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Chapter 6Entretiens.1.6

Entretien VI. De l'espérance

Hoping Against Hope

The author uses the example of Abraham's faith to encourage the Sisters to trust in divine providence during their departure.

On hope—regarding the departure of the Sisters of the Visitation as they left to establish a new house for their institute. Romans✦1 4:18.✦2 Saint Paul held this above all else regarding Abraham: that he hoped against hope itself.✦3 God had promised him that his offspring would be as numerous as the stars in the sky and like✦ Genesis 15:5; 22:17.4 the sand of the sea; and yet he receives the command✦5 Genesis 22:2.✦ to kill his son Isaac.6 Yet poor Abraham didn't lose his hope; rather, he hoped against hope itself that, even while obeying the command to kill his son, God wouldn't fail to keep His word to him.✦7 Truly great—HOW THEY OUGHT TO CONDUCT THEMSELVES.8 (CoU.)9 This was his hope, for he could see nothing at all to rest it on, except the word that God had given him.10 Oh, what a true and solid foundation God's word is, for it's infallible! Abraham therefore sets out to carry out God's will with a matchless simplicity; he gave no further consideration and made no further reply than when God had told him to leave his land and his kindred, and go to the place He would show him, without✦11 .12 xxii.13 1.14 specifying it to him, so that he might embark more simply in the boat of His divine providence.15 As he walked for three days and three nights with his son Isaac, who was carrying the wood for the sacrifice, this innocent soul asked his father where the burnt offering was; to which good Abraham replied: My son, the Lord will provide for it.✦✦16 Ibid.✦17 .18 xxii, 8.✦19 O my God, how happy we would be if we could get used to giving our hearts this answer when they are worried about something: Our Lord will provide; and if after that we had no more anxiety, trouble, or restless eagerness than Isaac did—for he fell silent afterward, believing that the Lord would provide, just as his father had told him.✦20

The Apostolic Office of Women

The Sisters are reminded that while they lack the apostolic dignity of the clergy, they share in the apostolic office through their mission and life.

God requires us to place great trust in his fatherly care and divine providence—but why shouldn't we, given that no one has ever been deceived by trusting him?21 No one trusts in God without reaping the fruits of that trust. I say this among ourselves; for as for people of the world, their trust is very often mixed with apprehension—that's why it has no value before God.22 Consider, I beg you, what Our Lord and Master said to his Apostles to establish this holy and loving trust in them: "I have sent you out into the world without bags, without money, and without any provisions, whether to feed you or to clothe you; has anything"23 22:35-36.24 been lacking?"25 And they said, "No." "Go," he told them, "and don't worry about what you will eat or what"26 12:29.✦27 you will drink, nor about what you will wear, nor even about what you will have to say when you stand before the great lords and magistrates of the provinces you pass through; for on every occasion your heavenly Father will supply you with everything you need.✦28 Don’t give a thought to what you’ll have to say, for he will speak in you and put the words in your mouth that✦29 v.30 12; Matt.31 you’ll have to say.✦32 But some one of our Sisters will say, "I am so unrefined, I don't know how to deal with the great, and I have no learning."33 It makes no difference; go, and put your trust in God, for he has34 Isaiah 49:15–16.✦35 He says: Even if a woman should forget her child, I will never forget you, for I carry you engraved on my heart and on my hands.✦ Do you think that the One who takes such care to provide food for the birds of the air and for the animals of the✦36 earth—who neither sow nor gather anything—would ever forget to provide everything needed by the person who trusts fully in his providence, since the human person is capable of being united to God, our sovereign good?✦37 This, my dearest Sisters, has seemed good for me to tell you about your departure: for although you are not capable of the apostolic dignity because of your sex, you are nonetheless capable in some measure of the apostolic office, and you can render many services to God, securing in a certain way the advancement of his glory as the Apostles did.38 Indeed, my dear daughters, this should be a great comfort to you: that God is willing to use you for a work as excellent as the one to which you are called, and you ought to consider yourselves greatly honored by it before the divine Majesty.39 For what does God desire of you if not what he ordered his Apostles, and the reason he sent them throughout the world—which was what Our Lord himself had come to do in this world, which was to give life to men?40 And not only that, he says. but so that—41 they might live a more abundant life—that they might have life, and a better life—which he has done by giving them grace. The Apostles were sent by Our Lord throughout the whole earth for the same purpose, for Our Lord said to them: Just as my42 xx.43 ai.44 The Father has sent me, and I send you. Go, and bring life to people.45 But don't stop there: ensure they live, and live a more perfect life, through your teaching. They will have life by believing my word as you present it, but they will have a more abundant life through the good example you set.✦46 And don't worry about whether your work will be followed by the fruit you're hoping for, because you won't be asked for the fruit—only whether you worked faithfully to cultivate these dry, barren fields. You won't be asked whether you harvested well, only whether you took care to sow well.47 In the same way, my dear daughters, you are now being commanded to go here and there to various places so that souls may have life, and live a better life. For what are you going to do, if not try to make known the perfection of your Institute, and by that knowledge draw many souls to embrace all the observances contained and enclosed in it?48 Even without preaching, administering the Sacraments, and remitting sins as the Apostles did, aren't you still going to bring life to people? Or, to be more precise, aren't you going to bring life to young women?49 Perhaps hundreds upon hundreds of young women who will withdraw into your religious order, following your example, might have been lost had they stayed in the world—women who will go on to enjoy in Heaven, for all eternity, a happiness beyond comprehension.5051 And isn't it through you that life will be given to them, and that they will live a more abundant life—that is, a life more perfect and more pleasing to God? a life that will enable them to unite themselves more perfectly to the divine Goodness, for they will receive from you the instructions they need to acquire the true and pure love of God, which is this more abundant life that Our Lord✦52 12:49.✦53 has come to give to people.✦54 “I have brought fire upon the earth,” he says. “What do I ask, or what do I✦55 6:12.✦56 intend, if not that it be kindled?”✦ And in another place, he commands that the fire burn continually on his altar, and that for that reason it never be put out, to show with what ardor he desires that the fire of his love always stay kindled on the altar of our heart.✦57 O God, what a grace this is that God is giving you! He makes you women apostles—not in rank, but in office and in merit.58 You will not preach—no—for59 your sex doesn't allow it, even though Saint Magdalene and her sister Saint Martha did so; but you won't fail to exercise the apostolic office by communicating your way of life.60 as I just said.

Holy Indifference and Obedience

The author teaches the maxim of asking for nothing and refusing nothing as the path to peace and spiritual maturity.

So go full of courage to do what you have been called to, but go in simplicity; if you have fears, say to your soul: The Lord will provide for us; if thoughts of your61 8.62 weakness trouble you, cast yourself on God and put your trust in Him.63 The Apostles were mostly fishermen and uneducated men; God made them wise as far as was needed for the mission He intended for them. Confide in Him, lean on His providence, and fear nothing.64 Don't say: I don't have a gift for speaking well. It doesn't matter—go without making speeches, for God will give you what you need to say and do when the time comes.65 And if you have no virtue, or if you notice none in yourself, don't trouble yourself; for if, for the glory of God and to satisfy obedience, you take up the guidance of souls or any other work whatsoever, God will take care of you and will be bound to provide everything you need—both for yourself and for those He puts in your charge.6667 It's true: what you're taking on is of great consequence and importance, yet you'd be wrong not to hope for a good outcome, since you aren't taking it on by your own choice, but to satisfy obedience.68 Without a doubt, we have good reason to fear when we go looking for charges and offices, whether in religious life69 or elsewhere, and they are given to us because we pursued them. But when that isn't the case, let us humbly bend our necks under the yoke of holy obedience and accept the burden with a good heart. Let us humble ourselves, as we must always do, but remember to ground generosity in acts of humility, for otherwise those acts of humility would be worth nothing.✦7071 I have an intense desire to engrave on your minds a maxim of unmatched usefulness: Ask for nothing and refuse nothing.72 No, my dear daughters, ask for nothing and refuse nothing; receive what is given to you, and don't ask for what isn't offered or what people don't want to give you.✦73 Matthew 11:29.✦74 In this practice, you'll find peace for your souls.✦75 Yes, my dear Sisters, keep your hearts in this holy indifference: receive everything that is given to you, and don't desire what isn't given to you.76 In a word, I mean desire nothing; rather, leave yourselves and all your affairs fully and perfectly to the care of divine Providence. Let her do with you just as children let themselves be guided by their nurses: whether she carries you on the right arm or the left, just as she pleases, let her do it, for a child wouldn't make a fuss about it; whether she lays you down or lifts you up, let her do it, for she is a good mother who knows better than you do what you need.7778 I mean, if divine Providence allows afflictions or mortifications to come to you, don't refuse them; rather accept them willingly, lovingly, and calmly. And if she doesn't send you any, or doesn't allow any to come to you, don't desire them or ask for them.79 Likewise, if consolations come to you, receive them with a spirit of gratitude and thankfulness toward the divine Goodness; and if you have none, don't desire them. Rather, try to keep your heart ready to receive the various events of divine Providence with one and the same heart, as far as you can.80

The Unity of the Religious Body

The author comforts the Sisters by explaining that their spiritual union transcends physical separation.

