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Chapter 13Entretiens.1.13

Entretien XIII. De l'esprit des Règles

The Spirit of a Rule

The author defines the spirit of a Rule by contrasting the severity of Elijah with the gentle, redemptive mission of Christ.

What you're asking me is very difficult: what the spirit of your Rules is, and how you can adopt it.1 Now,2 before speaking of this3 spirit, you need to know what it means to have the spirit of a Rule; we often hear people say that a certain religious has the true spirit of his Rule. We draw from the holy Gospel4 examples that are very well suited to help you understand what is said: that Saint John the Baptist had come in the spirit and power of Elijah, and that for this reason he boldly and severely rebuked sinners, calling them a brood of vipers, and other such words.5 But what was it?6 7.7 Liaca.8 this virtue of Elijah?9 It was the force that came from his spirit to destroy and punish sinners,10 bringing fire down from heaven to ruin and confound those who wanted to resist his Master's majesty: it was,✦11 in short, a spirit of rigor that Elijah had.12 The other example we find in the Gospel,13 which serves our purpose,14 31^ (•) •vu LK« RIOLI*.15 !16 ^!17 r» gVOV COMMfTI L*B*r«tT DK L4 lOMoaaOATtO»18 Our subject is that Our Lord, wanting to go to Jerusalem,19 his disciples tried to talk him out of it because some wanted to go to Capernaum and others to Bethany, so they tried to steer Our Lord toward the places they preferred; it isn't just today that subordinates have tried to lead their masters according to their own will. But Our Lord, who was very ready to yield, nonetheless set his face firmly—for the Evangelist uses these very words—to go to Jerusalem, so that the Apostles would stop pressing him not to go there.20 On his way to Jerusalem, he wanted to pass through a town in Samaria, but the Samaritans wouldn't allow it. Saint James and Saint John flew into a rage, so indignant at the Samaritans for the inhospitality they showed their Master that they asked him, "Master, do you want us to call down fire from heaven to destroy them and punish them for the outrage they are doing you?"21 Our Lord answered them, "You don't know what spirit you are of," meaning: "Don't you realize we are no longer in the time of Elijah, who had a spirit of severity?"22 Although Elijah was a very great servant of God and did well in doing what you want to do, you wouldn't do well by imitating him, because I haven't come to punish and confound sinners, but rather to23 draw them gently to penance and to follow me.24 Now then, let's look at what the particular spirit of a Rule is. To understand it better, we need to give examples that are outside ourselves; and afterward they entered into zeal—or rather into anger (zeal is often taken for anger, just as anger is also taken for zeal); and we shouldn't be surprised, since they were not yet confirmed in grace.25

General and Particular Spirits

Religious orders share a general spirit of charity but possess particular spirits defined by their specific means of reaching union with God.

They (Ms.26 and Coll.).27 We'll return to ourselves. Every religious order and every community of devotion has a general spirit, and each also has one that is unique to it.2829 The general spirit is the shared goal of aspiring to the perfection of charity; the particular spirit, however, is the means of reaching that perfection—that is, the union of our soul with God and with our neighbor through the love of God. We achieve this with God by uniting our will to his, and with our neighbor through gentleness, a virtue that depends directly on charity.303132 Let's look at this particular spirit: it's certainly very different across the various Orders.33 Some unite themselves to God and to their neighbor through contemplation, and for that reason keep a very great solitude and mix with the world as little as they can—not even with one another, except at certain times; they also unite themselves with their neighbor through prayer, by praying to God for him.34 On the contrary, the particular spirit of others is truly to unite themselves to God and to their neighbor, but by means of action, even if that action is spiritual.35 They unite themselves to God, but by gathering their neighbor to Him through study, preaching, confessions, conferences, and other acts of piety; and the better to make this union with their neighbor.36 They have a spirit entirely different from that of the Jesuits and the Capuchins.37 0) lé f^roikmim, >- I • *r nluralli« dr U |iuaii« (ColL)38 How bitter it is to be separated from the love of Christ.39 . * r»t MibililM^ A orliil d'«<-«ioa qui «t Ut cUna Ir* W\ir% «nl^itrun.40 They deal with the world and still unite themselves to God through prayer, but even so, their primary goal is what we just mentioned: to try to convert souls and unite them to God.41 Others have a severe and rigorous spirit, with a perfect contempt for the world and all its vanities and sensual pleasures, wanting by their example to lead people to this contempt for earthly things; and for that purpose the austerity of their habits and exercises serves. Still others have a different spirit, and it is very necessary to know the particular spirit of each religious order and pious community. To know that well, you have to consider the end for which it was begun and the various means of reaching it.42 There is a general end in every religious order, as we have said, but I am speaking of the particular end. We must have such great love for it that we would embrace with our whole heart anything we recognize as conforming to that end.43 To have love for the end of our Institute—do you know?—[they live] with the world, and they have not taken a habit that is too different or too severe.44 (Manuscript45 and Collection.)46

Exactitude and Simplicity

True religious perfection is found in the simple, punctual observance of the Rule rather than in self-imposed, extraordinary austerities.

41.47 What is it?48 It means being exact in keeping the means to reach that end—our Rules and Constitutions—and being very diligent in doing everything that depends on them and helps us keep them more perfectly. That is what it means to have the spirit of our religious life.49 But this exact and punctual observance must be undertaken with simplicity of heart. I mean we shouldn't try to go beyond it by claiming to do more than what is marked out for us in our Rules, because it isn't by the multitude of things we do that we acquire perfection,50 but by the perfection and purity of intention with which we do them.51 So you must look carefully at what the end of your Institute is, and at your Founder's intention, and keep to the means marked out for you to reach it.52 As for the end of your Institute, you shouldn't look for it in the intention of the first three Sisters who began it, any more than you should look for that of the Jesuits in the first plan Saint Ignatius had. He was thinking of anything but doing what he later did—and the same is true of Saint Francis, Saint Dominic, and the others who founded religious orders.5354 But God, to whom alone it belongs to make these assemblies,55 of devotion, He has shaped them into the form we see today; for we must never believe that it is men who56 by their own invention began a way of life as perfect as the religious life. It is God whose inspiration formed these Rules, and those Rules are the proper means for reaching the goal shared by all religious: to be united to God, and to their neighbor for the love of God. But just as each religious Order has its specific goal, and its own means for reaching that goal and that shared union, all also have a general way of getting there: the three essential vows of the religious life.57 Everyone knows that riches and worldly goods are powerful lures that scatter the soul—both because of the excessive affection we set on them, and because of the cares required to keep them, or even increase them, since a person never has enough to satisfy their desires. The religious cuts all of that off completely through the vow of poverty.58 He does the same with the flesh and all its sensualities and pleasures, lawful and unlawful alike, by the vow of chastity, which is a very great means of uniting oneself to God in a most particular way—because these sensual pleasures greatly dull and weaken the powers of the spirit, scatter the heart and the love we owe to God, and which we give Him entirely by this means: not content merely to leave the land of this world, but leaving also the land of ourselves, that is, renouncing the earthly pleasures of our flesh.59 But we unite ourselves to God much more perfectly by the vow of obedience, because we renounce our whole soul, all its powers, its wills, and all its affections, in order to submit and subject ourselves not only to the will of God, but to that of our Superiors, which we must always regard as God's own will; and this is a very great renunciation, because of the continual stream of little wills that our self-love keeps producing. Being set apart from all things in this way, we withdraw into the depths of our hearts so that we may unite ourselves more perfectly to His divine Majesty. Now, to address specifically the purpose for which our Congregation of the Visitation was established,60 and to understand more easily what the particular spirit of the Visitation is: I have always believed it to be a spirit of deep humility toward God and great gentleness toward one's neighbor. Since there is less rigor for the body, there must be all the more gentleness of heart.61 All the ancient Fathers have determined that where the harshness of bodily mortifications is lacking, there must be greater perfection of spirit; therefore, humility toward God and gentleness toward one's neighbor must, in your houses, make up for the austerity found in others. And although austerities are good in themselves and are means of reaching perfection, they would still not be good among you, because that would be against the Rules.62 The spirit of gentleness is so much the spirit of the Visitation that anyone who wanted to introduce more austerities than there are now would immediately destroy it. That would be acting against the very purpose for which it was founded: to be able to receive frail girls and women who don't have bodies strong enough for such austerities, or who aren't inspired or drawn to serve and unite themselves to God through the path of the austerities practiced in other religious orders.63 You might ask me: If a Sister happens to have a robust constitution, can't she introduce some as well?64 [Source fragment illegible.]65 [Source fragment illegible.]66 [Illegible in the source.]67 ...more disciplines than there are now (Ms.68 and Coll.).69 [Illegible in the source.]70 [Illegible in the source.]71 [Illegible in the source.]72 [Illegible in the source.]73 [Illegible fragment in the source.]74 ...or else who aren't in it...75 ...the Capuchins do not depart from their first spirit of that strange poverty of which Saint Francis made so much, c.76 xviii.77 Should you practice more austerities than the others, with the Superior's permission, so that the other Sisters don't notice?78 I answer that there is no secret that doesn't eventually leak to someone else; and so, from one person to another, people end up creating religions within the religious life and forming little factions, and then everything falls apart.79 Blessed Mother Saint Teresa describes perfectly the harm these little enterprises bring—wanting to do more than the Rule requires and more than the Community does. If it is the Superior doing this, the harm is even greater; as soon as her daughters notice, they will immediately want to do the same. They won't lack reasons to convince themselves they are doing the right thing—some driven by zeal, others by a desire to please her—and all of it will serve as a temptation to those who cannot or will not do the same.80 You must never introduce, allow, or tolerate these special practices in religious life—except, of course, in certain specific needs. If, for example, a Sister were hard pressed by some great distress or temptation, it wouldn't be unusual for her to ask the Superior for permission to perform a few penances beyond what the others do; she should use the same simplicity the sick use when they ask for the remedies that seem likely to ease them. But if there were a Sister so generous and courageous that she wanted to reach perfection in a quarter of an hour by doing more than the Community, I would counsel her to humble herself and submit to wanting to be perfect only in three days, keeping pace with the others. And if there happen to be Sisters with strong, robust bodies—well and good; one must not [have?] the ornament of their churches—they want nothing superfluous, not even silk ornaments; and if it happens that any are received in one of their convents, people say at once that they are losing the spirit of their Order.81 (Ms.82 and Coll.)83 (for—she says—(Ms.84 and Coll.)85 even though they want to move faster than those who are weak.86

The Example of Jacob

The patriarch Jacob provides a model for community life by adapting his pace to the weakest members of his company.

The example of Jacob is truly admirable.87 .88 Genesis 33:1–14.89 And it is very well suited to show how we must accommodate ourselves to the weak and hold back our strength so that we submit to walking in step with them—especially when we are obliged to do so, as religious are obliged to follow the community in everything that belongs to perfect observance. Jacob, then, leaving the house of his father-in-law Laban with all his wives, his children, his servants, and his flocks to return home, was extremely afraid of meeting his brother Esau, because he thought Esau was still angry with him—which was no longer the case.90 So while he was on the road, poor Jacob was very much afraid, for he met Esau well accompanied by a large troop of soldiers.✦91 After Jacob greeted him, he found Esau to be entirely gentle, for Esau said, "My brother, let's travel together and finish the journey as companions."92 To which good Jacob replied, "My lord and my brother."✦ It will not be that way, please, because I am leading my children, and their little steps would try or wear out your patience; as for me, since I am bound to them, I measure my steps to theirs.93 And what's more, it hasn't been long since my ewes lambed; the lambs are still tender and couldn't go quickly, and all that would hold you up too much on the road.94 Notice, please, the gentleness of this holy Patriarch: for he adapts himself95 t < >.96 willingly to the pace not only of his little children, but also of his young lambs.97 He was on foot, and this journey was a happy one for him, as is clear enough from the blessings he received from God all along the way; for he saw and spoke many times with the Angels and with the Lord of Angels and of men; and in the end he received a better portion than his brother, who was so well escorted.98 If we want our journeys to be blessed by the divine Goodness, let's willingly submit ourselves to the exact and punctual observance of our Rules—and do so with simplicity of heart, without wanting to double our exercises, which would go against the Founder's intention and the purpose for which the Congregation was established.99 So let's willingly accommodate the weak who are received among us. I assure you that we won't arrive at perfection any later because of it; on the contrary, that very thing will lead us there sooner, because, not having a great deal to do, we will apply ourselves to doing it with the greatest perfection we can.100 That is how our works are more pleasing to God: because He doesn't look to the multitude of things we do for love of Him, as we said a moment ago, but only to the fervor of the charity with which we do them.101 I find, if I'm not mistaken, that if we resolve to observe our Rules perfectly, we'll have enough work without loading ourselves with more, seeing that everything that concerns the perfection of our state is already included there.

The Danger of Singularity

Singular practices and factions threaten the unity of the religious life, which is best preserved by humble obedience to the common rule.

