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Title: |
Rerum Omnium Perturbationem
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Descr.: |
On St. Francis De Sales
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Pope: |
Pope Pius XI
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Date: |
January 26, 1923
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To
Our Venerable Brethren the Patriarchs, Primates, Archbishops,
Bishops, and other Ordinaries in Peace and Communion with the
Apostolic See.
1.
In
Our recent encyclical We examined the disorders with which the
world today struggles for the purpose of discovering a sure remedy
for such great evils. At that time We pointed out that the roots
of these evils lie in the souls of men and that the sole hope of
curing them is to have recourse to the assistance of the Divine
Healer Jesus Christ by the means which He has placed at the
disposal of His Holy Church. The great need of our day is to curb
the unmeasured desires of mankind, desires which are the
fundamental cause of wars and dissensions, which act, too, as a
dissolving force in social life and in international relations. It
is no less necessary to turn back the minds of men from the
passing things of this world to those which are eternal, which
latter unhappily are too often neglected by the great majority of
mankind. If every individual would resolve faithfully to live up
to his obligations, a great social improvement would be realized
almost immediately. Such an improvement is precisely the objective
of the teachings and ministry of the Church, for her special
mission is to instruct mankind by the preaching of truths which
have been divinely revealed and to sanctify them by means of the
grace of God. By the use of these methods she hopes to call back
civil society to ways conformable to the spirit of Christ which
once upon a time we followed. This she feels impelled to do as
often as she finds society straying from the paths of
righteousness.
2.
The Church is most successful in this work of sanctification when
it is possible for her, through the mercy of God, to hold up to
the imitation of the faithful one or other of her dearest children
who has made himself conspicuous by the practice of every virtue.
This work of sanctification is of the very genius of the Church,
since she was made by Christ, her Founder, not only holy herself
but the source of holiness in others. All who accept the guidance
of her ministry should, by the command of God, do everything in
their power to sanctify their own lives. As St. Paul says,
"This is the will of God, your sanctification." (I Thess.
iv, 3) Christ Himself has taught what this sanctification consists
in - "Be ye therefore perfect as your heavenly Father is
perfect." (Matt. v, 48)
3.
We cannot accept the belief that this command of Christ concerns
only a select and privileged group of souls and that all others
may consider themselves pleasing to Him if they have attained a
lower degree of holiness. Quite the contrary is true, as appears
from the very generality of His words. The law of holiness
embraces all men and admits of no exception. The great number of
souls of every condition in life, both young and old, who as
history informs us have reached the zenith of Christian
perfection, these saints felt in themselves the weaknesses of
human nature and had to conquer the selfsame temptations as we. So
true is this that as St. Augustine has so beautifully written,
"God does not ask the impossible of us. But when He does
order us to do something He, by His very commands, admonishes us
to do that which we are able to do and to ask from Him for
assistance in that which we are not of ourselves able to do."
("de Natura et Gratia," Chap. 43, No. 50)
4.
The solemn commemoration last year of the third centenary of the
canonization of five great saints - Ignatius Loyola, Francis
Xavier, Philip Neri, Teresa of Jesus, and Isidore the Farmer -
helped greatly, Venerable Brothers, toward reawakening among the
faithful a love for the Christian life. We are now happily called
upon to celebrate the third centenary of the entrance into heaven
of another great saint, one who was remarkable not only for the
sublime holiness of life which he achieved but also for the wisdom
with which he directed souls in the ways of sanctity. This saint
was no less a person than Francis de Sales, Bishop of Geneva and
Doctor of the Universal Church. Like those brilliant examples of
Christian perfection and wisdom to whom We have just referred, he
seemed to have been sent especially by God to contend against the
heresies begotten by the Reformation. It is in these heresies that
we discover the beginnings of that apostasy of mankind from the
Church, the sad and disastrous effects of which are deplored, even
to the present hour, by every fair mind. What is more, it appears
that Francis de Sales was given to the Church by God for a very
special mission. His task was to give the lie to a prejudice which
in his lifetime was deeply rooted and has not been destroyed even
today, that the ideal of genuine sanctity held up for our
imitation by the Church is impossible of attainment or, at best,
is so difficult that it surpasses the capabilities of the great
majority of the faithful and is, therefore, to be thought of as
the exclusive possession of a few great souls. St. Francis
likewise disproved the false idea that holiness was so hedged
around by annoyances and hardships that it is inadaptable to a
life lived outside cloister walls.