If you're given assignments in religious life that seem dangerous to you—like offices of superior—don't refuse them; if you're not given any, don't desire them, and so with everything: I mean earthly things, because as for the virtues, we can and should desire them and ask God for them; the love of God includes them all.81 You couldn't believe, without having experienced it yourself, how much good this practice will bring to your souls; for instead of distracting yourselves by desiring first these means and then those other means of perfecting yourselves, you'll apply yourselves more simply and faithfully to the ones you meet on your way. Casting my eyes on the matter of your departure and on the inevitable feelings you'll all have as you separate from one another, I thought I ought to say some small thing that might lessen this pain—though I don't mean it's wrong to weep a little; for one must, since one couldn't help it, having lived so gently and lovingly together for quite a long time in the practice of the same exercises, which has so united your hearts that they can hardly bear any division or separation. And so, my dear daughters, you will not be divided or separated, for all leave, and all remain: those who leave remain, and those who remain leave—not in their own persons, but in the person of those who leave; and likewise, those who go will remain in the person of those who stay.8283 One of the chief fruits of the religious life is this holy union made by charity—a union of such a kind that of many hearts only one heart is made, and of many84 Acts 4:32.85 members only one body is made: all are made so one in religious life that all the Religious of an Order are, it seems, but a single Religious.✦86 The domestic Sisters sing the divine Offices in the person of those dedicated to do so, just as the others serve in the household duties in the person of those who perform them. And why is that?87 The reason is entirely clear: if those who are in choir to sing the Offices were not there, the others would be in their place; if there were no domestic Sisters to prepare dinner, the choir Sisters would be put to that work; if such-and-such a Sister were not Superior, there would be another. In the same way, those who leave remain and those who remain leave; for if those named to go could not do so, those who stay would go in their place.88 But what should make us go and stay gladly, my dear daughters, is the almost infallible certainty we ought to have that this separation is only of the body, for in spirit you will always remain most uniquely united. This bodily separation is a small thing; we would have to make it one day anyway, whether we want to or not. But the separation of hearts and the disunion of spirits—that alone is what is to be feared. Now as for us, we will not only remain always united together, but far more than that, for our union will keep growing more perfect every day, and that sweet and most lovable bond of holy charity will always be drawn tighter and renewed more and more as we advance on the path of our own perfection; for by making ourselves89 more capable of uniting ourselves to God, we will unite ourselves more closely to one another, so that at each Communion we make, our union will be made more perfect, for by uniting ourselves with Our Lord we will remain always more united together. And so the sacred reception of this heavenly Bread and of this most adorable Sacrament is called Communion—that is to say, as it were, union.90 O God, what a union there is among every religious of the same Order!91 a union such that spiritual goods are as thoroughly mixed together and held in common as exterior goods.✦ The religious has nothing of his own in particular, because of the sacred vow he has made of voluntary poverty; and by the holy profession religious make of most holy charity, all their virtues are held in common, and all share in one another's good works and will enjoy the fruit of them, provided they always remain in charity and in the observance of the Rules of the religious life to which God has called them. So the one who is in some domestic office, or in any other exercise whatever, shares in contemplation in the person of the one who is at prayer in choir; the one who rests shares in the work of the other who is at exercise by the Superior's command.9293 So listen, my dear daughters: how those who leave still remain, and those who remain still leave—and how much you must all equally embrace obedience with love and courage, in this case as in every other, since those who stay will share in the labor and the fruit of the journey of those who leave, just as those who leave will share in the peace and rest of those who stay. Without a doubt, my dear daughters, all of you need many virtues, and careful practice of them, whether you are going or staying: for just as those who leave need a great deal of courage and trust in God to take on lovingly and with a spirit of humility what God asks of them—overcoming all the little feelings that might rise in them from leaving the house where God first settled them, the Sisters they have loved so dearly and whose company brought them so much consolation of soul, the peace of their retreat that is so precious, their parents, their acquaintances, and what do I know? These are things to which nature clings while we live in this life. Those who remain have the same need for courage, both to persevere in the practice of holy submission, humility, and peace, and to prepare themselves to leave when they are commanded, since as you see, your Institute, my dear Sisters, is spreading on every side into so many different places.94 In the same way, you must try to increase and multiply your acts of virtue, and you must enlarge your courage so that you become fit to be employed according to God's will.

The Fragrance of the Institute

The author concludes by comparing the Sisters to perfume-makers who spread the fragrance of virtue, urging them to remain faithful to their King.

It certainly seems to me, when I look at and consider the beginning of your Institute, that it well represents the story of Abraham; for just as God had given him his word that his descendants would be multiplied like the stars of the sky and like the sand of the sea, he nevertheless commanded him to sacrifice to him the son through whom God's promise was to be fulfilled; Abraham hoped, and held firm in his hope against hope itself.95 And his hope was not96 in vain, but fruitful.97 In the same way, when the first three Sisters entered and embraced this way of life, God had planned from all eternity to bless their generation,98 and to give them one that would be «i.99 x.100 greatly multiplied. But who could have believed that, since by shutting them up in their little house we thought of nothing else but making them die to the world? They weren't sacrificed; rather, they sacrificed themselves of their own free will, and God was so pleased with their sacrifice that he didn't just give them a new life for themselves,101 but instead a life so abundant that by his grace they can share it with many souls, as we see now.✦102 It certainly seems to me that these first three Sisters are very well represented by the three grains of wheat that were found among the straw on Triptolemus's chariot, which served to preserve his arms; for when it was carried into a country where…✦103 .104 there was no wheat at all, these three grains were taken and set apart.105 and cast into the earth.✦106 These produced others in such quantity that, within a few years, all the lands of that country were sown with them.✦107 The providence of our good God cast these three daughters from His blessed hand into the soil of the Visitation; and after they had remained—108 [No recoverable text.]109 For a time, hidden from the world's eyes, they have borne the fruit110 that one sees now—so that before long all these countries will share in your Institute.✦111 O how happy are the souls who dedicate themselves truly and completely to God's service, for God never leaves them barren or fruitless! For the mere nothing they leave behind for God, God gives them incomparable rewards, both in this life and in the next.112 What a grace it is, I ask you, to be put to work in the service of the souls God loves so dearly—and for whose salvation Our Lord has suffered so much! Indeed, it's an honor without equal, and one you must, my dear daughters, hold in the highest regard. To devote yourselves to it faithfully, don't spare trouble, care, or hard work, for everything will be dearly repaid to you—though you shouldn't use that motive to spur yourselves on, but rather the motive of making yourselves more pleasing to God and of increasing his glory all the more.113 Go ahead, stay courageous in this work, and don't waste time worrying that you don't see in yourselves what's needed—I mean the talents suited to the roles you'll be given. It's better that we don't see them in ourselves; that keeps us humble, gives us more reason to distrust our own strength, and makes us place all our confidence more completely in God. As long as we don't need a specific virtue, it's better that we don't have it. When we do need it, provided we're faithful in the ones we practice now, we can be sure God will provide everything in its own time. Let's not occupy ourselves with desiring or claiming anything; let's leave ourselves entirely in the hands of divine Providence and let it do with us whatever it pleases—for what's the use of preferring one thing over another? Shouldn't everything be indifferent to us?114 As long as we please God and love his divine will, that should be enough for us. Personally, I marvel that we can feel more inclined toward one task than another—especially in religious life, where one office or chore is as pleasing to God as any other, since it's obedience that gives worth to every religious exercise.115 If we were given the choice, the lowliest would be the most desirable, and the ones we should embrace with the most love; but since that choice is not ours, let's embrace the one and the other with the same heart.116 When the office we're given is honorable in human eyes, let's keep ourselves humble before God; when it's more lowly in human eyes, let's count ourselves more honored before the divine Goodness. Finally, my dear daughters.117 Hold dear and faithfully what I've told you, both as regards the interior and as regards the exterior: want nothing but what God will want for you; embrace lovingly the events and the various effects of his divine will, without occupying yourselves at all with anything else.118 [No recoverable French prose: OCR debris and page furniture only.]119 After this, what more could I say to you, my dear Sisters, since it seems that all our happiness is contained in this wholly lovable practice?120 I'll present to you—121 .122 8.123 5–13. the example of the Israelites, which I'll conclude with.124 After being without a king for a long time, they desired to have one.125 How strange the human mind is! It's as if God had left them without guidance, or as if He had taken no care to rule, govern, and defend them! So they went to the Prophet, who promised to ask this of God for them, and he did; and God, angered by their request, answered that he was willing enough, but he warned them that the king they would have would take such dominion and authority over them that he would take their children from them: and as for the sons, he would make some leaders of tens, others soldiers and captains; and as for their daughters, he would make some cooks, others bakers, and others perfume-makers.126 Our Lord does the same, my dear daughters, with souls who dedicate themselves to His service; for, as you see, in religious orders there are various charges and offices. But what do I mean?127 Nothing else, except that it seems to me the divine Majesty has chosen you—you who are going out—as perfume-makers or perfume-sellers. Yes, indeed, for you are commissioned on His behalf to go and spread the most sweet fragrances of the virtues of your Institute. And just as young women love sweet fragrances, as the sacred beloved says in the Song of128 1:2.129 Songs: that the name of her Beloved is like an oil or a balm that spreads on every side fragrances infinitely pleasing—and that is why130 Of Hope. Young women have followed him, drawn by his divine perfumes. See to it, my dear Sisters, that as perfume-bearers of the divine Goodness, you spread the incomparable fragrance of a most sincere humility, gentleness, and charity everywhere, so that many young women may be drawn after your perfumes and embrace your way of life. Through this, they will be able, like you, to enjoy a holy and loving peace and tranquility of soul in this life, and afterward go on to enjoy eternal happiness in the next.131 Your Congregation is like a beehive that has already sent out various swarms—but with this difference, even so: when the bees go out to settle in another hive and start a new household there, each swarm chooses its own particular king under whom they serve and make their retreat. But as for you, my dear souls, even though you are going into a new hive—that is, you are about to begin a new house of your Order—you still have only one and the same King, who is our crucified Lord, under whose authority you will live in safety wherever you are.132 Don't be afraid that you'll lack anything, for he will always be with you as long as you choose no other. Just take great care to increase your love and your fidelity toward his divine Goodness, keeping yourselves as close to him as you can, and everything will turn out well for you. Learn from him everything you have to do; do nothing without his counsel, for he is the faithful Friend who will lead you, govern you, and care for you, as with all my heart I beg him to do.133 Blessed be God. [Source illegible: no recoverable French sentence.]134 [Printer's mark or page furniture: (M.)]135

Read the original French

[de l'espérance] sur le depart des sœurs de la visitation QUI s'en ALLOYENT POUR FONDER UNE NOUVELLE MAISON DE LEUR INSTITUT • Rom. , IV, i8. Abraham, saint Paul* relevé celle-cy au dessus de toutes les autres: qu'il creut en l'espérance contre l'espérance mesme. Dieu luy avoit promis que sa génération seroit multipliée comme les estoilles du ciel et comme •Gen. ,xv,5;xxn,i7. le sablon de la mer*, et cependant il reçoit le com- • ibid. , xxii, 2. mandement de tuer son fils Isaac*.