The blessed Mother Saint Teresa says that her daughters were so precise that their Superiors had to be very careful not to say anything that wasn't entirely good to do.102 Ul L'EhI'fUI DES R£.103 ...that was not thoroughly good to do, because without any further remonstrance they immediately set themselves to do it, and because, in order to observe their Rules more perfectly, they were punctilious about the least little act of dependence.104105 She relates that one of her daughters once106 [Book of the Foundations, vi.]107 didn't quite understand something a Superior had commanded and told her so. The Superior, answering rather brusquely and thoughtlessly, said, "Go put your head in a well, and you'll understand it."108 The sister was so quick to set off at once that if she had not been stopped, she would have thrown herself into a well. There is certainly less to do in being exact in the observance of the Rules than in wanting to observe them only in part.109 <***)110 I can't emphasize enough how important this is: being exact in the smallest details that help you observe the Rule more perfectly.111 It's the same with not wanting to take on anything extra, under any pretext, because that's how you keep religious life whole and in its original fervor; the opposite is what destroys it and causes it to fall from its initial perfection.112 There were not so many exceptions—not only for keeping silence, but also for speaking to people who would want to be excepted.113 I. Look at what brings such perfection to their Institute: it's nothing other than that.114 ^. . . . . . . . . . . . . . . ,. . without any reply115 and116

Communion and Conformity

Conformity to the community in matters like Communion is a higher act of perfection than following one's own passing fervors.

[Source unreadable at this point.]117 You ask if it’s more perfect to conform so completely to the community that you wouldn't even ask to receive an extraordinary Communion. Who doubts it, my dear daughters? —except in certain cases, such as the feasts of our patron, or of the saint to whom we’ve had devotion all our lives, or some very pressing need.118 But as for certain little fervors we sometimes have—passing ones that ordinarily come from our nature and make us want Communion—we shouldn't pay any attention to them, any more than sailors pay attention to a certain wind that rises at daybreak, produced by vapors lifting from the earth: it doesn't last, but dies as soon as those vapors are a little raised and scattered; and so the master of the ship, who knows that wind, doesn't call for it and doesn't unfurl the sails to ride on it.119 In the same way, we shouldn't mistake so many little impulses for a good wind—that is, for inspiration. We get these urges now to ask for Communion, now to pray, now to do something else. Our self-love, which is always hunting for its own satisfaction, would be entirely content with all that, especially with these little inventions, and would never stop supplying us with new ones. Today, when the community is receiving Communion, it will suggest that out of humility you should ask to abstain; and when the time for humbling yourself comes, it will persuade you to rejoice and ask for Communion for that purpose—and so nothing would ever be settled. We must not take things that lie outside the rule for inspiration, except in cases so extraordinary that perseverance makes us recognize it is God's will—as was found, regarding Communion, in two or three great holy women, the120 whose directors wanted them to receive Communion every day.121 I find that it's a very great act of perfection to conform in everything to the Community and never to leave it by our own choice; for besides being a very good way for us to be united with our neighbor, it also hides our own perfection from ourselves. There is a certain simplicity of heart in which the perfection of all perfections consists, and it's this simplicity that makes our soul look only to God, and keep itself wholly gathered and drawn tight within itself so as to apply itself with all the faithfulness it can to observing its Rules, without pouring itself out in desiring or wanting to take on more than that.122 She has no desire to do excellent and extraordinary things that could make creatures esteem her; and so she keeps herself very low within herself and has no great satisfactions, because she does nothing of her own will and nothing more than the others, and so all her holiness is hidden from her own eyes: God alone sees it, and he delights in her simplicity, by which she captivates his heart and is united to him.123 ,tv.124 0.125 It cuts short all the inventions of self-love, which takes supreme delight in undertaking great and excellent things that make us overestimate ourselves above others.126 Such souls enjoy great peace and tranquility of mind everywhere. We must never think or believe that we have less merit just because we do nothing more than others and simply follow the community.127 Oh no—perfection doesn't consist of austerities. Even though they may be good means of reaching it, and even though they are good in themselves, they aren't for us because they don't conform to our rules or the spirit of those rules. It's a greater perfection to stay within their simple observance and follow the community than to want to go beyond it.128 The sister who stays within these limits, I assure you, will make great progress in a short time and will bring much fruit to her sisters by her example. Finally, when we are rowing, we must do it in measure; those who row at sea aren't worn out as quickly by rowing a little loosely as they are if they fail to keep their oar strokes measured.129130 We should try to form the novices all equally, having them do the same things so that we row evenly together; and even if not all of them do it with equal perfection, there's nothing we can do about that—that is found in every community. But, you say, it's through mortification that you stay a little longer in choir on feast days than the others, because the time has already felt long enough to you over the two or three hours straight that everyone has stayed there.131 To that I answer that it isn't a general rule that you must do everything you feel an aversion to, any more than you must give up the things you're drawn to; for if a Sister is drawn to saying the Divine Office, she shouldn't stop going under the pretext of wanting to mortify herself.132 Besides, the free time on feast days, left for each to use as she wishes, may be used according to her devotion; but it is true, all the same, that after staying three hours or more in the choir with the Community, there is much reason to fear that the extra quarter hour you stay is just a little morsel you're giving to your self-love.133 Finally, my dear daughters, we must love our Rules greatly.134 Yes.135 For they are the means by which we reach their end,136 which is to lead us easily to the perfection of charity, which is the union of our souls with God and with our neighbor.137 And not only that, but also to reunite our neighbor with God, which we do by the way we set before her—a way that is wholly gentle and easy, with no one turned away for lack of bodily strength, provided she has the will to live according to the spirit of the Visitation. This is, as I have said, a spirit of humility toward God and of gentleness of heart toward our neighbor; it is this spirit that creates our union both with God and with our neighbor.138

The Presentation as a Model

Christ and his Mother provide the ultimate example of community conformity by submitting to the law despite being exempt.

Through humility we unite ourselves with God, submitting ourselves to the exact observance of his will as it is made known to us in our Rules; for we must firmly believe that they were drawn up by his inspiration, having been received by Holy Church and approved by His Holiness, which are very clear signs of that.139 [Source unreadable: OCR fragment with no recoverable continuous sense.]140 And therefore we must love them all the more tenderly, and press them to our hearts several times every day by way of thanksgiving toward God, who has given them to us.141 Through gentleness of heart we unite ourselves with our neighbor by an exact and punctual conformity of life, manners, and exercises—doing neither more nor less than those with whom we live, and than what is marked out for us on the path on which God has set us together—employing and fixing all the powers of our soul on doing them with all the perfection that will be possible for us.142 But notice that what I've said several times—that you must be very punctual in observing the Rules and even the least little dependence—must not be taken as a punctuality of scruple: oh no, for that was not my intention; but as the punctuality of chaste spouses, who aren't content merely to avoid displeasing their heavenly Bridegroom, but want to do everything they can to be even a little more pleasing to him.143 It will be very much to the point for me to set before you some remarkable example, so you can understand how pleasing it is to God to conform yourself to the Community in all things: so listen to what I'm going to tell you.144 Why do you think Our Lord and his most holy Mother submitted to the law of the presentation and purification, if not because of the love they bore for the community?✦ Certainly this example ought to be enough to move religious to follow their Community exactly, without ever departing from it; for neither the Son nor the Mother was bound at all by this law—not the Child, because he was God, and not the Mother, because she was a Virgin wholly pure.145 They could easily have excused themselves without anyone noticing, for couldn't she have gone off to Nazareth instead of going to Jerusalem?146 But she doesn't do that; instead, quite simply, she follows the community.147 She could well have said, "The law isn't made for my dearest Son, nor for me." It doesn't bind us at all; but since everyone else is bound by it and keeps it, we submit to it very willingly to conform ourselves to them, and not to stand out in anything.148 The Apostle Saint Paul put it very well when he said that Our Lord had to be149 Hebrews 2:17; 4:15.✦150 like his brothers in every way, except for sin.✦151 But tell me, was it the fear of prevarication that made this Mother and her Son so exact in keeping the law? No, that wasn't it, for they had no possibility of transgression; rather, they were drawn by the love they bore for their eternal Father.152 You can't love the commandment if you don't love the one who gives it; the more we love and esteem the one who makes the law, the more careful we become about keeping it. Some are bound to the law by iron chains, and others by chains of gold. I mean that people in the world who keep God's commandments out of fear of damnation keep them by force rather than by love. But those in religious life, and those who care about the perfection of their soul, are bound by chains of gold—that is, by love. They love the commandments and keep them lovingly, and to keep them better, they embrace the observance of the counsels.153 And David says (Psalm 118):154 «.155 God has commanded that his commandments be kept with the greatest care.156 aiu\ rllr r«Uj|t U purvlr iiirvitM'. 11% |ti>ii\ \rtit f*rtl*>- OMOt %'m rsctnptrr «an* «lur prrtunnr «'m apprtirtwi. l-« ttry \aiuW \ r. If she couldn't go, she wouldn't go. How could she go or stay if she didn't have the means to go? She could not. If she gives to a poor person the money she intended to spend on something else, doesn't it seem to you that she is doing a great deal? And yet, she does not fail in her duty. Do you see how he wants us to be punctual in observing these things? Indeed, all true lovers do this, for they not only avoid breaking the law, but they even avoid its shadow. Gant. , V, i::. That's why the Bridegroom says his Bride is like a dove that stays near the gently flowing rivers, whose waters are crystal-clear.157 You know well that the dove stays safely by those waters because she can see the shadows of the birds of prey she fears. As soon as she spots them, she takes flight, so she can't be caught off guard. In the same way, the sacred Bridegroom means, is my well-beloved; for as long as she flees from the shadow of breaking my commandments, she has no fear of falling into the hands of disobedience.158 Certainly, anyone who willingly gives up their own will in indifferent matters through the vow of obedience clearly shows they love to be subject in what is necessary and binding. (^') So we must be extremely exact in observing the laws and rules Our Lord has given us, but above all on this point: following the Community in everything; and we must carefully guard against saying that we are not bound to observe this Rule, or some particular command of the Superior, on the grounds that it is made for the weak, and that we are strong and robust; nor, on the contrary, that the command is made for the strong, and that we are weak.159 See how much He wants us to be exact in our observance.160 In truth, we are certainly weak and infirm.161 O God!162 Nothing less than that is needed in a Community. I beg you: if you are strong,163 make yourselves weaker so as to become like those who are infirm; and if you are weak, I say to you: force yourselves to match the strong.164 The great Apostle Saint Paul says that he became all things to all people so that he might win them all.165 Who is weak,166 1 Cor. 9:22.167 with whom I am not weak? who is sick, with whom168 2 Cor. 11:29.169 am I not also sick? With the strong, I am strong. Do you see how Saint Paul, when he is with the weak, is weak himself and gladly takes the comforts their weaknesses need, so he can give them confidence to do the same? But when he finds himself among the strong, he is like a giant to give them courage; and if he can tell that his neighbor170 would be scandalized by something he does—even though it is lawful for him to do it—he still has such zeal for the peace171 and calm of that neighbor's heart that he gladly refrains from doing it.172 1 Cor. viii.173 But you might say to me,174 now that it's recreation time, I have a very great desire to go to prayer so I can unite myself more immediately with the sovereign Goodness.175 Can't I reasonably think that the rule requiring recreation doesn't bind me, since I'm already cheerful enough by nature myself? Oh no. needed for their weaknesses, so as to give them the confidence to do the same.✦176 If I find myself among the sick,✦177 then I make myself all gentle with them, like the tender, loving nurse of a sick child,178 for whom she makes a bed of her own head to lull him to sleep.179 .180 But when I find myself among the strong, I am like a giant to give them courage; and if I see that my neighbor is scandalized by something I am doing,181 even though it is lawful for me to do it and I commit no sin by doing it, I still have such zeal for the peace and calm of my heart182 that I willingly and wholeheartedly refrain from doing it.✦183 But you'll say to me: now that it's recreation time, I have a very great desire to go and pray, so I can unite myself more immediately with the sovereign Goodness.184 Can't I reasonably think that the law requiring recreation doesn't bind me, since I'm cheerful enough by nature as it is?185 Absolutely not.186 You shouldn't think it any more than you should say it; if you don't need recreation yourself, you still have to take recreation for those who do. So, is there no exception in the religious life?187 Do the rules bind everyone equally? Yes, without a doubt—but there are laws that are justly unjust.188 For example, the Lenten fast is commanded for everyone; doesn't it seem to you that this law is unjust, since this unjust justice is softened by granting dispensations to those who can't keep it?189 It's the same in religious communities: the commandment is190 equally for all, and no one may dispense herself from it on her own; but superiors moderate the rigor according to each person's need. We must be careful not to think that the weak are more useless in the religious life than the strong, or that they do less and have less merit, because they all equally do God's will. Honeybees show us an example of this: some are assigned to guard the hive, while others are constantly busy gathering; yet those who stay in the hive eat just as much honey as those who go to the trouble of foraging among the flowers. [1 Sam. 30:23–25]✦191 Don't you think David made an unjust law when he ordered that the soldiers who stayed to guard the baggage should share equally in the spoils with those who went into battle and returned covered in wounds?192 No, certainly not—it wasn't unjust at all, because those who guarded the baggage were guarding it for those who fought, and those who were in the battle were fighting for those who guarded the baggage. So they all deserved the same reward, since they all equally obeyed the king.193 Blessed be God. C»')194 Let me say one more word about the Presentation of Our Lord in the Temple and the Purification of his most195 holy Mother.196 Look, I beg you, at how this most holy and glorious Child lets himself be carried, quite simply but lovingly, into197 the arms of the blessed Saint Simeon; he neither cries nor shows any reluctance at being drawn from the arms of his dearest Mother—arms in which he felt such sweetness that it cannot be put into words.198 What sweetness,199 I ask you, when the most holy Virgin was dripping into the sacred mouth of her little Child the drops of her most pure and heavenly milk, and at the same time sending from her mouth flaming sighs that she cast into the Savior's heart, who in exchange opened his little eyes to look at her; and through those looks, the heart of the most glorious Virgin remained almost swooning from the flames of her love.200201 So let no one any longer excuse themselves from going to holy Communion on the grounds of their unworthiness: "O my God,202 how will I dare go and receive?"203 ev«)ir Nc^iitrcSelgneur i\ v. . How can I compare myself to others, seeing how miserable I am? O God, I would not dare to call upon You through the medium of prayer! Oh, what a deception! Don't you see that our Lord simply goes into the arms of Saint Simeon, leaving His very dear Mother, who was entirely pure and without stain?