5.
Our esteemed Predecessor, Benedict XV, referring to the five
saints We have spoken of, also made mention of the approaching centenary of the death of Francis de Sales and expressed the hope
of writing particularly of him in an encyclical addressed to the
whole world. Gladly We will try to fulfill this as well as the
other wishes of Our Predecessor, for We look upon them as a sacred
heritage left Us by him. In this particular matter We follow his
desires all the more willingly since We expect from this centenary
no less marvelous fruits than those which accompanied the feasts
which have preceded it.
6.
Whoever attentively reviews the life of St. Francis will discover
that, from his earliest years, he was a model of sanctity. He was
not a gloomy, austere saint but was most amiable and friendly with
all, so much so that it can be said of him most truthfully,
"her conversation (wisdom) hath no bitterness, nor her
company any tediousness, but joy and gladness." (Wisdom,
viii, 16) Endowed with every virtue, he excelled in meekness of
heart, a virtue so peculiar to himself that it might be considered
his most characteristic trait. His meekness, however, differed
altogether from that artificial gentility which consists in the
mere possession of polished manners and in the display of a purely
conventional affability. It differed, too, both from the apathy
which cannot be moved by any force and from the timidity which
does not dare to become indignant, even when indignation is
required of one. This virtue, which grew in the heart of St.
Francis as a delightful effect of his love of God and was
nourished by the spirit of compassion and tenderness, so tempered
with sweetness the natural gravity of his demeanor and softened
both his voice and manners that he won the affectionate regard of
everyone whom he encountered.
7.
No less well known are the ease and amiability with which he
received everyone. Sinners and apostates especially flocked to his
house in order, with his help, to become reconciled to God and to
amend their lives. He was most partial to unfortunate prisoners
whom he, by a hundred artifices of charity, sought to console
during his frequent visits to the prisons. He likewise showed
great kindness to his own servants, whose sloth and gaucheries he
bore with heroic patience. His kindness of heart never varied, no
matter who the persons were with whom he had to deal, the hour of
the day, the trying circumstances he had to meet. Not even
heretics, who often proved themselves very offensive, ever found
him a bit less affable or less accessible. Indeed, his zeal was so
great that during the first year of his priesthood, he attempted,
despite the opposition of his own father, to reconcile the people
of La Chablais to the Church. In this he was gladly seconded by
Granier, the Bishop of Geneva. To accomplish this work, he refused
no duty whatsoever, he fled no danger, not even that of possible
death. His imperturbable kindness stood him in better stead in
effecting the conversion of so many thousands of people than even
the broad learning and wonderful eloquence which characterized his
performance of the many duties of the sacred ministry.
8.
He was accustomed to repeat to himself, as a source of
inspiration, that well known phrase, "Apostles battle by
their sufferings and triumph only in death." It is almost
unbelievable with what vigor and constancy he defended the cause
of Jesus Christ among the people of La Chablais. In order to bring
them the light of faith and the comforts of the Christian
religion, he was known to have traveled through deep valleys and
to have climbed steep mountains. If they fled him, he pursued,
calling after them loudly. Repulsed brutally, he never gave up the
struggle; when threatened he only renewed his efforts. He was
often put out of lodgings, at which times he passed the night
asleep on the snow under the canopy of heaven. He would celebrate
Mass though no one would attend. When, during a sermon, almost the
entire audience one after another left the Church, he would
continue preaching. At no time did he ever lose his mental poise
or his spirit of kindness toward these ungrateful hearers. It was
by such means as these that he finally overcame the resistance of
his most formidable adversaries.