Le pauvre Abraham ne perdit son espérance pourtant, ains il espéra contre r espérance mesme, que si bien il obeissoit au commandement qui luy estoit fait de tuer son fils, Dieu ne lairroit pas pourtant de luy tenir parole. Grande certes COMME ELLES SE DOIVENT COMPORTER. (CoU.)

fut son espjerance, car il ne voyoit en aucune façon rien en quoy il la peust appuyer «*>, sinon sur la parole que Dieu luy avoit donnée. O que c'est un vray et solide fondement que la parole de Dieu, car elle est infaillible! Abraham sort donc jxjur accomplir la volonté de Dieu avec une simplicité nompareille; car il ne fit non plus de considération ni de réplique que lors que Dieu luy avoit dit qu'il sortist de sa terre et de sa parenté, et qu'il allast au lieu qu'il luy monstreroit^, sans le luy •Gcn. . xn. i. spécifier, à fin qu'il s'embarquast plus simplement dans la barque (*> de sa divine providence. Marchant donc trois jours et trois nuicts avec son fils Isaac, portant le bois du sacrifice, ceste ame innocente demanda à son père où estoit l'holocauste; à quoy le bon Abraham respondit: Mon fils, le Seigneur '«) y pourvoira^.

• ibid. . xxu, 6-s. O mon Dieu, que nous serions heureux si nous pouvions nous accoustumer à fa're ceste response à nos cœurs lors qu'ils sont en soucy de quelque chose: Nostre Seigneur y pourvoira; et qu'après cela nous n'eussions plus d'anxiété, de trouble ni d'empressement, non plus qu'Isaac I car il se tut après, croyant (jue le Seigneur y pourvoiroit, ainsi que son père luy avoit dit.

Grande est certes la confiance que Dieu requiert que nous ayons en son soin paternel et en sa divine providence: mais p>ourquoy ne l'aurions-nous pas, veu que jamais pen><jnne n'y a peu estre trompé? Nul ne se confie en Dieu, qui ne retire les fruicts de sa confiance. Je dis cecy entre nous autres; car quant aux gens du monde, bien souvent leur confiance est accompagnée d appichcnsion <*>>; c'est pourquoy elle n'est de nulle valeur devant Dieu. Considérons, je vous suppUe, ce ()iie Nostre Seigneur et nostre Maistre dit à ses Apostres SS Les vrays Entretiens spirituels pour establir en eux ceste sainte et amoureuse confiance: Je vous ay envoyés par le monde sans besaces, sans argent et sans nulles provisions, soit pour vous nourrir, soit pour vous vestir; quelque chose vous a- 1' elle •Luc^. xxii, 35, 36. manqué? Et ils dirent: Non*. Allez, leur dit-il, et ne pensez ni de quoy vous mangerez, ni de quoy • ibid.

, XII, 29. vous boirez, ni de quoy vous vous vestirez*, ni mesme ce que vous aurez à dire estant devant les grands seigneurs et magistrats des provinces par où vous passerez; car en chaque occasion vostre Père céleste vous fournira de tout ce qui vous sera nécessaire. Ne pensez point à ce que vous aurez à dire, car il parlera en vous et vous mettra en la bouche les paroles que •ibid. ,v. ii;Matt. , VOUS aurcz à dire*. Mais je suis si grossière, dira quel'^' ^^' ^°' qu'une de nos Sœurs (J), je ne sçay point comment il faut traitter avec les grands, je n'ay point de doctrine. C'est tout un; allez et vous confiez en Dieu, car il a • is.

, xLix, 15, 16. dit *: Quand bien la femme viendroit à oublier son enfant, si ne vous oublieray-je jamais, car je vous porte gravés sur mon cœur et sur mes mains. Pensez-vous que Celuy qui a bien soin de pourvoir de nourriture aux oyseaux du ciel et aux animaux de la • Matt. ,vi,26;Lu- terre, qui ne sèment ni ne recueillent rien*, vienne ^' jamais à s'oublier de pourvoir de tout ce qui sera néces- saire à l'homme qui se confiera pleinement en sa providence, puisque l'homme est capable d'estre uni à Dieu nostre souverain bien?

Cecy, mes tres-cheres Sœurs, m'a semblé estre bon à vous dire sur le sujet de vostre départ (D; car si bien vous n'estes pas capables de la dignité apostoUque à cause de vostre sexe, vous estes neantmoins capables en quelque façon de l'office apostoHque, et vous pouvez rendre plusieurs services à Dieu, procurant en certaine façon l'avancement (™) de sa gloire comme les Apostres. Certes, mes chères filles, cecy vous doit estre un motif de grande consolation, que Dieu se veuille servir de vous pour une œuvre si excellente que celle à laquelle vous estes ap{x,-llées, et vous vous en devez tenir grandement honnorées devant la divine Majesté. Car, qu'estce que Dieu désire de vous sinon ce qu'il ordonna à ses Apostres et ce pourquoy il les envoya par le monde, qui estoit ce que Nostre Seigneur mesme estoit iymm faire en ce monde, qui fui pour donner la vie aux hommes? et non seulement cela, dit-il •. mais à tin •Jo*n. ,x,ia qu'ils vescussent d'une vie plus abondante, qu'ils eussent la vie et une vie meilleure, ce qu'il a fait en leur donnant la grâce <"^ Les Apostres furent envoyés de Nostre Seigneur par toute la terre pour le mesme sujet, car Nostre Seigneur leur dit •: Atnsi que mon • ibéd. xx. ai.

Père m'a envoyé, je vous envoyé; allez, et donnez la vie aux hommes. Mais ne vous contentez pas de cela: faites qu'ils vivent, et d'une vie plus parfaite par le moyen de la doctrine que vous leur enseignerez; ils auront la vie en croyant à ma parole que vous leur exposerez, mais ils auront une vie plus ahondœnte par le bon exemple que vous leur donnertz. Et n'ayez nul souci si vostre travail sera suivi du fruict que vous en prétendez, car ce n'est pas à vous que l'on demandera le fruict, ains seulement si vous vous serez employés ftdellement à bien cultiver ces terres stériles et sèches; l'on ne vous demandera pas si vous aurez bien recueilli, ains seulement si vous aurez eu soin de bien ensemencer. De mesme, mes chères filles, estes-vous maintenant commandées d'aller çà et là en divers lieux, pour faire go Les vrays Entretiens spirituels que les âmes ayent la vie, et qu'elles vivent d'une meilleure vie: car, qu'est-ce que vous allez faire sinon tascher de donner cognoissance de la perfection de vostre Institut, et par le moyen de ceste cognoissance attirer plusieurs âmes à embrasser toutes les observances qui y sont comprises et encloses? Mais sans prescher et conférer les Sacremens et remettre les péchés, ainsi que faisoyent les Apostres, n'allez- vous pas donner la vie aux hommes? mais, pour parler plus proprement, n'allez-vous pas donner la vie («) aux filles? puisque peut estre cent et cent filles qui se retireront à vostre exemple dans vostre ReUgion, se fussent perdues demeurant au monde, lesquelles iront jouïr au Ciel, pour toute éternité, de la félicité incompréhensible. Et n'est-ce pas par vostre moyen que la vie leur sera donnée, et qu'elles vivront d'une vie plus abondante, c'est à dire d'une vie plus parfaite et plus agréable à Dieu?

vie qui les rendra capables de s'unir plus parfaitement à la divine Bonté, car elles recevront de vous les instructions nécessaires pour acquérir le vray et pur amour de Dieu, qui est ceste vie plus abondante que Nostre Seigneur • Lucae. xii, 49. cst venu donner aux hommes. J'ay apporté, dit-il *, le feu en la terre, qu'est-ce que je demande ou que je • Levit. ,vi, 12. prétends, sinon qu'il brusle? Et en un autre endroit*, il commande que le feu brusle incessamment sur son autel, et que pour cela il ne soit jamais esteint, pour monstrer avec quelle ardeur il désire que le feu de son amour soit tous jours allumé sur l'autel de nostre cœur. O Dieu, quelle grâce est celle que Dieu vous fait!

il vous rend apostresses, non en la dignité, ains en l'office et au mérite. Vous ne prescherez pas, non, car VI. Df I 'Espérance oi vostre sexe ne le permet, bien que sainte Magdelaine et sainte Marthe sa sceur l'ayent fait; mais vous ne lairrez pas d'exercer l'office apostolique en la communication de vostre *^' manière de vie. ainsi que je viens de dire.

Allez donc pleines de courage faire ce à quoy vous estes apjx^llées, mais allez en simplicité; si vous avez des appréhensions, dites à vostre ame: Le Seigneur nous pourvoira*; si les considérations de vostre foi- •G«n„xxji. 8. blesse vous travaillent, jet tez- vous en Dieu et vous confiez en luy. Les Apostres estoyent des pescheurs et ignorans la pluspart; Dieu les rendit sçavans selon qu'il estoit nécessaire pour la charge qu'il leur vouloit donner. Conhez-vous en luy, appuyez-vous sur sa providence et n'ayez peur de rien. Ne dites pas: Je n'ay point de talent pour bien parler. N'importe, allez sans faire discours <*^ car Dieu vous donnera ce que vous aurez à dire et à faire quand il en sera temps. Que si vous n'avez point de vertu, ou que vous n'en apperceviez point en vous, ne vous mettez pas en peine; car si vous entreprenez pour la gloire de Dieu et pour satisfaire à l'obéissance la conduite des âmes ou quelque autre exercice quel qu'il soit, Dieu aura soin de vous, et sera obligé de vcius p>ourvoir de tout ce (jui vous sera nécessaire, tant |X)ur vous que pour celles (jue Dieu vous donnera en charge.