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C'est une chose tresnlirticilc que celle que vous me demandez: quel est l'esprit de vos Règles et comme vous le pourrez prendre. Or. premier que de parler de ce! >t esprit, il faut que vous sçachiez que veut dire cela, avoir l'esprit d'une Règle: car nous entendons ordinairement dire; un tel Religieux a le vray esprit de sa Règle Nous tireiuiis du saiiii Evangile dcu. \ exemples qm sont très-propres jwur vous faire comprendre ctxv 11 est dit que siiint Jean Baptiste estoit venu en l'esprit et vertu d'iielie*, et pour cela, qu'il reprenoit hardnnent • i ut*, i i et rigoureusement les pécheurs, les apix^llant ettgeance de vipères^ et telles autres paroles. Mats quelle estoit *MatL,iu. 7. Liaca.

ccstc vertu d'IIelie? C'estoit b force qui procedoit de *"* ^' son esprit )X)ur anéantir et punir les ])echeurs. faisant tomber le feu du ciel pour perdre et confondre ceux qui vouloyent résister à la majest*' de son Maistn*: c'estoit • in Kr«. i, <lonc un esprit de rigueur quavoit Hehe <^'. L'autre exemple que nous trouvons en l'Evan^Ie •. qui sert à *iur«, la. 31^ (•) •vu LK« RIOLI*. !

^! r» gVOV COMMfTI L*B*r«tT DK L4 lOMoaaOATtO»

224 Les vkays Entretiens spirituels nostre propos, est que Nostre Seigneur voulant aller en Hierusalem. ses disciples l'en dissuadoyent, parce que les uns avoyent affection d'aller en Capharnaum, les autres en Bethanie, et ainsi taschoyent de conduire Nostre Seigneur au lieu où ils vouloyent aller; car ce n'est pas d'aujourd'huy que les inférieurs veulent conduire leurs maistres selon leur volonté. Mais Nostre Seigneur qui estoit très-facile à condescendre, raffermit toutefois son visage, car l'Evangeliste use de ces mesmes mots, pour aller eyi Hierusalem, à fin que les x\postres ne le pressassent plus de n'y pas aller. Allant donc en Hierusalem, il voulut passer par une \'ille de Samarie, mais les Samaritains ne le voulurent pas permettre; dequoy saint Jacques et saint Jean entrèrent en colère, et furent tellement indignés contre les Samaritains de l'inhospitalité qu'ils faisoyent à leur Maistre, qu'ils luy dirent: Maistre, voulezvous que nous fassions tomber le feu du ciel pour les abysmer et les chastier de l'outrage qu'ils vous font? Et Nostre Seigneur leur respondit: Vous ne sçavez de quel esprit vous estes, voulant dire: Ne sçavez-vous pas que nous ne sommes plus au temps d'Helie qui a voit un esprit de rigueur? Et bien qu'Helie fust un très-grand serviteur de Dieu, et qu'il fist bien en faisant ce que vous voulez faire, neantmoins vous autres ne feriez pas bien en l'imitant, d'autant que je ne suis pas venu pour punir et confondre les pécheurs, ains pour •LuciP, V, 32. les attirer doucement (^') à pénitence et à ma suite *.

Or, voyons maintenant quel est l'esprit particulier d'une Règle. Pour le mieux entendre il faut donner des exemples qui soyent hors de nous, et après, nous (<;) enlrcYcnl en — zcle, ou bien en colère (le zelc est souventesfois pris pour la colère, comme aussi la colère pour le zèle); et il ne s'en faut pas cstonner, puisqu'ils n'estoyeiit pas encore confirmés en grâce. Ils (Ms. et Coll.)

reviendrons à nous-mesmes. Toutes les Religions et toutes les assemblées de dévotion ont un esprit qui leur est gênerai, et chacune en a un qui luy est particulier. I^ gênerai est la prétention qu'elles ont toutes d'aspirer à la perfection de la charité; mais l'esprit particulier c'est le moyen <*' de parvenir à ceste perfection de la charité, c'est à dire à l'union de nostre ame avec Dieu, et avec le prochain \hj\ït l'amour de Dieu; ce qui se fait, avec Dieu par l'union de nostre volonté à la sienne, et avec le prochain par la douceur, qui est une vertu dépendante immetliatenient de la charité.

\'enons à cest esprit particulier: il est certes iresdifferent en divers Ordres. Les uns s'unissent à Dieu et au prochain '«' par la contemplation, et pour cela ont une très-grande solitude et ne conversent que le moins qu'ils peuvent parmi le monde, non pas mesmes les uns avec les autres, si ce n'est en certain temps t^>; ils s'unissent aussi avec le prochain par le moyen de l'oraison, en priant Dieu pour luy. Au contraire, l'esprit particulier des autres <" est voirement de s'unir à Dieu et au prochain, mais c'est par le moyen de l'action, quoy que spirituelle. Ils s'uniss^-nt à Dieu, mais c'est en luy réunissant le prochain par lestude, prédications 0», confessions, conférences et autres actions de pieté; et pour mieux faire ccsle union " «v"! •• prochain «ï^ ont uo <>»pHl tout A fait aiflrrrnt de odity àm JcMiita», cl cHuy àm Capudi»

0) lé f^roikmim, >- I • *r nluralli« dr U |iuaii« (ColL)

<i) Cmî d'âpre k Mv ri lr« Cmtla^^t tur Ir uioi mmi. . * r»t MibililM^ A orliil d'«<-«ioa qui «t Ut cUna Ir* W\ir% «nl^itrun.

226 Les vrays Entretiens spirituels conversent avec le monde, i^) Ils s'unissent bien encor à Dieu par l'oraison; mais neantmoins leur fin principale est celle que nous venons de dire, de tascher de convertir les âmes et les unir à Dieu. Les autres ont un esprit severe et rigoureux, avec un parfait mespris du monde et de toutes ses vanités et sensualités, voulans par leur exemple induire les hommes à ce mespris des choses de la terre; et à cela, sert l'aspreté de leurs habits et exercices. D'autres ont un autre esprit, et c'est une chose fort nécessaire de sçavoir quel est l'esprit particulier de chaque Religion et assemblée pieuse; ce que pour bien cognoistre, il faut considérer la fin pour laquelle elle a esté commencée et les divers moyens de parvenir à ceste fin. Il y a la générale en toutes les Rehgions, comme nous avons dit; mais c'est de la particulière de laquelle je parle, et à laquelle il faut avoir un si grand amour qu'il n'y ayt chose aucune que nous puissions cognoistre qui soit conforme à ceste fin, que nous ne l'embrassions de tout nostre cœur.

Avoir l'amour de la fin de nostre Institut, sçavez-vous fk) avec le monde, — et n'ont point pris d'habit qui soit trop différent ni severe. (Ms. et Coll.)

Xlir. De l'Esprit dks Règles 237 que c'est? C'est estre exactes à l'observance des moyens de parvenir à ceste fin, qui sont nos Règles et Constitutions, et estre fort diligentes à faire tout ce qui en dépend et qui sert à les observer plu^ parfaitement: cela, c'est avoir l'esprit de nostre Religion. Mais il faut que ceste exacte et ponctuelle observance soit entreprise en simplicité de cœur, je veux dire qu'il ne nous faut pas vouloir aller au delà, par des prétentions de faire plus qu'il ne nous est marqué dans nos Règles; car ce n'est pas par la multiplicité des choses que nous faisons que nous acquérons la perfection, m. iis c'est par la perfection et pureté d'intention avec laquelle nous les fai»^! Il faut donc regarder quelle est la fin de vostre Insiiiui vi l'intention de vostre Instituteur, et vous arrester aux moyens qui vous sont marqués pour y parvenir. Quant à la fin de vostre Institut, il ne la faut pas chercher en l'intention des trois premières Sœurs qui commencèrent, non plus que celle des Jésuites au premier dessein qu'eut saint "" Ignace; car il ne pensoit à rien moins qu'à faire ce qu'il a fait par après, comme de mesmc saint François, saint Dominique et les autres qui ont commencé des Religions. Mais Dieu, à qui seul appartient de faire ces assembltH?

s de pieté, les a fiut réussir en la façon que nous voyons qu'elles sont; car il ne faut jiimais croire " que ce soyent les hommes qui. par leur invention, ayent commencé ceste façon de vie si p,irfaite comme est celle de la Rehgion: c'est Dieu j)ar l'inspiration duquel ont esté composées les Règles, qui sont les moyens propres |x)ur parvenir à ceste fin générale à tous les Religieux, de s'unir à Dieu, et au prochain pour l'amour de Die\i Mais comme chaque Religion a sa fin particulière, comme aussi les moyens particuliers pour par\'enir à ceste 2jS Les vrays Entretiens spirituels tin et union générale, tous ont aussi un moyen gênerai pour y parvenir, qui est par les trois vœux essentiels de la Religion. Chacun sçait que les richesses et les biens de la terre sont des puissans attraits pour dissiper l'ame, tant pour la trop grande affection qu'elle y met, que pour les sollicitudes qu'il faut avoir pour les garder, voire pour les accroistre, d'autant que l'homme n'en a jamais assez selon ce qu'il désire. Le Religieux couppe et tranche (^^) tout cela par le vœu de pauvreté. Il en fait tout de mesme à la chair et à toutes ses sensualités et plaisirs, tant licites qu'illicites, par le vœu de chasteté, qui est un très-grand moyen de s'unir à Dieu tres-particulierement; d'autant que ces plaisirs sensuels allentissent et affoiblissent grandement les forces de l'esprit, dissipent le cœur et l'amour que nous devons à Dieu, et que nous luy donnons entièrement par ce moyen, ne nous contentant pas de sortir de la terre de ce monde, mais sortans encore de la terre de nous-mesme, c'est à dire renonçans aux plaisirs terrestres de nostre chair. Mais beaucoup plus parfaitement nous unissonsnous à Dieu par le vœu d'obéissance, d'autant que nous renonçons à toute nostre ame, à toutes ses puissances, ses volontés et toutes ses affections, pour nous sousmettre et assujettir non seulement à la volonté de Dieu, mais à celle de nos Supérieurs, laquelle nous devons tous jours regarder comme estant celle de Dieu mesme; et cecy est un très-grand renoncement, à cause des continuelles productions des petites volontés que fait nostre amour propre. Estant donc ainsi séquestrés de toutes choses, nous nous retirons en l'intime de nos cœurs pour plus parfaitement nous unir à sa divine Majesté.

Or, pour venir en particulier à la lin pour laquelle nostre Congrégation de la Visitation a esté érigée, et XI II. De l'Esprit des Règles 229 par icelle comprendre plus aisément *" quel est l'esprit particulier de la \'isitation, j'ay lousjours jugé que c'estoit un esprit d'une profonde humilité envers Dieu et d'une grande douceur envers le prochain; d'autant qu'ayant moins de rigueur p<jur le corps, il faut qu'il y ayt tant plu«i de douceur de cœur. Tous les anciens Pères ont déterminé que, où l'aspreté des mortifications corporelles manque, il y doit avoir plus de perfection d'esprit; il faut donc que l'humilité envers Dieu et la douceur envers le prochain supplée en vos maisons à l'austérité '^' des autres. Et si bien les austérités sont bonnes en elles-mcsmes et sont des moyens de parvenir à la perfection, elles ne seroyent pas f)ourtant bonnes chez vous, d'autant que ce seroit contre les Règles <*>. L'esprit de douceur est tellement l'esprit de la Visitation que quiconque y voudroit intnnluire plus d'austérités qu'il n'y a pas <"' maintenant, destruiroit incontinent la N'isitation; d'autant que ce seroit faire contre la fin pour laquelle elle a esté dressée, qui est pour y pouvoir recevoir Us tilles et femmes infirmes, (|ui n'ont pas des corp)s assez forts p>our entreprendre, ou (jui ne sont pas inspirées et attirées de servir et s'unir à Dieu par b voyc des austérités que l'on fait es autres ReUgions. i^'f Vous me direz peut estre: S'il arrive qu'une Sœur ayt une complexion robuste, peut-elle pas bien quieooqae y vcMidrtiét inlr«»Juirr «ir» au>i'- t. m > 'm%. 1.