9.
One would err, however, if he imagined that such a character as
St. Francis de Sales possessed was a gift of nature, bestowed on
him by the grace of God "with the blessing of meekness,"
as we so often read to have been the case of other blessed souls.
On the contrary, Francis naturally was hot-tempered and easily
aroused to anger. Since he had vowed to take as his model Jesus
Who has said, "Learn of me, because I am meek, and humble of
heart" (Matt. xi, 29) so, by means of constant watchfulness
over himself and of violence to his own will, he succeeded in
learning how to curb and to control to such an extent the
promptings of nature that he became a living likeness of the God
of Peace and Meekness. This fact is proven amply by the testimony
of the physicians who prepared his body for burial for when, as we
read, they embalmed the body, they found his bile turned into
stone which had been broken up into the smallest imaginable
particles. They knew from this strange occurrence what terrible
efforts it must have cost our Saint, over a period of fifty years,
to conquer his naturally irritable temper.
10.
The meekness of St. Francis was therefore an effect of his
tremendous willpower, constantly strengthened by his lively faith
and the fires of divine love which burned within him. Certainly,
to him We can apply the words of Holy Scripture, "Out of the
strong came forth sweetness." (Judges xiv, 14) Is it any
wonder, then that this "pastoral kindliness" which he
possessed and which, according to St. John Chrysostom "is
more violent than virtue" (Homily 58 on Genesis) possessed
the power to attract hearts in that very measure of success which
Christ Himself has promised to the meek - "Blessed are the
meek: for they shall possess the land." (Matt. v, 4)
11.
On the other hand, the great strength of will of this model of
meekness manifested itself whenever he was compelled to stand in
opposition to the powerful in order to protect the interests of
God, the dignity of the Church, or the salvation of souls. Thus,
on one occasion when he had received a letter in which he was
threatened by the Senate of Chambery with the loss of part of his
income, he lost no time in defending the immunity of the Church's
rights from this act of civil interference. He not only replied to
the envoy sent him in a manner befitting his own high rank, but
did not cease demanding reparation for the injury done until after
he had received full satisfaction from the Senate. Equally firm
was he when he dared face the anger of the Prince, before whom
both he and his brethren had been falsely accused. Nor was he less
vigorous in resisting the interference of statesmen in the
bestowing of ecclesiastical benefices. Finally, when every other
method had failed, he excommunicated those who persistently
refused to pay their tithes to the Chapter of Geneva. He was in
the habit, too, of reproaching with evangelical frankness the
vices of the people and of unmasking the hypocrisy which tried to
simulate virtue and piety. Although he was more respectful than
possibly anyone else toward his sovereigns, he never for an
instant stooped to flatter their passions or to bow down before
their haughty pretensions.
12.
Let us now see, Venerable Brothers, how St. Francis, who was
himself such a loving model of holiness, showed to others by his
writings the sure and easy path to Christian perfection, in this
also imitating Christ, Who "began to do and to teach"
(Acts i, 1)
13.
St. Francis published many works of piety, among which we may
single out his two best known books, "Philothea - An
Introduction to the Devout Life" and "The Treatise on
the Love of God". In the "Introduction to the Devout
Life" St. Francis, after showing clearly how hardness of
heart discourages one in the practice of virtue and is altogether
foreign to genuine piety (he does not strip piety of that severity
which is in harmony with the Christian manner of life) then sets
himself expressly to prove that holiness is perfectly possible in
every state and condition of secular life, and to show how each
man can live in the world in such a manner as to save his own
soul, provided only he keeps himself free from the spirit of the
world.
14.
