Sister Elizabeth Charpy A WAY TO HOLINESS. Louise de Marillac. Company of the Daughters of Charity

Transcription

1 Sister Elizabeth Charpy A WAY TO HOLINESS Louise de Marillac Company of the Daughters of Charity

2 Printcd by Mount Salus Press Ltd., Bishop Street, Dublin 8.

3 CONTENTS Chapter 1: Paêes Praying with Louise de Marillac 1 To Honour the Incarnate Word 6 To Honour Christ the Redeemer 15 To Honour the Triune God 28 Chapter 2: Together in the Image of the Blessed Trinity Community Life 45 Why be together? Why Community Life? How to be together. How to live Community Life 54 The Sister Servant 74 Responsibilities of the Sister Servant 76 Directives for the Sister Servant 93 Chapter 3: To Serve as a Daughter of Charity 117 Motivations of the Service 121 Demands of the Service 126 Characteristics of the Service of the Daughter of Charity 138 Chapter 4: Mary, Only Mother of the Company 161 Mary, the Servant of the Design of God Mary, Mother of the Company 172

4 ACKNOWLEDGEMENTS My very sincère thanks to Rev. Fr. T. Davitt, CM. for his prompt and unfailing help, especially when I was interpreting the spirituality of Saint Louise who was familiar with the teaching of the 17th century French School of Theology. The constructive criticism and alternative suggestions offered me by my sister Kaye and Patricia, my friend, were greatly appreciated. I am also indebted to the Sisters of my Community who helped and encouraged me. I express my thanks to Helen who typed the manuscript with speed, accuracy and never failing good humour. Following the French custom, I hâve used the présent tense in places to make the incidents more vivid and relevant, as Mother Duzan reminds us Saint Louise's counsels concern us Today. Through this translation I am happy and privileged to hâve corne to know Saint Louise so much better: this loving, gentle woman who bridged two cultures; the élite society of Paris and the lowly and unwanted poor of that same capital. She enriched both with her love of God and became the first servant of the Servants of the Poor. In so doing, she passed on to those who followed, her single-minded compassion her "suffering with", her "haunting memory" of the poor.

5 PREFACE For a number of years a growing interest has been shown throughout the Company, in discovering Saint Louise. It is felt that each Sister is truly animated by a profound désire to find out her personal, fundamental contri bution, with Saint Vincent, to the formation of the first Daughters of Charity and to the beginnings of the Company, still frail in its novel and audacious start. It is certain that the publication of the book "Writings of Saint Louise" in 1983, postponed during the last Inter-Assembly Meeting, has greatly helped to strengthen this attraction for Saint Louise and to discern her strong personality She was still, perhaps, little or not well known previously Since then groups were formed, hère and chère, to study her writings and to share freely their views so that they might know her better. It seemed timely and advisable to ask Sister Elizabeth Charpy, the principal producer of the work which appeared in 1983 and who, by her extensive knowledge of Saint Louise, helped, with her expertise during many sessions on the Saint, to join in one single volume some thèmes already discussed in nearby Provinces. This was so that the greatest number possible could profit from this clarification. On the other hand, as the fourth centenary, in 1991, of the birth of Saint Louise approaches, this work will help to prépare for this event, moving each Sister to study the thinking of Saint Louise, making her known and loved even more. Vil

6 What then does this Work contain? The différent studies hâve been brought together under four thèmes, comprising what is essential in the life of a Daughter of Charity: Praying with Saint Louise de Marillac. Community life and the rôle of the Sister Servant. The Service of the Poor. Mary, Mother of the Company. Thèse thèmes can be used in various ways, depending on each Sister. This treatise on Saint Louise is an invitation to reflection and méditation. It can be the subject of Personal reading. It can be a guide Une for community discussion and for Personal or community study in depth. This can be done from the text, while using the suggestions for reading matter to be found at the end of each chapter. It is hoped that having enjoyed the quotations given, the entire text of the letter or of the méditation will be read. In this way it will certainly be a work which will effectively help towards a genuine study, on différent levels. May each one of you, then, feel perfectly free to use this sound work to the best advantage and who would not wish that? So may we, by a greater understanding of Saint Louise, assimilate and incarnate, little by little, her thinking in our lives, through the wise and stimulating directives given to our first Sisters and to every Daughter of Charity in the course of time!... This concerns us TODAY... Sister Anne Duzan, Superioress Gênerai. vin

7 In gratitude to ail the first Daughers of Charity who faithfully preserved the writings and the teachings of "Mademoiselle": Barbe Jeanne Julienne Cécile Anne Laurence Geneviève Françoise Elizabeth Claude Elizabeth Elizabeth Madeleine Charlotte Nicole Nicole Angiboust, Lepintre, Loret, Angiboust, Hardemont, Dubois, Doinel, Carcireux, Martin, Brigide, Turgis, Hellot, Mongert, Royer, Haran, Delacroix, and very specially to the two Sisters who were anxious to assemble together ail thèse documents the better to familiarise themselves with the thinking of the Foundress of the Company of the Daughters of Charity: Marguerite Mathurine Chétif, Guérin. IX

8 The quotations of Saint Louise are extracts from the book Spiritual Writings of Louise de Marillac, édition 1983, those of Saint Vincent from the 14 volumes of Coste. The suggestions for reading matter can be found at the end of each chapter under the headings: L for the Letters of Saint Louise and S.W. for her Spiritual Writings. Translated by Sister Catherine Whelan, D.C. Cover by Sister Veronica Kennedy, D.C.

9 PRAYING WITH LOUISE DE MARILLAC

10 The first Daughters of Charity were struck by Louise de Marillac's manner of praying. During the first two con férences on the virtues of Mademoiselle Le Gras many Sisters underlined her profound union with God. "She was always occupied with thoughts of God" (1) "She was a truly interior soûl, thinking very much about God." (2) "She always thought of pleasing God" (3) "She had the gift of thanking God in ail circumstances!' (4) "She practised great submission to the will of God" (5) In reading her méditations, her prayers, her letters to the first Sisters and to Monsieur Vincent we see how the person of Jésus enlightened and illumined the life of Louise de Marillac. She wished to associate herself fully with "this mysterious expérience of the Incarnate Word!' (6) She wanted Christ to take over her own life, humbly desiring to participate in his mission for the salvation of the world, through the service of the poor. The prayer life of Louise de Marillac, is, according to the expression of Saint Vincent "a lengthy conversation of her soûl" with the Son of God, the Incarnate Word, Christ the Redeemer. One expression occurs very often in the writings of Louise de Marillac: "To honour Jésus Christ!' A letter to Monsieur Portail in 1647 sums up her thinking: "It seems to me that it is the spirit of Jésus Christ which has been the inspiration of the way of life of those persons whom he has chosen, to honour his human life while on earth" (7) The rule for the Sisters of the hospital in Angers

11 which Monsieur Vincent and Mademoiselle Le Gras drew up together in 1640, sets down from the beginning: "The Daughters of Charity of the sick poor are going to Angers to honour Our Lord, Father of the poor and his Blessed Mother, to assist the sick poor corporally and spirituallyî' (8) To honour Jésus Christ is for Louise de Marillac to unité herself with the Word of God in his life of total love and total gift of self. Louise de Marillac honoured Christ in his Incarnation, the Word become man, living in the midst of his créatures. She encouraged the Sisters to discern the splendour of the Incarnation of the Son of God and to follow, step by step, Jésus Christ during his earthly life, that they might become "close followers" of the Gospel. Louise de Marillac honoured Christ in the great mystery of the Rédemption; Christ dying for the salvation of ail. She wished the Sisters to associate themselves with the mission of Christ, Redeemer, and to continue this mission for suffering humanity by corporal and spiritual service. Louise honoured Christ, the second person of the Blessed Trinity, living in loving union with the Father, from whom proceeds the Holy Spirit. She encouraged the Sisters to allow themselves to be filled with the love of God and to conform their lives to that of Christ. On the 24th July 1660, one Sister said: "She desired that we should ail become as perfect as our model, Jésus Christ:' (9) The prayer of Louise de Marillac, sometimes reaching mystical heights, was always followed by action in the service of the poor, because the Poor Person is Jésus Christ. The prayer of the Daughter of Charity is, like that of Louise, filled with the contemplation of Christ.

12 The life of a Daughter of Charity ought to be a reflection of the image of Christ, of his infinité goodness and of his immeasurable love. She ought to be a continuation of this mission of Redeemer. Christ is the rule of the Daughter of Charity.

13 TO HONOUR THE INCARNATE WORD Louise de Marillac, in her méditations, recalls very often the mystery of the Incarnation and is enraptured by this great love of God, become man, for love of mankind. "As soon as our first parents had sinned, the good God, taking pity on human nature, promised to repair their fault by the Incarnation of his Word "O admirable love, O hidden secret! What was your object, O my God, in creating us, for you were aware of our weakness? However, this was inévitable to enable us understand, O Master, the effects of your infinité love!' (10) She contemplâtes the holy humanity of Christ, sign of the grandeur and the excellence to which God desires every human being to attain. "The design of the Blessed Trinity was, that, from the création of our first parents, the Word would become Incarnate. This was, that we might become the gracefilled beings God wished us to be. God wished us to be in fraternal union with him, which would be the most admirable of God's exterior works" (11) The two feasts celebrating the Incarnation: that of the Annunciation and of Christmas, brought Louise de Marillac, in her méditation, from Jésus to his Mother, from Mary to the Son of God. With what lovely womanly insight does she not look on this woman, chosen by God, to be the Mother of his Son? 'This, now, is the time for the accomplishment of your promise. May you be ever blessed, O my God, for the choice you made of the Blessed Virgin Did the evil one not deserve from your Divine Justice his eternal

14 damnation? Your almighty power had to use the weaker sex in human nature to crush his head, as your justice had threatened. So, for that, you used the blood of the Holy Virgin to form a body for your dear Son. 0 admirable goodness! How well you carried out this plan!" (12) In a letter to Monsieur Vincent, Louise spoke of a prayer she particularly loved, as she celebrated the nine months when Mary carried her God in her womb. "It is to honour the hidden life of Our Lord in his imprisonment in the womb of the Blessed Virgin and to congratulate her on her happiness during those nine months. The three small beads of the rosary are to felicitate her on her beautiful titles of Daughter of the Father, Mother of the Son and Spouse of the Holy Spirit." (13) In her rule of life, probably drawn up after her widowhood, (about 1625) Louise notes: "At midday a short period of prayer to honour the moment of the Incarnation of the Word in the holy womb of the Blessed Virgin" (14) Contemplating this intimate union between Jésus and Mary, Louise wishes to live this same profound union with her God. "The greatest honour which we can render to Mary is to unité our spirit with the intention of the Church, especially at times set aside for the purpose of honouring Mary, in order to salute her, rejoicing and congratulating her on the choice God made of her to unité in her womb human nature with his Divinity, desiring never to break that union with him" (15) Whenever Louise de Marillac turned to Mary it was always to ask her to lead her to her Son. "I am yours, Holy Virgin, so that I may belong more perfectly to God May every créature honour your splendour and look upon you as a sure means of going to God." (16)

15 In the course of her annual retreats Louise loved to meditate on the mystery of the Incarnation. In the birth of Jésus, in Mary bringing forth the Word of God, Louise admired the purity of love, the profound humility and the simplicity: thèse virtues which should be the three virtues of a Daughter of Charity. "Jésus Christ born in poverty, neglected by créatures, teaches me the purity of his love. He did not manifest himself to créatures but was content to do for them ail that was necessary From this I must learn to keep myself hidden in God, with the désire to serve him. I must not seek the testimony of créatures, neither must I seek satisfaction from their company, contenting myself that God sees that I wish to be his alone" (17) True love is simple and humble. No barrier can stand between him who loves and the one who is loved. Louise continued her méditation that same Sunday of her retreat: "... to adore the Divinity in the infancy of Jésus and to imitate, as far as I can, his holy humanity, especially in his simplicity and charity, through which he became a child so as to give free access to his créatures!' (18) During the course of another retreat, she ponders for a longer time on humility: "To love lowliness because God became lowly. This he showed us in his Nativity. He wished us to understand that his lowliness filled heaven with astonishment. This testified to us that God should be glorified in his lowliness. But my poor, misérable abasement must be united to his glorious humility!' (19) On Christmas Day Louise was praying before the crib. Her heart overflowed with joy looking at Mary and Jésus, her Son and the Son of God. What a mystery of Love! "Most holy Virgin, you know the thoughts of my heart today, considering your dear Son in the crib and

16 how wonderful this Holy Mystery seems to me O holy time of grâce, how you continually fill our hearts with joy and gladness. How is it I do not understand the life-long love you hâve for me, O my good God?" (20) In her letters Louise de Marillac invites the Sisters to contemplate the Son of God and of Mary; to meditate on the différent periods of his life that they might learn from him to live as Christians and as Daughters of Charity. In meditating on the Incarnation, in contemplating Jésus Christ coming into this world, and looking at Mary his Mother, every Daughter of Charity can learn the three fundamental virtues of her vocation. On the 28th December, Louise de Marillac wrote to the Sisters in Chantilly. Having described to them the place where the crib had been made that year in the Mother House, she added: "It is from the humility of Jésus in the crib that you will learn the means to practise the solid virtues which his sacred humanity practised during his life. It is from his infancy that you will obtain ail you need to help you become true Christians and perfect Daughters of Charity. We must ask for his Spirit conferred on you in holy Baptism. You did not hâve the use of reason so you were unable to correspond to the gifts of this precious sacrament. But now, my dear Sisters, if you obtain this new gift from our Saviour, how great will be your ability to seek the perfection which he asks of you!' (21) The méditation on the childhood of Jésus, on his hidden life at Nazareth, on his submission to Joseph and Mary and on his humble work as carpenter extended the méditation on and were the developments of his con ception and of his birth. To Barbe Angiboust who had met with many financial difficulties in the new foundation in Bernay, Louise de

17 Marillac wrote in December (The Sisters had arrived in this town in September): "You hâve been in some need and perhaps you still are. Truly, my dear Sister, does this state not give your heart some consolation, associating yourself with the lack of necessaries which Our Lord and his Blessed Mother so often felt while on earth..." (22) In 1659, Anne Hardemont was sent to Ussel for the new foundation, asked for by the Duchess of Ventadour. In a very short time Anne gave way to impatience: the Duchess had promised money to nurse the poor; a hospital for the poverty-stricken. But nothing was done. The Duchess seemed to hâve forgotten her promises. Anne Hardemont and Avoie Vigneron, her companion, had the impression that they were wasting their time. Why had they been sent so far from Paris? Louise de Marillac wrote to them often to help them during this difficult time, experienced by every new foundation. "You know that the works of God, even the greatest, for his glory, are the most painful for those who undertake them Honour the inaction of the Son of God, who, although endowed with infinité power, lived a hidden life while on earth and did not work unceasingly. His status in the family of Saint Joseph made him familiar with a hidden life. Perhaps you often admired this inaction even before he placed you in a state where you would imitate him. I bless his holy name for this exampleî' (23) Louise de Marillac reminded Anne that méditation could not remain simple élévation to God but it had to be a lived expérience. She pointed out to the two Sisters they ought to be happy that they could now practise what they had so often meditated upon in prayer. A few months later, in view of the persistent difficultés and some confusion, Louise continued her méditation on the life at Nazareth. "I sympathise with you because you suffer, thinking you are doing nothing. You must know that you 10

18 honour the condition of the Son of God when, coming out of the Temple where he had been working for the glory of his Father, he followed the Blessed Virgin and Saint Joseph, prepared to obey them. By this means he wished to do the will of God during so many years in such humble work as carpentry. (In the seventeenth century manual work was despised). He came on earth to work for the salvation of ail. "What do you know, my dear Sister, regarding what Providence has reserved for you, allowing you to remain hidden in his Son and nevertheless working without noise or display in the service of the poor? This is surely to accomplish the design of Divine Providence!' (24) It is in prayer, in contemplation of the humility of the Son of God during his life at Nazareth that Barbe, Anne and their companions will dérive patience and peace during the long periods of seeming inactivity. With Louise de Marillac they are to reread the verses of St. Luke's Gospel: "He went down with them to Nazareth. He was sub missive to them. His mother kept ail thèse events in her heart. Jésus matured in wisdom and found favour with God and man" (25) During her retreat in 1633, Louise had let thèse lines of the Gospel écho in her heart. She had then noted (This was before the foundation of the Company of the Daughters of Charity): "I ought to consecrate the rest of my days to honouring the holy and hidden life of Jésus while on earth, who, having corne to accomplish the will of God, his Father, continued to do so ail his life. I implore him with ail my heart to grant me the grâce to imitate him, although I am unworthy of this blessing..."(26) In her numerous letters Louise de Marillac expresses her désire that the life of the Sisters should be il

19 impregnated with the life of Christ and it should be a continuation of his. In September 1651, she wrote to Jeanne Lepintre, Sister Servant in Nantes: "It would be reasonable that those whom God has called to follow his Son should try to make their life a continuation of his!* (27) Taking advantage of the departure of a group of missionaries (Daughters of Charity and Vincentians) for faraway Poland, Louise de Marillac wrote a long letter to the three Sisters who had already been serving the poor in that country for three years. She urges them to: "Honour Jésus Christ by practising the virtues which his holy humanity itself has taught us." (28) For the two Sisters in Richelieu, Françoise Carcireux and Charlotte Royer, Louise sums up, in a few words, the spirit of the Company of the Daughters of Charity: "Meekness, cordiality, and support should be the practice of the Daughters of Charity as humility, simplicity and love of the holy humanity of Jésus Christ, which is perfect charity, is their spirit. This, my dear Sisters, is what I planned to give you as a summary of your rules" (29) To help the Sisters meditate and put into action this mystery of the Incarnation, Louise de Marillac proposes three means: the reading of the Gospels, the recitation of the Angélus and the célébration of the feast of the Annunciation. The order of the day, laid down since 1634 mentions daily reading and méditation on the Gospels. "On returning to the house (in the evening) they shall read some of the Gospel to encourage them to practise virtue and the service of the neighbour, in imitation of the Son of God" (30) Louise helps the Sisters to bring the Gospel into their lives. Many times she asks the Sisters to meditate on the words in Saint Matthew's Gospel: "Learn of me because I am meek and humble of heart and you will find rest 12