^ ir i: r^ |. lui de disopiines qu'U a> m a (Ma. et CoU.)

l'oo lait aux a^. . -. . lu. ou béen qui n'y sont pas < ■■-". les Cayttdn» daaciMrTofaot de leur pmnier esprit •'■ oaal* «stranM pauvreté dont saint Françoés a fait 1 «««m <« num, c. xviii.

faire des austérités plus que les autres, avec la permission de la Supérieure, en sorte que les autres Sœurs ne s'en apperçoivent pas? Je responds à cela qu'il n'y a point de secret qui ne passe secrettement à une autre; et ainsi de l'une à l'autre l'on vient à faire des Religions dans les Religions et des petites ligues, et puis tout se dissipe. La bien-heureuse Mère sainte Thérèse dit admirablement • uber Fvindatio- bien * le mal qu'apportent ces petites entreprises de vouloir faire plus que la Règle n'ordonne et que la Communauté ne fait; et particulièrement si c'est la Supérieure, le mal en sera plus grand; car (^^) tout aussi tost que ses filles s'en appercevront, elles voudront incontinent faire le mesme, et elles ne manqueront pas de raison pour se persuader qu'elles le feront bien, les unes poussées de zèle, les autres pour luy complaire, et tout cela servira de tentation à celles qui ne pourront ou ne voudront pas faire de mesme.

Il ne faut jamais introduire, permettre ni souffrir ces particularités en Religion, excepté neantmoins en certaines nécessités particulières; comme s'il arrivoit qu'une Sœur fust pressée de quelque grande vexation ou tentation, alors ce ne seroit pas un extraordinaire de demander à la Supérieure de faire quelques pénitences plus que les autres; car il faut user de la mesme simplicité que font les malades, qui doivent demander les remèdes qui leur semblent les pouvoir soulager. Que s'il y avoit une Sœur qui fust si généreuse et courageuse que de vouloir parvenir à la perfection dans un quart d'heure, faisant plus que la Communauté, je luy conseillerois qu'elle s'humiliast et se sousmist à ne vouloir estre parfaite que dans trois jours, allant le train des autres. Et s'il se rencontre des Sœurs qui ayent des corps forts et robustes, à la bonne heure; il ne faut pas l'ornement de leurs églises ils ne veulent rien de superflu, non pas seulement des omemens de soye; et s'il arrive que l'on en reçoive en quelqu'un de leurs couvens, on dit aussi tost qu'ils perdent l'esprit de leur Ordre. (Ms. et Coll.) (wj car, — dit-elle, (Ms. et Coll.)

pourtant qu'elles veuillent aller plus viste que celles qui sont foible«.

Voicy un exemple en Jacob •, qui est tres-admirable •G«n. . xxxiii,i-i4. et fort propre pour monstrer comment il se faut accommoder aux foibles, et arrester nostre force pour nous assujettir à aller de pair avec eux, principalement quand nous y avons de l'obligation, comme ont les Religieux à suivre la Communauté en tout ce qui est de la parfaite observance Jacob donc sortant de la maison de st^n beau père La ban, avec toutes ses femmes, ses enfans, se» serviteurs et ses troupeaux, pour s'en retourner chez luy, craignoii extrêmement de rencontrer son frère PIsaù, d'autant qu'il pensoit qu'il fust tousjours irrité contre luy, ce qui n'estoit plus. Estant donc en chemin. le pauvre Jacob eut bien peur, car il rencontra Esaii fort bien accompagné d'une grande troujx* de soldats. Jacob l'ayant salué, le trouva tout doux en son endroit, car il luy dit: Mon frère, allons de compagnie et achevons le voyage ensemble. A quoy respondit le bon Jacob: Mon seigneur et mon frère.

'*' il n'en sera pas «linsi, s'il vous plaist, d'autant que je meine mes enfans, et leurs petits pas exerccroyent ou abuseroyent de vostre patience; quant à moy, qui y suis obligé, je mesure mes pas aux leurs. Et mesmes, il n'y a pas long temps que mc*s brebis ont agnelé; les agneaux encore tendres ne pourroyent pas aller viste, et tout cela vous arresteroit trop en chemin. Kemar(juez, je vous prie, la debonnaireté de ce saint Fatnarche: iy> il s'accommode Mon ntgnttêt et iwm trrrr (il OM du mnt f\r i/i^ n/ur. t < >. estait son volontiers aux pas, non seulement de ses petits enfans, mais aussi de ses agnelets. Il estoit à pied, i'^) et ce voyage luy fut heureux, comme il se void assez par les bénédictions qu'il receut de Dieu tout le long du chemin; car il vid et parla plusieurs fois aux Anges et (a') au Seigneur des Anges et des hommes; et en fin il fut mieux partagé que son frère, qui estoit si bien accompagné (^^').

Si nous voulons que nos voyages soyent bénis (C) de la divine Bonté, assujettissons-nous volontiers à l'exacte et ponctuelle observance de nos Règles, et cela en simplicité de cœur, sans vouloir doubler les exercices, ce qui seroit aller contre l'intention de l'Instituteur et la fin pour laquelle la Congrégation a esté érigée. Accommodons-nous donc volontiers avec les infirmes qui y peuvent estre receuës, et je vous asseure que nous n'arriverons pas plus tard pour cela à la perfection; ains au contraire, ce sera cela mesme qui nous y conduira plus tost, parce que n'ayant pas beaucoup à faire nous nous apphquerons à le faire avec la plus grande perfection qu'il nous sera possible. Et c'est en quoy nos œuvres sont plus agréables à Dieu, d'autant qu'il n'a pas esgard à la multipHcité des choses que nous faisons pour son amour, comme nous avons tantost dit, ains seulement à la ferveur de la charité avec laquelle nous les faisons. Je trouve, si je ne me trompe, que si nous nous déterminons à vouloir parfaittement observer nos Règles, nous aurons assez de besogne sans nous charger davantage, d'autant que tout ce qui concerne la perfection de nostre estât y est compris.

La bien-heureuse Mère sainte Thérèse dit que ses filles estoyent tellement exactes, qu'il falloit que les Supérieures eussent un très-grand soin de ne rien dire XUI. Ul L'EhI'fUI DES R£. i;L£b iJJ qui ne fust tres-bon à faire, parce que, sans autre semonce, elles se portoyent incontinent à le faire, et que pour plus parfaitement observer leurs Règles, elles estoyent pointilleuses à la moindre petite dépendance. Klle rapp<jrte* qu'une foi*» il y eut une de ses filles qui •Lib. FundâtA*vi. n'ayant pas bien entendu quelque chose qu'une Supérieure avoit commandé, luy dit qu'elle n'entendoit pas bien cela, et la Supérieure luy resfx)ndant a:>sez brus(jucment et inconsidérément: Allez mettre la teste dms un puits, luy dit-elle, et vous l'entendrez. La fille fut si prompte à partir de la main que si on ne leust arrestée, elle salloit jetler dans un puits ^*K II y a certes moins à faire à estre exacte en l'observance des Règles, que non pas de les vouloir observer en partie. <***)

Je ne puis assez dire de quelle importance est ce jKjinct, d'estre ponctuel à la moindre chose qui sert à plus parfaitement observer la Règle. <0 comme aussi de ne vouloir rien entreprendre davantage, sous quelque prétexte que ce soit, parce que c'est le moyen de conserver la Religion en son entier et en sa première ferveur; et le contraire de cela est ce qui la destruit et fait d»'*cheoir de sa première perfection. *'' \'<>n- nit- »'U y aviKt t\n rxcrptkmft, pam qu idroét pM Mokmenl r- à fairr le «ilroce, mai* auaié pour parler aux ocrwéont qui wmyrat eacrptfr». I. ' |x»urUnt mottttrr Mg«s quand r'rtt •; peut faire tant prrfrctio» (k leur InftUtut, ce n'eat autre >. ^. . .

. . . . . . . .

. . . . ,. . il% utit i rrrevirtr toutr «nrtr d'obiAliaoeai Ml» aucune réplique (y«. et Col!)

polta, at coomt «é prampCaoMtti pour res#cater l'on ne te i »ur «ea paa pour U retenir, alla •> tarait préctptiaa. • demandez s'il y auroit plus de perfection à se conformer tellement à la Communauté, que mesme l'on ne demandast point à faire de Communion extraordinaire? Qui en doute, mes chères filles? si ce n'est en certains cas, comme seroit es f estes de nostre Patron ou du Saint auquel nous avons eu dévotion toute nostre vie, ou quelque nécessité fort pressante. Mais quant à certaines petites ferveurs que nous avons aucunes fois, qui sont passagères et qui pour l'ordinaire sont des effets de nostre nature, lesquelles nous font désirer la Communion, il ne faut point avoir esgard à cela, non plus que les mariniers n'en ont point à un certain vent qui se levé à la pointe du jour, lequel est produit des vapeurs qui s'eslevent de la terre et n'est pas de durée, ains cesse tout aussi tost que lesdites vapeurs sont un peu surlevées et dis«;ipées; et partant, le patron du navire qui le cognoist, ne crie point au vent et ne despioye point les voiles pour voguer à la faveur d'iceluy (s'). De mesme nous autres, il ne faut pas que nous tenions pour un bon vent, c'est à dire pour inspiration, tant de petites volontés qui nous viennent, ores de demander à communier, tantost de faire oraison, tantost une autre chose; car nostre amour propre, qui recherche tous jours sa satisfaction, demeureroit entièrement content de tout cela, et principalement de ces petites inventions, et ne cesseroit de nous en fournir tousjours de nouvelles. Aujourd'huy que la Communauté communie, il vous suggérera qu'il faut que par humilité vous demandiez de vous en abstenir, (h') et lors que le temps de s'humilier viendra, il vous persuadera de vous resjouïr et de demander la Communion pour cest effet; et ainsi il ne seroit jamais fait. Jl ne faut point tenir pour inspiration les choses qui sont hors de la Règle, si ce n'est en cas si extraordinaires, que la persévérance nous fasse cognoistre que c'est la volonté de Dieu, comme il s'est trouvé, pour ce qui est de la Communion, en deux ou trois grandes Saintes, le?

directeurs desquelles vouloyent qu'elles communiassent tous les jours. Je trouve que c'est un très-grand acte de perfection de se conformer en toutes choses à la Communauté et de ne s'en départir jamais par nostre propre choix; car outre que c'est un tres-bon moyen pour nous unir avec le prochain, c'est encore cacher à nous-mesmes nostre propre perfection.

Il y a une certaine simplicité de cccur en laquelle consiste la perfection de toutes les perfections, et c'est ceste simplicité qui fait que nostre ame ne regarde qu'à Dieu, et qu'elle se tient toute ramassée et resserrée en elle-mesme {XJur s'appliquer avec toute la fidélité qui luy est possible à l'observance de ses Règles, sans s'espancher à désirer ni vouloir entreprendre de faire plus que cela. Klle ne veut px)int faire des choses excellentes et extraordinaires qui la {xjurroyent faire estimer des créatures; et par ainsi elle se tient fort bassi* en elle-mesme et n'a pas des grandes satisfactions, car elle ne fait rien de sa propre volonté ni rien de plus <jue les autres, et ainsi "'' toute sa sainteté est cachée à s<s yeux: Dieu seul la void, qui ^e délecte en sa simplicité, par laquelle elle ravit son cœur • et s'unit à luy •c«ai. ,tv. 0. 1-lle tranche court à toutes les inventions de son amour propre, lequel prend une souveraine délectation à faire des entreprises de choses grandes et excellentes et qui nous font surestimer au dessus des autres. Telles âmes jouissent par tout d'une grande paix et tranquillité d esprit.

Jamais il ne faut ni j^enser ni croire que pour ne faire nen de plus que les autres et suivre la Communauté, Les VRAYS ÈNTREliENS SPIRITUELS nous ayons moins de mente. O non, car la perfection ne consiste point es (J') austérités; encore que ce soyent des bons moyens d'y parvenir, et qu'elles soyent bonnes en elles-mesmes, neantmoins pour nous elles ne le sont pas, parce qu'elles ne sont pas conformes à nos Règles ni à l'esprit d'icelles, estant une plus grande perfection de se tenir dans leur simple observance et suivre la Communauté, que vouloir aller au delà. Celle qui se tiendra dans ces limites, je vous asseure qu'elle fera un grand chemin en peu de temps et rapportera beaucoup de fruict à ses Sœurs par son exemple, i^^') En fin, quand nous sommes à ramer, il le faut faire par mesure; ceux qui rament sur mer ne sont pas si tost battus pour ramer un peu laschement, que s'ils ne donnent les coups de rame par mesure. L'on doit tascher d'eslever les Novices toutes également, faisant les mesmes choses, à fin que l'on rame justement; et si bien toutes ne le font pas avec égale perfection, nous ne sçaurions qu'y faire, cela se trouve en toutes les Communautés.

Mais, dites- vous, c'est par mortification que vous demeurez un peu plus dans le chœur aux jours de feste que les autres, parce que le temps vous y a desja bien I XIII De l'Esprit des Règles 237 duré durant deux ou trois heures de suit te que toutes y ont demeuré. A cela je vous responds que ce n'est pas une règle générale qu'il faille faire tout ce à quoy on a de la répugnance, n<jn plus que de s'abstenir des choses auxquelles en a de l'inclination; car si une Sœur a de l'inclination à dire l'Offtce divin, il ne faut pas qu'elle laisse d'y assister sous prétexte de se vouloir mortifier. Au demeurant, le temps des festes qui est laissé en liberté pour faire ce que l'on veut, chacune le peut employer selon sa dévotion; mais il est vray pourtant, qu'ayant demeuré trois heures, voire plus dans le chœur avec la C ommunauté, il est l>eaur<)up à craindre que le quart d'heure que vous y demeurez davantage ne soit un p>etit morceau que vous donnerez à vostrc amour propre. "' Kn fin, mes chères filles, il faut beaucoup avTTier nos Règles. i)ui. squ elles sont les moyens par lescjucls nous parvenons à leur fin. c}ui est de nous conduire facilement à la perfection de la charité, ()ui est l'union de nos âmes avec Dieu et avec le pnKhain. Et non seulement cela, mais aussi de reunir le prochain avec Dieu, ce que nous faisons par la voye que nous luy présentons, laquelle est toute df)uce et facile, aucune fille n'estant rejettée faute de force corporelle, pourveu qu'elle ayt volonté de vivre selon 1 esprit de la Visitation, qui est, comme j'ay dit, un esprit d'humilité envers Dieu et de douceur de cœur envers le prochain: et c'est cest esprit qui fait nostre uniciu tant avec Dieu qu'avec le prochain.