At the same time we learn from the Saint how not only to perform
the customary acts of everyday life, (with the exception, of
course, of sin) but also a fact which all do not know, how to do
these things correctly with the sole intention of pleasing God. He
teaches us to observe the social conventions which he calls one of
the charming effects of virtuous living, not to destroy our
natural inclinations but to conquer them so that little by little
without too much effort, like the dove, if by chance there has not
been granted us the strength of the eagle, we may raise ourselves
even to heaven itself. What the Saint means by this metaphor is
that if we are not called to an extraordinary personal perfection,
nevertheless we can attain holiness by sanctifying the actions of
everyday life.
15.
He wrote at all times in a dignified but facile style, varied now
and then by a marvelous acuteness in thought and grace of
expression, and by reason of these qualities his writings have
proven themselves quite agreeable reading. After having pointed
out how we must flee sin, fight against our evil inclinations, and
avoid all useless and harmful actions, he then goes on expounding
the nature of those practices of piety which cause the soul to
grow, as well as how it is possible for man to remain ever united
to God. Following this, he shows how necessary it is to select out
a special virtue for constant practice on our part until we can
say that we have mastered it. He writes, too, on the individual
virtues, on modesty, on moral and immoral language, on licit and
dangerous amusements, on fidelity to God, on the duties of husband
and wife, of widows, and of young women.
16.
Finally, he teaches us how not only to conquer dangers,
temptations, and the allurements of pleasure, but how every year
it is necessary for each of us to renew and to rekindle his love
of God by the making of holy resolutions. May it please God that
this book, the most perfect of its kind in the opinion of
contemporaries of the Saint, be read now as it formerly was by
practically every one. If this were done, Christian piety
certainly would flourish the world over and the Church of God
could rejoice in the assurance of a widespread attainment of
holiness by her children.
17.
"The Treatise on the Love of God," however, is a much
more important and significant book than any of the others he
published. In this work the saintly Doctor gives a veritable
history of the love of God, explaining its origin and development
among men, at the same time showing how divine love begins to cool
and then to languish. He also outlines the methods of developing
and of growing in the love of God. When necessary he even goes
deeply into explanations of the most difficult problems as, for
example, that of efficacious grace, predestination, and the gift
of faith. This he does not do dryly but, by reason of the agile
and well-stored mind which he possessed, in such a way that his
discussions abound in most beautiful language and are filled with
an equally desirable function. He was also accustomed to
illustrate his thoughts by an almost infinite variety of
metaphors, examples, and quotations taken from the most part from
the Holy Scriptures, all of which gave the impression that what he
wrote flowed no less from this heart and the depths of his being
than from his intellect.
18.
The principles of the spiritual life which are treated in the
above-mentioned two books were also turned to the profit of souls
by his daily ministry, the spiritual direction which he gave, and
by the admirable "Letters" which he wrote. He applied
the selfsame spiritual principles to the direction of the Sisters
of the Visitation, which institution founded by him has preserved
most faithfully, even to our own times, his spirit. The atmosphere
of this particular religious community is one of moderation and
loving kindness in all things. It was organized to receive young
women, widows, and married women who, because of their weakness,
illness, or advanced age, are physically unequal to the tasks
which their religious fervor would gladly impose on them. For this
reason they are not obligated to long vigils or to the chanting of
the holy office, neither are they required to undergo strict
penances and mortifications. They are only held to the observance
of their rule which is so mild and easy that all the Sisters, even
those in poor health, are able to follow it.
19.
But this very mildness and simplicity which characterize their
rule ought to inspire the observance of it with such great love of
God that the Sisters who glory in their title, Daughters of St.
Francis de Sales, may become known for their perfect abnegation of
self and for their humble obedience at all times. They, therefore,
should do everything possible to acquire a solid and not a merely
superficial virtue and to die always to themselves in order to
live only for God. Is there anyone who cannot recognize in their
manner of life that union of strength and meekness which is so
much to be admired in St. Francis himself, their holy Founder?
20.
It is necessary to pass over in silence many of the other writings
of St. Francis in which however we may no less discover "that
heaven-sent doctrine which, like a stream of living water, has
watered the vineyard of the Lord...and has helped greatly in
achieving the well-being of the people of God." (Apostolic
Letter of Pius IX, 16 Nov. 1877) But, We cannot afford not to
speak of his work entitled "Controversies", in which
unquestionably there is to be found a "full and complete
demonstration of the truth of the Catholic Religion"
(Apostolic Letter of Pius IX, 16 Nov. 1877)
21.