11 est vray, c'est une chose de grande conséquence et de grande importance que celle (jue vous entreprenez; mais pourtant vous auriez tort si vous n'en espériez un bon succès, veu (jue vous ne l'entreprenez pas par vostre choix, ains pour satisfaire à l'obéissance. Sans doute, nous avons grand sujet de craindre quand nous recherchons les charges et les offices, soit en Religion. Mjit ailleurs, et qu'elles nous sont données sur nostre poursuite; mais quand cela n'est point, ployons humblement le col sous le joug de la sainte obéissance et acceptons de bon cœur le fardeau; humilions -nous, car il le faut tous jours faire, mais ressouvenons-nous tousjours d'establir la générosité sur les actes de l'humilité, car autrement ces (") actes d'humilité ne vaudroyent rien.

J'ay un extrême désir de graver en vos esprits une maxime qui est d'une utilité nompareille: Ne demander rien et ne refuser rien. Non, mes chères filles, ne demandez rien et ne refusez rien; recevez ce que l'on vous donnera, et ne demandez point ce que l'on ne vous présentera point ou que l'on ne vous voudra pas donner; en • Matt. , XI, 29. ceste pratique vous trouverez la paix pour vos âmes*. Ouy, mes chères Sœurs, tenez vos cœurs en ceste sainte indifférence de recevoir tout ce que Ton vous donnera, et de ne point désirer ce que l'on ne vous donnera pas. Je veux dire, en un mot, ne desirez rien, ains laissezvous vous-mesmes et tous vos affaires pleinement et parfaitement au soin de la divine Providence; laissez-luy faire de vous tout de mesme que les enfans se laissent gouverner à leurs nourrices: qu'elle vous porte sur le bras droit ou sur le gauche tout ainsi qu'il luy plaira, laissez-luy faire, car un enfant ne s'en formaliseroit point; qu'elle vous couche ou qu'elle vous levé, laissezluy faire, car c'est une bonne mère, qui sçait mieux ce qu'il vous faut que vous-mesmes. Je veux dire, si la divine Providence permet qu'il vous arrive des afflictions ou (») mortifications, ne les refusez point, ains acceptezles de bon cœur, amoureusement et tranquillement; que si elle ne vous en envoyé point, ou qu'elle ne permette pas qu'il vous en arrive, ne les desirez point ni ne les demandez point. De mesme, s'il vous arrive des consolations, recevez-les avec esprit de gratitude et de recognoissance envers la divine Bonté; que si vous n'en avez point, ne les desirez point, ains taschez de tenir vostre C€eur préparé p>our recevoir les divers evenemens de la divine Providence, et d'un mesme cœur autant qu'il se f)eut.

<>' Si on vous donne des obéissances en la Religion qui vous semblent dangereuses, comme sont les supériorités, ne les refusez point; si l'on ne vous en donne point, ne les desirez point, et ainsi de toutes choses: j'entends des choses de la terre, car pour ce qui est des vertus nous les pouvons et devons désirer et demander à Dieu; l'amour de Dieu les comprend toutes. V'ous ne sçauriez croire, sans en avoir l'expérience, combien ceste pratique apportera de profit en vos âmes; car au lieu de vous amuser à désirer ces moyens et puis ces autres de vous [perfectionner, vous vous apphquerez plus simplement et ftdcllement à ceux que vous rencontrerez en vostre chemin Jettant mes yeux sur le sujet de vostre despart et sur les ressentimcns inévitables que vous aurez toutes en vous séparant les unes des autres, j'ay pensé que je vous devois dire quelque petite chose qui peust amoindrir ceste douleur, quoy que je ne <«' veuille dire qu il ne soit loisible de pleurer un peu; car il le faut faire, d'autant qu'on ne s'en p)<)urroit pas tenir, ayant demeuré si doucement et si amoureusement assez long temps ensemble en (•»*) la pratique des mesmes exercices, ce qui a tellement uni vos cœurs, qu'ils ne peuvent sans doute souffrir nulle division ni séparation Aussi, mes chères filles, ne serez-vous point divisées ni séparées, car toutes s'en vont, et toutes demeurent: celles qui s'en vont demeurent, et celles qui demeurent s'en vont, non en leur personne, ains en la personne de celles qui s'en vont; et de mesme, celles qui s'en iront demeureront en la personne de celles qui demeurent. C'est un des principaux fruicts de la Religion que ceste sainte union qui se fait par la charité, union qui est telle, que de plusieurs cœurs il n'en est fait qu'un cœur, et de plu• Act. , IV, 32. sieurs membres il n'en est fait qu'un corps *: tous sont tellement faits un en Religion, que tous les Religieux d'un Ordre ne sont, ce semble, qu'un seul Religieux. Les Sœurs domestiques chantent les Offices divins en la personne de celles qui sont dédiées pour le faire, comme les autres servent aux offices domestiques en la personne de celles qui les font i^'K Et pourquoy cela? La raison en est toute évidente, d'autant que si celles qui sont au chœur pour chanter les Offices n'y estoient pas, les autres y seroyent en leur place; s'il n'y avoit point de Sœurs domestiques pour apprester le disner (c'), les Sœurs du chœur y seroyent employées; si une telle Sœur n'estoit pas Supérieure, il y en auroit une autre. De mesme, celles qui s'en vont demeurent et celles qui demeurent s'en vont; car si celles qui sont nommées pour s'en aller ne le pourvoyent faire, celles qui demeurent s'en iroyent en leur place.

Mais ce qui nous doit faire aller et demeurer de bon cœur, mes chères filles, c'est la certitude presque infaillible (^J') que nous devons avoir que ceste séparation ne se fait que quant au corps, car quant à l'esprit vous demeurerez tousjours très uniquement unies. C'est peu de chose que ceste séparation corporelle, aussi bien la faudroit-il faire un jour, veuillons nous ou non; mais la séparation des cœurs et desunion des esprits, c'est cela seul qui est à redouter. Or quant à nous autres, non seulement nous demeurerons tousjours unis par ensemble, mais bien plus, car '*' nostre union s'ira tous les jours plus perfectionnant, et ce doux et tres-aymable lien de la sainte charité sera tousjours de plus en plus serré et renoué <**) à mesure que nous nous avancerons en la voye de nostre propre perfection •; car nous rendant • Bpl>^. iv, a, j plus capables de nous unir à Dieu, nous nous unirons davantage les uns aux autres, si qu'à chaque Communion que nous ferons nostre union sera rendue plus parfaite, car nous unissant avec Nostre Seigneur nous demeurerons tousjours plus unis ensemble: aussi la réception sacrée de ce Pain releste et de ce tres-adorable Sacrement s'appelle Communion, c'est à dire comme *'"' union. O Dieu, quelle union est celle qu'il y a entre chaque Religieux d'un mcsmc Ordre! union telle, que les biens spirituels sont autant pesle-meslés et réduits en commun comme les biens extérieurs. Le Religieux n'a rien à luy en son particulier, à cause du vœu sacré qu'il a fait de la pauvreté volontaire; et par la profession sainte que les Religieux font de la tres-sainte charité, toutes leurs vertus sont communes, et tous sont participans des bonnes (cuvres les uns des autres, et jouiront du fruict d'icelles, pourveu qu'ils se tiennent tousjours en chiirit*'* et en l'observance des Règles de la Religion en laquelle Dieu le a appelles: si que celuy qui est en quelque office domestique <«*) ou en quelque autre exercice quel que ce soit, contemple en la personne de celuy qui est en oraison au chœur; celuy qui rep)ose participe au 96 Les vrays Entretiens spirituels travail qu'a l'autre, qui est en exercice par le commandement du Supérieur.

\^oyez donc, mes chères filles, comment celles qui s'en vont demeurent et celles qui demeurent s'en vont, et combien vous devez toutes esgalement embrasser amoureusement et courageusement l'obédience, tant en ceste occasion comme en toute autre, puisque celles qui demeurent auront part au travail et au fruict du voyage de celles qui s'en vont, comme celles-là auront part en la tranquillité et repos de celles qui demeureront. Toutes, sans doute, mes chères filles, avez besoin de beaucoup de vertus et de soin de les pratiquer tant pour s'en aller que pour demeurer: car comme celles qui s'en vont ont besoin de beaucoup de courage et de confiance en Dieu pour entreprendre amoureusement et avec esprit d'humilité ce que Dieu désire d'elles, vainquant (^^') tous les petits ressentimens qui leur pourroyent venir de quitter la maison en laquelle Dieu les a premièrement logées, les Sœurs qu'elles ont si chèrement aymées et la conversation desquelles leur apportoit tant de consolation en l'ame, la tranquillité de leur retraitte qui est si chère, les parens, les cognoissances, et que sçay-je moy? plusieurs choses auxquelles la nature s'attache tandis que nous vivons en ceste vie: celles qui demeurent ont de mesme besoin et nécessité de courage, tant pour persévérer en la pratique de la sainte sousmission, humiUté et tranquillité, qu'aussi pour se préparer de sortir >*') quand il leur sera commandé, puisque ainsi que vous voyez, vostre Institut, mes chères Sœurs, va s'estendant de toutes parts en tant de divers lieux. De mesme, devez- vous tascher d'accroistre et multiplier les actes des vertus, et devez agrandir vos courages pour vous rendre capables d'estre employées selon la volonté de Dieu.