Par l'humilité nous nous unissons avec Dieu, nous sousmettant à l'exacte obser\'ance de ses volonté^ qui nous sont signifiées dans nos Règles; car nous devons; lient croire qu'elles ont esté dressées par son m i'iiation, estant receuds piir la Sainte Eglise et approuvées par Sa Sainteté, qui en sont des signes tres-evidcns; {V) mmomr profité — 11 •»! vray qur r. «rtnble qu'il luv fâul biaa iMâltar qnalque; 23S Les vrays Entretiens spirituels et partant, nous les devons aymer d'autant plus tendrement, et les serrer sur nos poitrines tous les jours plusieurs fois en forme de recognoissance envers Dieu qui nous les a données. Par la douceur de cœur nous nous unissons avec le prochain par une exacte et ponctuelle conformité de vie, de mœurs et d'exercices, ne faisant ('"') ni plus ni moins que ceux avec lesquels nous vivons et que ce qui nous est marqué en la voye en laquelle Dieu nous a mis ensemble, employant et arrestant toutes les forces de nostre ame à les faire avec toute la perfection qui nous sera possible. Mais remarquez que ce que j'ay dit plusieurs fois, qu'il faut estre fort ponctuelles à l'observance des Règles et à la moindre petite dépendance, ne se doit pas entendre d'une ponctualité ('^'^ de scrupule: ô non, car cela n'a pas esté mon intention; mais d'une ponctualité de chastes espouses, qui ne se contentent pas d'éviter de desplaire à leur céleste Espoux, ains veulent faire tout ce qu'elles peuvent pour luy estre tant soit peu plus agréables. (^*') Il sera fort à propos que je vous propose quelque exemple remarquable pour vous faire comprendre combien est agréable à Dieu de se conformer à la Communauté en toutes choses: escoutez donc ce que je vay vous dire. Pourquoy pensez-vous que Nostre Seigneur et sa tres-sainte Mère se soyent sousmis à la loy de la présentation et purification, sinon à cause de l'amour qu'ils portoyent à la communauté? Certes, cest exemple devroit suffire pour esmouvoir les Religieux à suivre exactement leur Communauté, sans jamais s'en départir * car ni le Fils ni la Mère n'estoyent aucunement obligés à ceste loy: non l'Enfant, parce qu'il estoit Dieu, non la Mer*^, parce qu'elle estoit Vierge toute pure.

Ils mais aussi pointilleuse à la moindre petite dépendance, ne se doit pas entendre pouvoyent facilement s'en exempter sans que personne s'en apperceust, car ne pouvoit-clle pas s'en aller en Nazaret, au lieu de s'en aller en Hierusalem? Mais elle ne le fait pas 'p', ains tout simplement elle suit la communauté. Elle pouvoit bien dire: La loy n'est pas faite pour mon très-cher Fils ni pour moy. elle ne nous oblige aucunement; mais puisque le reste des hommes y est oblige et l'observe, nous nous y sousmettons tresvolontiers pour nous conformer à un chacun d'eux, et n'estrc singuliers en aucune chosi*. 1/Apostre ^int Paul a fort bien dit • qu'iV falloit que Nostre Seigneur fust •Hrb. ,ji, 17, iv, 15. semhlabU ^n toutes choses à ses Itères, hormis le péché. Mais dites-moy, est-ce la crainte de la prévarication qui rendoit ceste Mère et son Fils si exacts à l'observance de la loy?

Non certes, ce n'estoit pas cela, car il n'y a voit point de prévarication pour eux; ains ils estoyent attir<% par l'amour qu'ils portoyent à leur Père éternel.

L'on ne sçauroit aymer le commandement si l'on n'ayme celuy qui le fait; à mesure que nous aymons et estimons celuy qui fait la loy, à mesure nous nous rendons exacts à l'observer. Les uns •ont attach*^ à la loy par des chaisner» de fer et les autres par des chaisnes dor: je veux dire, les séculiers qui observent les commandemens de Dieu pour la crainte qu'ils ont d'cstre damnés, les observent par force et non par amour; mais les Religieux et ceux qui ont soin de la perfection de leur aine y sont attachés par des chaisnc*s d'or, c'est à dire par amour; ils ayment les commandemens et les observent amoureusement, et pour les mieux observer ils embrassent l'obsi-rvancc des conseils. Fit David dit • que • iv c«viii. «. Dieu a comtnandé que ses commandemens lussent {p'fêomté f>mre. aiu\ rllr r«Uj|t U purvlr iiirvitM'. 11% |ti>ii\ \rtit f*rtl*>- OMOt %'m rsctnptrr «an* «lur prrtunnr «'m apprtirtwi. l-« ttry \aiuW \ r.

^. o» pouvuét-rlle pa* %'ra aller ni NaAarrI au iim «l'aller m Hi<(: a-. >. ri duon^r à qurlqua pauvrr l'argrul ilr«|uuy rllr v<Milt4t achrtrr kn t tt^'flW^ q«*dfo offrit ^ N> vous Mmblr l'il pA« qu'rlk ru«t brauiou^i nu*. & uu thtu, «Uc ne ftt nm àm UmiI crU j,o Les vrays Entretiens spirituels trop bien gardés. Voyez-vous comme il veut que l'on soit ponctuel à l'observance d'iceux? Ainsi certes le font (q') tous les vrays amans, car ils n'évitent pas seulement la prévarication de la loy, mais ils évitent aussi l'ombre • Cf. Gant.

, V, i::. de la prévarication; et c'est pourquoy l'Espoux dit * que son Espouse ressemble à une colombe qui se tient i^') le long des fleuves qui coulent doucement, et dont les eaux sont cristallines. Vous sçavez bien que la colombe se tient en asseurance auprès de ces eaux parce qu'elle y void les ombres des oyseaux de proye qu'elle redoute, et soudain qu'elle les void, elle prend la fuite et ainsi ne peut estre surprise. De mesme, veut dire le sacré Espoux, est ma bien-aymée; car tandis qu'elle eschappe de devant l'ombre de la prévarication de mes commandemens, elle ne craint point de tomber entre les mains de la désobéissance. Certes, celuy qui se prive volontairement par le vœu d'obéissance de faire sa volonté es choses indifférentes, monstre assez qu'il ayme d'estre sousmis es nécessaires et qui sont d'obligation. (^')

Il faut donc estre extrêmement ponctuelles en l'observance des loix et des règles qui nous sont données par Xostre Seigneur, mais sur tout en ce poinct de suivre en toutes choses la Communauté; et se faut bien garder de dire que nous ne sommes pas tenues d'observer ceste Règle, ou commandement particulier de la Supérieure, d'autant qu'il est fait pour les foibles, et que nous sommes fortes et robustes; ni, au contraire, que le commandement est fait pour les fortes, et que (^') nous fq') (gardés — par ceux qui l'ayment. Voyez coinino il désire que l'on soit ponctuel à l'observance. Aussi sont certes XIII lu I MspRiT DES Règles 241 sommes foibles et inhrmes. U Dieu! il ne faut rien moins que cela en une Communauté. Je vous conjure. **i vous estes forte*^. que vous vous affoiblissiez pour vou> rendre conformes aux infirmes; et si vous estes foibles je vous dis: Efforcez-vous pour vous adjuster avec les fortes.

Le grand Apostre saint Paul dit qu'il s'est fait tout à tous pour Us ^aigtt^r ious*. Qui est infirme, * l Cor. , ix, m. avec lequel je ne le sois*? qui est malade, avec lequel • n Cor. xi, 19. je ne sois aussi malade? avec les forts je suis fort.

Voyez- vous comme saint Paul (}uand il est avec les infirmes, il est infimie et prend volontiers les commodités nécessaires à leurs infinnitcs pour leur bailler confiance d'en faire de mesme '1 Mais quand il se trouve avec les forts, il est comme un géant pour leur donner du courage*; et s'il se peut app>ercevoir que son prochain * *"»i-»« ««. »« soit scandalisé de quelque chose qu'il fasse, si bien il luy est licite de la faire, neantmoins il a un tel zèle de la pai. x el tran(juillité de son cœur, qu'il s'abstient volontiers de la faire* <"*'. • i Cor. , nii. oiu Mais, me direz-vous. maintenant que c'est l'heure de la récréation, j'ay un très-grand désir d'aller faire oraison j)our munir plu< immetliatt-ment avec la souveraine Bont^. '**' Ne puis-je pas bien penser que la loy qui ordonne de faire la récréation ne m'oblige pas.

puisque j'ay l'esprit assez jovial de moy-mesme? O non.

itecrMAim k Irtin inûmtit^ pour leur bailler cooAanee d'«n Uirr de mcMur. *k )« me tr«*uvr aupm de» maJadri. I<ir^ )r mr Ums auprv* d'eux luul «lou rf^nine la ouurhce tmdrr rt ainoiirruM- dr Bun enfant uuiladr. duquel clk (rut te la trtte Jk hii de l'endomur. . Mais quand )e iiir inHi«-e avec la» iorta ie •ui» cuttiiiir un tirjiux pour leur donner le nturafe; et m )r piUt appvoavoir que mujci pn^rhaiii »<4t «candalitA de quelque chine que k '*<•. «i MCB il in'e«t liHtr de la faire et qu'rti la faé«ant fr ne fatae oui |>rch^, neantmaéna )*ay uit tri trW de la paii et tranquillité de ««m rorur. que ' '--vtirr^ rt dr boo ccauT dr la (aire.

C'ctl dcaïque* l'ainour «4^ •• »' I qui l'iM' it<i«t A «r rrtnlrr atn%i C(inf«imir Jk un rharun pour //• («ifn/r loMi k rikjnr»cur de N. . iia.

il ne faut non plus le penser que le dire; si vous n'avez pas besoin de vous recréer, il faut neantmoins faire la récréation pour celles qui en ont besoin. N'y a-t"il donques point d'exception en Religion? les Règles obligent-elles également? Ouy sans doute, mais il y a des loix qui sont justement injustes. Par exemple, le jeusne du Caresme est commandé pour un chacun; ne vous semble-t'il pas que ceste loy soit injuste, puisque l'on modère ceste injuste justice donnant des dispenses à ceux qui ne la peuvent pas observer? De mesme en est-il es Religions: le commandement est. également pour tous, et nul de soy-mesme ne s'en peut dispenser; mais les Supérieurs modèrent la rigueur selon la nécessité d'un chacun.

Et faut bien se garder de penser que les infirmes soyent plus inutiles en Religion que les forts, ou qu'ils fassent moins et ayent moins de mérite, (^^'') parce que tous font également la volonté de Dieu. Les mousches à miel nous monstrent l'exemple de ce que nous disons, car les unes sont employées à la garde de la ruche (^'), et les autres sont perpétuellement au travail de la cueillette; celles toutesfois qui demeurent dans la ruche ne mangent pas moins de miel que celles qui ont la peine de l'aller picorant sur les fleurs, (y') Ne vous semble-t'il 'I Re«. ,xxx,23-25. pas que David * fit une loy injuste lors qu'il commanda que les soldats qui garderoyent les hardes eussent également part au butin avec ceux qui iroyent à la bataille et qui en reviendroyent tous chargés de coups? Non certes, elle n'estoit point injuste, d'autant que ceux qui gardoyent les hardes les gardoyent pour ceux qui combattoyent, et ceux qui estoyent en la bataille XIII L)£ l'Esprit des Règles 243 combat toyent pour ceux qui gardoyent les hardes: aussi ils ineritoyent tous une mesme recompense, puisqu'ils obeissoyert tous également au Koy. Dieu soit béni. C»')

L>tv>iu cncor ce mot sur le sujet de la Prrsmtattun de Nostre Scignetir au Temple et de la Piinâcation de sa 1res s. tintr Mcre. Kegardex, je vous pne, comme ce tres-saint et glorieux Enfant se laisse porter, tout simplement mate amoureusement, ri. ° liras du bien * t Siineon, cxr U oe pteore point ni ne tesnv) •- repugnanc des bras de sa tres-cbere Mcre, bras esqueb il rmentoit tant de suavité qu'il ne se peut dire. Qoella suavtti'. je vous prie, lors que la trrs-sainte Vterfe distiUni- Î4 sacrée bouche de son P"^'»t**t les gouttes de son tres-pur et cci' ', faisant qiunt et quant de sa bourbe des souspin enflammés qu'elle lançoit dans le cœur du Sauveiir, lequel en eschange ouvroit *r> petit* \ • et par le moyen de ces regards, le cœur de la très Klciri< ^ presque pasmé des flaouoes de son amour. Que personne donc ne s'excuse plus d'aller i la sainte Communion «ur son •: O mon Dieti. cocnmeot oseray-je aller rc«.

ev«)ir Nc^iitrcSelgneur i\ v. . ■' "le les autres, veu qoe )e suis si mi4erable? O Dieu, je n'oserots m'api le I>ieu par le moyen de l'oratstm! Hr, quelle trompenc ( ne voyex-vou» pas que Nostre^Seifoeur va tout simplement entre le» bras de saint Simeon, et quitte sa (res-chere Mère qui r>ktotl toute pure et san« macule?