20 for your soûls." (31) To the Sisters of the hospital in Angers who are going through some Community difficulties she writes: "Remember the advice the Son of God has given us, telling us to learn from him to be meek and humble of heart!' (32) The Sisters in Nantes are subjected to the criticisms of the administrators and of many other people of the town. Louise advises them to meditate on the words of Christ: "Yes, my yoke is easy and my burden lightî' (33) "I know your distress, my dear Sisters. I know it is the yoke of the Lord and that, in his goodness, he renders it mild and agreeable for those who bear it for love of himl' (34) Madeleine Mongert, Sister Servant in Angers is recommended to be filled with the attitude of Christ: "The Son of Man has corne, not to be served, but to serve and to give his life in ransom for the multitude." (35) "We are obliged to imitate the manner of life and behaviour of Our Lord who was always subject and who said he came on earth not to do his own will, but to serve and not to be served." (36) To be filled with the Gospel is to allow oneself to be invaded by the spirit of Christ which is the spirit of the Company. In January 1660 Marguerite Chétif received a letter from Louise de MariUac which proved to be the last. Louise mentions to this Sister, who will replace her as the Superioress of the Company, what seems to her essential so as to remain faithful to the designs of God: "May God be blessed for ail things and may he grant the strength and the generosity to the Company to maintain itself in the primitive spirit which Jésus placed in it, that of his own Spirit and his holy maxims. May we give ourselves often to God that, in his goodness, he may grant us this generosity for the glory of his designs on the Company!' (37) 13

21 The recitation of the Angélus three times daily is to recall the love of the Word made flesh and the availability of Mary, Servant. Louise de Marillac would hâve loved to solemnize this prayer by the ringing of the bell in the Mother House. She expressed this désire to Monsieur Vincent: "We would very much like to ring the Angélus bell three times daily!' (38) The feast of the Annunciation which célébrâtes the Incarnation of the Word, who is ail Love and Gift, is naturally chosen as the day on which the Sisters lovingly ratify their gift to God by the vows. "Tomorrow is our very dear feast of the Incarnation!' (39) wrote Saint Louise de Marillac to Monsieur Vincent on the 24th March On the Monday after Low Sunday, the 4th April 1655, she recalls the great joy of the first vows of the Company, thirteen years previously: "Tomorrow is our great feast for which we should be very grateful. That day, in his goodness, God granted the grâce to the first five Sisters to make their vows. He wished them to be completely dedicated to the service of the Little Company!' (40) When Louise considered the wonder of the Incarnation her thanksgiving was very great indeed: "With what love and inventiveness has the Divinity made known its almighty power regarding this event (Incarnation of the Word) which alone is without parallel; that the créature should be so united to him as to be on a par, in what concerns her, with her Creator!' (41) How she wished that her life, in the image of that of the Son of God, should also be a life of love! "To live as long as it pleases you, to live of your life which is ail love! May I be able, from now on, to pour myself into the océan of your divine being!" (42) 14

22 TO HONOUR CHRIST THE REDEEMER Louise de Marillac prolongée! her prayer to the Word Incarnate while meditating on the great mystery of the Rédemption where Christ becomes particularly Love and Gift. "The Incarnation of the Son of God was, according to his plan from ail eternity, for the Rédemption!' (43) The Rédemption is the suprême act of the Love of Christ, the Son of God, for us. John Paul II in his encyclical "Redemptor Hominis" speaks of "this awesome mystery of Love." (44) The mission of love, lived on earth by the Son of God, was of such a depth that it led him to the emptying of himself so as to be "ail things for ail humanity". In accepting to lose his life and to suffer his passion, Christ reveals that, at any price, the Father wishes to open to humanity the way of reconciliation. He cornes to seek his créature even in his sin and his rejection of God. "As soon as our first parents had sinned, the Creator, following his Divine Counsel and wishing, with a great and pure love, to repair this fault, arranged that one of the Three Persons would become incarnate. By doing this, the Divinity manifested a profound and deep humility!' (45) Louise pursues this méditation ail during her retreat. The fifth day was consecrated to the love of Christ for ail and to his humility: "The Son of God, not content with having been promised as our ransom, wished to carry it out. He did not wish to appear on this earth as he could hâve done, in a manner fitting his divinity. Rather he came 15

23 in the most humble way one could imagine, so that, O my soûl, we might feel freer to approach him." (46) The death and résurrection of Jésus are, for ail, the starting point of a new existence. The passion of Christ is an amazing power for conversion. Louise perceived this in the course of her annual retreat in 1632: "Our Lord wished to be so closely united to us through his love, that God his Father chastised in him the enormity of sin. Nothing, therefore, can separate me from Jésus except sin, which, hère and now, should be personally punished. To avoid this I should firmly attach myself to Jésus by a holy imitation of his life" (47) Louise, contemplating the death and résurrection of Christ, wished to take Jésus Crucified as a model of life. She wrote in one of her méditations: "... to choose the life of Jésus Crucified as a model for our life!' (48) Louise frequently invites the Sisters to respond fully to the mystery of the death and résurrection of Christ. In 1658 she reminded the Sisters in Chantilly: "No one will rise again with Jésus Christ who has not first died in this way (renouncing the evil use of one's sensés and passions.)" (49) Anne Hardemont ardently longed to set to work to restore order in the hospital in Montreuil-sur-Mer. Louise seems to put her on her guard against an exaggerated activism: "Do not forget the fidelity you owe to God and the care you should take to work at your perfection, performing ail your actions with purity of intention and the désire to follow the example of Jésus Crucified" (50) Asceticism is presented to the Sisters as an act of love for Christ, dead and risen. Mortification, this daily death to oneself, makes that of Jésus présent and prolongs its 16

24 fecundity in his Body, which is the Church. "I implore our dear Crucified Jésus to bind us firmly to his Cross so that being closely united to him in his holy love, our slight sufferings and the little we do may be in and for his love." (51) Sufferings of ail kinds, illnesses, misunderstandings, criticisms, and calumnies become a participation in the sufferings of Christ. To live them in peace, with love, is a means of honouring this great mystery of the Rédemption. "I hâve great sympathy for ail the sufferings I know you hâve had. This is a sign, my very dear Sister, of the love which Our Lord has for you, having chosen you to honour him in his sufferings!' (52) This letter is addressed to Marie Poulet in Chars. The Community had serious conflicts with the Jansenist parish priest. He had gone so far as to publicly refuse to give Holy Communion to the Sisters. In Nantes the Sisters were very much criticised. Their consecrated life, lived in the world, surprised and astonished. "How consoled we should be to see ourselves, with the Son of God, subjected to the accusations and judgement of others and entirely destitute of the con solation of créatures. From now on, I shall think of you in this state and shall pray for you before God. I implore him to be your strength" (53) To Nicole Georget, confronted by calumnies in Nanteuil, Louise writes in the same strain: "I hâve keenly felt your pain regarding ail the matters of which you told me. We should not find strange ail thèse calumnies which lying persons wish to say of us since we are Christians and, as well, Daughters of Charity. We are obliged to bear with ail this as we are taught by that great lover of sufferings, Jésus Christ" (54) To the Sisters who are upset and surprised at the many difficulties met with, Louise de Marillac explains that 17

25 the Christian life is a tension, a conflict between the "yes" to the call of grâce and a "no" to our egoism. Herein is found the Cross. "To please God, it is not necessary to always feel joy and consolation. Since the Son of God accomplished the work of salvation of the whole world through grief and pain, it is quite reasonable that if we wish to participate in his merits, we should overcome ourselves and so accept sufferings" (55) "The life by which God wishes you to go to him is by the royal road of the Cross. I do not doubt you will allow yourselves to be led this way, willingly and joyfully, in order to carry out his holy will!* (56) Asceticism, this royal way of the Cross can only be lived in joy and love. Louise even uses the word "sweetness" when writing to Marguerite Chétif: "Our Lord will hâve had you taste the sweetness which soûls, filled with his holy love, feel in the midst of the sufferings and anguish of this life. If this has not been the case and if you are still on Calvary assure yourself that Jésus Christ is pleased ÇTb please' is to be taken in the sensé of 'to honour') to see you make your retreat there. He wishes you to hâve sufficient courage to be willing to remain on your Calvary as he did on his, for your sake. Be assured your 'coming down' will indeed be glorious!' (57) For Louise de Marillac asceticism is not a set of exercises, more or less difficult, indicating contempt for the body, but is, on the contrary, an act of love and a full response to Christ the Redeemer. Baptism, which makes us live the same life as Christ, unités us to his death and résurrection. Louise, while meditating on the passage from the letter to the Romans (58): "We who hâve been baptised in Jésus Christ hâve been baptised into his death" remarks: "This death into which we are baptised is caused by 18

26 the love which Our Lord has for us from ail eternity!' (59) Louise wishes to make of her life a response of love to the love of Christ. "Let us live, then, as if dead in Jésus Christ and, as such, no more résistance to Jésus, no more actions except for Jésus, no more thoughts except in Jésus, in a word, a life only for Jésus and for the neighbour, so that in this unifying love, I may love ail that Jésus loves:' (60) In contemplating the death of Christ on the Cross, the physical death of the Christian and of the Daughter of Charity, takes on a new sensé. Far from being a condemnation incurred by sin, it becomes a last act of love. The magnificent letter of Louise de Marillac to Jeanne Dalmagne, who was dying, should be read and pondered on: "With ail my heart I adore the order and arrangement which Divine Providence seems to wish to make of your life. If it is the holy will of God to take back your soûl may his holy name be blessed! He knows how I regret I am not able to assist you in this last act of love. I believe you will give your soûl willingly to the Eternal Father, desiring to honour the moment of the death of his Son Good-bye, my very dear Sister, with ail my heart I implore Jésus Crucified to bless you with ail the virtues which he practised on the Cross!' (61) During the last years of their lives Monsieur Vincent and Mademoiselle Le Gras also helped each other to live death as an act of love. On the fourth of January 1660 Louise wrote to Monsieur Vincent who was ill: "I most humbly ask pardon, my most honoured Father, for the liberty which I hâve taken in sending you this picture of Jésus crowned with thorns. My one idea was, that I believed nothing better than this example, could help ease ail your sufferings!' (62) 19

27 Louise de Marillac must often hâve repeated the prayer which she wrote one day at the end of a méditation on the Gospel of Saint John: "Hère we are, Lord, at the foot of your Cross to which I see you attached, in order to draw us to you as you promised. Only for your all-powerful Word I would fear the weight of my earthly attachments Act firmly, uniting my love to your death, which, through your Love, triumphs over lifeî' (63) Méditation on the mystery of the Rédemption leads Louise de Marillac to a rich and profound reflection on the service of the Daughter of Charity. Christ, by his Redemptive Incarnation, reveals the créature to himself and discloses to him the sublimity of his vocation and his dignity of child of God. Saint John writes in the prologue to his Gospel: "The Word was the true Light which, coming into this world, enlightens ail, He has given them power to become children of God" (64) Louise de Marillac notes: "The Son of God, in the abjection of the agony of the Cross, has united the créature to his God!' (65) In her méditation and her prayer she allows her pro found désire to be "familiar" with the mystery of the Rédemption, to appear. How often she expresses the wish that ail people, ransomed by the blood of Christ, might, one day, be able to glorify him. "You, my God, who are so good, through the merits of the precious blood of my Saviour, hâve pity on us, on ail the soûls who are in mortal sin, so that, granting them mercy, they may praise you for ail éternité' (66) Louise de Marillac sees the service of the poor, rendered by the Company of the Daughters of Charity, as a means to reveal Jésus to the world and to help each one to become aware of his own dignity. The mission of 20

28 the Company inserts itself into the mission of the Church which again John Paul II clarified in the encyclical "Redemptor Hominis". "The fondamental duty of the Church is to direct the vision and to orientate the conscience and the expérience of humanity towards Christ, to help ail to familiarise themselves with the depth of the Rédemption, which is brought about in Christ" (67) The révélation of the love of Christ is for ail; for ail the poor. No one may be excluded from it. Louise de Marillac writes a few words to Father de Vaux in Angers a few months after the arrivai of the Sisters at the hospital: "Is it not reasonable, Sir, to serve ail the soûls that God has ransomed?" (68) The civil war of the Fronde claimed many victims. In 1652 an orphanage was opened at Etampes to welcome ail the children who had no family. Louise wrote to Jeanne Françoise who had the responsibility for the orphanage: "I am certain you take great pleasure in instructing, as best you can, thèse little créatures, redeemed by the blood of the Son of God, so that they may praise and glorify him for everî' (69) While preparing the régulations for the elderly people of the Hospice of the Holy Name of Jésus, Louise makes a note of her reflections: "The persons brought to this place shall be aided, as much by the instructions they receive, as by the good use they shall make of their Urne, in order to participate in the merits of the life and death of Jésus Christ, for their eternal salvation" (70) In her méditation Louise goes beyond her profound esteem for each person, in her vivid awareness of his dignity and of the greatness of his liberty. The con templation of Christ the Redeemer enables her discover the mystery of the Poor Man, this other Jésus Christ. 21

29 "My prayer was more contemplative than reflective, with a great attraction to the sacred humanity of Our Lord, with the désire to honour and imitate him, as much as I could, in the person of the poor and in ail my neighbours. I learned while reading that Our Lord had pointed out that charity can supplément our powerlessness to render service to his person. This struck me in a particular and very intimate way!' (71) Louise refers to the twenty-fifth chapter of Saint Matthew where Christ recognises as done to himself what has been done "to one of thèse little ones who are my members" She complètes thèse thoughts in another prayer of the same retreat during the year "This neighbour has been substituted in the place of Our Lord for me, by a loving means, which his goodness alone knows. He has made me understand this in my heart, although I am not able to express it." (72) Therefore, in ail truth and certainty, Louise de Marillac can say with Monsieur Vincent: "The poor are members of Jésus Christ. They are our lords and mastersl' (73) Suffering humanity appears to Louise de Marillac as a prolongation of the suffering humanity of Christ. The service of love of the Daughter of Charity is like a pro longation of the Rédemption, permitting this poor person, humiliated and abased, to rise again and to become once more a living being, liberated from evil, and from his sin a free person. Often a song of thanksgiving to the Lord rises from the heart of Louise, for having called her to a vocation so great, so beautiful: "Who are we, who hâve received one of the greatest grâces which God could confer on any créature of whatever condition, calling us to his service, that we would wish to be exempt from ail inconvenience?" (74) 22

30 How often she invites the Sisters to thank God for having chosen them to serve him in the person of the poor: "Many envy you the service you render to God Hâve a willing heart which finds nothing difficult for the holy love of God!' (75) "How happy are you to be employed in the service of God and of the poor!' (76) "You ought to be very grateful for the grâces which God has granted you, placing you in a position to render him such great service!' (77) "I urge you, as earnestly as I can, to consider the obligations you are under to God for the gift of your vocation and for so many blessings which you hâve received from his libéral handî' (78) Fidelity to such a great vocation, which was also so new in the Church, required, on the part of each Sister, a great love for God and a profound désire to imitate Christ the Redeemer. Like ail spiritual masters, Louise de Marillac invites the Sisters to follow Christ as closely as they can. "We can only follow in the footsteps of Jésus, always working and suffering! Furthermore, he would not hâve been able to lead us if his persévérance had not led him to the death of the Cross." (79) The Sisters in Nantes, always caught in many difficulties, question themselves in 1657 as to how they should respond. Louise encourages them to turn their attention to Christ: "What is to be done, my dear Sisters? Nothing else than to be patient and follow, as closely as you can, the example of Our Lord who spent his strength and his life in the service of the neighbour!' (80) It is from the prayer of contemplation of the Incarnate Christ, of Christ the Redeemer, that the Sisters will draw the necessary strength to carry out their service, at times difficult. They will learn from Christ 23

31 himself how to serve the poor. Louise de Marillac understands the importance of prayer. "A person without prayer has no vigourj' will be the comment of Monsieur Vincent in 1658, while speaking on how to spend the day. (81) AH the régulations set up by Louise de Marillac for the différent employments (they are the équivalents of community projects) provide for one hour of prayer each day, most often half an hour in the morning and half an hour in the evening. In her letters Louise recalls the importance of fidelity to the rule: "My dear Sister, what do you think our good God is asking of you in thanksgiving for so many grâces? It is fidelity in his service to ail the points of your ruleî' (82) Louise asks Marie Gaudoin to profit from the return of a Sister who has just made her retreat in the Mother House, in order to "renew herself in the spirit of exact observance of the rules" (83) Louise reminds Françoise Carcireux who is beginning the new foundation in Narbonne, in the south of France, of the importance of "fidelity to God through the observance of the rules!' (84) This fidelity to the rules is the responsibility of each Sister. Rigidity, which would harm the service of the poor, must be avoided. Carelessness, which always finds reasons to neglect prayer, must also be avoided. To the Sisters in Richelieu it is stressed that priority should be given to the service of the poor: "I beg the good God to continue to grant you his holy grâces, especially that of love of your vocation. This love can be recognised by strict fidelity to your rules, in so far as the service of the poor will allow you" (85) When sending a copy of the rules to the Sisters in the hospital in Nantes, it is the adaptation of the rule to the necessities of the service which is mentioned. 24