Il me semble, certes, quand je regarde et considère le commencement de vostre Institut, qu'il représente bien l'histoire d'Abraliam; car comme Dieu luy eut donné parole que sa race seroit multipliée comme les estoilUs du firmament et comme le sahlon de la mer, il luy commanda neantmoins de luy sacrifier son fils par lequel la promesse de Dieu de voit estre accomplie; Abraliam espéra, et s'affermit en son espérance contre l'espérance mesme •. et 0') son espérance ne fut point " ^**^ *«* Mpn. vaine, ains fructueuse. De mesme, quand les trois premières Sœurs se rangèrent et embrassèrent ceste '•'') sorte de vie, Dieu avoit projette dés toute éternité de bénir leur génération •. et de leur en donner une qui seroit • P*. «i. x. grandement multipliée.

Mais qui eust peu croire cela, puisqu'en les enserrant dans leur petite maison nous ne pensions à autre chose que de les faire mourir au monde? Mlles furent sacrifiées, ains elles se sacrifièrent ellesmesmes volontairement; et Dieu se contenta tellement de leur sacrifice, qu'il ne leur donna pas seulement une nouvelle vie pour elles-mesmes. ains une vie si abondante qu'elles la peuvent par sa grâce communiquer à plusieurs âmes, ainsi que l'on void maintenant.

Il me semble, certes, (jue ces trois premières Sœurs sont grandement bien représentées par les ('*> trois grains de bled (}ui se trouvèrent emmi la paille qui estoit sur le chariot de Triptolemus, laquelle servoit à conserver ses armes •; car estant portée en un pais où • lomor. .

il n y avoit pcjint de bled, ces trois grains turent pns m«i aiuct. et jettes en terre. lesquels en pnxluirent d'autres en telle quantité que dans j)eu d'années toutes les terres de ce pals- là en furent ensemencées. La providence de nnstre bon Dieu jet ta de sa main bonite ces trois filles dans la terre de la Visitation; et après avoir demeuré y*) Im promet n ~ divine tlrvtMl e»trv accuuiplk, AbrahAtti (rtml êm Ftipê fûmiê rouir* rtif>«raHit «««■•#, rt «4 puurUutl (ColL) (k') vuktrc (M* « i K.' >\\ I (1*> têê l9»%% p9tm%êf«9 ⻫fli#« - - iMnivcol m\n Tcnmpfét A en fC<ril)

98 Les vrays Entretiens spirituels un temps cachées aux yeux du monde, elles ont fait le * joan. , XII, 24,25- fruîct * que Ton void maintenant, de sorte que dans peu de temps tous ces ("i') païs seront faits participans de vostre Institut. O qu'heureuses sont les âmes qui se dédient véritablement et absolument au service de Dieu, car Dieu ne les laisse jamais stériles ni infructueuses! Pour un rien qu'elles quittent pour Dieu, Dieu leur donne des recompenses incomparables, tant en cette \'ie qu'en l'autre. Quelle grâce, je vous prie, d'estre employées au service des âmes que Dieu ayme si chèrement, et pour lesquelles sauver Nostre Seigneur a tant souffert! Certes, c'est un honneur nompareil et duquel vous devez, mes chères filles, faire un très-grand estât: et pour vous y employer fidellement, ne plaignez ni peine, ni soin, ni travail, car tout vous sera chèrement recompensé, bien qu'il ne faille pas se servir de ce motif pour vous encourager (n'), ains de celuy de vous rendre plus agréables à Dieu et d'augmenter d'autant plus sa gloire.

Allez donc, et demeurez courageusement pour cest exercice (o'), et ne vous amusez point à regarder que vous ne voyez point en vous ce qui est nécessaire, je veux dire les talens propres aux charges auxquelles vous serez employées (p'). Il est mieux que nous ne les voyions point en nous, car cela nous tient en humilité et nous donne plus de sujet de nous mesfier de nos forces et de nous-mesmes, et fait que nous jettons plus absolument toute nostre confiance en Dieu. Tant que nous n'avons pas besoin de la pratique d'une vertu, il est mieux que nous ne l'ayons pas ('); quand nous en aurons besoin, pourveu que nous soyons fidelles en celles dont nous avons présentement la pratique, tenons-nous asseurés que Dieu nous donnera chaque chose en son temps. Ne nous amusons point à désirer ni à prétendre <*»> rien, laissons-nous tout à fait entre les mains de la divine Providence, qu'elle fasse de nous ce qu'il luy plaira; car à quel propos désirer une chose plustost qu'une autre? tout ne nous doit-il pas estre indiffèrent? Pourveu que nous plaisions à Dieu, et que nous aymions sa divine volonté, cela nous doit suffire. Quant à moy, j'admire comment il se peut faire que nous ayons plus d'inchnation d'estre employés à une chose qu'à une autre, estant en Religion principalement, où une charge et ^^"^ une besogne est autant iigreable à Dieu qu'une autre, puis^jue c'est lobeissiince qui donne le prix à tous les exercices de la Religion. Quand on nous don* neroit le choix, les plus abjects seroyent les plus de«iirables et <^') ceux qu'il faudroit embrasser plus amoureusement; mais cela n'estant pas à nostre choix, embrassons les uns comme les autres d'un mesme cœur.

Quand la charge que l'on nous donne est honnorable devant les hommes, tenons-nous humbles devant Dieu; quand elle est plus abjecte devant les hommes, tenonsnous plus honnorés devant la divine Bonté. En fin, mes chères hlles. retenez chèrement et fidèlement ce que je vous ay dit, soit pour ce qui regarde l'intérieur, soit jxjur ce qui regarde l'extérieur: ne veuillez rien que ce que Dieu voudra pour vous, embrassez amoureusement les evenemens et les divers effects de son divin vouloir, sans vous amuser nullement à autre chose.

•culnncoi qu'il t rrooootre itHémi oecMèom <Um IwqiMiJM <S« M profirv (aiblciM «t riiimilllé qui m rémll» toot phM a l« p Cl Mti 1,111 d« touu autrt «wttt. Cette doctriot mt aecaotia** rUiit rEotrrtko Dt U S%mpluti^ loo Les vrays Entretiens spirituels Apres cecy, que vous sçaurois-je plus dire, mes chères Sœurs, puisqu'il semble que tout nostre bonheur soit compris en ceste toute aymable pratique? Je vous repre- • I Reg. . vin. 5-13. senteray l'exemple des IsraëUtes *, avec lequel je finiray. Ayans longuement demeuré sans avoir un roy, il leur prit en\4e d'en avoir un.

Grand cas (^') de l'esprit humain! comme si Dieu les eust laissés sans conduite, ou qu'il n'eust point eu de soin de les régir, gouverner et défendre! Ils s'adressèrent donc au Prophète (^'), lequel leur promit de le demander pour eux à Dieu, ce qu'il fit; et Dieu, irrité de leur demande, leur fit response qu'il le vouloit bien, mais qu'il les advertissoit que le roy qu'ils auroyent prendroit telle domination et authorité sur eux, qu'il leur leveroit leurs enfans: et quant aux fils, qu'il feroit les uns dizeniers, les autres soldats et capitaines; et quant à leurs filles, il feroit les unes cuisinières, les autres boulangères, les autres parfumeuses (^'). Nostre Seigneur en fait de mesme, mes chères filles, des âmes qui se dédient à son service; car, comme vous voyez, aux Religions il y a diverses charges et divers offices Mais qu'est-ce que je veux dire? Rien autre, sinon qu'il me semble que la divine Majesté vous a choisies, vous autres qui vous en allez, comme des parfumeuses ou parfumieres: ouy certes, car vous estes commises de sa part pour aller respandre les odeurs tres-suaves des vertus de vostre Institut. Et comme les jeunes filles sont amoureuses des bonnes odeurs, ainsi que dit la sacrée amante au Cantique des •Cap. 1,2. Cantiques*, que le nom de son Bien-Aymé est comme une huile ou un baume qui respand de toutes parts des odeurs infiniment (W) agréables, et c est pourquoy, VI.

De i.' Espkrance ioi adjouste-t'elle. Us jeunes filles l'ont suivi, attirées de SCS <*') divins parfums, faites, mes chères Sœurs, que comme parfumeuses de la divine Bonté, vous alliez si bien respandant de toutes parts l'odeur incomparable d'une tres-sincere humilité, douceur et charité, que plusieurs jeunes filles soyent attirées à la suite de vos parfums, et embrassent vostre sorte de vie, par laquelle elles pourront comme vous, jouîr en ceste vie d'une sainte et amoureuse paix et tranquillité de l'ame, pour, par après, aller jouîr de la félicité éternelle en l'autre. Vostre Congrégation est comme une ruche d'abeilles, (y*) laquelle a desja jette divers essaims; mais avec ceste différence neantmoins que, les abeilles sortant pfjur aller se retirer en une autre ruche et là commencer un mesnage nouveau, chaque essaim choisit un roy particuher sous lequel elles militent et font leur retraite: mais quant à vous, mes chères âmes, si bien vous allez dans une ruche nouvelle, c'est à dire que vous allez commencer une nouvelle maison de vostre Ordre, neantmoins vous n'avez tousjours qu'un mesme Koy, qui est Nostre Seigneur crucifié, sous l'authorité duquel vous vivrez en asseurance par tout où vous serez. Ne craignez pas que rien vous manque, car il sera tousjours avec vous tant que vous n'en choisirez point d'autre; ayez seulement un grand soin d'accroistre vostre amour et vostre fidélité envers sa divine Bonté, vous tenant le plus près de luy qu'il vous sera possible, et tout vous succédera en bien Apprenez de luy tout ce que vous aurez à faire, ne faites rien sans son conseil; car c'est l'Amy fidelle qui vous conduira et gouvernera et aura soin de vous, ainsi que de tout mon cœur je l'en supplie. Dieu soit béni.

ty'\ iommi mnê — Mànic nicbc d'abcilk», akMé gu*U vou» lui dac&tré «i ricrilniiinmt l'aulrt )our tn une prrdir«Uo«i. (M».)