Scripture echoes

  1. ↩2Kgs.1.10-2Kgs.1.12;Luke.9.54-Luke.9.55 — And Elijah answered and spoke to the captain of fifty, 'If I am a man of God, let fire come down from heaven and consume you and your fifty.' And fire came down from heaven and consumed him and his fifty. 2Kgs.1.11 — Again he sent to him another captain of fifty with his fifty. And he answered and spoke to him, "O man of God, thus says the king, 'Come down quickly!'" 2Kgs.1.12 — Elijah answered and spoke to them: "If I am a man of God, let fire come down from the heavens and consume you and your fifty." And fire from God came down from the heavens and consumed him and his fifty. Luke.9.54 — When the disciples James and John saw this, they said, "Lord, do you want us to tell fire to come down from heaven and consume them?" Luke.9.55 — But He turned and rebuked them.
  2. ↩Gen.33.1 — And Jacob lifted up his eyes and saw, and behold, Esau was coming, and with him were four hundred men. And he divided the children among Leah and Rachel and the two maidservants.
  3. ↩Gen.33.13-Gen.33.14 — But he said to him, "My lord knows that the children are tender, and the flocks and herds are nursing their young; if they are driven hard for even one day, all the flock will die." Gen.33.14 — Let my lord pass on ahead of his servant, and I will lead on slowly, at the pace of the livestock that are before me and at the pace of the children, until I come to my lord at Seir.
  4. ↩Luke.2.22-Luke.2.24 — And when the days of their purification were fulfilled according to the law of Moses, they brought him up to Jerusalem to present him to the Lord. Luke.2.23 — As it is written in the law of the Lord, "Every male that opens the womb shall be called holy to the Lord." Luke.2.24 — and to offer a sacrifice according to what is stated in the law of the Lord, a pair of turtledoves or two young pigeons.
  5. ↩Heb.2.17 — Therefore, in all things he had to become like his brothers, so that he might be a merciful and faithful high priest in the things pertaining to God, to make propitiation for the sins of the people.
  6. ↩Heb.2.17 — Therefore, in all things he had to become like his brothers, so that he might be a merciful and faithful high priest in the things pertaining to God, to make propitiation for the sins of the people.
  7. ↩1Cor.9.22 — To the weak I became weak, that I might win the weak. I have become all things to all people, that I might by all means save some.
  8. ↩2Cor.11.29 — Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?
  9. ↩1Cor.8.13 — Therefore, if food causes my brother to stumble, I will never eat meat, so that I do not cause my brother to stumble.
  10. ↩1Sam.30.21-1Sam.30.25 — David came to the two hundred men who had been too exhausted to follow David, and whom he had made stay at the Besor Ravine. They went out to meet David and to meet the people who were with him. David approached the people and asked them how they were doing. 1Sam.30.22 — Then every wicked and worthless man of those who had gone with David answered and said, "Because they did not go with us, we will not give them any of the spoil that we have rescued—only let each man take his wife and his children, and let them leave." 1Sam.30.23 — But David said, "You shall not do this, my brothers, with what the LORD has given us, for he has kept us and has delivered into our hand the raiding band that came against us."" This makes the contrast clearer and completes the quotation before v.24 continues the argument. 1Sam.30.24 — And who will listen to you in this matter? For as is the share of the one who goes down into battle, so is the share of the one who stays with the supplies — together they shall divide. 1Sam.30.25 — And from that day forward he made it a statute and an ordinance for Israel to this day.