32 "You will find many things (in the Rules), both for the service of the poor and for your prayers which cannot be carried out at the appointed time, but you must adapt yourself to the custom of the places which Sister Nicole, the Sister Servant, will propose." (86) On the other hand, the Sisters in Chantilly, about the year 1657, seem to rather neglect the time for prayer. Louise reminds them that, to meet Christ in the poor, to know how to "turn the medal", according to the expression of Monsieur Vincent, time should be taken to meet Jésus Christ in prayer. "I hâve been very consoled to learn that the poor are so well served. May God be ever blessed for that. I hâve no doubt that, discharging yourselves of this duty, you will also be equally exact in acquitting yourselves of the fidelity which you owe to God in the observance of your rulesî' (87) Daily prayer prolongs itself ail through the day. Her relationship with Jésus Christ permeates the life of each Sister, her bearing and her attitudes. This is what Louise explains to Laurentia Dubois while giving her the report on the conférence given by Monsieur Vincent on the 18th October 1655: "A practice which Our Most Honoured Father taught us in one of the récent conférences which his charity gave us, will greatly help you. It is, my dear Sister, to accustom ourselves to turn to God at the beginning of our actions, to make an act of humility, recognising ourselves as unworthy. We should make an act of love, undertaking this action for love of him. We should offer it to God, uniting it to the similar action which his Son performed while on earth" (88) Louise de Marillac is well aware that to continue the work of Christ the Redeemer, in the service of the poor and to reveal to them the love of God for them, is a task beyond human capacity. She recommends the Sisters, as she tries in her own life, to allow themselves to be 25

33 invaded by the Holy Spirit; the Spirit of Christ. "It would be good that each morning each one of our Sisters should ask for the blessing of our good God in order to act in the Spirit of his Son while on earth. Thus, while carrying out the works of charity to be performed, this same Spirit may act through them" (89) Louise de Marillac also knows that "no one better than Mary is able to draw us into the divine and human dimension of the Mystery of the Rédemption." (90) "The Blessed Virgin is she who most longed for the manifestation of God's love shown in the Rédemption. I shall hâve recourse to her, that I may, through her intercession, recognise this great good while fearing I may not make proper use of itî' (91) It is Mary who gave to Christ his human life; this life which he will sacrifice for the salvation of ail. It is Mary who gave him his blood; this blood which he will shed on Calvary. Louise implores Mary, the Mother of the Redeemer: "Hâve compassion, Holy Virgin, on ail the soûls, ransomed by the Son of God, who is your Son too. Represent to the Divine Justice the pure bosom which furnished the sacred blood shed at the death of your Divine Son for our Rédemption, in order that its merit may be applied, for their entire conversion, to ail soûls in their agony that they may glorify God for ail eternity!' (92) Louise de Marillac asks Mary, so closely associated with the Rédemption, to grant to the Company fidelity to the vocation which God has confided to it. Louise admired Mary's full response to the design of God. He wished to make dépendent on her "yes" the Incarnation of the Word and consequently the Rédemption of mankind. Also, she asks for ail the Daughters of Charity this same fidelity to the will of God, manifested in their vocation, this same availability to serve suffering 26

34 humanity, to be humble servants of Christ in the poor. This was the whole meaning of Louise de Marillac's initiative in Chartres; to consecrate the Company to the Virgin Mary. "I asked (the Blessed Virgin) for this fidelity for the Company, through the merits of the blood of the Son of God and that of Mary herselft (93) 27

35 TO HONOUR THE TRIUNE GOD In her prayer and méditation Louise de Marillac does not separate the Sacred Humanity of Christ from his Divinity. Jésus Christ, the Son of Mary, Jésus Christ the Redeemer of the world is the Son of God, the Second Person of the Blessed Trinity. With the Church, Louise perceives in Jésus Christ the God who is nothing but Love. The love which is gift and welcome, is at the same time distinction and unity. In the human condition, to be united to the other and to be one with the other, while remaining oneself, cannot be accomplished. Only the love of God can live this distinction and this unity. In the Triune God each divine person gives himself fully, each to the other. Each divine person exists only in an impulse of love towards the other. Louise marvels at this divine Love: "Love of God, in itself, which in the unity of his essence, engendered from ail eternity his Word, by the knowledge of himself and the proceeding of the Holy Spirit. From the reciprocal love of God the Father and the Word is engendered the Holy Spirit. O pure Love, how I love you! Since you are as strong as death take away from me ail that is contrary to you!" (94) In a letter to Monsieur Vincent, Louise expresses ail the joy which fills her heart when she contemplâtes this Love in God: "My heart is still full of joy as it seems to me our good God gave it to understand thèse words: God is my God!' (95) 28

36 Louise, overcome by this love of God, turns towards him in a prayer of adoration. At the same time she expresses her respectful admiration, her praise and her profound désire to participate in the plénitude of this Love. "I adore you, Most Holy Trinity, one God in Three Persons, the Father, the Son and the Holy Spirit and I thank you for ail the grâces which I hâve received from your goodness. I give you my heart and ail I own that I may always carry out your holy will." (96) The feast of Pentecost, celebrating the coming of the Spirit of Love into the Church and into the world, takes on a great importance for Louise de Marillac. Writing to the Sisters in Nantes she tells them of her désire to allow herself be invaded by this Love of God. "Pray for us, my dear Sisters, that it may please Our Lord to grant us his spirit on this holy feast (Pentecost) so that we may be so filled with it that we may say and do only what is for his glory and his holy Love!' (97) Desiring to be totally available to this Spirit of Love, Louise chooses to make her annual retreat between the Ascension and Pentecost, as she writes in her rule of life: "to honour the grâce which God granted to his Church, giving it his Holy Spirit to guide it!' (98) Pentecost is, also, for Louise de Marillac, a reminder of the particular grâces obtained on this feast day. On Sunday, 4th June 1623, in the Church of Saint Nicolas des Champs God granted her the "Light" which would enlighten her whole life. (99) On the eve of Pentecost 1642 the ceiling suddenly collapsed in the Mother House, without claiming any victim. Louise sees in this a very particular protection of God on the Company. (100) Louise loves to recall thèse grâces. On the eve of Pentecost 1645 she wrote to Monsieur Vincent: "Today is the anniversary of the fall of our ceiling. Tomorrow will be that on which our good God once 29

37 made known to me his wishes. I désire that his holy love give itself to my heart as an everlasting lawî' (101) Louise, in a very beautiful prayer, which numerous Sisters hâve often repeated during the centuries, asks the Spirit to make her a participant in the simple and humble Love of God. "Take away my blindness, eternal Light. Simplify my spirit, perfect Unity. Make my heart humble as a foundation for your grâces. May the power for loving which you hâve put into my soûl no longer stop short at my own inordinate conceit, which is, indeed, nothing but a hindrance and an obstacle to the pure love which I ought to hâve through the infusion of the Holy Spirit." (102) Louise also liked to express her admiration for this woman so closely united to the THnity, for Mary, daughter of the Father, mother of the Son and spouse of the Holy Spirit. "AH my life, for time and eternity, I wish to love and honour her, (Mary) and as much as is in my power, to thank the Blessed Trinity for the préférence which it made of the Blessed Virgin to be so closely united to its Divinity. I wish to honour the Three Persons individually and collectively in the Unity of the Divine Essence!' (103) Louise finishes one of her méditations on the Blessed Virgin by this prayer: "May every créature render you the glory you deserve as beloved Daughter of the Father, Mother of the Son and worthy Spouse of the Holy Spirit!' (104) However, Louise does not remain "in ecstasy". She desires that this Divine Life, which is ail Love and Gift, be the model of her own. To honour the reciprocal gift of the Father, Son and Spirit, she wishes to give herself to God; to belong to God. To honour the plénitude of the Love lived by the Three Divine Persons she proposes 30

38 the Trinity as an image of community life. To follow Christ, to imitate his life, to serve him in his suffering members implies a total gift to God. Louise often repeats this to the Sisters. The vocation which God confided to them, this prolongation of the Rédemption, supposes a full fidelity to God. "We must belong to God, whose désire it is that we only wish what he wishes" (105) "We must belong to God, entirely his, so we must be detached from ourselvesî' (106) "Let us give ourselves to God in the manner he wishes." (107) To belong to God is to allow the Divine Life invade one's existence. It is, as Louise de Marillac says, to allow "the impression of Jésus Christ" (108) to be engraven on one's soûl. It is to the Trinity that Louise addresses herself, that this image received in Baptism, should remain fully alive in her. "(O my God) may it please your will to corne to me and to restore in me the grâces which your goodness bestowed on me in holy Baptism. Eternal Father, I ask this mercy through the plan, which you hâve had from ail eternity, of the Incarnation of your Son. By his merits, O my Saviour, grant me this grâce through the love which you hâve for the Blessed Virgin. Most Holy Spirit, work this marvel in this unworthy subject by the loving union you hâve, from ail eternity, with the Father and the Son!' (109) So that she might be profoundly filled with the Love of God, Louise appeals to the Trinity and also to the love which Jésus has for his Mother. Louise de Marillac shares very simply with her Sisters her life of Faith and her spiritual expérience. She knows that to live this "marvel" of union with God one must first begin by emptying oneself. God cannot corne to an encumbered soûl. Louise advises Marguerite Chétif, who is passing through a period of spiritual aridity, to 31

39 live this deprivation in peace. She knows, from expéri ence, how thèse periods, apparently difficult, are times of expérience of God. But often it takes many years to understand this. "I am not surprised that Our Lord has shared with you his interior sufferings. I do not doubt that his grâce will humbly sustain you in your abandonment and dryness for God. Do you not yet know, my dear Sister, that they are the means by which the sacred Spouse of our soûls takes his good pleasure when one uses them with a loving patience and tranquil acquiescence?" (110) Louise asks Françoise Carcireux, who is too anxious for perfection, to allow God rather more liberty to act in her. Union with God is not the resuit of our efforts alone, God cornes to us in ways, which, at times, are not known to us. "This union is often brought about in us and without us, in a manner which God alone knows and not in the way we would wish" (111) This relationship with God can only be lived in simplicity and humility. The examination of conscience and the revision of life are necessary, but they ought to be a help and not a source of tension and discouragement. Louise recalls the times when she sought God with much anxiety and tension. "We are greatly mistaken if we hope to acquire this perfection through the care and continuai concern we take to recognise ail the movements and dispositions of our soûl To continually make of our life a hell (intolérable suffering), examining ourselves in détail and reporting on ail our thoughts, is a useless work if not a dangerous one. I tell you what was once said to me." (112) Louise, counsels her correspondent, Françoise Carcireux, to go to God "plainly, simply, without such subtlety!' (113) 32

40 The Sisters are requested to practise, in their lives, this fidelity to God and this profound union based on Love. The service of the poor is the expression of this selfgiving to God. In her last letter, written on 2nd February 1660, Louise explains to Jeanne Delacroix the import ance of the bond between service and prayer, between gift to the poor and gift to God. "You know that exterior actions, whatever they may be, even for the service of the poor, cannot please God very much or merit us recompense if they are not united to those of Our Lord who is always working, having God his Father in mind. You are well established in this, my dear Sister, and also try to expéri ence the peace of the soûl thus resting on her Beloved." (114) The Trinitarian life, ail love and gift, is proposed by Louise de Marillac as an image of community life. God is not a solitary God. The Trinity are three persons who give themselves fully, each to the other. They are three persons who live perfectly the reciprocity of love. Thus should be lived the community life of the Daughters of Charity. "It seems to me that, to be faithful to God, we ought to be in great union with each other. As the Holy Spirit is the union of the Father and the Son, the life we hâve voluntarily undertaken ought to be lived in this great union of hearts" (115) The Trinity reveals to us what a person is: "a being of relationship who fulfills himself in giving. Not seeking himself, he find himself in the other!' (116) To accept the other in his différence is to recognise him and to accept him as a person. "They will always be in genuine union with each other, being careful not to allow disunion appear, even when evil habits and moods tend to disagreement. They should always remember to honour the union of the Most Holy Trinity by whom ail the order of the world has been arranged and preserved." (117) 33

41 Louise emphasises how support and cordiality are an intégral part of every community life. To hâve affection, esteem, respect and equality amongst the Sisters is to honour the Trinity. "I recommend to ail our Sisters support and cordiality so as to honour the unity of the divinity in the diversity of the persons of the Blessed Trinity!' (118) Community life is rooted in the Trinitarian Life. It finds its source and draws its dynamism from it. This life together is the place where love and the gift of self to others dwells. It becomes a sign of the Incarnation and the Rédemption, brought about by Jésus Christ. The Love of God for us is so great that he desires a profound union between the divine and human natures. The Incarnation is already a manifest sign of this love. "However", says Louise, "that does not suffice". This présence of the Divinity on earth among us must be prolonged. One must be permitted to be united more intimately with the Divinity. The Eucharist, "this invention, so admirable and so incompréhensible, on the human dimension," (119) is God's response. "The greatness of the love of God for us does not content itself with that (the Incarnation), but wishing an inséparable union between the divine and human nature, he achieved, subséquent to the Incarnation, the admirable invention of the most Holy Sacrament of the altar. The plénitude of the Divinity in the second Person of the Most Holy Trinity dwells continually in this sacrament." (120) Louise is for ever praising this sacrament of the love and of the gift of God to us. How is it possible to thank God for such love? "We must try to penetrate God's reason for this action, so admirable and so incompréhensible on the human level. Not being able to understand any other than his pure love, we must, by acts of admiration, adoration and love, render glory and honour to God, 34

42 thanking him for such a loving way of uniting himself to us" (121) To receive the Body of Christ is to become a partici pant in the very life of Christ, of his holy humanity and of his divinity: "I believe we should always hâve the right intention when receiving Holy Communion, without any taint of human respect. Our sole motive should be the love which we should hâve for the holy and divine humanity of Jésus Christ. We should be faithful to him and respond to the love which he has for us in this most Holy Sacrament." (122) This union with Christ, this communion, gives us the capacity to live like Christ, to be united to his will and to become like Christ. Reflecting on the time spent after Communion Louise writes: "To make acts of thanksgiving, sometimes simply to the Divinity, at other times multiplying thèse acts separately to the three Divine Persons, according to their attributes. We should rejoice while admiring this admirable invention and loving union. By this union, God, seeing himself in us, renders us once again his equals, by communicating, not only his grâce but also himself, which, applying to us so efficaciously the merits of his life and death, enables us to live in him!' (123) How can a human being thus dare to unité himself to his God and to draw near to him? Louise recognises she is not worthy of this. The désire for this communion does not corne from her only, but from God himself. "The sight of my abjection, remembering my faults and infidelities to God, makes me fear to approach Holy Communion. It seems to me that my spirit was given to understand that God wished to corne to me as if to his own héritage or to a place entirely belonging to him!' (124) The Eucharist, mémorial of the Sacrifice of the Cross, 35

43 makes real the désire of Christ to render to us our dignity and to liberate us from our sins and from ail evil. The bread and wine offered during the Eucharist are the fruit of our work. It is therefore the whole life and the whole human history which Christ présents to the Father. Christ becomes incarnate in this humanity, to divinise it. "We hâve reason to believe that the assurance which Our Lord has given, to be always with us, was designed to sanctify soûls by this continuai, though invisible, présence, through the application of the merits of his actions to those of his créatures. This was, either to ask his Father to wipe out our sins, or to render agreeable to God the good actions, which, through grâce and united to his merits, we would perform!" (125) In her service and by her service for the poor, the Daughter of Charity strives to render to each ail his dignity as person and as child of God. Having received Holy Communion, the Body of Christ, she can bring to ail this great love for humanity which goes so far as to give her life for them. Louise's méditation is, perhaps, rather difficult to read but she expresses the loving concern which God has for us, made in his image and ransomed by his Son. "It seemed to me that the sacred humanity of Our Lord is continually présent to us, sanctifying soûls by the application of his merits I understood that the Rédemption cornes through his Incarnation. This sanctification is by means of our union with God in the person of his Son. This présence continually applying its merits to each soûl, is joined in a personal union with God and is honoured by ail nature. So God looks upon ail as his image. (126) The Incarnation of Christ and his union with us in the Eucharist allows God, while looking at each one, to say: This is the image of my Son made man, this is my son. 36

44 The poor, the lowly ones, really are, in the eyes of God, other Christs, completing (as Saint Paul says) in their flesh the Passion of the Son of God. In meditating on the Eucharist, on receiving the Body of Christ, Louise de Marillac naturally finds Mary, the Mother of the Redeemer. The Eucharistie célébration highlights her maternity, for, during this liturgical célébration of the Rédemption "Christ renders himself présent in his real body, born of the Virgin Mary!' (127) "God so wished to honour the Blessed Virgin, that we can say, she had some part in contributing to ail the mysteries Our Lord worked. She contributes to his humanity by her virginal blood and milk. So, considering Mary in this way, I congratulated her on her excellent dignity, that by this means, she contributed to the divine and perpétuai sacrifice of the Cross, re-enacted and offered on our altars" (128) Each time Louise contemplâtes Christ she meets Mary. In her she sees the Mother who helps us understand and penetrate ail the mysteries of Christ. She is the Mother who welcomes ail. She welcomes ail those ransomed by the blood of her Son and by that of her own. To pray with Louise de Marillac is to consider and to contemplate Christ in ail his mysteries: Christ, the Son of God, second person of the Blessed Trinity. Christ, Word made flesh, Son of Mary. Christ, Redeemer of the World. Christ, living in the Eucharist. Christ, présent in the poor. To pray with Louise de Marillac is to address to God a prayer of praise and of thanksgiving for the marvel of his love and to ask him that this love may be experienced, again and again, by ail. To pray with Louise de Marillac is to désire that prayer incarnates itself in daily life: 37

45 38 in the spiritual life, by total gift to God. in community life, by uniting with the Trinity in its unity and its diversity. in the life of service, prolonging the work of the Rédemption, particularly close to suffering humanity. "Continue courageously, advancing, from moment to moment; on the way God has placed you, so that you may reach him!' (129) St. Nicolas-Des-Champs