Scripture echoes

  1. ↩Rom.4.18 — Against all hope, Abraham believed in hope, so that he became the father of many nations, according to what had been spoken: 'So shall your offspring be.'
  2. ↩Rom.4.18 — Against all hope, Abraham believed in hope, so that he became the father of many nations, according to what had been spoken: 'So shall your offspring be.'
  3. ↩Rom.4.18 — Against all hope, Abraham believed in hope, so that he became the father of many nations, according to what had been spoken: 'So shall your offspring be.'
  4. ↩Gen.15.5 — And he brought him outside and said, "Look now toward heaven, and count the stars, if you are able to count them." And he said to him, "So shall your offspring be."
  5. ↩Gen.22.17 — because I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore, and your offspring shall possess the gate of his enemies;
  6. ↩Gen.22.2 — And He said, "Take now your son, your only son, whom you love—Isaac—and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you."
  7. ↩Rom.4.18 — Against all hope, Abraham believed in hope, so that he became the father of many nations, according to what had been spoken: 'So shall your offspring be.'
  8. ↩Gen.12.1 — Now the LORD said to Abram, "Go from your land and from your kindred and from your father's house to the land that I will show you.
  9. ↩Gen.22.7-Gen.22.8 — And Isaac said to Abraham his father, and he said, 'My father.' And he said, 'Here I am, my son.' And he said, 'Here is the fire and the wood, but where is the lamb for the burnt offering?' Gen.22.8 — And Abraham said, 'God will provide for himself the lamb for the burnt offering, my son. And the two of them walked on together.
  10. ↩Gen.22.3-Gen.22.6 — And Abraham rose early in the morning and saddled his donkey, and took his two young men with him, and Isaac his son, and he cut the wood for the burnt offering, and he arose and went to the place that God had told him. Gen.22.4 — On the third day Abraham lifted up his eyes and saw the place from a distance. Gen.22.5 — Abraham said to his young men, "Stay here with the donkey, while I and the lad will go over there. We will worship and then return to you." Gen.22.6 — Abraham took the wood for the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. And the two of them walked on together.
  11. ↩Gen.22.8 — And Abraham said, 'God will provide for himself the lamb for the burnt offering, my son. And the two of them walked on together.
  12. ↩Gen.22.8 — And Abraham said, 'God will provide for himself the lamb for the burnt offering, my son. And the two of them walked on together.
  13. ↩Gen.22.8 — And Abraham said, 'God will provide for himself the lamb for the burnt offering, my son. And the two of them walked on together.
  14. ↩Luke.12.29 — And you, do not seek what you will eat and what you will drink, and do not be anxious.
  15. ↩Matt.6.25-Matt.6.33;Luke.12.22-Luke.12.31;Matt.10.18-Matt.10.20;Luke.12.11-Luke.12.12 — Therefore I tell you, do not be anxious about your life, what you will eat [or what you will drink], nor about your body, what you will put on. Is not the life more than food, and the body more than clothing? Matt.6.26 — Look at the birds of the air: they do not reap, nor gather into barns, nor store away grain — and yet your heavenly Father feeds them. Are you not worth far more than they? Matt.6.27 — And which of you by being anxious can add a single cubit to his lifespan? Matt.6.28 — And why do you worry about clothing? Consider the lilies of the field, how they grow: they do not toil, nor do they spin. Matt.6.29 — Yet I tell you, not even Solomon in all his glory was clothed like one of these. Matt.6.30 — If God so clothes the grass of the field, which is here today and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Matt.6.31 — Therefore do not be anxious, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' Matt.6.32 — For all these things the Gentiles seek after. For your Father who is in heaven knows that you need all of these things. Matt.6.33 — But seek first the kingdom of God and his righteousness, and all these things will be added to you. Luke.12.22 — And he said to his disciples, "Therefore I tell you, do not be anxious about your life, what you will eat, nor about your body, what you will put on. Luke.12.23 — For the soul is more than food, and the body more than clothing. Luke.12.24 — Consider the ravens: they neither sow nor reap; they have no storeroom or barn, and yet God feeds them. How much more valuable you are than the birds! Luke.12.25 — And which of you by being anxious can add a cubit to his stature? Luke.12.26 — If then you cannot do even the least thing, why are you anxious about the rest? Luke.12.27 — Consider the lilies, how they grow: they neither toil nor spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these. Luke.12.28 — If God so clothes the grass in the field, which is here today and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith. Luke.12.29 — And you, do not seek what you will eat and what you will drink, and do not be anxious. Luke.12.30 — For all the nations of the world pursue these things, but your Father knows that you need them. Luke.12.31 — But seek his kingdom, and these things will be added to you. Matt.10.18 — And you will be brought before governors and kings because of me, as a testimony to them and to the nations. Matt.10.19 — But when they hand you over, do not worry about how or what you are to speak; for it will be given to you in that hour what you are to speak. Matt.10.20 — For it is not you who are speaking, but the Spirit of your Father who is speaking through you. Luke.12.11 — And when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say. Luke.12.12 — For the Holy Spirit will teach you in that very hour what you must say.
  16. ↩Matt.10.19-Matt.10.20;Luke.12.11-Luke.12.12 — But when they hand you over, do not worry about how or what you are to speak; for it will be given to you in that hour what you are to speak. Matt.10.20 — For it is not you who are speaking, but the Spirit of your Father who is speaking through you. Luke.12.11 — And when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say. Luke.12.12 — For the Holy Spirit will teach you in that very hour what you must say.
  17. ↩Matt.10.19-Matt.10.20;Luke.12.11-Luke.12.12 — But when they hand you over, do not worry about how or what you are to speak; for it will be given to you in that hour what you are to speak. Matt.10.20 — For it is not you who are speaking, but the Spirit of your Father who is speaking through you. Luke.12.11 — And when they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say. Luke.12.12 — For the Holy Spirit will teach you in that very hour what you must say.
  18. ↩Isa.49.15-Isa.49.16 — Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you. Isa.49.16 — Behold, on your palms I have engraved you; your walls are continually before me.
  19. ↩Isa.49.15-Isa.49.16 — Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you. Isa.49.16 — Behold, on your palms I have engraved you; your walls are continually before me.
  20. ↩Matt.6.26 — Look at the birds of the air: they do not reap, nor gather into barns, nor store away grain — and yet your heavenly Father feeds them. Are you not worth far more than they?
  21. ↩Matt.6.26;Luke.12.24 — Look at the birds of the air: they do not reap, nor gather into barns, nor store away grain — and yet your heavenly Father feeds them. Are you not worth far more than they? Luke.12.24 — Consider the ravens: they neither sow nor reap; they have no storeroom or barn, and yet God feeds them. How much more valuable you are than the birds!
  22. ↩John.10.10 — The thief does not come except to steal and kill and destroy. I came that they may have life, and have it abundantly.
  23. ↩John.10.10;Luke.12.49 — The thief does not come except to steal and kill and destroy. I came that they may have life, and have it abundantly. Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
  24. ↩Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
  25. ↩John.10.10;Luke.12.49 — The thief does not come except to steal and kill and destroy. I came that they may have life, and have it abundantly. Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
  26. ↩Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
  27. ↩Lev.6.12-Lev.6.13 — And the LORD spoke to Moses, saying, Lev.6.13 — This is the offering of Aaron and his sons, which they shall offer to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a grain offering perpetually, half of it in the morning and half of it in the evening.
  28. ↩Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
  29. ↩Lev.6.12-Lev.6.13 — And the LORD spoke to Moses, saying, Lev.6.13 — This is the offering of Aaron and his sons, which they shall offer to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a grain offering perpetually, half of it in the morning and half of it in the evening.
  30. ↩Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
  31. ↩Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
  32. ↩Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
  33. ↩Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
  34. ↩Acts.4.32 — Now the great number of those who believed were of one heart and soul, and not one of them claimed that any of their possessions was their own, but everything they had was held in common.
  35. ↩Acts.4.32 — Now the great number of those who believed were of one heart and soul, and not one of them claimed that any of their possessions was their own, but everything they had was held in common.
  36. ↩John.10.10 — The thief does not come except to steal and kill and destroy. I came that they may have life, and have it abundantly.
  37. ↩John.12.24-John.12.25 — Truly, truly, I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.
  38. ↩John.12.24-John.12.25 — Truly, truly, I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.
  39. ↩John.12.24-John.12.25 — Truly, truly, I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.
  40. ↩John.12.24-John.12.25 — Truly, truly, I say to you, unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.