The circumstances surrounding the mission of St. Francis to La
Chablais are well known to you, Venerable Brothers, for when,
towards the close of 1593, as we learn from history, the Duke of
Savoy concluded a truce with the inhabitants of Berne and Geneva,
nothing was thought more important in order to reconcile the
population to the Church than to send them zealous and learned
preachers who, by the persuasive force of their eloquence, would
slowly but surely win back these people to their allegiance to the
Faith.
22.
The first missionary sent deserted the held of battle, either
because he despaired of converting these heretics or because he
feared them. But St. Francis de Sales who, as We have pointed out,
had already offered himself for missionary work to the Bishop of
Geneva, started on foot in September, 1594, without food or money,
and accompanied by no one except a cousin of his, to take up this
work. It was only after long and repeated fasts and prayers to
God, by Whose aid alone he expected his mission to be successful,
that he attempted to enter the country of the heretics. They,
however, would not listen to his sermons. He sought then to refute
their erroneous doctrines by means of loose leaflets which he
wrote in the intervals between his sermons. These leaflets were
distributed about in great quantities and passed from hand to hand
with the object of having them find their way into the possession
of the heretics.
23.
This work of spreading about leaflets, however, gradually
decreased and ceased altogether when the people of these parts in
large numbers began to attend his sermons. These leaflets, written
by the hand of the holy Doctor himself, were lost for a time after
his death. Later, they were found and collected in a volume and
presented to Our Predecessor, Alexander VII, who had the
happiness, after the customary process of canonization, of
ascribing St. Francis first among the blessed, and later among the
saints.
24.
In his "Controversies", although the holy Doctor made
large use of the polemical literature of the past, he exhibits
nevertheless a controversial method quite peculiarly his own. In
the first place, he proves that no authority can be said to exist
in the Church of Christ unless it had been bestowed on her by an
authoritative mandate, which mandate the ministers of heretical
beliefs in no way can be said to possess. After having pointed out
the errors of these latter concerning the nature of the Church, he
outlines the notes of the true Church and proves that they are not
to be found in the reformed churches, but in the Catholic Church
alone. He also explains in a sound manner the Rule of Faith and
demonstrates that it is broken by heretics, while on the other
hand it is kept in its entirety by Catholics. In conclusion, he
discusses several special topics, but only those leaflets which
treat of the Sacraments and of Purgatory are not extant. In truth,
the many explanations of doctrine and the arguments which he has
marshaled in orderly array, are worthy of all praise. With these
arguments, to which must be added a subtle and polished irony that
characterizes his controversial manner, he easily met his
adversaries and defeated all their lies and fallacies.
25.
Although at times his language appears to be somewhat strong,
nevertheless, as even his opponents admitted, his writings always
breathe a spirit of charity which was ever the controlling motive
in every controversy in which he engaged. This is so true that
even when he reproached these erring children for their apostasy
from the Catholic Church, it is evident that he had no other
purpose in mind than to open wide the gates by which they might
return to the Faith. In the "Controversies" one readily
perceives that same broad-mindedness and magnanimity of soul which
permeate the books he wrote with the purpose of promoting piety.
Finally, his style is so elegant, so polished, so impressive that
the heretical ministers were accustomed to warn their followers
against being deceived and won over by the flatteries of the
missionary from Geneva.
26.
After this brief resume of the work and writings of St. Francis de
Sales, Venerable Brothers, it only remains to exhort you to
celebrate his centenary as worthily as possible in your dioceses.
We do not wish that this centenary should become a mere
commemoration of certain events of history which would turn out a
purely sterile function, neither that it should be restricted to a
few selected days. We do desire that, throughout the whole year
and up to the twenty-eighth of December, the day when St. Francis
passed from earth to heaven, you do everything possible to
instruct the faithful in doctrines and virtues which characterized
the holy Doctor.