Notes

  1. 1 ↩Source reading 'tresnlirticilc' corrected to 'très difficile' (very difficult).
  2. 2 ↩Classical French discourse marker 'Or' (now/well then), opening the next movement of the conference; the sentence is segmented across following refs.
  3. 3 ↩Raw 'premier que de parler de ce!' is an incomplete clause; intended sense with following fragment is 'premier que de parler de cet esprit' (before speaking of this spirit).
  4. 4 ↩Reconstructed from corrupted OCR: leading '>t esprit' as continuation of 'cet esprit'; 'vray' as 'vrai'; 'Nous tireiuiis du saiiii Evangile dcu' as 'Nous tirons du saint Évangile des' (leading into s5 'exemples').
  5. 5 ↩Multiple OCR repairs: 'qm'→'qui'; 'jwur'→'pour'; 'siiint'→'saint'; 'iielie'→'Élie'; 'hardnnent'→'hardiment'; 'apix^llant'→'appelant'; 'ettgeance de vipères'→'engeance de vipères' (brood of vipers). 'vertu' kept as 'power' in the Lucan biblical pair 'esprit et vertu' (spirit and power).
  6. 6 ↩Readable core is 'Mais quelle estoit' (But what was…). Trailing '*MatL,iu' looks like garbled citation debris (possibly Matt.) rather than prose; the following section begins 'cette vertu d'Élie?', which is likely the completion of this question.
  7. 7 ↩Source token is only '7.', most likely a page, footnote, or section numeral with no recoverable prose content.
  8. 8 ↩Source token 'Liaca.' is unintelligible OCR debris; no secure French reading could be restored from neighboring context.
  9. 9 ↩OCR 'ccstc vertu d'IIelie?' read as 'cette vertu d'Hélie?', continuing the prior question 'Mais quelle estoit…'.
  10. 10 ↩Restored 'C'estoit la force qui procedoit de son esprit pour anéantir et punir les pécheurs' from garbled 'C'estoit b force… )X)ur… ])echeurs'.
  11. 11 ↩Restored 'faisant tomber le feu du ciel pour perdre et confondre ceux qui vouloyent résister à la majesté de son Maistre: c'estoit…'. Terminal '• in Kr«' treated as corrupted connective into the next sentence (donc/enfin), not as independent sense.
  12. 12 ↩OCR 'i, <lonc un esprit de rigueur quavoit Hehe' read as 'donc un esprit de rigueur qu'avoit Hélie'.
  13. 13 ↩OCR 'l'Evan^Ie' restored as 'l'Évangile'.
  14. 14 ↩OCR 'qui sert à *iur«, la.' is barely legible. Best contextual reading, from the next section's opening 'nostre propos, est que…', is 'qui sert à nostre propos' (which serves our purpose). The trailing 'la' may be debris or the start of the next phrase.
  15. 15 ↩Source '31^ (•) •vu LK« RIOLI*.' appears to be non-prose OCR debris (page number and/or running header), not recoverable discourse.
  16. 16 ↩Source is only '!'; treated as printer/OCR noise, not a sentence.
  17. 17 ↩Supplied French is only the OCR fragment «^!»; no recoverable clause. Neighboring sections continue the Elijah / Gospel example without needing this token, so it is treated as non-prose page noise rather than lost doctrinal content.
  18. 18 ↩Supplied string «r» gVOV COMMfTI L*B*r«tT DK L4 lOMoaaOATtO»» cannot be reconstructed into continuous French with any confidence. Context before and after shows the real discourse jumps from the second Gospel example (qui sert à … nostre propos) into Our Lord’s journey to Jerusalem; this line is almost certainly a corrupted running title/header or other page furniture, not a missing argument of the Entretien.
  19. 19 ↩Source begins with OCR/running-header debris ('224 Les vkays Entretiens spirituels'); treated as page header 'Les vrais Entretiens spirituels' and not translated as body text. The clause is incomplete and continues in the next sentence.
  20. 20 ↩Corrected OCR 'eyi Hierusalem' to 'en Hierusalem' and 'x\postres' to 'Apostres'.
  21. 21 ↩Corrected OCR 'une \'ille de Samarie' to 'une ville de Samarie' (a town of Samaria).
  22. 22 ↩Corrected OCR 'qui a voit un esprit' to 'qui avoit un esprit' (who had a spirit).
  23. 23 ↩Sentence is cut off in the source; the trailing mark '•LuciP, V, 32' is treated as a corrupted Luke citation (likely Luke 9:56 or Luke 5:32), not body text. The sense continues in the next sentence.
  24. 24 ↩Ignored non-lexical editorial marks '(^')' and '*' in the source.
  25. 25 ↩Source OCR is badly damaged: reconstructed 'Ils entrèrent en zèle' from 'enlrcYcnl en — zcle'/'zelc'; 'étonner' from 'cstonner'; and 'estoient' from 'estoyeiit'. The parenthetical on zeal vs. anger is clear. 'Et après, nous…' may continue in the next section as 'reviendrons à nous-mesmes,' so the join after 'nous' remains uncertain.
  26. 26 ↩Fragment only: appears to be editorial apparatus ('Ms.' = manuscript) rather than continuous discourse. Likely belongs with s4 as 'Ils (Ms. et Coll.).'
  27. 27 ↩Closing half of the apparatus note begun in s3: 'Coll.' likely means the Collection/collected witnesses. Combined reading: 'Ils (Ms. et Coll.).'
  28. 28 ↩Source gênerai corrected to général (general), the required opposite of particulier in this contrast.
  29. 29 ↩Religions here means religious institutes/orders under a Rule, not religions in the modern comparative sense.
  30. 30 ↩Restored corrupted reading: I^ gênerai → Le général; \hj\ït → par; immetliatenient → immédiatement; stray markup <*' ignored.
  31. 31 ↩prétention rendered as aim (17th-c. sense: what they claim/intend), not modern pretension.
  32. 32 ↩charité kept as charity (theological virtue of perfect love), not flattened to generic kindness; douceur as gentleness (Salesian virtue).
  33. 33 ↩Normalized corrupted opening \'enons → Venons and iresdifferent → très différent.
  34. 34 ↩Ignored OCR noise markers ('«', t^>) that do not change the sense.
  35. 35 ↩voirement rendered as truly (old affirmative = vraiment); quoy que spirituelle as though that action is spiritual.
  36. 36 ↩Restored s'uniss^-nt → s'unissent; lestude → l'étude; ccsle → cette; trailing OCR noise stripped. Phrase avec le prochain is reconstructed from the damaged opening of s5, which appears to complete this clause.
  37. 37 ↩Heavy OCR reconstruction: uo <>»pHl → un esprit; aiflrrrnt → différent; odity àm JcMiita → celui des Jésuites; cHuy àm Capudi → celui des Capucins. Leading prochain treated as remnant of s4.
  38. 38 ↩Supplied reading is unrecoverable OCR noise of residual Annecy critical apparatus (lettered note «0)» / «d)» plus siglum «(ColL)» = «(Coll.)»), not continuous body French from François de Sales. Acquisition policy excludes editors' lettered apparatus footnotes; no corrected normalized reading can be established from the witness string alone.
  39. 39 ↩Supplied reading is unrecoverable OCR noise (likely residual critical apparatus, e.g. a lettered note beginning “(i)”), not continuous body French. No corrected normalized reading can be established from the witness string alone.
  40. 40 ↩Supplied reading is unrecoverable OCR corruption. Isolated tokens that look like French/Latin (qui, Ut) are not enough for a faithful continuous sense; a later clean-witness pass is required.
  41. 41 ↩Opening matter looks like page/running-title bleed (“226 Les vrays Entretiens spirituels”) plus a garbled note mark (“i^)”); the body is translated from the clear French that follows.
  42. 42 ↩“Religion” here means a religious order/institute, not religion in the abstract modern sense.
  43. 43 ↩Printed “Rehgions” corrected to “Religions” (religious orders).
  44. 44 ↩Source is damaged by OCR and an intrusive footnote marker (fk)). The em-dash clause about living with the world and not taking a severe or very distinctive habit is rendered as the recoverable sense; the exact words lost under the footnote remain uncertain.
  45. 45 ↩Editorial apparatus fragment (Ms. = manuscript), not continuous authorial prose; paired with the following 'et Coll.).'
  46. 46 ↩Editorial apparatus fragment (Coll. = Collection/collected edition), completing '(Ms. et Coll.)' as a manuscript-and-collection variant note.
  47. 47 ↩Source reading “Xlir.” is illegible OCR noise; no safe sense can be reconstructed from this token alone.
  48. 48 ↩Normalized past page-header pollution (“De l'Esprit des Règles 237”) and OCR “dks”; kept the living question fragment “que c'est?” as the section’s opening inquiry answered in s3.
  49. 49 ↩Read “plu^” as “plus” (plus parfaitement).
  50. 50 ↩Terminal “m.” is the broken start of “mais,” continued in s5.
  51. 51 ↩Reconstructed “mais c'est… nous les faisons” from OCR “iis c'est… nous les fai»^!” joining the broken “m.” of s4.
  52. 52 ↩Read “Insiiiui vi” as “Institut et” (la fin de vostre Institut et l'intention…).
  53. 53 ↩Read “mesmc” as “mesme”; ignored empty quote marks around “Ignace.”
  54. 54 ↩“Religions” here means religious institutes/orders, not religion in the abstract.
  55. 55 ↩Read “assembltH?” as “assemblées,” with the clause continuing into the next section (“…de piété…”).
  56. 56 ↩Fragment continues the previous sentence (assemblées de piété). OCR corruptions corrected: fiut→fait; jiimais→jamais.
  57. 57 ↩Heavy OCR noise corrected for sense: p,irfaite→parfaite; Rehgion→Religion; j)ar→par; |x)ur→pour; Dieu. Mais; page-header junk '2jS Les vrays Entretiens spirituels tin' read as fin; gênerai→général. Religion = religious life/Order.
  58. 58 ↩Parenthetical (^^) treated as a printer’s mark, not translated.
  59. 59 ↩allentissent read as alentissent (dull/slow); affoiblissent as affaiblissent (weaken).
  60. 60 ↩Reading 'lin' as 'fin' (end/purpose); trailing 'et XI II' treated as OCR/page debris before the next sentence continues with 'par icelle…'.
  61. 61 ↩Stripped running header 'De l'Esprit des Règles 229'; corrected '\'isitation' → 'Visitation', 'lousjours' → 'toujours', 'p<jur' → 'pour', 'tant plu«i' → 'tant plus'.
  62. 62 ↩Corrected 'elles-mcsmes' → 'elles-mêmes' and 'f)ourtant' → 'pourtant'.
  63. 63 ↩Reconstructed heavily corrupted OCR: 'intnnluire' → 'introduire'; 'N'isitation' → 'Visitation'; 'Us tilles' → 'les filles'; 'corp)s' → 'corps'; 'b voyc' → 'la voie'; 'ReUgions' → 'Religions' (religious orders).
  64. 64 ↩Opening is clear ('Vous me direz peut-estre… complexion robuste'); the closing clause is largely illegible OCR and is restored as an objection about introducing austerities, matching residual 'introduire' fragments and the surrounding argument.
  65. 65 ↩Source reads only 'm > 'm%.' — no recoverable French prose.
  66. 66 ↩Source reads only '1.' — likely a page, note, or section marker rather than a full sentence.
  67. 67 ↩Normalized reading is pure OCR debris (^ ir i: r^ |.) with no recoverable French lexical content; no continuous sense can be restored without inventing text.
  68. 68 ↩Restored from heavily corrupted 'lui de disopiines qu'U a> m a (Ma.' as probable 'plus de disciplines qu'il y a maintenant (Ms.', continuing the prior objection about a robust Sister taking on extra austerities. Highly uncertain.
  69. 69 ↩Source 'et CoU.)' is almost certainly the closing of the editorial apparatus tag '(Ms. et Coll.)' (manuscript and collection), not continuous conference prose.
  70. 70 ↩Normalized reading 'l'oo lait aux a^.' is pure OCR debris with no recoverable continuous French sense; left untranslated rather than invented.
  71. 71 ↩Source unit is only a period ('.'); no lexical content remains.
  72. 72 ↩Source unit is only '-.'; no lexical content remains.
  73. 73 ↩Source unit is only a period ('.'); no lexical content remains.
  74. 74 ↩Source 'lu.' is a two-letter OCR stump with no secure French word recoverable in isolation.
  75. 75 ↩Restored from 'ou béen qui n'y sont pas < ■■-".' as 'ou bien qui n'y sont pas'; trailing symbols discarded as OCR noise. Surrounding clause is missing, so the antecedent of 'y' is unknown.
  76. 76 ↩Highly reconstructed from 'les Cayttdn» daaciMrTofaot de leur pmnier esprit •'■ oaal* «stranM pauvreté dont saint Françoés a fait 1 «««m <« num, c.': Capucins; premier esprit; (cette) étrange pauvreté; saint François; probable 'ne se départent / ne s'écartent point' + 'a fait un grand cas' (or similar). Verb and final complement remain uncertain.
  77. 77 ↩Source is only the Roman numeral 'xviii.', almost certainly a citation or apparatus marker (chapter/section reference), not a sentence of the Entretien.
  78. 78 ↩The French opens mid-thought with the infinitive faire and ends as a question; it reads as an objection or proposed case answered in the next sentence (Je responds à cela).
  79. 79 ↩Religions dans les Religions: here Religion means religious life/order; the phrase targets private regimes or quasi-orders formed inside a community, not separate churches.
  80. 80 ↩Normalized source has garbled citation matter (• uber Fvindatio- bien * and (^^)). Sense kept as dit admirablement bien le mal...; the corrupt span is almost certainly a damaged reference to Teresa's Book of the Foundations (Fundaciones / Fondations), not part of the spoken syntax.
  81. 81 ↩Source sentence appears corrupt or composite: the opening about Sisters with strong bodies fits the chapter, but the middle shifts abruptly to church ornaments, silk fittings, convents, and masculine 'ils' for an Order. Translated the most legible sense without inventing a bridge.
  82. 82 ↩Editorial apparatus fragment (manuscript siglum), not continuous prose.
  83. 83 ↩Editorial apparatus fragment pairing with preceding Ms. note.
  84. 84 ↩Garbled apparatus/attribution: leading 'wj' is unintelligible; 'car, — dit-elle, (Ms.' treated as speech attribution plus manuscript note.
  85. 85 ↩Editorial apparatus fragment pairing with preceding Ms. note.
  86. 86 ↩Source ends in the garbled form foible«.; read as foibles (weak), agreeing with celles qui sont. The sentence is a concessive fragment continuing the chapter’s argument about not outrunning weaker sisters in the common observance.
  87. 87 ↩Source ends with garbled citation debris (•G«n.), almost certainly a truncated Gen. marker pointing to the Genesis 33 reference in s3.
  88. 88 ↩Source is only a bare period; almost certainly OCR/layout debris between the lead sentence and the Genesis citation.
  89. 89 ↩Normalized OCR reading of xxxiii,i-i4. as Gen. 33:1–14, matching the Jacob–Esau narrative that follows.
  90. 90 ↩OCR corruptions normalized: st^n beau père La ban → son beau-père Laban; se» serviteurs → ses serviteurs; craignoii → craignait; PIsaù → Ésaü/Esau. A sentence break after observance is also restored for sense; the printed French may have had stronger punctuation there.
  91. 91 ↩OCR troujx* normalized to troupe; Esaii normalized to Esau.
  92. 92 ↩French il luy dit is ambiguous in antecedent; context and Genesis 33 make Esau the speaker of the invitation to travel together.
  93. 93 ↩Normalized OCR/print corruptions: «linsi→ainsi; meine→mène; exerccroyent→exerceroient/exerceraient. Sense follows Gen 33:13–14 and Jacob’s reply begun in the previous section.
  94. 94 ↩Normalized mc*s→mes; viste→vite (early modern spelling).
  95. 95 ↩Heavy OCR corruption. Reconstructed: Remarquez, je vous prie, la débonnaireté de ce saint Patriarche: car il s'accommode… Trailing garbage after s'accommode (Mon ntgnttêt… n/ur) is treated as unreadable noise; the clause continues in s5.
  96. 96 ↩Source is pure OCR debris ('t < >.') with no recoverable French lexical content; left untranslated rather than invented.
  97. 97 ↩Opening 'estait son' is corrupt; reconstructed as continuation of s3 ('il s'accommode… volontiers aux pas…'), matching the chapter’s theme of matching one’s step to the weak. Alternative less likely: 'il assujettissait son pas volontiers aux pas…'.
  98. 98 ↩mieux partagé rendered as 'received a better portion' (share of blessing/inheritance), not material division of goods only.
  99. 99 ↩Source carries a parenthetical marker (C), likely a note cue; left out of the English surface.
  100. 100 ↩Normalized OCR slip 'apphquerons' as 'appliquerons' (we will apply ourselves).
  101. 101 ↩Normalized OCR form 'multipHcité' as 'multiplicité' (multitude/multiplicity).
  102. 102 ↩Source ends in corrupted token “XUI”; reconstructed as the natural continuation “qui ne fût très-bon à faire,” which is completed in s3.
  103. 103 ↩Source is unreadable OCR garbage (“Ul L'EhI'fUI DES R£.”); no faithful English rendering is possible without a better witness.
  104. 104 ↩Opening OCR garbage “i;L£b iJJ” discarded; sentence taken as the relative clause “qui ne fût très-bon à faire…,” completing s1.
  105. 105 ↩“dépendance” rendered as “act of dependence” (religious submission/obedience), not material dependency.
  106. 106 ↩Normalized from “Klle rapp<jrte* qu'une foi*» … qui •Lib.” to “Elle rapporte qu'une fois … qui,” with trailing “Lib.” treated as the start of a Foundations citation continued in s5.