Notes

  1. 1 ↩Printed heading/occasion line with mixed casing and a truncated scripture lead-in (• Rom.). Normalized alloyent → allaient, depart → départ.
  2. 2 ↩Printed ', IV, i8.' read as Romans 4:18 (i8 = 18).
  3. 3 ↩celle-cy (feminine) points to hope (l'espérance), the chapter theme; 'relevé' read as 'relève/a relevé' (exalted/set above).
  4. 4 ↩Printed ',xv,5;xxn,i7.' read as Gen. 15:5; 22:17 (xxn = xxii; i7 = 17).
  5. 5 ↩Hyphenated break 'com-' ... 'mandement' across the ibid./xxii,2 citation; modern English heals the word as 'command' here and continues the sense in s8.
  6. 6 ↩Continuation of hyphenated 'com-mandement' from s6; sense is 'the command to kill his son Isaac'.
  7. 7 ↩Source reads «contre r espérance»; treated as «contre l'espérance» (against hope), matching the chapter’s earlier Pauline formula and the clear sense of the clause.
  8. 8 ↩«Grande certes» appears incomplete and may belong with the next section’s opening «fut son espérance» («Truly great was his hope»). The all-caps clause looks like a running head or rubric about the Visitation sisters, not continuous prose.
  9. 9 ↩Bare parenthetical abbreviation; likely a citation, column, or printer’s mark, not continuous French prose.
  10. 10 ↩Source opens mid-clause (likely continuing a prior sentence about Abraham’s hope). OCR form espjerance read as espérance; peust as pût; decorative «*> omitted as non-lexical noise.
  11. 11 ↩OCR jxjur read as pour; nompareille as nonpareille; monstreroit as montrerait. Trailing 'sans le luy •Gcn.' treated as incomplete continuation into s7 (sans le luy spécifier) plus a broken Genesis citation marker.
  12. 12 ↩Source is a lone period; almost certainly OCR debris from a broken scripture citation spanning s3–s6, not a prose sentence.
  13. 13 ↩OCR xn. most plausibly a damaged Roman chapter number xxii. (Genesis 22), consistent with the Abraham–Isaac sacrifice narrative and neighboring citation fragments.
  14. 14 ↩OCR i. treated as verse marker 1. of a Genesis citation (likely Gen. 22:1), not prose.
  15. 15 ↩Continues the incomplete 'sans le luy' of s3. Decorative (*> omitted as non-lexical noise. à fin que rendered as purpose 'so that'.
  16. 16 ↩Decorative quotation/OCR marks ('«) and trailing ^ omitted. nuicts = nuits; ame = âme; holocauste kept as burnt offering.
  17. 17 ↩Print/OCR fragment continuing the prior Genesis citation for Abraham’s reply “the Lord will provide.” Left as a bibliographic pointer, not prose.
  18. 18 ↩Source is a bare period, almost certainly typesetting debris from the broken scripture citation, not a sentence.
  19. 19 ↩Normalized corrupt reading ‘xxu, 6-s.’ to ‘xxii, 8.’ as the chapter/verse for Genesis 22:8 (‘the Lord will provide’), matching the quoted reply in the previous section. OCR: ii→u, 8→6-s.
  20. 20 ↩Normalized OCR noise in the source: ‘fa're’→‘faire’, ‘(jue’→‘que’, and the stray ‘I’ after ‘Isaac’ as punctuation before ‘car’.
  21. 21 ↩Normalized OCR corruption: p>ourquoy → pourquoi; pen><jnne → personne; peu estre → pu être.
  22. 22 ↩Normalized OCR: appichcnsion <*>> → appréhension (anxiety/fear).
  23. 23 ↩Repaired OCR: je vous suppUe → je vous supplie; ce ()iie → ce que. Dropped running-header intrusion "SS Les vrays Entretiens spirituels". Sentence intentionally incomplete; "manqué?" continues in s6; Luke citation split across s4–s5.
  24. 24 ↩Citation fragment "xxii, 35, 36." follows a Luc mark in s4; rendered as Luke 22:35-36.
  25. 25 ↩Completes the broken question from s4: "quelque chose vous a-t-elle manqué?" → "has anything been lacking?"
  26. 26 ↩Sentence breaks on editorial/ibid. mark; next section continues with drink and clothing (cf. Matt 6 / Luke 12 / related mission sayings).
  27. 27 ↩Citation fragment only (likely Luke 12:29, continuing the previous section’s Gospel material on not fretting over food, drink, and clothing). Book name is supplied by neighboring context, not by this line alone.
  28. 28 ↩Continues the previous section’s incomplete clause (‘do not think about what you will eat, nor about what…’). The asterisk after ‘vestirez’ marks a scripture reference in the print.
  29. 29 ↩Ends mid-quote at a print citation marker (‘•ibid.’); the relative clause is completed across the following citation fragments and s6.
  30. 30 ↩Print fragment of a verse cue (‘v.’), almost certainly part of a composite Luke/Matthew citation broken across lines.
  31. 31 ↩Source ‘ii;Matt.’ is a broken citation. Read as a dual reference involving chapter 12 and Matthew (likely Luke 12 with a parallel in Matthew), not as free prose.
  32. 32 ↩Normalized OCR ‘aurcz’ to ‘aurez’ (‘you will have’).
  33. 33 ↩Source has severe OCR corruption around the subject of ‘dira’ (‘quel'^' ^^' ^°' qu'une’). Translated as ‘quelqu'une de nos Sœurs’ = ‘some one of our Sisters,’ which is the only sense that fits the surrounding French. The parenthetical ‘(J)’ is retained as a source marker of uncertain force (possibly a speaker initial or print siglum).
  34. 34 ↩Sentence breaks at ‘car il a • is.’ The following section’s ‘xlix, 15, 16’ and maternal-forgetting oracle show that ‘is.’ begins ‘Is.’ (Isaiah 49:15–16). Translation stops where this section’s text stops.
  35. 35 ↩Citation fragment continuing the previous section’s abbreviated ‘Is.’; xLix = 49.
  36. 36 ↩Sentence is truncated mid-phrase by an inserted Matthew citation; sense completed in s4 as ‘earth’ (de la terre).
  37. 37 ↩Reconstructed continuous sense across OCR noise: ‘Matt., vi, 26; Lu-’ interrupts ‘de la terre’; ‘vienne ^' jamais’ read as ‘ne vienne jamais’; hyphenated ‘néces-saire’ joined.
  38. 38 ↩Normalized OCR noise: apostoUque/apostoHque → apostolique; stripped printer/footnote marks (D; / ™).
  39. 39 ↩Restored ap{x,-llées → appellées (called).
  40. 40 ↩Restored iymm faire → venu faire; qui fui → qui fut.
  41. 41 ↩Source reads 'mais à tin •Jo*n.'; most plausible reconstruction is 'mais afin' plus a mangled John citation leading into s6.
  42. 42 ↩Stripped leading citation debris (,x,ia); vescussent→vécussent; Atnsi→Ainsi; trailing 'ibéd.' treated as incomplete quote/ibid. mark. Quote continues into the next section with 'Père m'a envoyé…' (John 20:21).
  43. 43 ↩Source is only 'xx.'—likely a broken chapter numeral or citation fragment (possibly part of a John 20:21 reference), not continuous French prose.
  44. 44 ↩Source is only 'ai.'—likely residual citation/ibid. OCR debris, not continuous French prose.
  45. 45 ↩Source has «je vous envoyé»; read as «je vous envoie» (present), continuing the Johannine sending formula from the previous section.
  46. 46 ↩Read «ahondœnte» as «abondante» and «donnertz» as «donnerez».
  47. 47 ↩Read «ftdellement» as «fidèlement». Older French «ains» rendered as 'only / but only'.
  48. 48 ↩The phrase «pour faire go Les vrays Entretiens spirituels que les âmes ayent la vie» is treated as OCR intrusion of the book title into «pour faire que les âmes ayent la vie».
  49. 49 ↩Ignored stray mark «(«)» after «vie» as a footnote/reference artifact.
  50. 50 ↩Read «ReUgion» as «Religion» (the religious order / Institute).
  51. 51 ↩«Religion» here means the religious life/order, not abstract 'religion'.
  52. 52 ↩Sentence is a continuation fragment after the previous section; the trailing 'Lucae' is a broken scripture citation marker, not part of the French clause.
  53. 53 ↩Citation fragment 'xii, 49', almost certainly Luke 12:49, stranded by line-break/OCR from 'Lucae' in s1 and the fire saying in s4–s6.
  54. 54 ↩Normalized OCR 'cst' to 'est' ('is/has').
  55. 55 ↩Trailing '• Levit.' is a stranded Leviticus citation marker belonging with s5/s7, not with this Luke fire saying.
  56. 56 ↩Citation fragment ',vi, 12' after 'Levit.' in s4; almost certainly Leviticus 6:12 (perpetual altar fire), which grounds s7 rather than the Luke quote.
  57. 57 ↩Subject 'il' is God/Our Lord in the ongoing discourse; the command is from the Law (altar fire), applied as a figure of the fire of divine love in the heart.
  58. 58 ↩apostresses: feminine of apostles; Francis de Sales is addressing women religious. dignité here means hierarchical rank/status, not personal moral dignity; ains is archaic for 'but rather'.
  59. 59 ↩Source ends mid-clause at car; trailing VI. is almost certainly running-header debris (Entretien VI), not part of the sentence. Sense continues in s3 (vostre sexe ne le permet...).
  60. 60 ↩Normalized reading strips OCR/header debris at the head (Df I 'Espérance oi) and the mid-phrase mark *^'. Intended start is almost certainly the complement of s2's car: vostre sexe ne le permet.... lairrez = modern laisserez; communication = imparting/sharing by example.
  61. 61 ↩Source OCR garbles appellées as apjx^llées and trails off at foi-; reading restored as appellées and as the start of foiblesse (continued in s3). The marker *G«n„xxji is treated as a citation tag for Gen. 22 attached to Le Seigneur nous pourvoira, not as running text.
  62. 62 ↩Source contains only the numeral 8., almost certainly a page or section marker rather than spoken text.
  63. 63 ↩Reading restored from blesse vous travaillent, jet tez- vous as foiblesse vous travaillent, jettez-vous; continues s1's si les considérations de vostre foiblesse.
  64. 64 ↩Conhez-vous restored as Confiez-vous (confide/trust).
  65. 65 ↩Stray markup <*^ removed as non-text OCR noise.
  66. 66 ↩OCR restorations: vcius→vous; p>ourvoir→pourvoir; (jui→qui; |X)ur→pour; (jue→que.
  67. 67 ↩sera obligé de vous pourvoir keeps Sales's strong claim that God binds Himself to provide when the work is undertaken for His glory and in obedience; not moral compulsion from outside, but covenant-like necessity of His fidelity.