27.
First of all, you should make known and even explain with all
diligence this encyclical both to your clergy and to the people
committed to your care. Particularly We are most desirous that you
do all in your power to call back the faithful to their duty of
practicing the obligations and virtues proper to each one's state
in life, since even in our own times the number is very large who
never think of eternity and who neglect almost totally the
salvation of their souls. Some are so immersed in business that
they think of nothing but accumulating riches and, by
consequences, the spiritual life ceases to exist for them. Others
give themselves up entirely to the satisfaction of their passions
and thus fall so low that they, with difficulty if at all, are
able to appreciate anything which transcends the life of sense.
Finally, there are many who give their every thought to politics,
and this to such an extent, that while they are completely devoted
to the welfare of the public, they forget altogether one thing,
the welfare of their own souls. Because of these facts, Venerable
Brothers, do you endeavor, following the example of St. Francis,
to instruct thoroughly the faithful in the truth that holiness of
life is not the privilege of a select few. All are called by God
to a state of sanctity and all are obliged to try to attain it.
Teach them, too, that the acquisition of virtue, although it
cannot be done without much labor (such labor has its own
compensations, the spiritual consolations and joys which always
accompany it) it is possible for everyone with the aid of God's
grace, which is never denied us.
28.
The meekness of St. Francis should be held up to the faithful in a
very special way for their imitation, for this virtue recalls to
our minds so well and expresses so truly the kindness of Jesus
Christ. It possesses, too, in a remarkable degree the power to
bind souls one to another. This virtue, wherever it is practiced
among men, tends primarily to settle the differences both public
and private which so often separate us. Likewise can we not hope
that, through the practice of this virtue which we rightly call
the external sign of the inner possession of divine love, there
will result perfect peace and concord both in family life and
among nations?
29.
If human society were motivated by meekness, would this not become
a powerful ally to the apostolate, as it is called, of the clergy
and laity which has for its end-purpose the bettering of the
world?
30.
You can easily see, therefore, how important it is for the
Christian people to turn to the example of holiness given by St.
Francis, so that they may be edified thereby and may make his
teachings the rule of their own lives. It would be impossible to
exaggerate the value of his books and pamphlets, of which We have
written, to attain this purpose. These books ought to be
distributed as widely as possible among Catholics, for his
writings are easy to understand and can be read with great
pleasure. They cannot but inspire in the souls of the faithful a
love of true and solid piety, a love which the clergy can develop
with most happy results if they but learn to assimilate thoroughly
the teachings of St. Francis and to imitate the kindly qualities
which characterized his preaching.
31.
Venerable Brothers, history informs us that Our Predecessor,
Clement VIII, in his time, anticipated Our conclusion that it
would be a wonderful aid to the furthering of piety if the sermons
and writings of St. Francis were brought to the attention of
Christian peoples. This Pontiff, in the presence of Cardinals and
other learned personages, after having gone deeply into the extent
of the theological knowledge of St. Francis, who was then a
bishop-elect, was seized with such admiration for him that he
embraced him with great affection and addressed him in the
following words: "Go, Son, 'drink water out of thy own
cistern, and the streams of thy own well; let thy fountains be
conveyed abroad, and in the streets divide thy waters'" (Prov.
v, 15, 16)
32.
In fact, St. Francis preached so well that his sermons were but
"an exposition of the grace and power which dwelt within his
own soul." His sermons, since they were largely made up of
the teachings of the Bible and of the Fathers, became not only a
source of sound doctrine but were agreeable and persuasive to his
hearers as well by reason of the sweetness of the love which
filled his heart. It is not surprising then that such a great
number of heretics returned to the Church because of his work and
that, following the guidance of such a teacher, so many of the
faithful have, during the last three hundred years, attained a
truly high degree of perfection.
33.