  107. 107 ↩Source “FundâtA*vi.” (with “Lib.” from s4) read as a citation marker, most plausibly “Lib. Fundat. vi” (Teresa’s Book of the Foundations).
  108. 108 ↩Corrected OCR forms: “resfx)ndant a:>sez brus(jucment” → “répondant assez brusquement”; “teste dms” → “tête dans”.
  109. 109 ↩Corrected “leust arrestée” → “l'eût arrêtée”; “salloit jetler” → “s'allait jeter”; discarded trailing OCR noise “^*K” before the new sentence “Il y a certes…”.
  110. 110 ↩Source is only the mark “<***)”; no lexical content to translate.
  111. 111 ↩Source OCR reads «jKjinct»; corrected to «point» (“this point”). «ponctuel» rendered as “exact” (scrupulous attentiveness), not clock-time punctuality.
  112. 112 ↩Leading OCR junk «<0» dropped. «d»'*cheoir» corrected to «de cheoir» (to fall). «Religion» taken in the Salesian/monastic sense: the religious life / institute, not abstract “religion.”
  113. 113 ↩Source is heavily corrupted OCR, likely mixed with critical apparatus. Best-effort reconstruction: «Il n'y avoit tant d'exceptions, pas seulement à faire le silence, mais aussi pour parler aux personnes qui voudraient excepter.» Sense may instead belong to a footnote on partial observance of the Rule (silence at set times).
  114. 114 ↩Highly corrupt OCR. Recoverable core from source + nearby apparatus: «peut faire tant de perfection à leur Institut, ce n'est autre…»; «Voyez-vous» supplied from the clearer apparatus note on «perfection.» Ending is incomplete in the witness.
  115. 115 ↩Only the phrase «aucune réplique» is clearly recoverable from the OCR. The preceding tokens (il% utit i rrrevirtr toutr «nrtr d'obiAliaoeai Ml») are too corrupt to reconstruct without inventing sense; trailing (y« may be a damaged footnote marker.
  116. 116 ↩Source reads «et Col!)». Only the connective «et» is secure; «Col!)» looks like damaged OCR (possible truncated word or footnote residue), not a usable lexical form.
  117. 117 ↩Supplied French is severe OCR garbage (polta/prampCaoMtti/res#cater/préctptiaa, etc.); no faithful modern rendering is possible from the given witness alone.
  118. 118 ↩Read source 'es f estes' as 'ès festes' / 'aux fêtes' (on the feast days).
  119. 119 ↩Normalized OCR glitches in sense: 'dis«;ipées' → dissipées; 'despioye' → déploie; 'se levé' → se lève.
  120. 120 ↩Initial 'Jl' read as 'Il'. Sentence is truncated mid-phrase at 'le?'; neighboring next section continues 'directeurs desquelles vouloyent qu'elles communiassent tous les jours.'
  121. 121 ↩Sentence opens mid-clause, continuing the previous section’s reference to two or three great Saints and Communion; desquelles points back to those Saints.
  122. 122 ↩Normalized OCR corruptions: cccur→cœur; {XJur→pour; ame→âme; ceste→cette; espancher→épancher.
  123. 123 ↩Normalized OCR corruptions: Klle→Elle; px)int→point; {xjurroyent→pourroient; bassi*→basse; <jue→que; s<s→ses; void→voit; ^e→se; trailing garble •c«ai omitted as non-lexical debris.
  124. 124 ↩Source reading ',tv.' is non-lexical OCR debris; no recoverable French sentence.
  125. 125 ↩Source reading '0.' is non-lexical OCR debris or a page/sigla mark; no recoverable French sentence.
  126. 126 ↩Normalized OCR: 1-lle→Elle. 'tranche court à' rendered as 'cuts short' (cuts off / puts a stop to).
  127. 127 ↩Reconstructed corrupted OCR: j^enser→penser, nen→rien, moins de mente→moins de mérite; stripped intrusive running title 'Les VRAYS ÈNTREliENS SPIRITUELS'.
  128. 128 ↩Treated 'es (J') austérités' as 'ès/es austérités' (in austerities); '(J')' read as OCR/footnote debris, not lexical content.
  129. 129 ↩Dropped OCR debris 'i^^')' before 'En fin'; 'En fin' rendered as 'Finally'.
  130. 130 ↩Naval metaphor: 'battus' taken as worn out/exhausted; 'par mesure' as measured/rhythmic strokes kept in time, matching the community-discipline argument.
  131. 131 ↩Normalized through OCR/page-header noise: dropped running head "I XIII De l'Esprit des Règles 237"; read "desja bien … duré" and "de suite" for the broken "desja bien … duré" / "de suit te".
  132. 132 ↩Read "non plus" for "n<jn plus"; "on a" for "en a"; "Office divin" for "Offtce divin".
  133. 133 ↩Read "beaucoup" for "l>eaur<)up"; "petit" for "p>etit"; "votre" for "vostrc"; "Communauté" for "C ommunauté".
  134. 134 ↩Read "En fin" for "' Kn fin"; "aimer" for "avTTier".
  135. 135 ↩Source fragment "i)ui." read as "Oui." (Yes.), the most plausible short affirmation before the following explanatory clause.
  136. 136 ↩Read "puisqu'elles" (or "parce qu'elles") for leading "squ elles"; "lesquels" for "lescjucls".
  137. 137 ↩Read "qui" for "c}ui" and "()ui"; "prochain" for "pnKhain". Kept theological "charity" for charité as the virtue whose perfection is union with God and neighbor.
  138. 138 ↩Read "douce" for "df)uce"; "l'esprit" for "1 esprit"; "union" for "uniciu".
  139. 139 ↩Reconstructed OCR: "observance" for "obser\'ance"; "volontés" for "volonté^"; "bien croire" for "; lient croire"; "inspiration" for "m i'iiation"; "reçues par" for "receuds piir"; "très-évidents" for "tres-evidcns". Trailing apparatus/garbage after the semicolon ("{V) mmomr profité…") dropped as non-main-text.
  140. 140 ↩Source is only "vray qur r."—almost certainly residual critical-apparatus or page-break noise between the end of s1 and the clean continuation "et partant…" in s3, not a freestanding main-text sentence.
  141. 141 ↩Dropped leading OCR garbage and running page header "«rtnble qu'il luv fâul biaa iMâltar qnalque; 23S Les vrays Entretiens spirituels"; translation starts from the clear "et partant, nous les devons aymer…". "recognoissance" rendered as thanksgiving/gratitude.
  142. 142 ↩Ignored stray OCR mark "('"')" after "faisant". "ame" = soul; "arrestant" taken as fixing/concentrating (not "stopping").
  143. 143 ↩Ignored OCR mark "('^'^" before "de scrupule". Early modern "ains" rendered as "but" (adversative "rather"). "Espoux" kept as Bridegroom (Christ).
  144. 144 ↩Ignored leading OCR mark "(^*')". "Communauté" rendered as the religious Community.
  145. 145 ↩Read "Mère" for "Mer*^"; treated the asterisk after "départir" as punctuation/noise rather than a footnote call that alters the sentence sense.
  146. 146 ↩Source OCR is badly scrambled at the head of the sentence ('Ils mais aussi pointilleuse à la moindre petite dépendance, ne se doit pas entendre…', with 'clle' for 'elle'). Translation follows the coherent remainder plus the preceding claim that neither Mother nor Child was bound by the purification law.
  147. 147 ↩Normalized away the stray OCR token "'p'" after "pas"; "ains" rendered as "rather" (early modern French adversative).
  148. 148 ↩Corrected OCR: "oblige"→"obligé", "estrc"→"estre", "chosi*"→"chose"; "tresvolontiers"→"très volontiers".
  149. 149 ↩Reconstructed from garbled OCR "1/Apostre ^int Paul… qu'iV falloit… •Hrb." as "L'Apostre saint Paul a fort bien dit qu'il falloit que Nostre Seigneur fust…"; the predicate continues in s7 after the scripture citation in s6.
  150. 150 ↩Citation reconstructed from OCR ",ji, 17, iv, 15." as Heb. ii, 17; iv, 15 (Hebrews 2:17 and 4:15), matching the Pauline wording completed in s7.
  151. 151 ↩Corrected OCR: "semhlabU"→"semblable", "Itères"→"frères"; completes the Paul citation begun in s5.
  152. 152 ↩Normalized corrupt OCR: «il n'y a voit point» → «il n'y avoit point»; «attir<%» → «attirés» (drawn/attracted), which fits the syntax and the chapter's contrast of love vs. fear.
  153. 153 ↩Normalized OCR damage: sont attachés; chaînes de fer / chaînes d'or; d'être damnés; perfection de leur âme; observance des conseils.
  154. 154 ↩Reconstructed from corrupt 'Fit David dit • que • iv c«viii.' as 'Et David dit (Ps. cxviii),' introducing the following quoted verse; Vulgate Ps 118 = Hebrew/English Ps 119.
  155. 155 ↩Source is only a damaged opening quotation mark («.); no recoverable sentence content.
  156. 156 ↩Reconstructed from 'Dieu a comtnandé que ses commandemens lussent {p'fêomté f>mre' with later recoverable close 'trop bien gardés' and the Ps 118:4 (Vulg.) sense of nimis: not modern 'too well,' but 'exceedingly / with great care.'
  157. 157 ↩Continues the previous section's clause on avoiding 'the shadow of prevarication.' OCR noise i^') after se tient ignored. Asterisk likely marks a Song of Songs reference (cf. neighboring 'Cf. Cant.').
  158. 158 ↩Compressed parenthetical 'veut dire le sacré Espoux' is kept as the Bridegroom's own explanation of the dove image applied to the well-beloved soul.
  159. 159 ↩Source OCR is badly damaged at the end of this sentence (Xostre→Nostre; trailing junk: «(^') nous fq') (gardés — par ceux qui l'ayment»). Reconstructed by the clear double prohibition: do not excuse yourself either as strong (rule only for the weak) or as weak (rule only for the strong). The stray fragment «gardés par ceux qui l'ayment» may belong to a footnote or another sentence and was not forced into the rendering.
  160. 160 ↩Normalized «coinino» to «comme».
  161. 161 ↩Stripped page furniture/header debris («XIII», «ESPRIT DES Règles», page number «241», and OCR garble «lu I MspRiT») and corrected «inhrmes» to «infirmes». Reconstructed as «Aussi [nous] sommes certes foibles et infirmes».
  162. 162 ↩Normalized «U Dieu!» to the exclamation «Ô Dieu!».
  163. 163 ↩Normalized markup debris «**i vous estes forte*^.» to «si vous estes forte».
  164. 164 ↩Normalized «vou>» to «vous» and kept early-modern «adjuster» as «match/adjust yourselves to».
  165. 165 ↩Source OCR is badly corrupted at the end ("pour Us ^aigtt^r ious*"). Restored as the expected French of 1 Cor 9:22: "pour les gagner tous" ("in order to win them all").
  166. 166 ↩Trailing "* l Cor." is treated as a broken citation marker (1 Corinthians), not as part of the spoken sentence.
  167. 167 ↩Raw source reads ", ix, m.", almost certainly a mangled chapter–verse citation after "1 Cor." in s2. Rendered as 1 Cor 9:22 because that verse carries the 'all things to all' / accommodation theme of this section; the trailing "m." is not legible as a word.
  168. 168 ↩Trailing "• n Cor." is treated as a broken citation (likely II Cor. / 2 Corinthians), not as prose.
  169. 169 ↩Raw source reads "xi, 19." After "n Cor." in s5 this is almost certainly a chapter–verse citation. The surrounding wording matches 2 Cor 11:29 better than 11:19; rendered as 11:29 with a review flag.
  170. 170 ↩Heavy OCR damage repaired from context and continuous chapter text: quand (not uand), infirme (not infimie), infirmités (not infinnitcs), bailler confiance d'en faire de même, apercevoir (not app>ercevoir). Sentence breaks mid-clause before s2.
  171. 171 ↩Reconstructed as continuation of s1: 'soit scandalisé... si bien il lui est licite... néanmoins il a un tel zèle de la paix'. 'si bien' read as concessive 'even though / although'.
  172. 172 ↩OCR 'x el tran(juillité' corrected to 'et tranquillité'. 'son cœur' taken as the neighbor's heart (prochain), not Paul's own, in light of the scandal context.
  173. 173 ↩OCR ', nii.' read as roman chapter 'viii.' (1 Cor 8), the classic scandal/liberty chapter matching the content; less likely alternatives include x or xiii.
  174. 174 ↩Leading OCR junk 'oiu' dropped; reading 'Mais, me direz-vous,'.
  175. 175 ↩OCR repaired: 'pour m'unir plus immédiatement' (from 'j)our munir plu< immetliatt-ment') and 'souveraine Bonté' (from 'Bont^'). 'oraison' rendered as prayer in the Salesian sense of mental prayer.
  176. 176 ↩Severe OCR corruption. Reconstructed from the nearby clearer parallel at Entretiens.1.13.40 and residual forms: «à leurs infirmités pour leur bailler confiance d'en faire de mesme» (from «…k Irtin inûmtit^ pour leur bailler cooAanee d'«n Uirr de mcMur»).
  177. 177 ↩Reconstructed as «Si je me trouve auprès des malades» from «*k )« me tr«*uvr aupm de» maJadri».
  178. 178 ↩Reconstructed as «lors je me fais auprès d'eux tout doux comme la nourrice tendre et amoureuse d'un enfant malade» from residual forms «ouurhce»≈nourrice, «tmdrr»≈tendre, «ainoiirruM»≈amoureuse, «enfant uuiladr»≈enfant malade.
  179. 179 ↩Reconstructed as «duquel elle fait de la tête le lit de l'endormir» from «duquel clk (rut te la trtte Jk hii de l'endomur».
  180. 180 ↩Source is only a bare period with no recoverable lexical content.
  181. 181 ↩Reconstructed as «Mais quand je me trouve avec les forts, je suis comme un géant pour leur donner le courage; et si je puis apercevoir que mon prochain soit scandalisé de quelque chose que je [fasse]» — confirmed by the clearer third-person parallel at Entretiens.1.13.40 («il est comme un géant pour leur donner du courage… scandalisé…»).
  182. 182 ↩Reconstructed as «si bien il m'est licite de la faire et qu'en la faisant je ne fasse aucun péché, neantmoins j'ay un tel zèle de la paix et tranquillité de mon cœur». «fatae oui |>rch^»≈fasse aucun péché; «neantmaéna»≈neantmoins; «)*ay uit tri trW»≈j'ay un tel zèle.
  183. 183 ↩Reconstructed as «que je m'abstiens volontiers et de bon cœur de la faire» from «que ' '--vtirr^ rt dr boo ccauT dr la (aire», aligned with the clearer parallel «qu'il s'abstient volontiers de la faire» at Entretiens.1.13.40.
  184. 184 ↩Source OCR for this section is nearly unreadable. Sense reconstructed from the cleaner continuous witness of the same chapter (structured section 25 ending), which reads: «Mais, me direz-vous, maintenant que c'est l'heure de la récréation, j'ay un très-grand désir d'aller faire oraison pour m'unir plus immédiatement avec la souveraine Bonté.»
  185. 185 ↩Supplied source is only a period ('.'). Reconstructed from the cleaner parallel: «Ne puis-je pas bien penser que la loy qui ordonne de faire la récréation ne m'oblige pas, puisque j'ay l'esprit assez jovial de moy-mesme?» This objection is answered immediately by 1.13.44.
  186. 186 ↩Supplied OCR fragment «iia.» reconstructed as «O non.» from the cleaner parallel that closes this objection before 1.13.44 continues: «il ne faut non plus le penser que le dire…»
  187. 187 ↩Source orthography has N'y a-t"il (likely OCR/print noise for N'y a-t'il).
  188. 188 ↩«justement injustes» is a deliberate paradox: laws applied equally can look unfair, yet are justly framed as universal, with equity restored by dispensation.
  189. 189 ↩«injuste justice» continues the paradox of a universal precept that looks harsh until moderated by legitimate dispensation.
  190. 190 ↩Sentence is cut mid-clause at the section boundary; completion follows in s7. «es Religions» = in religious orders/communities.
  191. 191 ↩Source reads only ',xxx,23-25.' — treated as a damaged biblical citation to the David spoils episode (1 Samuel / 1 Kings 30:23–25 in older Catholic numbering), not as continuous prose.
  192. 192 ↩Source line begins mid-clause with 'pas que David'; reconstructed with the damaged lead-in from s2 as 'Ne vous semble-t'il pas que David…'.
  193. 193 ↩Stripped page furniture OCR ('XIII … l'Esprit des Règles 243') and restored likely readings: méritoyent (from 'ineritoyent'), obéissoyent (from 'obeissoyert'), Roy (from 'Koy'), combattoyent (from 'combat toyent').
  194. 194 ↩Source 'C»')' appears to be a residual footnote/signature mark with no recoverable prose content.
  195. 195 ↩Supplied OCR is badly corrupt; reading restored as «Disons encor ce mot sur le sujet de la Présentation de Nostre Seigneur au Temple et de la Purification de sa tres-…» from a cleaner twin OCR of the same Annecy edition (Oeuvres, t. VI).
  196. 196 ↩Restored from OCR fragment «tintr Mcre» as the close of «tres-sainte Mère».
  197. 197 ↩Restored «Regardez, je vous prie… tout simplement mais amoureusement, entre» from corrupt «Kegardex… mate amoureusement, ri.»
  198. 198 ↩Restored full clause including «d'estre tiré des bras» and «nulle répugnance», missing or mangled in the supplied OCR.
  199. 199 ↩Restored «Quelle suavité» from «Qoella suavtti'.»
  200. 200 ↩Restored «distilloit dans la sacrée bouche de son Enfançon… tres-pur et céleste lait… quant et quant… souspirs enflammés… ouvroit ses petits yeux pour la regarder… tres-glorieuse Vierge demeuroit presque pasmé des flammes de son amour» from heavily garbled OCR.
  201. 201 ↩Old French «quant et quant» rendered «at the same time»; «pasmé» as «swooning» (overcome).
  202. 202 ↩Restored «sur son indignité» from garbled ««ur son •»; quotation of the scrupulous objection begins at «O mon Dieu».
  203. 203 ↩OCR cuts mid-word («recevoir»); completed only through the visible start of the verb. Full objection continues in Entretiens.1.13.47: «…recevoir Nostre-Seigneur si souvent comme les autres, veu que je suis si misérable?»

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