  68. 68 ↩Normalized OCR corruptions: opening '11 est vray' read as 'Il est vray'; parenthetical '(jue' read as 'que'.
  69. 69 ↩Religion here means the religious life / religious institute (conventual state), not abstract 'religion'.
  70. 70 ↩Opening 'Mjit ailleurs' read as 'soit ailleurs', continuing the previous sentence's 'soit en Religion'. Spurious '(")' before 'actes' ignored as OCR artifact.
  71. 71 ↩'générosité' rendered as 'generosity' in the Salesian sense of magnanimous readiness of heart, not mere liberality with goods.
  72. 72 ↩Source "nompareille" read as nonpareille (incomparable/unmatched).
  73. 73 ↩Sentence is cut off mid-construction before a scripture citation; trailing "en" belongs with s4's "ceste pratique..." after the Matt. reference in s3.
  74. 74 ↩Fragment ", XI, 29." is the chapter/verse remainder of the Matt. citation begun in s2.
  75. 75 ↩Continues s2 after the parenthetical Matt. citation: intended sense is "in this practice you will find peace for your souls."
  76. 76 ↩Source "Ton" read as "l'on" (one/they).
  77. 77 ↩Providence is feminine in French and personified here as a good mother/nurse; English retains "she" to preserve that image.
  78. 78 ↩Minor spacing/OCR joins normalized: laissez-vous, laissez-lui, lève.
  79. 79 ↩Source "envoyé" read as present "envoie"; parenthetical mark "(»)" treated as noise.
  80. 80 ↩OCR artifacts normalized: C€eur→cœur, p>our→pour, f)eut→peut.
  81. 81 ↩French obéissances here means charges or assignments given under obedience, not abstract ‘obediences.’ Supériorités means positions of superior authority in the community.
  82. 82 ↩Heavy OCR corruption repaired by sense: apphquerez→appliquerez, ftdcllement→fidèlement, ressentimcns→ressentiments (here ‘feelings,’ not modern ‘resentments’), despart→départ, peust→pût, pourroit→pourrait; a missing period was restored before ‘Jetant/Aussi’ transitions.
  83. 83 ↩En la personne de is mutual representation within the Order: each acts and remains present in the person of the other, not a claim of physical bilocation.
  84. 84 ↩Sentence is cut mid-word (plu• / plusieurs) by a printed scripture cue; continued in s5 after the Acts citation in s4.
  85. 85 ↩Source fragment is only ‘, IV, 32.’; book name restored from the preceding ‘Act.’ cue in s3.
  86. 86 ↩Opens mid-word (sieurs←plusieurs), completing the clause begun in s3 after the Acts citation.
  87. 87 ↩Sœurs domestiques are sisters assigned to house work; Offices divins is the Divine Office; offices domestiques are household duties—capitalization distinguishes liturgical from domestic ‘offices.’
  88. 88 ↩Reading ‘ne le pouvaient faire’ for source ‘ne le pourvoyent faire’ (OCR); ‘iroyent’ taken as ‘iraient.’
  89. 89 ↩Sentence ends mid-clause at 'car nous rendant'; the following sentence continues the thought. Corrupted apparatus near the break (• Bpl>^ / iv, a, j) looks like a damaged marginal scripture cue, possibly to Ephesians 4.
  90. 90 ↩Opening 'iv, a, j' treated as residual apparatus from the broken citation at the end of s3, not as prose. 'Pain releste' read as 'Pain céleste' (heavenly Bread).
  91. 91 ↩Source 'mcsmc' read as 'même' (same).
  92. 92 ↩Normalized OCR: '(cuvres'→'œuvres', 'chiirit'→'charité', 'le a appelles'→'les a appelés', 'rep)ose'→'repose'. Removed page-header intrusion '96 Les vrays Entretiens spirituels'.
  93. 93 ↩'contemple en la personne de' rendered as participation-in-contemplation through the other, matching the conference's earlier 'en la personne de' mutual-representation pattern; not as private mental contemplation alone.
  94. 94 ↩Normalized OCR 'humiUté' as 'humilité' (humility).
  95. 95 ↩Normalized OCR noise: Abraliam→Abraham; estoilUs→estoiles; sahlon→sablon; de voit→devoit.
  96. 96 ↩Source line is heavily garbled (footnote marks and 'Mpn'); reconstructed as the start of 'et son espérance ne fut point vaine', completed in s3.
  97. 97 ↩ains = 'but rather / on the contrary' in early modern French; rendered as plain 'but'.
  98. 98 ↩Read 'projette' as 'projetté' and 'dés' as 'dès'; OCR punctuation junk after 'ceste' ignored.
  99. 99 ↩Source is only '«i.' — likely a page mark, footnote siglum, or OCR debris with no recoverable lexical content.
  100. 100 ↩Source is only 'x.' — no recoverable French wording.
  101. 101 ↩Source opens with corrupted form 'Mlles'; read as Elles (They), fitting the Sisters continued from the previous section and the corrective ains. Nulles (None) is a less likely alternative.
  102. 102 ↩Old orthography void = voit ('sees'). ains here completes the ne ... pas seulement construction from the previous sentence.
  103. 103 ↩Obvious OCR noise corrected for sense: «(jue»→«que», «(}ui»→«qui», «bled» read as «blé» (wheat), «pais» as «pays». Early-modern «emmi» kept as «among». The sentence breaks off mid-clause at corrupted «• lomor.»; the following section continues the same period.
  104. 104 ↩Supplied source is only a bare period «.», almost certainly a segmentation residue from the double-period OCR break after the truncated clause in s1, not an independent sentence.
  105. 105 ↩Reconstructed from severe OCR corruption: «il n'y avoit point de bled, ces trois grains furent pris [et] mis à part» (source: «pcjint», «turent pns m«i aiuct»).
  106. 106 ↩Normalized «jettes» → «jetés» (cast/thrown).
  107. 107 ↩Normalized «pnxluirent» → «produisirent», «j)eu» → «peu», «pals-là» → «pays-là».
  108. 108 ↩Normalized «nnstre» → «nostre», «jet ta» → «jetta», «bonite» → «bénite» (blessed hand). The clause is incomplete: segmentation continues in the next section («un temps cachées aux yeux du monde…»). Trailing source text after «demeuré» is unreadable OCR mixed with critical apparatus (Coll., note markers, Abraham citation debris) and was not translated as continuous prose.
  109. 109 ↩Source appears to be unreadable page furniture / critical-note fragments, not continuous conference text.
  110. 110 ↩Normalized reading strips the running header/page debris ('98 Les vrays Entretiens spirituels') and takes 'joan' as the start of a marginal citation to Jean (John) 12:24–25, with the object of 'fait le' supplied from the following sentence's 'fruîct'.
  111. 111 ↩Reading 'Ton void' as 'l'on voit', 'païs' as 'pays', and 'fruîct' as 'fruit'; the leading ', XII, 24,25-' is treated as a marginal John 12:24–25 marker, not part of the spoken sentence.
  112. 112 ↩Corrected OCR 'cette \'ie' to 'cette vie'.
  113. 113 ↩Archaic 'ains' rendered as 'but rather'; 'faire un très-grand estât' as 'hold in the highest regard'; parenthetical marker (n') left untranslated as an editorial note.
  114. 114 ↩indiffèrent here is Salesian holy indifference: a free readiness for whatever God wills, not apathy.
  115. 115 ↩Corrected OCR corruptions: inchnation→inclination; iigreable→agréable; puis^jue→puisque; lobeissiince→l'obéissance; ignored garbled markers around 'et une besogne'.
  116. 116 ↩Corrected OCR: don* neroit→donneroit; de«iirables→désirables; ignored stray markers <^').
  117. 117 ↩Source reads «En fin, mes chères hlles.» Normalized as «Enfin, mes chères filles» (OCR/print corruption of filles; address fits the religious sisters spoken to throughout this conference).
  118. 118 ↩Source has «soit jxjur ce qui regarde l'extérieur»; read as «soit pour» (clear OCR garble of pour).
  119. 119 ↩Source is illegible OCR/page damage (running headers, page number debris such as «1,111», and non-lexical garble). No continuous French clause can be restored; nothing invented.
  120. 120 ↩Leading OCR/header contamination («Cette doctriot mt aecaotia…» and running title «Les vrays Entretiens spirituels») stripped; continuous sense begins at «Apres cecy».
  121. 121 ↩Hyphenated break of «Je vous repre- / senteray»; continuous sense resumes in s7 as «senteray l'exemple…». Embedded citation marker «• I Reg.» is continued in s5–s6 as chapter–verse (viii, 5–13).
  122. 122 ↩Non-sentential source unit: period only from citation fragmentation after «I Reg.»; no independent French prose.
  123. 123 ↩Source «vin.» read as Roman «viii.» (chapter 8 of I Reg.); OCR form of the chapter number in the broken «I Reg. viii. 5-13» citation.
  124. 124 ↩Completes the hyphenated «Je vous repre- / senteray» from s3. Trailing asterisk after «IsraëUtes» treated as editorial/footnote marker and omitted from prose.
  125. 125 ↩Normalized «en\4e» as «envie» (OCR damage); «Ayans» / «roy» retained in sense as modern «Having» / «king».
  126. 126 ↩dizeniers: officers over groups of ten (cf. military grades in 1 Sam 8); rendered as 'leaders of tens'.
  127. 127 ↩Religions here means religious orders/communities, not 'religions' in the abstract modern sense.
  128. 128 ↩Source breaks across s6–s8; intended sense is Song of Songs (Cantique des Cantiques), Cap. 1:2.
  129. 129 ↩Bibliographic fragment Cap. 1:2 belonging to Song of Songs citation spanning s6–s8.
  130. 130 ↩Normalized reading joins 'Cantiques' to the broken 'Cantique des …' of s6; trailing 'VI.' treated as stray print/section mark, not translated as content. Marker (W) left unresolved.
  131. 131 ↩Corrected Us→Les, SCS→ses; dropped non-lexical OCR marks <*').
  132. 132 ↩Corrected pfjur→pour, particuher→particulier, Koy→Roy; older natural history speaks of a bee 'king' (roy), kept as King to preserve the Christ parallel.
  133. 133 ↩Supplied sentence break before Apprenez (missing period after en bien in the source).
  134. 134 ↩The supplied witness is severe OCR corruption (e.g. 'ty'\ iommi mnê — Mànic nicbc d'abcilk… prrdir«Uo«i'). No continuous French sense can be reconstructed without inventing wording.
  135. 135 ↩Raw '(M».)' is most plausibly a signature/page mark or damaged note, not prose to translate.

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