46 Notes for the Chapter PRAYING WITH LOUISE DE MARILLAC 1. Conférence of the 24th July 1660 Coste X Conférence of the 3rd July 1660 Coste X Conférence of the 3rd July 1660 Coste X Conférence of the 3rd July 1660 Coste X Conférence of the 3rd July 1660 Coste X André DODIN: Saint Vincent de Paul and the Charity Le Seuil Edition 1960 L S.W. 7. To Monsieur Portail, 21st June 1647 L Rule for the Sisters of the Hospital of Angers Coste XIII p Conférence of the 24th July 1660 Coste X p A 13B; On the mystery of the Incarnation... p A.26 Reasons for giving oneself to God to receive the Holy Spirit p A.I3B On the mystery of the Incarnation p To Monsieur Vincent about 1646 L A. 1. Rule of Life p Dévotion to the Virgin p Oblation to the Virgin p A. 8 Retreat p A. 8 Retreat p A. 9 Retreat p A. 14B Of the Virgin p To Geneviève Doinel 28th Dec L To Barbe Angiboust, Dec L To Anne Hardemont, about 1659 L To Anne Hardemont, 20th Dec 1659 L Gospel of St. Luke 26. A. 8 Retreat p To Jeanne Lepintre, Sept L To the Sisters of Poland, 19th Aug L To the Sisters of Richelieu, Oct L A.55 Order of the Day p Gospel of St. Matthew 11, To the Sisters of Angers, 9 Sept L Gospel of St. Matthew 11,30 39

47 L S.W. 34. To Jeanne Lepintre, 17 May 1648 L3O3 35. Gospel of St. Matthew 20, To Madeleine Mongert, 27th June 1645 LI To Marguerite Chétif, loth Jan L A. 76 Many customs of the Principal House. p To Monsieur Vincent 24th March 1646 L To Monsieur Vincent 4th April 1655 L A. 26 Reasons for giving oneself to God to receive the Holy Spirit p A. 26 Reasons for giving oneself to God to receive the Holy Spirit p.] A. 31 B Thoughts on the Immaculate Conception p John-Paul II The Redeemer of Mankind 45. A. 7 Thoughts of the Retreat p A. 7 Thoughts of the Retreat p A. 5 Retreat p A. 21B Méditations p To the Sisters of Chantilly 5th July 1658 L58O 50. To Anne Hardemont, 3rd Sept L2I8 51. To Elizabeth Martin, 5th July 1641 L To Marie and Clémence 5th July 1657 L To Jeanne Lepintre, 4th May 1650 L To Nicole Georget, 28th March 1659 L6I4 55. To Nicole Haran, 4th Jan L6O5 56. To Charlotte Royer, 20th Nov L To Marguerite Chétif, 22nd Sept L Epistle to the Romans 6,3 59. A. 23 Thoughts on Baptism p A. 23 Thoughts on Baptism p To Jeanne Dalmagne, March 1644 L To Monsieur Vincent, 4th Jan L A. 27 Pure Love vowed to God p Gospel of St. John 1, A. 39 Motives for engaging in prayer for the Congrégation of the Mission p A. 49B Prayer to be said morning and evening p John-Paul II The Redeemer of Mankind 68. To Father de Vaux 26th July 1640 L To Jeanne Françoise, 19th July 1653 L Notes on the organisation of the Hospital of the Holy Name of Jésus p

48 L S.W. 71. A. 26 Reasons for giving oneself to God to receive the Holy Spirit P A. 26 Reasons for giving oneself to God to receive the Holy Spirit P cf. to the Sisters of Angers, July 1644 L To Cécile Angiboust, 17th Feb., 1652 L To the Sisters sent to Serqueux in 1645 L To the Sisters of Nantes, 8th May 1647 L To Cécile Angiboust, 16th Dec L To the Sisters of Liancourt, about 1650 L To the Sisters of Angers, about 1640 L To the Sisters of Nantes, loth Feb L Conférence of 13th Oct Coste X p To Elizabeth Martin, Oct L To Marie Gaudoin, 8th Nov L To Françoise Carcireux, about 1656 L To the Sisters of Richelieu, Oct L To Nicole Haran, 30th April 1659 L To the Sisters of Chantilly, 30th Jan L To Laurentia Dubois, Nov L A. 85 Instructions given to the Sisters sent to Montreuil P John-Paul II The Redeemer of Mankind 91. A. 19 Of the love which God witnesses in the mystery of the Rédemption P An Oblation to the Virgin Mary p The account of the pilgrimage to Chartres... LUI 94. A. 27 Pure love vowed to God P To Monsieur Vincent, about L A. 49B Prayer to be said morning and evening p To Jeanne Lepintre, 19th May 1651 L Régulation of life in the world P A. 2 Light P A. 75 On the conduct of Divine Providence.. P To Monsieur Vincent, 3rd June 1645 L A. 26 Reasons to give oneself to God to receive the Holy Spirit P-! A. 31R Thoughts on the Immaculate Conception P A. 4 Oblation to the Virgin P To Madeleine Mongert, June 1642 L To the Sisters of Nantes, 8th May 1647 L To Monsieur Vincent, 31st Dec L A. 8 Retreat P-44 41

49 L S.W A. 26 Reasons to give oneself to God to receive the Holy Spirit p To Marguerite Chétif, 15th Oct L To Françoise Carcireux, ISth July, 1656 L To Françoise Carcireux, about 1656 L To Françoise Carcireux, about 1656 L To Jeanne Delacroix, 2nd Feb L A. 75 On the conduct of Divine Providence.. p François Varillon, Joy of Believing, Joy of Living. Edition of Le Centurion 117. A. 84 Manner of treating the sick at the Hôtel-Dieu of Saint Denis p To Jeanne Lepintre, lst June 1649 L M. 72 Of Communion p A. 14 Thoughts on the Incarnation and the Eucharist p M. 72 Of Communion p A. 71 On Holy Communion p M. 72 Of Communion p A. 17 Fear and consolation experienced regarding Communion p A. 14 Thoughts on the Incarnation and the Eucharist p A. 14 Thoughts on the Incarnation and the Eucharist p John Paul II. The Mother of the Redeemer 128. M. 5B. The Virgin Co-Redemptress p To Cécile Angiboust, 8th Feb L360 42

50 Together in the Image of the Blessed Trinity 43

51 COMMUNITY LIFE The Company of the Daughters of Charity came into being on the 29th November, 1633, the day when Louise de Marillac united in her home some of the girls who, for many years had served the sick poor of the Confraternités of Charity. Gobillon, the first biographer of Mademoiselle Le Gras, relates the beginnings of the Daughters of Charity. "Thèse girls who depended only on the Ladies of the parishes without any relationship or correspondence between themselves and not being under the direction of a Superioress, were not well instructed for the service of the poor or for the exercises of piety. As some of them had to be changed or sent to new establishments, it was not easy to hâve them ail trained" (1) This is why Monsieur Vincent believed it was necessary to unité thèse girls in community under the direction of a Superioress, so that they might be formed for the works of charity and that there might always be some of them on reserve, ready for other needs. He placed some girls in the hands of Mademoiselle Le Gras to lodge them in her house and to hâve them live in community. She lived, at that time, near St. Nicholas de Chardonnet and she began this little community in the year 1633, on 29th November, the eve of the feast of St Andrew. It was thus that the Company of the Daughters of Charity, servants of the poor, came into being. Life in community seemed, from its beginning, to be one of the essential supports of the vocation of the Daughters of Charity. 45

52 The Sisters, from day to day, were to discover the beauty of community life, its worth, but also its difficulties, its demands and its restraints. Louise de Marillac, in her letters, her counsels and in her advice, often explained the fundamental reasons for this "living together" and specified the means to be taken to "live together" in the likeness of the Blessed Trinity. 46

53 WHY BE TOGETHER? WHY COMMUNITY LIFE? In 1630 Marguerite Naseau, this extraordinary girl, full of initiative of the love of God and the poor and anxious for the formation of others, met Monsieur Vincent. In a love completely evangelical, she made herself the servant of the sick poor of the Confraternities of Charity and accomplished the humble and lowly duties which the Ladies could not ensure. Her example was catching. Other young girls came and involved themselves in this new service, to respond to the multiple and diverse needs of the most deprived. Monsieur Vincent asked Louise de Marillac who had become his associate, to undertake the formation of thèse girls. However, little by little, Louise questioned herself, how could thèse young country girls, isolated in the parishes and the small villages hold on and last in their service? How could they acquire the necessary compétence to assure quality of service? What spiritual help could they receive to witness to the charity of Christ through their arduous and sometimes difficult work? Inspired by God and remembering the Light of Pentecost, Louise sensed the necessity to bring them together in some sort of Confraternity, or Community. This life together would support the gift of self to others and would be a mutual enrichment by the sharing of expériences and the life of Faith. After long reflection on the part of Monsieur Vincent, Mademoiselle Le Gras and the Ladies of Charity of Paris and having sought the will of God in prayer, the décision was taken. Monsieur Vincent states this in a conférence to the first Sisters: 47

54 "Mademoiselle Le Gras, to whom God had given the life-long zeal for his glory was asked to take the girls under her direction to train them in dévotion and in the manner of serving the poor". (2) The Company of the Daughters of Charity has been willed by God for the good of ail those who are suffering misery and distress. Community life is a guaranty ofthe Service ofthe Poor, because it testifies, at the same time, to its existence and to its quality. Monsieur Vincent, in the conférence of 14th June, 1643 underlines forcefully this fundamental idea: "Your principal concern, which God particularly asks of you, is to hâve great care to serve the poor who are our Lords, who are our Masters It is for this God has called and assembled you; it is for this that God has formed the Company". (3) Louise de Marillac often refers to this point in her letters: it is to serve the poor; to serve them well that the Daughters of Charity live together in community. In 1644, three new Sisters were sent to the hospital in Angers. Louise notified Father de Vaux, the spiritual director of the Sisters. She explained to him, that thèse new girls would renew the fervour of the first Sisters "to better serve the poor togetherî' (4) In the counsels which she gave to Anne Hardemont and Marie Lullen at their departure for Montreuil-sur- Mer, Louise de Marillac insisted strongly on the impor tance of community life. "True Daughters of Charity, to carry out well what God asks of them, should be but one..." (5) The mission confided is not an individual but a com munity mission. It is together that the two Sisters accomplish it. Louise repeats the same to Barbe Angiboust who is living in community with Jeanne in Brienne: "What God asks of you at présent is: great union and 48

55 support, one for the other and that you labour together at God's work, with great meekness and humilityt (6) If Louise de Marillac insisted so much on union amongst the Sisters it was because she was aware that every rupture in community life risked bringing about very soon, a break down in the service of the poor. As far back as 1639 Louise asked the two Sisters in Richelieu to reflect on the conséquences of their disagreement. "You give the impression of not esteeming the holy exercise of Charity. How will you dare one day appear before God to render to him an account of the great grâce he granted you in calling you to your présent state of life?" (7) In Nantes the conflicts between the Sisters had serious results on the service of the sick in the hospital. Louise wrote of her profound grief: "I hâve been told that lately a girl died without assistance and that happened because many Sisters were in the town Dear God, Sisters, what reasons we hâve to humiliate ourselves I would wish to be able to perform some penance and every time I am told of the good done by the Company I blush with confusion, thinking of the disorder in Nantes". (8) The Sisters go to the town looking for people who will listen to them and to whom they confide their disagreements. The counter witness given by the community in Nantes is such that the Administrators consider sending away ail the Sisters. When fraternal charity disappears and community life is only discord and confusion, the poor are very soon badly served or not served at ail. The service of the poor is at the heart of ail the worries of Louise de Marillac. Preparing the conférence on the manner in which Sisters ought to behave in ail the places where they are sent, Louise notes the faults which could arise if the Sisters are ill-informed of their obligations: "It could happen that, instead of the union which they should hâve together, there could be discord among 49

56 them, which could hâve a most damaging outcome for the Company and most contrary to what God asks of them". (9) To the two Sisters leaving for Montreuil-sur-Mer she underlines the conséquences of a division among them: "If division appears among you and you quarrel, you will inevitably be sent away". (10) The conférence of Monsieur Vincent of the 25th May, 1654, has for thème "the conservation of the Company". Louise de Marillac puts in writing her thoughts on the future of the Company, on the importance of fïdelity to the vocation received and to the service confided by God. In the course of the conférence she only reads the first part of her note. Monsieur Vincent stops her to give some explanations. The end of Louise's reflection is very impressive: "If the Sisters, forgetting what they are think of establishing themselves independently in any place and if this behaviour influences many of the Company, it is to be feared, that it would displease the good God and would cause total ruin" (11) The Sisters who would wish, while continuing the work of the confraternities, to live independent lives out of community would be, in the opinion of Louise de Marillac, a sign of death for the service of the poor. Fraternal community life is vital for the service of the poor. It is at the same time support and source of dynamism. Actually it is lived in each small house. In the parishes and in the villages, the Sisters are sent two together, sometimes three. The community will be more numerous in the hospitals: 5 or 6 in Saint-Denis, Fontainebleau 9 to 12 in Nantes and Angers. It happens sometimes that a Sister is alone, following a sickness, a change, the annual retreat of her companions or due to the necessity of a service. Louise de Marillac always suffers from this situation. In

57 Legend: Hospital U Hospitat and School I Parish and School A Orphanage i '" <-..-. i S (-\ /. / \,...' \ ".. r-*"*-. v' i ( tf«int-r«rtc«u '. 1. t \ n4 VUIIIII ^ vy différent houses of the Daughters of Charity

58 she voices her anxiety to Jeanne Françoise to see her alone in Etampes: "It is true that you hâve reason to be annoyed at being so long left alone and not hearing from us as often as you should. I beg your pardon". (12) Louise de Marillac expériences great difficulty in replying to ail needs and to ail appeals. The Sisters are not numerous. Sicknesses are fréquent as also are the deaths. At the end of the year 1656 Claude Chantereau died at Sainte-Marie-du-Mont at the extrême boundary of Normandy. Elizabeth Jousteau, her companion, finds herself ail alone. The sick are numerous and cannot be abandoned. Louise de Marillac confides her anxiety to Barbe who is at the other extremity of Normandy. "I suffer very much at such a delay in sending help and consolation to our poor afflicted Sister. But, my dear Sister, you could not believe the difficulty we hâve in finding someone suited to such far-away places, because of the demands made from diverse places. One must hope for help from Divine Provid ence and for that I ask you to pray to Our Lord". (13) A Sister alone in a parish, or in a village, is always an exception. If a Sister has to live alone for a certain time it is because of the service of the poor. Louise then supports her more attentively. Catherine Baucher came to the Mother House for her annual retreat. Her stay in Paris is prolonged, either for a time of formation or in likelihood of a change. Louise is worried about Marie Donion who is left alone in Brienne. "You need not doubt that we think often of you, knowing with regret that you are ail alone, although I hâve great confidence in God and your good angel. I believe also that the sub mission which his goodness has granted you, serves you as a consolation and I implore this of him with ail my heart. I was longing for the consolation which your letter would give me and for this I thank you!' (14) The spiritual testament of Louise de Marillac reveals 52

59 what she holds dearest to her heart and shows the link between the service of the poor and fraternal life. "I pray God to grant you the grâce to persévère in your vocation, that you may serve him in the way he asks of you. Hâve great care of the service of the poor and above ail live well together in great union and cordiality, loving one another, so as to imitate the union and the life of Our Lord". (15) 53

60 HOW TO BE TOGETHER HOW TO LIVE COMMUNITY LIFE Louise de Marillac situâtes the community life of the Daughters of Charity within the mystique of the God Trinity. Telling Monsieur Vincent of her pilgrimage to Chartres in 1644 to consecrate the Company to the Virgin Mary, she wrote: "I asked God that he would make a strong and pleasant bond between the hearts of ail our Sisters so as to honour the union of the three Divine Persons". (16) The Trinitarian life is the incomparable communion between the three Divine Persons. While being perfectiy united they are at the same time also perfectiy distinct: The Father exists only in giving himself completely to the Son. The Son only exists in being an impulse of love towards the Father. The Father and the Son are not immersed in the Holy Spirit. Writing to Jeanne Lepintre Louise de Marillac underlines the importance for each community to enter fully into this mystery of the Trinitarian life. "Tell ail the Sisters that I recommend to them support and cordiality so as to honour the unity of the Divinity in the diversity of the Persons of the Holy Trinity". (17) Community life is, before ail, a reality of Faith. It is from God himself that the Sisters learn that to love is to welcome and to give. Ail during her life Louise patiently explains to the Sisters that to live together in imitation of the God-Trinity is: to live unity so as to honour the union of the three Divine Persons, 54

61 to respect diversity so as to honour the distinction of the three Divine Persons, to welcome that which compléments in view of the same mission so as to honour the common work of the three Divine Persons. To Live Unity Louise de Marillac, contemplating the Blessed Trinity, considers particularly the Love which unités the three Divine Persons; the Love which is the three Divine Persons. She invites the Sisters to live together, in imitation of the Trinity, in a profound communion where each involves herself with ail her capacity of faith and love. "Because of our relationship with the Blessed Trinity we ought to be but one heart and act in the same spirit, just like the three Divine Persons". (18) It is the whole personality, heart, soûl and spirit which commits itself, by a free, conscious choice to this community for life. The Founders look upon the union of hearts and spirits, sincère and profound affection as cordiality, a term which today is very little used. In the course of a conférence Monsieur Vincent explains what this virtue is: "Cordiality is the effect of the love which one has in one's heart it is the joy which one feels in one's heart when one sees a person one loves which is évident by one's expression and by words of friendship". (19) Cordiality, like ail that cornes from the heart is warm, sincère, spontaneous, benevolent and friendly. It is also a "cordial", that is to say, a stimulant, an uplift or a tonic. Spontaneous affection, real friendship and good will are sometimes difficult to live. This is what motivâtes the insistence of Louise in her letters and in her writings. The reading of many authors of the seventeenth century 55