It is Our wish that the greatest fruits should be gained from this
solemn centenary by those Catholics who as journalists and writers
expound, spread, and defend the doctrines of the Church. It is
necessary that they, in their writings, imitate and exhibit at all
times that strength joined always to moderation and charity, which
was the special characteristic of St. Francis. He, by his example,
teaches them in no uncertain manner precisely how they should
write. In the first place, and this the most important of all,
each writer should endeavor in every way and as far as this may be
possible to obtain a complete comprehension of the teachings of
the Church. They should never compromise where the truth is
involved, nor, because of fear of possibly offending an opponent,
minimize or dissimulate it. They should pay particular attention
to literary style and should try to express their thoughts clearly
and in beautiful language so that their readers will the more
readily come to love the truth. When it is necessary to enter into
controversy, they should be prepared to refute error and to
overcome the wiles of the wicked, but always in a way that will
demonstrate clearly that they are animated by the highest
principles and moved only by Christian charity.
34.
Since St. Francis, up to this time, has not been named the Patron
of Writers in any solemn and public document of this Apostolic
See, We take this happy occasion, after mature deliberation and in
full knowledge, by Our Apostolic authority, to hereby publish,
confirm and declare by this encyclical, everything to the contrary
notwithstanding, St. Francis de Sales, Bishop of Geneva and Doctor
of the Church, to be the Heavenly Patron of all Writers.
35.
In order that the celebrations attending this centenary should
turn out to be both splendid and fruitful, Venerable Brothers, it
would be well that there should be supplied to your flocks all
those pious helps which will lead them to honor, with the
veneration which is due him, this great light of the Church. May
they, by his intercession, their souls purified from the stain of
sin and fed at the table of the Eucharist, be led gently but
forcefully to the acquiring of holiness, and that in a very short
time. See to it, therefore, that in your episcopal cities and in
every parish of your dioceses that some time during the course of
this year, up to December twenty-eighth inclusive, a triduum or a
novena be held, during which sermons should be preached, for it is
all-important that the people be well instructed in those truths
which, under the guidance of St. Francis, cannot but raise the
level of their spiritual lives. We leave it to your zeal to
commemorate in any other way you think best the good works of this
saintly bishop.
36.
Meanwhile, for the good of souls, We grant, from the treasury of
holy indulgences confided by God to Our custody, to all those who
assist piously at the functions celebrated in honor of St.
Francis, an indulgence of seven years and seven quarantines daily.
On the last day of these functions, or on any other day one may
choose, We grant, under the customary conditions, a plenary
indulgence. In order to bestow a very special mark of Our
affection on the Convent of the Sisters of the Visitation at
Annecy, where the body of St. Francis rests - on the very altar
over his body We have with great spiritual joy celebrated Mass -
and on the Convent of Treviso where his heart is preserved, and on
all other Visitation Convents, We grant during the functions which
they will hold every month in thanksgiving to God, and over and
above these days, on the twenty-eighth of December, but only for
this particular year, to all who make the customary visits to
their churches, the plenary indulgence, provided they confess and
receive Holy Communion and pray according to Our intention.
37.
We ask that you, Venerable Brothers, exhort your flocks to pray to
the Holy Doctor for Us. Grant, O God, whose pleasure it is that We
should govern His Church in these perilous times, that, under the
patronage of St. Francis de Sales, who was gifted with a truly
remarkable love and reverence for this Apostolic See and who, in
the Controversies defended most valiantly its rights and its
authority, it may happily come to pass that as many as are
separated from the law and love of Christ shall return to the
green pastures of the life eternal, that thus there may be given
Us the opportunity to embrace them in unity and in the kiss of
peace.
38.
In the meanwhile, as a pledge of everlasting favors to come and in
testimony of Our fatherly affection, We impart most lovingly to
you, Venerable Brothers, to all your clergy, and to your people,
the Apostolic Blessing.
Given
at Rome, at St. Peter's, the twenty-sixth day of January, in the
year 1923, the first of Our Pontificate.
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