third Meditation - On the Gifts of God

12. Fourth Meditation - On Sin

13. Fifth Meditation - On Death

14. Sixth Meditation - On Judgment

15. Seventh Meditation - On Hell

16. Eighth Meditation - On Paradise

17. Ninth Meditation - On the Choice Open to You Between Heaven and Hell

18. Tenth Meditation - On How the Soul Chooses the Devout Life

19. How to Make a General Confession

20. A Hearty Protest Made with the Object of Confirming the Soul's Resolution to Serve God, as     

      a Conclusion to its Acts of Penitence

21. Conclusion of This First Purification

22. The Necessity of Purging Away All Tendency to Venial Sins

23. It is Needful to Put Away All Inclination for Useless and Dangerous Things

24. All Evil Inclinations Must be Purged Away

The first four chapters are in essence an introduction to the book.  It speaks to what is devotion and why we need devotion.  Chapters five through eight gives us instruction on purifying the soul.  Chapters nine through eighteen provide ten meditative exercises to strengthen yourself for purifying oneself.  Chapters nineteen twenty-one provide the culmination of Part 1, what each chapter has been building to, that is the act of penitence as the means of purging mortal sins.  Chapters twenty-two through twenty-four provide reason to do away with either venial sins and harmful inclinations. 

In short, Part 1 provides the instruction for the first step to a devout life, the cleansing of one’s soul.

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It never occurred to me to specifically define devotion.  It seems like it would have been a rather  obvious word not requiring definition.  But as a superb writer of non-fiction, de Sales defines the key word in the very first chapter on which his book hinges.

…all true and living devotion presupposes the love of God;--and indeed it is neither more nor less than a very real love of God, though not always of the same kind; for that Love one while shining on the soul we call grace, which makes us acceptable to His Divine Majesty;--when it strengthens us to do well, it is called Charity;--but when it attains its fullest perfection, in which it not only leads us to do well, but to act carefully, diligently, and promptly, then it is called Devotion…. In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God's Commandments, so devotion leads us to practise them readily and diligently. And therefore we cannot call him who neglects to observe all God's Commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love.

There’s a lot to unpack in that partial paragraph.  (1) Devotion is a reflection from the love of God that we shine back to Him.  (2) It stems from the grace that God sends out to us.  (3) Devotion is a spiritual activity of the Divine Love working in us. (4) And it makes us “ready and apt” to perform the works of love. 

In essence, he goes on to say, love and devotion are inextricably linked. 

The difference between love and devotion is just that which exists between fire and flame;--love being a spiritual fire which becomes devotion when it is fanned into a flame;--and what devotion adds to the fire of love is that flame which makes it eager, energetic and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations.

How does one conceptualize fire and flame?  Isn’t fire composed of flames?  Aren’t flames fire?  So love and devotion are to de Sales the same as fire and flame.  What a brilliant rhetorical flourish. 

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I have to say Chapter 23 struck a dagger into my heart.  Here’s how he starts it:

SPORTS, balls, plays, festivities, pomps, are not in themselves evil, but rather indifferent matters, capable of being used for good or ill; but nevertheless they are dangerous, and it is still more dangerous to take great delight in them.  Therefore, my daughter, I say that although it is lawful to amuse yourself, to dance, dress, feast, and see seemly plays,—at the same time, if you are much addicted to these things, they will hinder your devotion, and become extremely hurtful and dangerous to you.

Gee, there is so many interests I have that are not religiously oriented.  I love sports.  I love literature.  I love festivities.  There is no way I can give up my beloved baseball.  He goes on to say:

The harm lies, not in doing them, but in the degree to which you care for them. It is a pity to sow the seed of vain and foolish tastes in the soil of your heart, taking up the place of better things, and hindering the soul from cultivating good dispositions.

This is my biggest fear of actually getting a spiritual director.  The degree of commitment could wipe away all your other interests.

Some notable quotes from Part I.

From Chapter 1:

But, in fact, all true and living devotion presupposes the love of God;--and indeed it is neither more nor less than a very real love of God, though not always of the same kind; for that Love one while shining on the soul we call grace, which makes us acceptable to His Divine Majesty;--when it strengthens us to do well, it is called Charity;--but when it attains its fullest perfection, in which it not only leads us to do well, but to act carefully, diligently, and promptly, then it is called Devotion…The difference between love and devotion is just that which exists between fire and flame;--love being a spiritual fire which becomes devotion when it is fanned into a flame;--and what devotion adds to the fire of love is that flame which makes it eager, energetic and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations.

From Chapter 2:

Ponder Jacob's ladder:--it is a true picture of the devout life; the two poles which support the steps are types of prayer which seeks the love of God, and the Sacraments which confer that love; while the steps themselves are simply the degrees of love by which we go on from virtue to virtue, either descending by good deeds on behalf of our neighbour or ascending by contemplation to a loving union with God. Consider, too, who they are who trod this ladder; men with angels' hearts, or angels with human forms. They are not youthful, but they seem to be so by reason of their vigour and spiritual activity. They have wings wherewith to fly, and attain to God in holy prayer, but they have likewise feet wherewith to tread in human paths by a holy gracious intercourse with men; their faces are bright and beautiful, inasmuch as they accept all things gently and sweetly; their heads and limbs are uncovered, because their thoughts, affections and actions have no motive or object save that of pleasing God; the rest of their bodies is covered with a light shining garment, because while they use the world and the things of this life, they use all such purely and honestly, and no further than is needful for their condition --such are the truly devout. Believe me, dear child, devotion is the sweetest of sweets, the queen of virtues, the perfection of love. If love is the milk of life, devotion is the cream thereof; if it is a fruitful plant, devotion is the blossom; if it is a precious stone, devotion is its brightness; if it is a precious balm, devotion is its perfume, even that sweet odour which delights men and causes the angels to rejoice.

From Chapter 5:

The very first step towards spiritual health is to be purged from our sinful humours. Saint Paul received perfect purification instantaneously, and the like grace was conferred on Saint Magdalene, Saint Catherine of Genoa, Saint Pelagia, and some others, but this kind of purgation is as miraculous and extraordinary in grace as the resurrection of the dead in nature, nor dare we venture to aspire to it. The ordinary purification, whether of body or soul, is only accomplished by slow degrees, step by step, gradually and painfully.

From Chapter 7:

Be sure, my child, that if you seek to lead a devout life, you must not merely forsake sin; but you must further cleanse your heart from all affections pertaining to sin; for, to say nothing of the danger of a relapse, these wretched affections will perpetually enfeeble your mind, and clog it, so that you will be unable to be diligent, ready and frequent in good works, wherein nevertheless lies the very essence of all true devotion.

Chapter 19:

When you come to your spiritual father, imagine yourself to be on Mount Calvary, at the Feet of the Crucified Saviour, Whose Precious Blood is dropping freely to cleanse you from all your sin. Though it is not his actual Blood, yet it is the merit of that outpoured Blood which is sprinkled over His penitents as they kneel in Confession. Be sure then that you open your heart fully, and put away your sins by confessing them, for in proportion as they are put out, so will the Precious Merits of the Passion of Christ come in and fill you with blessings.