62 helped her develop her knowledge of human nature. As well, she sees and knows how the Sisters live in the différent communities. She knows that tempéraments differ, that humours change, that certain characters are very assertive and others very withdrawn within themselves that tensions and conflicts could crop up. Louise de Marillac explains to the Sisters of the hospital in Angers the féminine psychology with its variations. She points out to the Sisters that one limits oneself too often to exterior aspects: "If a Sister is sad, if she is rather annoyed, if too quick or if too slow, well, what would you hâve her do? It's her disposition. And though often she tries to overcome herself, nevertheless, she cannot prevent thèse inclinations from often appearing. Should a Sister who ought to love her as she loves herself, be angry with her, bully her, scowl at her? O Sisters, take good care not to do this. Do not prétend to notice, do not dispute with her, remembering that soon it will be your turn when you will need her to do likewise for you". (20) Speaking to the Sisters regarding the relationship between them during the time of "récréation" Louise insists on this récognition of human nature and she always recommends a kindly regard for one's Sister. "Hâve a spirit of charity which prevents you judging another too easily considering how natural inclinations or habits hâve power over the spirit and how almost impossible it is to rid oneself of them:' (21) Louise knows the Sisters well. During one of her absences she writes to Jeanne Lepintre who is replacing her as Sister Servant in the Mother House, pointing out to her the précautions to be taken to maintain peace in the community. "I beg you, Sister, if it happens that a Sister appears rather bitter or agitated try to divert it, so as to main tain meekness and cordiality". (22) 56

63 Louise warns Anne Hardemont and Marie Lullen that they ought not be surprised if some petty discord crops up amongst them. "If God permits that some little différences corne between you, some annoyances, let them not be perceived". (23) When thèse difficulties happen, the Sisters should not be discouraged, but they should be urged to résolve them as soon as possible. They should take the necessary steps to overcome thèse difficulties and to avoid them. One of the first means proposed by Louise de Marillac is to hâve charity in one's heart, that is, to develop in oneself a true friendship for one's Sister and to discover what is good and beautiful in her. "If we accustom ourselves to esteem and speak well of our Sisters, the spirit of unity, of meekness and of real charity will be formed in the Company, as seems to be the design of God in forming the Company". (24) The discovery of the richness of the other becomes a source of joy. "Good understanding is necessary so that what one does makes the other happy". (25) To hâve charity in the heart is to chase away ail négative ideas regarding one's Sister; it is to try to understand the difficulties she encounters. Elizabeth Turges remarked that one of her companions had diffi culties in her relationship with her. Louise advises her: "I saw the little aversion which you reported to me of one of our Sisters. In your charity you must hâve great compassion and support. Don't you know that usually this is part of a natural disposition and one is not master of it?... one must try to win hearts by support and cordialité' (26) Françoise Carcireux has the same difficulties with her very young companion Anne Dénouai. Louise encourages her to overcome her own feelings and to treat her Sister with great care and tactfulness. "I beg you, Sister dear, to be a real consolation to our 57

64 dear Sister Anne and to help support her with cordiality. Being first to show honour and respect helps very much to win hearts" (27) To hâve charity in one's heart is also to avoid criticising and speaking against such or such a person, especially in small groups or clans. "Often we judge the intentions and actions of our Sisters other than what they really are. We must help each other form a habit of speaking well of our Sisters:' (28) In February 1644 Monsieur Lambert makes a Canonical visit of the Community in Angers. In the report he sends to Mademoiselle, he points out that it seems to him some changes are necessary. In the course of the year four Sisters are recalled to Paris. Two new Sisters arrive in May, then three others at the end of the year. Louise de Marillac would love the community to join together for the great good of the sick but she fears the formation of small clans. She warns the Sisters of this: "Let us beware of peculiarities and pettiness or cliques together against mutual charity!' (29) The three Sisters from Poland who live together in great cordiality are requested not to close in on themselves but to open up to the three new Sisters who are coming to join them. "You hâve always told me that you were but one heart in your three persons. In the name of the Most Holy Trinity whom you hâve honoured and should honour, I beg you to enlarge that heart that our three Sisters may enter into this cordial union." (30) If cordiality invites one to look at the positive in each companion and to speak well of her, Louise de Marillac gives however this counsel, full of Christian wisdom: "Be on your guard that whatever you say of another cornes from a truly Christian heart and not from sham virtue." (31) 58

65 To hâve charity in the heart is, surely, to love one's Sister as Jésus Christ loves her: "Stir up in your heart a great love for our dear Sister Louise love her as Jésus Christ Himself would wish!' (32) Jésus Christ is ceaselessly proposée! to the Sisters as the source and model of ail Charity. He has shown his Love very particularly towards each one by calling her to follow and to serve him in the poor. It is this Love which unités the Community, of which it is its strength, its hope and its joy. Support is the second means proposed by Louise de Marillac so that community life may be, for ail, invigorating, warm and stimulating. The word "support" is very much used by the Founders. It is important to give it once again the strong meaning which it had in the seventeenth century. Support is a prop and a stay. It is help and encouragement in difficulties and trials. According to Louise de Marillac support builds community unity. "I recommend to you and to ail our Sisters genuine cordiality and support, so necessary to live in the union of perfect Daughters of Charity!' (33) When sending her New Year greetings to Nicole Haran, Sister Servant of the community in Nantes, Louise desires that ail the Sisters allow the love of God to kindle their hearts. "I implore the love of Our Lord to fill your dear heart with its holy fiâmes so that your dear little com munity may feel its sparks by the cordiality and the support which is customary with you. I wish the very same for ail our dear Sisters thèse virtues being absolutely necessary for every Christian but par ticularly for Daughters of Charity!' (34) To support the other and to bring her help and aid is first of ail not to humiliate her because of her failings or her faults. No one is proof against a fall. 59

66 "I beg you to renew yourself in the spirit of union and cordiality which the Daughters of Charity should hâve by exercising this same charity accompanied by ail the Christian virtues, I recommend especially support for one another which is our dear virtue. I recommend it to you as much as I can as it is absolutely necessary because it always helps us not to regard the faults of others harshly. We should always excuse them while humiliating ourselves" To excuse the fault of another is not to deny it. One must know how to distinguish the sinner from the sin. An error, an omission, or a blunder ought not to draw down a lasting judgement on the Company. "The small faults which appear in others should be viewed apart, always suspending judgement and excusing thèse first impulses as we wish others would excuse ours, bearing with us for the love of God." (36) Louise puts her Sisters on their guard against féminine curiosity, always wanting to know what is happening elsewhere, always in a hurry to speak of the small faults noticed in one or the other. The suppression of this habit is indispensable for the maintenance of union in the Company. "Strict restraint of our curiosity is very necessary for us especially when the Sisters are together. Usually one is in a hurry, wishing to find out the faults and moods of one or the other and also to relate what one knows about them" (37) Support, "this virtue which is absolutely necessary" permits a Daughter of Charity to Iive the three virtues which characterise her. Being humble she knows she is capable of committing ail the faults that others commit. Being simple she is willing to help her companion Iive through her difficult moments. In ail charity she allows the joy of this fraternal and reciprocal help to be seen. "If humility, simplicity and charity which give support, are well established among you, your little 60

67 Company will be composed of as many saints as of persons. But one must not wait until another begins. Let us be the first to begin." (38) Seeking to go to the Lord together the Sisters live humbly, simply and in charity, in reciprocal support. "Does the strong support the weak, each one in turn, cordially and lovingly?" (39) The third means proposed by Louise de Marillac to live well together is to know how, when necessary, to reestablish charity through reconciliation. "As soon as we notice that we hâve displeased or that we displease one or more of our Sisters, we ought to go on our knees to ask pardon. Oh, what a practice! I recommend it to you for the love of Our Lord!' (40) The asking of pardon, an attitude completely evangelical permits, each one to recognise her own weakness, to wipe out the wrong committed and to correct herself of her faults. Louise encourages Barbe to take this step of reconciliation towards her companion. "Throw yourself at her feet and ask her pardon for your coldness in her regard and also for the pain you hâve caused her, promising, with the help of God's grâce, to love her as Jésus Christ himself commandsî' (41) The importance of reconciliation is stressed also by Louise for Christine Rideau, Sister Servant at Montmirail; it removes resentment and murmuring and it develops mutual confidence and good feeling. "I praise God with ail my heart for the sincère affection his goodness has granted you, one for the other. This is what sustains the union and support which the Daughters of Charity ought to hâve together. Then one does not speak badly when one gives an account of the other, because when some little thing happens amongst them for which they hâve asked pardon, everything is forgotten not being very important for the glory of God" (42) 61

68 As the Gospel indicates, reconciliation is to be brought about as soon as possible after the fault is committed, at the latest that evening before retiring. This act can take place face to face or perhaps before the whole community. In the course of the "Friday Conférence", the présent community revision, each one humbly acknowledges what was harmful to the com munity unity. Louise de Marillac does not hesitate to question the Sisters on their fidelity to this point of the rule. "I beg you, Sister, to notify me if you do not hold the little conférence on Fridays. I assure you that I do not know of any exercise more fitting to render us faithful to God and keep us more cordially united in his most holy love!' (43) Cordiality, support and reconciliation are the means indicated by Louise de Marillac to establish, maintain and develop union. Then community life will become, according to the expression of one of the first Sisters, "communion". "Union is so excellent that Our Lord wished to give himself to us under this beautiful name of Communion. This is why we should greatly désire that we should always remain in union with each other because God loves it so much." (44) To Respect Diversity Speaking of God Trinity Louise de Marillac frequently underlines the distinction between the three Divine Persons. In God union does not mean fusion. The Love of the Father and of the Son is a Person, the third Person of the Trinity, the Holy Spirit. God, when he créâtes us, models of his image, makes of each person, a being of relationship. Through the Incarnation, God reveals even more our greatness because God unités his Divinity to humanity. Every human person is the image of God. 62

69 "The Blessed Trinity, in the unity of its essence, bring out for us the distinction of the three Persons in two events: in the création of the world when God decided to create us in his own image and likeness and in the décision to Incarnate the Eternal Word" (45) It is thus Louise de Marillac expresses herself in the conférence on cordial respect. Since it is she who gives the account she does not name herself. But the depth of the thought and of the style reveal it. From this con templation of the Trinity, relationship of persons, Louise infers the respect due to the person of each Sister. "God has chosen and assembled us to render him one unique service. From that it follows that we ought to regard ourselves as a body animated by the same spirit or rather as members of the same body. We shall respect ourselves if we honour our Sisters" (46) Community life is this source of relationships where those who form it bring one another into existence. To accept to bring to life the other is to recognise what makes her différent and to admire the marvels of God in her. To accept to live oneself is to recognise one's own identity and one's own personality as a gift from God. For Louise de Marillac to know oneself is to give thanks to God Who created us in his image. "Think of the excellence of the being God has given us and let us proclaim that we wish for nothing on earth but God!' (47) This récognition permits the discovery of the gifts of God, but also the weak response to the grâces received. The custom of the examination of one's life brings this out clearly. "One must strive to hâve a real knowledge of oneself, through the expérience of one's usual faults" (48) 63

70 Another way to know what one is, is to interpret oneself and to accept the necessary and bénéficiai confrontation with the other, which makes us grow. "We do not lack occasions when it is necessary to make known our wishes, so that we may accom modate ourselves to those of others and to change our ways to overcome our passions so that we may not arouse those of others. It is thus, my dear Sister, we are obliged to act so as to maintain cordiality and to exercise support, so that we may be in close union with the true charity of Jésus Crucified." (49) Only humility permits an encounter with the other in ail truth. Humility knows how to appreciate the talents of the other with serenity and joy. "It is dangerous to be too attached to ourselves through love for our own will" (50) "The love for our own esteem could oppose the esteem of the otherî' (51) To recognise the other is to agrée to consider her in her "originality" with her good qualities and her faults. For the human being has often a tendency to explain wrongly how she differs from the other. She is tempted to repuise this différence as embarrassing. "If one is sad, let her overcome herself that she may join in récréation with her sister and let her who is joyful moderate her joy that she may accommodate herself to the other's mood, so that, little by little, she may draw her from her melancholy. Let ail this be done for the love of Our Lord." (52) Louise de Marillac invites the Sisters to discover the marvels of the Spirit of God in their companions. What more beautiful to contemplate than the gift which each Sister freely makes of her person to God, to the poor and to the members of Christ. "What marvels in Heaven are seen by those soûls who hâve given themselves, of their own will, to God which 64

71 can be nothing else than their wish to belong only to God!' (53) Speaking to the Sisters of the time of récréation, when the Sisters are united to freely share expériences and ideas with each other, Louise gives some counsels regarding living well together, while integrating ail différences. "Conversation during the time of récréation should be truly joyful and cordial, listening equally to those who please us as to those who please us less, replying graciously, without contention, never taking anything in bad part, reminding oneself of the meekness of Jésus Christ." (54) What joy to live in such a community where there is an atmosphère of confidence and friendship. Différ ences, recognised and accepted, destroy neither mutual respect nor cordiality. What Louise says of the time of récréation could be applied to the whole of community life. "One must also consider the time of récréation as permitted by the goodness of God to be united to gether by means of a very sincère communication of thoughts, words and actions. Ail this is to honour the véritable unity in the distinction of the three Persons of the Blessed Trinityî' (55) The many différences lived by the Sisters become a source of enrichment when the community accepts to live in the image of the Trinity, seeking true unity in the respect for each one. It is with ail her capacity of Faith and of Love that each one engages herself in this "living together", accepting the law of renunciation and of death so that fecundity may gush forth. Jeanne who has just finished her retreat in the Mother House returns to her community in Valpuiseaux. A letter from Louise cornes to encourage this community to profit by this return, so as to strengthen their community union. "Oh, how it seems to me, my dear Sisters, that you live 65

72 in great union and cordiality since it is the guidance of Divine Providence which has placed you together. If there is some différence in your natural disposition, in the name of God, my dear Sisters, may his holy love appear in your hearts" (56) To Welcome Complementarity At the time of sending Anne Hardemont and Marie Lullen on mission to Montreuil-sur-Mer Louise de Marillac spécifies how they are to live together: "The two together shall consider themselves as chosen by his Divine Providence to act together unanimouslyî' (57) Some days before, during a Council Meeting, Monsieur Vincent had asked Anne, who was présent, to live in mutual relationship with her companion. "My daughter, this is necessary; may nothing happen, may nothing be done, may nothing be said that each one of you does not know. You must hâve this mutual companionship" (58) In speaking of unanimity and unity the Founders wish that the two Sisters share with each other their reflections and their actions, so as to arrive at a communion of feelings. The community sharing, where each one gives and receives, should help them act in the same sensé, according to the same view-point, so as to respond to the mission confided to them: to serve the poor and to witness to the Love of Christ for suffering humanity. Every Sister, therefore, is invited to favourably welcome the opinion of the other as a complément to her own point of view. To welcome is also to stretch out one's arms to celebrate. Is complementarity really a source of joy for each one, is it sought as a benefit, as something necessary, indispensable for the common life and for the common mission? 66

73 «I 'I will not know how to fully rejoice at the union which I believe will be among you, in words and in actions, within yourselves and which will appear and will edify the whole family and those outside" wrote Louise to the Sisters in Poland. (59) Louise de Marillac, as in ail things, gives to the first Sisters, some concrète means to live this complementarity, this communion in the bosom of the community. She proposes mutual information and reflection in Community. Mutual Information is essential in community life. As far back as 1639 Louise de Marillac recalls its import ance to the two Sisters in Richelieu. "May you hâve hearts open to one another!' (60) She says the same to the two Sisters in Montreuil in "The great union which ought to be among you will be maintained by the support which you will hâve for the little faults of each other and by the account which you give of what you hâve done during the day and where you go or hâve been" (61) In Bernay in 1655 Barbe and Laurentia seem to hâve some difficulty in overcoming their différences. Barbe, a strong country girl from Normandy is of a very enterprising disposition. She has been in the Company for twenty-one years so she is one of the oldest. Laurentia a native of L'Ile-de-France, is very much younger; she is only seven years vocation. She seems more sensitive, more fearful. Is she intimidated by the strong personality of Barbe Angiboust? To one as to the other Louise de Marillac emphasises the absolute necessity of exchanging views to hâve a true community life. "Union and cordiality consist in communicating one with the other, telling each other what happened when separated" wrote Louise to Laurentia Dubois (62) "I do not doubt that your dear hearts are in close union and that you communicate to each other what you do" Louise says to Barbe Angiboust. (63) 67

74 Time must be taken to speak to each other, to share with each other. Louise de Marillac's question during the Council Meeting of 20th June, 1647 shows the great importance she attaches to this mutual information. Louise addresses Monsieur Vincent "Would you deem it advisable that every day the Sisters should take some time together, a half-an-hour or so to recall what they hâve done, the difficultés they hâve encountered and discuss together what they will hâve to do?" (64) Community récréation does not seem to Louise de Marillac time lost or taken from the service of the poor. It is, on the contrary, a means to better acquit themselves of their service. In his reply Monsieur Vincent again accentuâtes the importance of com munity sharing. "Oh, surely, this must be; great communication one with the other, to tell each other everything. Nothing is more necessary. That binds hearts together!' (65) For him as for Louise de Marillac sharing in com munity and sharing between Sisters, is to live in the likeness of the Trinity. "I wish, moreover, that the Sisters conform in this to the Blessed Trinity, that as the Father gives himself to his Son and as the Son gives himself to his Father, from whence proceeds the Holy Spirit, in the same way the Sisters should give themselves to each other, to produce works of charity which are attributed to the Holy Spirit, in order to relate to the Blessed Trinity!' (66) Community reflection allows the Sisters to take into considération the problems facing them and to examine together the bearings to be taken. Louise draws the attention of the Sisters to the necessity to reflect together. In 1653 Queen Anne of Austria asked for Sisters to go to the help of the wounded in the région of Châlons, devastated by war. Some Sisters came from Paris, others from Brienne, a small town not far from 68

75 Châlons. When, at the end of some months, calm was restored, Louise asked Barbe Angiboust to see if the présence of the Sisters was still necessary on the spot and to think of returning to Brienne. "You will see about it together, you and your Sisters!' (67) Thèse community sharings can be made regarding différent events which mark the life of a community. In her letters Louise directs the reflection on the events of missionary life and on the realities of the service of the poor. Participation in the sufferings of the poor at the time of the troubles caused by the Fronde. (68 & 69) The difficulties encountered in welcoming the Ladies of Charity coming to visit the sick in the hospital. (70) Involvement in new forms of service. (71) Life amongst the Sisters also furnished numerous subjects for thèse discussions, for example: how to overcome and résolve community conflicts? (72 & 73) how to help a young person discern her vocation? (74) how to shop for indispensable purchases for the community? (75) A study of the letters to the communities shows how Louise de Marillac is in touch with the realities lived by the Sisters. Simply, she tries to discern the good or the bad, the conséquences for the poor and for community life. Leaving the realities of life, Louise reminds the Sisters of the demands of the Christian life and the demands of the vocation of Daughter of Charity. And most often, at the end of the letter she suggests one or many practical resolutions. In Montreuil-sur-Mer about the years

76 Louise de Marillac directs the reflection of the two Sisters on one very précise fact: the commendation of their work by the people of the town (76) Louise asks Anne and Marie to look straight at this, to try to discern the reasons for the applause. Is it a help from God? Does it corne to fortify the weakness of the Sisters and to encourage them or is it the action of the devil? That would risk puffing them up with pride. The connection with the vocation of a Daughter of Charity is suggested. Louise recalls the humility of every servant of the poor and the importance of prayer to review her life in the light of the Gospel. To form a resolution will be the purpose of the reflection but it is towards true humility. If it is the action of the devil the Sisters should mistrust it and live humbly. If it is help from God, Anne and Marie will humble themselves before him for such goodness in their regard. In the two cases Louise recommends them to act with meekness and to accept being lowly servants, humble and unimportant. In Hennebont the arrivai of a third Sister is the occasion for a discussion: "I beg you, in your first conférence, to converse on the number of three which you will be together!' (77) Barbe arrives during the liturgical time of Pentecost and of the Trinity. Is there not a connection between the feast of the Trinity and the number of three which they will be? Louise challenges the Sisters. How are they going to live together in the likeness of the Trinity, how are they going to live in union amongst themselves? How are they going to accept the diversity of their tempéraments and of their functions? What relationship will they establish between the Sister Servant and the companions? The letter directs the Sisters towards a concrète resolution which takes into account the personality of each Sister. To live well united, the Sisters are invited to 70

77 accept advice, one from the other; to consider this so as to avoid ceaseless contradiction. "Honour the Most Holy Trinity, but in what particularly? It is the great union which ought to be amongst you, the déférence to the feelings of each, so as to try not to contradict at ail but to acquiesce, as much as you can, to the opinion of the others. If, sometimes thèse differ, remind yourselves, dear Sisters, that Our Lord deferred always to the will of hisfather..." (78) In October 1652, Françoise Carcireux and Charlotte Royer must hâve complained of being overworked in Richelieu, saying they had not time to do everything. Perhaps they had asked for another Sister! Louise replies directing them towards a serious "calling to account!' (79) In the first place she asks them to reflect on how they use their time. They must begin by reviewing the employment of the day. What time do they rise, when do they retire? Are the visits made or received necessary? Is there not a loss of time in useless talking or gossiping? Acquired habits are to be tested. After this the Sisters are invited to compare the employment of time of the local community with the vocation of a Daughter of Charity. In the course of the day and in ail the steps taken what spirit animâtes them? What importance is given to community life? How is obédience, the cloister of the Daughter of Charity, loved? Louise does not give a précise resolution to the two Sisters. She asks them to question themselves on the love of their vocation and on their fidelity to the rules. Following this the Sisters will form a practical resolution. AH the reflections on community, proposed by Louise de Marillac, hâve for an end to teach the Sisters to discern the différent aspects of a situation and of an 71

78 event. This encourages the formation of judgement and avoids allowing oneself to be drawn into new obligations without having sufficiently reflected thereon. Thèse sharings also occasion a deepening of vocation. It is a calling to account, together, of the life of a Daughter of Charity; of the life "given to God for the service of the poorî' Thèse community exchanges commit the Sisters to forming a common resolution and a common action. It is a strength, for it allows each to act in ail circumstances as a Daughter of Charity; to respect the poor and, when needed, to défend them. It is also an efficacious means for the building up of community. Aided by Louise de Marillac the first Sisters in spite of their ups and downs, tried to live together in the likeness of the Trinity. The asking of pardon, reconciliation and renewals marked their way together. They understood the importance of community life to bring about the "design of God". The profound cordiality which re-unites them, the mutual respect for each other, the support full of friendship, which they live, become legible signs of the love which fills them. "I rejoice that you are of one heart and one spirit in that of Jésus Christ and thus you greatly edify everyone" (80) This evangelical fraternal community is missionary. It édifies and builds up the Church, for it reveals to us the Love of God. Every Daughter of Charity can make her own the prayer of St. Vincent of the evening of lst January, This prayer is like a synthesis of the conférence on cordial respect in the course of which Louise de Marillac expressed her profound thoughts on community relationships. "I pray God with ail my heart to pour out on your Company the spirit of cordiality and union by which you honour the Divine Unity in the Trinity of Persons 72

79 You will hâve great union together and you will labour usefully in the service of your neighbour for your own perfection and particularly for the glory of God!' (81) 73

80 THE SISTER SERVANT In the newly born Company, the Sister Servant is a living reality. Very numerous are the texts of St. Vincent and St. Louise which specify clearly her rôle, her function and the particular service which is asked of her. On 31st July 1634, Monsieur Vincent assembled, for the third time, the very first Sisters. In eight months the Company had increased from five and six to twelve Sisters. On this last day of July, in a very simple manner Monsieur Vincent named the first four Sister Servants. He explained the reason for this innovation: "As obédience perfects ail our works, it is necessary that amongst you there should be one who holds the place of superioress. Does that not seem necessary to you? May God accept the submission you make to her as honouring the submission of his Son to St. Joseph and the Blessed Virgin and may it be agreeable to him!' (82) In establishing the Sister Servant, Monsieur Vincent emphasised two complementary aspects: the perfection of the work and the imitation of Jésus Christ. The word "perfection" is to be taken in its original sensé "to begin and end, by doing something" Monsieur Vincent had in mind the complète accomplishment of the work confided by God to the Company. The Sister Servant was there to help each Sister and each local community to correspond fully to the mission confided to it and verify its authenticity. The design of God was that the Company should continue, close to the poor, the work of Salvation brought about by his Son, the Christ-Redeemer. As the Son made himself obedient to his Father, the work of each Daughter of Charity will 74

81 develop into a similar act of submission to God, in an act of obédience. "In obeying you will learn holy humility and in ordering, through obédience, you will teach the others effective^' (83) Authority and obédience are two complementary aspects of fidelity to the will of God and to the response to the mission confided to the Company. The name of Sister Servant was proposed by Monsieur Vincent eight years later in the course of a conférence in June "Servant this is the quality which the Holy Virgin took when she gave her consent to the angel for the accomplishment of the will of God in the mystery of the Incarnation of his Son; which made me think, my dear Sisters, that henceforth instead of calling the Sister Superior the Superioress, we shall only use the words Sister Servant!' (84) The choice of the name confirms the importance of the service of the Sister Servant in the accomplishment of the design of God on the Company, following the example of Mary, servant of God, in the accomplish ment of the Incarnation. To help to carry out well the mission confided and to help to live totally the vocation of Daughter of Charity, such was the underlying and profound reason for the appointment of the Sister Servant. The Company of the Daughters of Charity is a community committed to the service of the poor, after the example of Christ. It is a community of persons consecrated to God to serve him in his suffering and humiliated members. 75

82 RESPONSIBILITIES OF THE SISTER SERVANT The Sister Servant, because of the service which has been confided to her, is a guarantee for the accomplishment of the design of God. She is a guarantee for the charism of the Company. Her responsibility is a commitment to her local community and to each one of her companions, to the Company in gênerai and to the Church. Responsibility to the Local Community The first mission of the Sister Servant is to assure "the perfection of the work", that is, to make sure that the service confided to the Community be carried out carefully, according to the spirit of the Company. Louise de Marillac wrote to the Sister Servant in Brienne: "What God is asking of you at présent is great union and support among yourselves and that you work together in meekness and humility to perform the task God has set you." (85) So that the service, the work of God, be accomplished with perfection Louise does not hesitate to enter into détails. She questions Barbe Angiboust, the Sister Servant in the hospital of Saint Denis, concerning the manner in which the community acquits itself of the care of the sick and she reminds her of her responsibility as Sister Servant: 76 "I request you to ensure that the feet of the sick are washed, their clothes laundered when they corne in and that they are treated with great meekness and charity. You are obliged to see that the sick hâve their medicines and food at the proper time and that our Sisters are exact to their rule." (86)

83 Louise reminds Anne Hardemont, Sister Servant in Montreuil-sur-Mer, that the medicines lose their effectiveness when they are too old: "I kept back some of the drugs you requested because one must never use them to excess Such a great quantity of drugs could be spoilt and besides one should only use ordinary remédies. I would not even advise you to make ail your catholican (a purgative used in the 17th century) at the same time because it is much better when newly made." (87) In the 17th century the Sister Servants were responsible for ail the organisation of médical care and the délégation of the work. In the hospitals the rule spécifies for the Sister who distributes the meals: "She will notify the Sister Servant of those who take too little nourishment, either through distaste or otherwise, so that she may provide what is necessaryî' (88) In the same way it is specified for the Sister who is on night duty with the sick: "The Sister who attends the sick during the night should, in the evening, find out from the Sister Servant, if there are some patients who urgently need to receive the Sacraments. The two Sisters could then go round the wards so as not to be taken unawaresî' (89) The Sister Servant has the responsibility, but, at the same time, Louise wishes her to collaborate with her companions. They visit the wards together: each one may voice her opinion. With regard to the foundlings, it is the Sister Servant who is responsible, with the Ladies of Charity, for the placing, when necessary, of thèse children: "The Sister Servant should be careful to point out to the Treasurer when it becomes necessary to hâve the children placed. This applies especially to the boys. As soon as she sees they are ready to go into service or 77

84 to learn a trade she should contact the Treasurer. Without the children being aware she should try to find out their inclinations and their feelings" (90) In this task of discernment the Sister Servant is aided by the other Sisters especially by the Sister who has charge of the "children who are weaned". To serve is not only to nourish the body, it is also to share with the poor, the riches of Christ, who is in the heart of each Sister. Elizabeth Martin, Sister Servant of the hospital in Nantes is challenged on this point: "Hâve you a great love for their salvation (of your sick)? This is particularly what the good God expects of you!' (91) Claude Brigide, in Chantilly, is informed that a new companion will be coming to her community. Louise seizes this opportunity to remind Sister Claude how necessary it is to serve the poor in ail their needs: "Hère is Sister Geneviève who has for a long time served the sick poor of Saint Leu. I trust God will grant her the grâces which she will need so that she can carry out ail he asks of her in this assignment. Above ail, my dear Sister, I beg of you, for the love of God, to show great meekness towards the poor and a great concern for their salvation. They should be warned of the necessity of keeping the commandments of God and of his holy will and also given the means of doing so. I pray you both to be very discreet and modest!' (92) The community witness given by the Sisters is important. It is for the service of Christ in the poor that the Daughters of Charity are "called and assembled". It is for this that they are sent together to différent places. The Sister Servant, animator of the community, involves ail the Sisters in the common mission. The Sister Servant, by her behaviour and vigilance, inspires a climate of affection and friendship amongst the Sisters. 78

85 "In this way the spirit of union is nourished in the communities, confidence is firmly rooted for the glory of God and the salvation of soûls!' (93) In Nantes, where community conflicts had had unfortunate conséquences on the sick, changes had to be made. When new Sisters came to the community Louise reminded the Sister Servant: "I beg you to warn Sister Jeanne and the others not to speak of the past. That would only serve to discourage them." (94) The rules and the différent régulations are established to help the Sisters to live their life well, completely given to God and the poor. The Sister Servant, responsible for the community, makes sure they are observed. Monsieur Vincent explains this in the conférence of June 1642: "You owe obédience to her, who is in charge as Sister Servant, in ail that concerns the service of the poor and the practice of the rules!' (95) Louise de Marillac, according to the circumstances, draws the attention of the Sister Servants to such or such a point of the rules. She writes to Jeanne Lepintre: "Beware of a fault which you commit, which is, you allow the Sisters to talk too much to people from outside." (96) Another day the Sister Servant and her companions are requested to reflect on the management of the goods of the poor: "In the name of God, use the goods of the poor as best you can and take care that our Sisters carry this out lovingly!' (97) Each Sister Servant can apply to herself the instruction given to Jeanne-Françoise: "A good Daughter of Charity must be faithful to her vocation and to the practice of her rules!' (98) Responsible for Each Sister The responsibility of the Sister Servant goes beyond that 79

86 of the community. Each person is to be considered in herself and may not be neglected to the advantage of the group. Particular attention is given to the health of each Sister, while avoiding ail excess. In the 17th century methods for the prévention of disease did not exist. The Sisters were often struck down by épidémies. "I am deeply grieved at Sister Madeleine's illness, for which, I do not doubt, you will do everything possible!' (99) "I beg you to comfort our dear Sister Perrette in her discomfort!' (illnesses) (100) It is not only sickness which impairs the health. Louise de Marillac understands well how anxieties, worries and discouragement can hâve repercussions on the physique. She asks the Sister Servant to pay attention to this. She writes to Cécile Angiboust, a Sister Servant full of ardour and vitality: "I beg you to be a consolation to your Sisters in their suffering the greatest (remedy) is to sympathise with them in their pain. Sometimes, also, one must watch out to change them when they tire of an office and not to wait until they ask to be changed!' (101) The responsiblity of the Sister Servant for each Sister also carries another dimension: total response to the call and to the love of God. This spiritual accompaniment or support is constantly developed and presented to the Sister Servants as one of their principal obligations. In 1639 the fraternal relationship between Barbe Angiboust and Louise Ganset in Richelieu was rather strained. Louise wrote to the Sister Servant: "When you were placed with her as Superior it meant that you were to be a better mother to her than any earthly mother, having greater care for her salvation and per fection than any natural mother. This obliges you to great meekness and charity, such as the Son of God recommended while he was on earthî' (102) 80

87 In 1660 in her very last letter Louise de Marillac underlined her responsibility as Sister Servant to Jeanne Delacroix. At that time there were three Sisters in the community in Châteaudun. "Take great care to help our Sisters to work at their perfection... Tell me if, while working at exterior service they are interiorly engaged for the love of Our Lord, watching over themselves so as to overcome and subdue their passions, refusing to their sensés whatever could offend God!' (103) The spiritual support is ail the more important when the Sister is new to the Company. When sending Marguerite Lavalle to Angers, Louise de Marillac praises the rôle of Sister Servant, this co-operation with God in spiritual formation: "How happy you will be, my very dear Sister, if through your meekness and cordiality you lovingly admonish her and so co-operate with grâce for her perfection!' (104) This perfection of which Louise speaks is a total fidelity to the mission confided to each Daughter of Charity; a mission to be accomplished in imitation of the Son of God, of Christ the Redeemer. Responsible for the Company Each local community forms a small part of the Company of the Daughters of Charity. Louise de Marillac wished there should be a real link between Monsieur Vincent and herself on one hand, and each community and each Sister on the other hand. The Sister Servant is the one who informs the Superiors of the life of her community and who tells them of the needs she perceives. In return she receives their counsels and their directives and shares them with her companions. Unity of spirit, so desired by Louise de Marillac, is thus developed and strengthened. When the Sisters leave for new foundations they are asked to write regularly: 81

88 "Our dear Sisters are very humbly requested that, at the beginning, they should send us news every fortnight!' (105) Louise is happy to receive letters and she does not hide her joy: "You give me great pleasure when you often send me your news!' (106) When the letters arrive less frequently, Louise appeals for them as she desires to be kept aware of what is happening in the communities. "If Father de Vaux had not given me some welcome news about you lately I would hâve been very upset, as it is such a long time since you wrote to me." (107) "This is the third or fourth letter I am writing to you without having any reply, which makes me somewhat annoyed with you!' (108) The extent of the information which is desired is specified to Laurentia Dubois who has been a Sister Servant for some months. "We hâve not had any news from you which distresses me; I beg you to let me hâve some, as soon as possible. Send me word, also, please, of your employment and if charity continues to be practised" (109) The information required of the Sister Servant concerns therefore the whole life of the community and particularly the common mission. Louise counsels, encourages and challenges. Happy to hâve had good news from Barbe Angiboust, who visited the foundlings placed with nurses in the Ile-de-France, Louise replies: "May God be blessed for the strength and courage he gives you in ail your work. You perform marvellous deeds!' (110) In 1652, during the terrible period of the Fronde, Barbe who was then in Brienne, wrote about the sufferings she and her companions felt at not being able to corne to the help of ail the needs of the poor. Louise 82

89 encourages them to share, very simply, with each other their distress. "You see many miseries which you cannot relieve. God sees them also Bear their suffering with them. Do ail you possibly can to give them some little help and then remain in peace. Perhaps you, too, hâve your needs: there, then, is your consolation." (111) The Sister Servant in Bernay had spoken of the new hospital which had just been established in the town. Louise asked for further explanations: "Today I received three of your letters, ail of them dated this month. In thèse letters you tell me différent things which make me feel uncertain regarding the stability of your establishment. I beg you to kindly tell me ail about it" (112) The witness given by the Sisters in the hospital of Saint John in Angers, spreads rapidly throughout the diocèse. The administrators of the hospitals at Beaufort, Chateaux-Gonthier and those of the new mental hospital in Angers ail désire to hâve the community of the Daughters of Charity. In Angers Madeleine Mongert passed on thèse requests to Louise de Marillac. The reply, not having been received, or not having been accepted, the administrators came once again to find the Sister Servant. "I am very surprised to hear from you that you hâve had no reply concerning the Sisters you were requested to send to Beaufort. I wrote about it to Monsieur Gouin and I was assured that the letters had arrived in Angers and also in your establishment. I gave Father de Vaux the reply to this request and I ask you to tell this to Monsieur Gouin!' (113) The Sister Servant, while passing on the appeal does not hesitate to give her own opinion on the contingency of this new mission. "I am extremely unhappy that we cannot yet send two 83

90 of our Sisters to the new mental hospital but I believe like you, my dear Sister, that to carry out this mission well, three or four would be needed and we hâve not got them at présent!' (114) Louise de Marillac also wishes to hâve particulars regarding the community life, and the prayer life of the Sisters and their fraternal relationship. "My dear Sister, I would be very relieved if you would kindly tell me something of your spiritual life: if your rules are faithfully observed, if you hâve répétition of prayer together at some particular hour of the day and if you hold your conférence on Fridays and if you take time for your other little exercises!' (115) When ail is going well in a local community, Louise lets her joy be seen and thanks God for it. "You give me much consolation in letting me know of the union and cordiality which exist among you!' (116) "I praised God with ail my heart for the tranquillity which seems to reign in your little community!' (117) Louise de Marillac becomes very anxious when she is informed that a Sister is perturbed in her vocation. She requests the Sister Servant, in this case it is Madeleine Mongert in Angers, to show herself very concerned for her companion. "How you astonish and afflict me at the suffering of our poor Sister. Since when hâve you noticed this disgust for her vocation?" (118) Louise de Marillac proposes to bring Catherine Huitmill to Paris to help her overcome this temptation. However, Catherine refuses and shortly afterwards leaves the hospital and the Company. The Sister Servant, who becomes aware of the difficulties felt by the Sisters, is to let them know the sentiments of the Superiors, so as to help them to reflect. Sister Toussainte does not often send news. The Sister Servant, Jeanne Delacroix, informs her of Louise de Marillac's wishes: 84

91 "Would you kindly let Sister Toussainte know that I expect her to write to me more often than she does." 019) Jeanne Lepintre told Louise de Marillac of the problems which Marie Thilouze's attitude in the community in Nantes presented. Louise, who, for a long time before her departure for Nantes, had already deliberated with Marie, regarding her behaviour in community, now writes to her directly, reminding her of the promises she had made. However, not having received a reply, Louise, some weeks later, asks the Sister Servant: "I wrote some time ago to Sister Marie. I would very much like to know what effect my letter had on her!' (120) Barbe, perhaps weary after the hardships of life in a hospital, openly shows her désire to leave Angers and return to Paris. Through her Sister Servant Louise conveys her reaction: "As for Sister Barbe I think she must be joking to dream of returning before obédience calls her. Tell her, Sister, that I can hardly believe you!' (121) When a change is necessary the Sister Servant should help the Sister to accept what obédience demands. Geneviève Doinel shows herself rather weak in regard to her companion. "I am surprised that you hâve not sent us Sister Jeanne. I am afraid that your easy compliance gives her too much liberty for her dévotions!' (122) In new situations where there were difficult cases to be resolved the Sister Servants questioned Louise de Marillac or submitted for her évaluation the décisions they had taken. Jeanne Lepintre did not know what to reply to her companions who wished to join the Confraternity of the Perpétuai Rosary. The Duchess of Harcourt insisted that Anne Hardemont, a compétent nurse, should assist her at the birth of her first born child. Anne did not like to refuse. But, is it right to take 85

92 time off from the poor to go to a rich person? Anne shared her uneasiness with Louise de Marillac who, however, reassured her: "I would also hâve been as embarrassed as you, my dear Sister, if I had been in your place. I believe the unequivocal order which you were given wiped out the fault, if there had been any. I shall speak about it to Monsieur Vincent... so that his judgement of this case may serve us for the future!' (123) The love of the Sisters for the Company is strengthened when they see young people around them respond to the call of God and involve themselves in the service of the poor. Louise de Marillac insists that the Sister Servant should consider attentively the vocation of thèse young people who présent themselves. The attraction for Paris must not be hidden behind the désire to serve the poor. "I know our most honoured Father wishes you to observe well thèse good girls who présent themselves, to be certain if their désire is purely to serve God and not just to corne to see Paris and if they really intend to live and die in the Company!' (124) Before admitting young people into the Company, Louise de Marillac wishes to know them thoroughly. "I asked you for the âge, the condition of mind and body of thèse good postulants and what they are able to do. If they hâve been in service how long hâve they been in the same house? Ail this must be known before I can give you a reply!' (125) A Daughter of Charity must hâve good health of mind and body to carry out the vigorous duties of the service of the poor. The length of employment in the same house indicates both the stability of the young person and the satisfaction which she has given. The postulants work for a certain time with the Sisters before being admitted to the Company. The whole community becomes involved in the discernment of the 86

93 vocation of this young person as well as in her formation. "You will surely let us know the disposition of this good girl of whom Monsieur Chesneau and yourself hâve written to me I think, my dear Sister, that if she often spends whole days with you in the house you should be careful she is not being told taies. To ensure this the Sisters should be requested, during your little conférence, to take account of the good example they are supposed to give her!' (126) The postulatum, which Louise calls the time of trial, seems to hâve been of variable length. It was left to the judgement of the Sister Servant. Replying to Jeanne Delacroix who had spoken of a young girl desiring to become a Daughter of Charity Louise counsels: "As regards this young girl, you must let us hâve some more information and not be in a hurry to accept her, but rather, try her out well!' (127) When this time of trial has provided the opportunity to find out if her vocation is genuine the Sister Servant sends the postulant to the Seminary in Paris, where the other young girls are. "If you hâve tested them well and if you judge them suitable, they will be welcome" (128) If the responsibility of the Sister Servant and of the Community is important in the support and the initial formation of the young people who désire to respond to the call of God, it is also important to be aware of this call. "Do you not find any girls who would wish to enter the Company, that they might serve Our Lord in the service of the poor?" (129) Louise de Marillac confides to God the care of providing for the needs of the poor, but she also asks the Sisters to participate, through their prayers and the witness of their lives, in the awakening of vocations. 87

94 Responsibility to the Church For Louise de Marillac, every Daughter of Charity is, in a twofold sensé, a daughter of the Church. By her Baptism she becomes a living member of the mystical Body of Christ. By belonging to the Company she participâtes more particularly in the mission which Christ confided to his Church; to announce the Good News to the poor. "We hâve the double happiness of being Daughters of holy Church, and being admitted in this way, is it not a new obligation for us to live and act as children of such a Mother?" (130) To act as daughters of the Church is for the Daughter of Charity of the 17th century to recognise the repré sentatives of the Church: the parish priest in his parish, the bishop in his diocèse and also to recognise the spécifie vocation of the Company in the Church. Respect for and obédience towards the priests are the marks of récognition of their priestly character and of their function in the Church. Daily life leads to many relationships between the Sisters and the parish priests of the parishes. Frequently différences arise concerning pastoral ministry or educational movements for the young. Often the reaction of the Sisters is extrême. Each time Louise de Marillac asks the Sisters, no matter what the circumstances may be, to retain an attitude of respect. There was some hostility between Nicole Georget, the Sister Servant in Nanteuil, and the parish priest. Louise writes to her: "What saddens me somewhat is that it seems you hâve had some words with the parish priest who leads such a holy life (Monsieur Vincent) has requested me to ask you to always pay him the respect which is his due!' (131) This letter is followed by words of encouragement. It is not because she has committed a fault that Nicole 88

95 should be discouraged: But so what! "I am annoyed that you defended yourself by ridiculing. Our weakness makes us reluctant to be defeated." (132) The conflicts are often enough due to the interférence of the parish priests in the community life of the Sisters or to their différent concepts of the service rendered to the poor. In ail of thèse cases, Louise reaffirms the importance of respect. She asks the Sisters to défend the poor and to remain faithful to their vocation. In Chars the parish priest is impregnated with Jansenist doctrine. In 1651, the situation having become difficult, Julienne Loret is sent there as Sister Servant. Louise, who understands her well, recommends: "I implore God to grant you the grâce (as well as ail our Sisters) to satisfy the parish priest. He is rather hasty, but the way to treat him is by meekness and submission in your words. Also, when you can, carry out what he proposes." (133) Julienne, must then, discern with her companions what she can do, the propositions which she can accept while remaining faithful to the faith of the Church and to the rules of the Company. Some months after her arrivai Julienne humbly opposes her parish priest who seems to refuse to allow a lock being put on their door. (134) In 1657, the demands of the parish priest provoked a real confrontation. He asked the Sisters to publicly whip a young girl of twelve or thirteen years of âge. Sister Marie, the Sister Servant, refused to lower the dignity of this child. Besides, the rule for the school Sisters, lays down that the whip is to be very seldom used and then, never in sight of the other children. The parish priest, displeased at their refusai, threatened to make them perform public penance at the door of the Church. He also refused them Holy Communion. In this way he hoped to make the Sisters fail in obédience to their rules 89

96 and to their Superiors, whom he did not wish to recognise. (135) The Sisters reacted strongly. The parishioners joined in the conflict, some for the Sisters, the others for the parish priest. In her letter to the two Sisters, Marie and Clémence, Louise encourages them in this defence of the poor. However, Marie seeks out the parish priest, for it is she who has disrupted the unity of the parish. "AH I fear is that you failed in the respect which you owe the parish priest and that people availed of this example, as you tell me in your letter, which was very regrettable. If you think, Sister Marie, that the parish priest is angry with you, humbly ask his pardon." (136) The conflict with the Jansenist parish priest in Chars takes on such proportions that the Founders judge proper to withdraw the Sisters. In Nanteuil, the Sister Servant is also led to défend the poor of the hospital by opposing a décision of the parish priest. Things turn out better, for the Ladies of Charity uphold her. "The parish priest in Nanteuil is angry because Madame the wife of Marshal de Schomberg listens to our Sisters. At présent they are opposing the parish priest, as I understand, to hinder him putting a mendicant as guardian of the Hôtel-Dieu hospital, because they fear that the disorders which hâve been there for a long time, will continue." (137) But when the Sisters forget "their obligations" (138), neglect their service, or when their conduct astonishes and offends the people of the parish, Louise de Marillac does not hesitate to make them reflect on their responsibilities to the Church: "I beg you to greet, with ail possible respect, Father Pesset and the parish priest of Saint Firmin. I very humbly ask their pardon for the trouble which you and Sister hâve caused them" (139) 90

97 In the episcopal towns the Sisters are often in contact with the bishops. Louise appeals for their respect and submission: "That you may be very submissive to the bishop of Châlons." (140) This respectful submission does not prevent Françoise Carcireux, the Sister Servant of the new foundation in Narbonne, explaining to the bishop the ethos of the Daughter of Charity: her concern for the poorest of the poor and her désire to be one with them in living a poor life. "Represent to them humbly and firmly, yet with meekness and brevity, your reasons." (141) In Nantes, Jeanne Lepintre had greater difficulty in getting the bishop to accept the idea of their consecrated life outside the cloister. At the time of the foundation in 1646 Louise de Marillac deferred the rule of the Sisters. But some years later the bishop found fault with their lodgings and required numerous explanations concerning their vows. In 1653 the bishop wished to cloister the Daughters of Charity because he considered them religious. Monsieur Vincent explained this situation to the three Sisters who left for Nantes in 1653: "Monseigneur the Bishop of Nantes claims that you are religious because someone has told him that you make vows. If he speaks to you about this, reply that you are not religious. Sister Jeanne who is the Sister Servant has told him: 'Monseigneur, the vows which we take do not at ail make us religious because they are simple vows which can be pronounced any where and even in the world itself." (142) The new form of consecrated life, lived by the Company of the Daughters of Charity in the world, was recognised by the Church in Paris in The approval of Rome was not given until 1688, after the death of Monsieur Vincent and of Louise de Marillac. Responsible for the authenticity of the response which Erratum: Replace 1688 by

98 the local community gives to the mission confided to it, the Sister Servant, with her companions, study in depth the identity of the Daughter of Charity and she is careful that the life of each one and of the community be consistent with this identity. 92

99 DIRECTIVES FOR THE SISTER SERVANT The mission confided to the Sister Servant is, for Louise de Marillac, indispensable for the fidelity to the design of God on the Company and for the authenticity of its involvement in the service of the poor. This mission, heavy and demanding, is an appeal to each one to live more intensively her gift to God and an invitation to enter more intimately into the Spirit of Christ. This reflection of Louise is clearly expressed at the end of a long letter to Françoise Carcireux in regard to her responsibility as Sister Servant: "I am giving you ail the advice that I believe should be given and that it seems to me should profit those whom I think God wishes to use, so as to sustain the Company in the spirit of the simplicity and humility of Jésus Christ!' (143) In the numerous counsels to the Sister Servants Louise gives a detailed account of the means to accomplish their service thoroughly. The Sister Servant is invited to reflect seriously on her vocation as servant, to place herself humbly at the service of each Sister and to en courage the participation of ail in the life and in the mission of the community. Her Vocation as Servant Louise de Marillac requests the Sister Servants to meditate at length on the Word of God. It is in following Christ the Servant that the Sisters respond to the call which they receive, to put themselves more particularly at the service of others: "I hope, Sister, that you hâve embraced the yoke which the most holy will of God has placed on you, 93

100 with great submission of spirit Take it in the Spirit of the Son of God who said he had not corne into this world to be served but to serve." (144) Gently, but untiringly, Louise reverts to humility, the essential virtue of every true servant: "The name which Divine Providence has given us as Servants of our Sisters obliges us to be the first in the practice of the true and solid virtues of humility, support, work and exactitude to the rules and practices of the Company!' (145) Pride is always to be feared in positions of authority. Louise, who is aware of this danger, comments on the Gospel: "Listen willingly to the Son of God who tells us that whoever humbles himself shall be exalted and he who is the greatest must become the least, that he may become great in the sight of God. So, my dear Sister, regard yourself as the mule of the house who ought to carry its whole heavy burden!' (146) To accept humbly to carry the burdens of the house, to welcome and to share the difficulties and the anxieties of others, demand the ability to forget one's own pains and one's own problems. "Ail those to whom God has given charge of others must forget themselves completely in ail things" (147) The humility of the Sister Servant nourishes itself on ail the qualities of the Charity described by Saint Paul in the letter to the Corinthians (148). Love is patient, love renders service: "My dear Sister, it must not be thought that to say things sometimes or even a dozen times, is sufficient. You know that one's memory is not always at its best, that is why, my dear Sister, you must practise your patience a little and that, with great meekness, condescension and discrétion!' (149) 94

101 Love does not put on airs... love is not puffed up with pride. "Oh, if only we realised our obligations how we would fear the weight of the charges which would be placed on us Let us give ourselves to God to suffer ail the humiliations our pride needs so as to prevent our loss!' (150) Love is not provoked to anger, does not brood over injuries. "We must not be so sensitive that we are upset if someone does not speak to us, if someone does not look at us with a kindly expression, we should, rather, try to gain ail hearts by support and cordialityî' (151) Love rejoices in the truth. "You know that the authority of a superior should be used charitably rather than absolutely, and that we are Sister Servants, which means that we carry the heaviest burdens of mind and body and that we console, as much as we can, our dear Sisters, who will always suffer bearing with us, sometimes because of our dis positions, sometimes because of répugnance caused by their own nature and the evil spirit." (152) Love excuses ail, believes ail, hopes ail: "You must renew your confidence in God, abandoning yourself to his care. So, continuing to observe your rules, you must never doubt his help in ail your needs." (153) Humbly, the Sister Servant implores God to grant her, as he did to Solomon, Wisdom the gift of his Spirit: "I know, my dear Sister, we hâve much grief trying to carry out well our duties, but God who charged us with them, will not deny us his grâce and to obtain this grâce, let us humble ourselves greatly, through a holy mistrust of ourselves and a real confidence in his goodness. This rightly inspires us to ask God what he 95

102 wishes us to give to our dear Sisters whom we ought to regard as his dear créatures and servants!' (154) In calling Sisters to this particular service Louise de Marillac shows confidence in them. She understands that no one person can hâve ail the qualities required. She knows the weak points of each one: the independent spirit of Barbe Angiboust, the quick temper of Madeleine Mongert, the melancholy tendency of Elizabeth Martin, the authoritarian attitude of Anne Hardemont, the over kindness of Geneviève Doinel and the verbosity of Françoise Carcireux But in each one she had met a profound love of God and the poor and a firm désire to form herself according to the spirit of the Company. Reflecting, doubtlessly, before a council meeting, where there would be a nomination of Sister Servants, Louise makes a short note: "We ought to pay great attention to the knowledge we hâve of them, that the Sisters whom we wish to choose, dearly love their vocation and the practice of their rules and that in their behaviour they manifest the spirit of the Company which is; humility, simplicity and charity. And another mark is that they be the first to do what they are supposed to teach and that they are as disposed, if not more so, to obey Superiors" (155) The weaknesses, the omissions, the faults of a Sister Servant are always regrettable. If recognised and truly overcome, they can become a means of spiritual growth. The asking of pardon and reconciliation with the whole community strengthens community union, each one feeling still more responsible for this life together. Barbe Angiboust, full of ardour and initiative, spends herself without counting, in the service of the poor. But she is taken over by the taste for authority. Louise de Marillac helps this young Sister Servant (she is five years vocation and has been Sister Servant for one year) to reflect: 96

103 "In accepting this duty did you not see at once the humility it would demand of you since you hâve such reasons to know your limitations. Should you not always hâve before your eyes, when you order something to be done, that it is obédience which obliges you to command and that, of yourself, you hâve not the right to give orders? But then, my dear Sister, I hope that the harm is not such as to be without remedy. Put your faults honestly before your eyes, without excusing yourself Admit this truth before Godl' (156) This letter causes Barbe and her companion Louise to perceive the importance of community life. Their recon ciliation is total. One month later, Monsieur Vincent, on his way to Richelieu, confirms that, now, "things are going better, thank God." (157) Madeleine Mongert has a fiery tempérament, which, at times explodes. Unhappy at having given way again to her temper, carried away by a fit of fury, Madeleine confides her regret to Louise de Marillac. The latter tries to make her aware of the real causes of her fault, showing her the conséquences. But above ail, she en courages her, with great sensitivity, not to allow herself become low-spirited, to acknowledge her fault humbly before the whole community and to implore God to fill her with humility. Ail the teaching of Louise is clear in this letter: "My goodness, my dear Sister would we imagine we ought never to be contradicted? Do we think that everyone should give way to us and that one is obliged to find everything we say and do good and that we can do what we like, without giving an account to anyone?" (158) Having reflected on the fault, itself, Louise counsels Madeleine to consider the Son of God who came as a servant. Then she strives to help her find out ail the good that could corne about after such a fault. 97

104 "However, I must tell you that I do not believe the harm is as great as you make it appear to me; console yourself, then, my very dear Sister, and do not think of this fault with bitterness, but admire the goodness of God that you hâve suffered this slight fault to teach you to humble yourself more thoroughly than you hâve ever done in the past" (159) Louise de Marillac also shows her the importance of reconciliation, especially with Marie-Marthe, the cause of this fit of temper: "I believe you will not hâve failed in submission to ask pardon of those whom you hâve disedified. I also believe God will hâve given you new courage in his service and in your progress in the perfection which he asks of you. Hâve great affection for our dear Sister Marie-Marthe to whom God has given such a good heart, full of charity!' (160) While asking pardon of her companion, Madeleine considers the marvels of God in her regard, her great love for the poor. Humbly at the Service of each Sister To put herself at the service of each Sister, is for the Sister Servant, to accept to respond humbly, with her Sisters, to the invitations of the Lord. It is to simply try to progress together. It is to want to love, in imitation of Christ. Louise de Marillac asks the Sister Servant to meet regularly with each one of her companions. Referring to this meeting, Louise uses a term which could surprise: "I hope that you often exercise your charity by watching over our Sisters and warning them with affection in private" she writes to the Sister Servant in Angers. (161) One must not give a péjorative sensé to the word "to warn" which it often has, but to take it in its etymological sensé: "advertere"; to look towards. To warn is to 98

105 draw the attention to something, to examine it and to draw conclusions from it. This "warning" given during the course of a meeting between Sister Servant and companion is called communication, a name now given by Monsieur Vincent himself during a conférence: "It is not enough to bring medicines and food, or even to instruct the sick, if you do not also add the virtue which God asks of you and the intention which he wishes you to hâve in thèse good works. Communication with your directress (by this name Monsieur Vincent means Louise de Marillac) will greatly help both of you, for God blesses the taking on of responsibility and assuming the submission and humility which make you speak through love of him" (162) Monsieur Vincent compares this mutual assistance, through the médium of admonitions and the taking on of responsibility tothe rôle confided by the Church to the Godfather and Godmother of a newly-baptised: "You will be faithful (to warn) because we hâve the charge of soûls one for another, in such a way that God will demand an account. It is this practice which led the Church to give a Godfather and Godmother at holy Baptism!' (163) The reason for communication and its end, is to develop the Christian life received in Baptism: to enter, more and more, into the imitation of Jésus Christ and into the design of God on each one and on the Company. The excess of work and the fear of meeting the other cannot dispense the Sister Servant and her companions from living in this way which is placed at their disposai, to strengthen their life as Servant of Christ in the poor. The Sister Servants in Angers are very busy because of the work in the hospital. The sick are numerous, often many sharing a bed. The administrators try, without ceasing, to give new duties to the Sisters: the pharmacy, the laundry There are not many Sisters. In spite of 99

106 their many activities, Louise de Marillac, ail during the years, points out to the Sister Servants who succeed each other in the hospital, the importance of this communic ation. One must know how to make time for this meeting. One must know how to pause so as to corne to an agreement. Madeleine Mongert, Sister Servant from 1641 to 1648 is requested to choose the most suitable time for this meeting: "Point out to the Sisters, in a charitable manner, their faults, at the time most suitable for them!' (164) Louise asks Cécile Angiboust, Sister Servant from 1648 to 1657, to help by her warm welcome, the Sisters who corne to her: "In the name of God, Sister Cécile, overcome yourself a little in your petty répugnances... and do to others what you would wish them to do to you. Principally, hâve great support for and graciously welcome, those, if there are any, who find difficulty in speaking to you!' (165) Claude Carré, Sister Servant from 1657 to 1658 and then from 1659 to 1667, is entreated to put aside her reserve and natural timidity and to take time to receive the Sisters for communication: "Now and then give time to our Sisters to speak to you privately, at least once every month, even if you only give them a quarter of an hour!" (166) It is Monsieur Vincent who is required to explain to Etiennette Dupuis, before she leaves for Angers as Sister Servant ( ) the importance of the meeting with each Sister: "I think, my most honoured Father, it is very necessary that your charity should speak to Sister Etiennette who is going to Angers, to let her know the dis positions she should hâve for her future work so that she may make it easy for the Sisters who wish to corne speak to her!' (167) 100

107 The Communication is the time when each one takes stock of her life as a Daughter of Charity in the Company, which is represented by the Sister Servant. This rôle as "witness" for the spiritual and temporal welfare of the Sisters is a demanding one. It is a talent to be asked for, from the Lord. "Sister Servants, we are indebted to ail and we are obliged to serve them for their spiritual and temporal welfare. May prudence help us to inspire them with trust, so that in their needs there will not be the slightest préférence. I implore Our Lord to give you this talent for his glory and the good of our Sisters." (168) Together the Sister Servant and her companion consider the beautiful and the good, but also the less good; ail that could be harmful to the glory of God, to the unity of the community and to the good of the poor. Louise asks the Sister Servants to welcome (to be open to) this communication with great charity. They are never to judge, remembering what could be déficient in their own lives. "Treat our Sisters with great support and meekness, often hiding their faults, while reminding yourself of your own. Treat them in such a way that they believe that you love and support them ail." (169) "Bear with them when they déclare their faults to you, sympathising with them in the troubles which they may tell you about!' (170) Together, the Sister Servant and her companion seek to find out in what way the Lord is challenging them and in what way he is appealing to them so that they may better respond to the great design of the Love of God. "Point out to our Sisters cordially and in private the small faults you hâve noticed and the holy practices which could help them, so that ail their actions may be pleasing to Our Lord. Thèse will be agreeable to him if they are done for his love and in imitation of his actions while on earth" (171) 101

108 In a letter to Nicole Haran, Louise de Marillac sums up her thoughts concerning the communication: the necessary dispositions, and the benefits which will resuit: "Let ail our Sisters be prepared to make their com munication in truth and simplicity of heart for the glory of God, not seeking their own satisfaction or any other end What can girls, who hâve given themselves to God, désire, if not to seek ail possible means so as to be faithful to him."? (172) Total discrétion is needed, both by the Sister Servant and the companion, so that the beauty of this meeting may not be spoiled. Louise's recommendation to Claude Carré is: "Let not even one perceive, through you, what has been said to you!' (173) and she lets Etiennette Dupuis know: "Whatever has been communicated to you must be kept secret!' (174) For Louise de Marillac the communication is a means of preserving the Company and each Sister in the authenticity of her vocation. Participation by AU Louise de Marillac proposes the Trinitarian life as an image of community life. She exhorts the Sisters to live, like the three Divine Persons, the reciprocity of Love in mutual respect. The Sister Servant facilitâtes union among the Sisters. She participâtes in mutual information. She is responsible for encouraging community reflection and involving the Sisters in a true co-responsibility. "The Sister Servant will avail herself of the advice of her Sisters It is necessary that she should carry out this act of submission with cordiality, meekness and genuine humility, sometimes holding back her 102

109 own private judgement in matters of lesser impor tance!' (175) The companions are invited to really involve themselves in this co-responsibility in a spirit of humility and truth. "The Sister (the companion) should do the same, always acquiescing rather to the feelings of the Sister Servant, when she does not see anything of notable importance and striving, as much for the glory of God, as for the service of the neighbourî' (176) Louise de Marillac is aware of the difficulties which présent themselves when différent, even opposite, points of view, are expressed. The discussion could turn into a Personal confrontation. This is why, when discussing together décisions to be taken, she gives as a référence point or criterion: the glory of God and the service of the poor. Louise asks the companions to accept, after that, the directives and the décisions, taken by the Sister Servant. "Never blâme her use of authority although her orders may sometimes appear contrary to your sentiments and even far from being reasonable. Undoubtedly, with a little patience, you will realise that it is the Spirit of God rather than the Sister Servant, who is governing" (177) To practise co-responsibility is not a simple formality, a simple question of information. Actually it is to know how to explain a problem or a question and to submit them to discussion. It is to know how to listen, and to accept to modify one's opinion, while keeping in mind the criterions given by Louise de Marillac. It is to seek together, with humility, meekness and cordiality, in a simple, straightforward exchange of ideas, what should be done for the greatest good of ail, in order to live the Gospel better. 103

110 A climate of confidence is necessary within the Community, each one respecting the other, in the service which is asked of her. To the two Sisters sent to Montreuil, Louise underlines the importance of reflection together, of helping each other at ail levels. The différent services which hâve been confided to them are not their own personal affairs, but are God's. "They will see the différent employments as being only God's concerné (178) It is together that the Sister Servant and her companions are called to witness to their Faith. Together, they show themselves docile to the call of the Spirit; together, they seek to reveal the love of God to the world. Totally given to God, the first Sisters accepted to serve the Company in this arduous and demanding service, indispensable, both for the welfare of the poor, for com munity life and for the good of ail. With Louise de Marillac, they could state: "I can assure you, my dear Sisters, that governing others is a heavy load" (179) In a great forgetfulness of themselves, they put them selves at the service of ail those who expect from them support, consolation, counsel and encouragement. They act: "Like the Good Shepherd who risks his life for the good and préservation of his flock which has been placed in his charge." (180) In responding to the call of the Company, they welcome the call of God, to live ever more completely their vocation of Daughters of Charity. Their response is an act of Faith and a service of Love. 104

111 ANNEXE: THE DURATION OF THE MANDATES OF THE SISTER SERVANTS In 1634, when Monsieur Vincent named the first Sister Servants he said to them: "It will sometimes be one, sometimes another!' (181) But in 1643, Louise de Marillac wrote to Father de Vaux who had asked to hâve Madeleine Mongert, the Sister Servant, changed: "I hâve not yet heard from Monsieur Vincent how long they should be in charge!' (182) Another text of Louise which is not dated, states: "There should be such great equality that, when everything will be established in the Company, it will be judged proper that the Sisters be Servants, one after the other, each year!' (183) This text shows this rule had not yet been practised. In fact, one notices while studying each local community, the life of each Sister shows that the usual duration of a mandate was three years (see the following lists). There were exceptions: In Angers and Nantes the mandates were for six years. Cécile Angiboust remained nine years in Angers, but her departure had been foreseen for a long time. Elizabeth Tbrgis only remained one year in each house; it seems she filled the rôle of councillor (for instance in Angers in 1640 and 1644). For some it is difficult to specify the length of the mandate: such as Marie Joly who remained seventeen years in Sedan. The same goes for Charlotte Royer in Richelieu. Did they hâve two mandates with an interval between the two? 105

112 The Sister Servants of some Houses: Angers Elizabeth Martin Madeleine Mongert * Cécile Angiboust Calude Carré Etiennette Dupuis Claude Carré Arras Marguerite Chétif Bernay Barbe Angiboust Laurence Dubois ? Brienne Barbe Angiboust Catherine Baucher Marie Donion 1657-? Chantilly Elizabeth Turgis 1648* Claude Brigide 1649-? Geneviève Doinel 1656-? Chars Elizabeth Turgis ??? Julienne Loret Marie Poulet The Sisters left 1657 Died 106

113 Châteaudun Jeanne Lepintre Barbe Angiboust * Jeanne Delacroix 1659-? La Fère Marie-Marthe Trumeau Mathurine Guérin Fontainebleau Barbe Angiboust Jeanne-Christine Prévost Montreuil-sur-Mer Anne Hardemont The Sisters left 1650 Nantes Elizabeth Martin Jeanne Lepintre Marie-Marthe Trumeau Nicole Haran 1655-? Richelieu Barbe Angiboust Elizabeth Martin ??? Elizabeth Turgis Elizabeth Martin * Charlotte Royer 1648-? Françoise Carcireux Charlotte Royer 1659-? Saint-Denis Elizabeth Turgis ??? Barbe Angiboust Claude Brigide Madeleine Reportebled 1655-? 'Died 107

114 Some Sisters having been Sister Servants: Barbe Angiboust entered in * Cécile Angiboust Saint-Germain-en-Laye Richelieu Galériens Fontainebleau Saint-Denis Brienne Companion in Châlons Brienne Bernay entered about 1636 Châteaudun : Angers 1658-? : The Little Houses. Françoise Carcireux entered about : Richelieu 1659-? : Narbonne. Henriette Gesseaume entered in Nicole Haran : Calais. entered about ? : Nantes. Died 108

115 Anne Hardemont entered about Montreuil-sur-Mer Hennebont Companion in Nantes Châlons 1655 Le Roche-Guyon The Little Houses Ussel. Jeanne Lepintre entered about : Le Mans : Nantes : Châteaudun 1659-? : La Salpétrière Julienne Loret entered in : Directress of the Seminary : Chars : Fontenay-aux-Roses 1655-? : Assistant Gênerai. Elizabeth Martin entered about : Angers : Richelieu :??? : Nantes *: Richelieu. Jeanne-Christine Prévost entered about??? : Fontainebleau : Liancourt 1654-? : Sedan. Died 109

116 Marie-Marthe Trumeau entered about ? Elizabeth Turgis 1640 : Nantes entered in 1636 : Le Fère : Cahors. : Angers (8 months) * : Angers (5 months) Saint-Denis Richelieu Chars Chantilly. Died 110

117 Notes for the Chapter TOGETHER IN THE IMAGE OF THE BLESSED TRINITY 1. Gobillon. Life of Mademoiselle Le Gras. L S.W. Edition Conférence of 25th December 1648 Coste IX. p Conférence of 14th June 1643 Coste IX. p To Father de Vaux, 28th April 1644 L Instructions given to the Sisters sent to Montreuil-sur-Mer p To Barbe Angiboust, llth June 1652 L To Barbe Angiboust, 26th Oct LU 8. To Jeanne Lepintre, loth July 1647 LI85 9. A.60 Obligations of the Servant of the Poor. p Instructions given to the Sisters sent to Montreuil-sur-Mer p A.62. On the conservation of the Company.. p To Jeanne Françoise, 19th June 1653 L To Barbe Angiboust 25th Jan L To Marie Donion, 8th Jan L Spiritual testament of Louise de Marillac p To Monsieur Vincent, Oct L To Jeanne Lepintre, lst June 1649 L A.85 Instructions given to the Sisters sent to Montreuil-sur-Mer p Conférence of 2nd June 1658 Coste X p To the Sisters of Angers, 26th July 1644 L M.69 On récréation p To Jeanne Lepintre, August 1645 L A.85 Instructions given to the Sisters sent to Montreuil-sur-Mer p A.74 Thoughts on the good esteem of one's Sisters p To Anne Hardemont, about 1647 L To Elizabeth Turgis, 24th August 1644 L To Françoise Carcireux, 30th Dec L

118 L S.W. 28. A.74 Thoughts on the good estcem of one's Sisters p To the Sisters of Angers, Jan L To the Sisters of Poland, 19th August L M.69 On récréation p To Barbe and Louise, 26th Oct LU 33. To Madeleine Mongert, 16th Mar L To Nicole Haran, 4th Jan L To Jeanne Lepintre, 13th Jan L A.74 Thoughts on the good esteem of one's Sisters p A.67 On mortification p To Cécile Angiboust, 8th Jan L To Sisters of Richelieu, Oct L To Laurence Dubois, 20th June 1656 L To Barbe and Louise, 26th Oct L To Louise-Christine Rideau, 31st July L To Laurence Dubois, 20th June 1656 L Conférence of 26th April 1643 Coste IX p Conférence of lst Jan Coste IX p Conférence of lst Jan Coste IX p M.73 On the interior spirit of the Daughters of Charity p A.74 Thoughts on the good esteem of one's Sisters p To Madeleine Mongert, Sept L A.72 On Holy Communion p A.74 Thoughts on the good esteem of one's Sisters p To Laurence Dubois, 19th Feb L Reasons to give oneself to God to receive the Holy Spirit p M.69 About récréation p M.69 About récréation p To Toussainte and Jeanne, about 1650 L A.85 Instructions given to the Sisters sent to Montreuil-sur-Mer p Council of 20th June 1647 Coste XIII p To the Sisters of Poland 19th Aug L To Barbe and Louise, 26th Oct LU 61. A.85 Instructions given to the Sisters sent to Montreuil-sur-Mer p To Laurence Dubois, 19th Feb L To Barbe Angiboust, 19th June 1656 L

119 L S.W. 64. Council of 20lh June 1647 Coste XIII p Council of 20th June 1647 Coste XIII p Council of 19th June 1647 Coste XIII p To Barbe Angiboust, 13th Dec 1653 L To Cécile Angiboust, 17th Feb L To Barbe Angiboust, llth June 1652 L To Cécile Angiboust, 17th Feb L To Barbe Angiboust, 4th Dec 1654 L To the Sisters of Angers, 26th July 1644 L To the Sisters at Nantes, 8th May 1645 L To Jeanne Lepintre, lst July 1652 L To Marie and Clémence, 5th July 1657 L To Anne Hardemont about 1647 L To Anne Hardemont, May 1651 L To Anne Hardemont, May 1651 L To the Sisters of Richelieu, Oct L To Laurentia Dubois, 16th Nov L Conférence of lst January 1644 Coste IX p Conférence of 31st July 1634 Coste IX p Conférence of 31st July 1634 Coste IX p Conférence of June 1642 Coste IX p To Barbe Angiboust, llth June 1652 L To Barbe Angiboust, 18th June 1649 L To Anne Hardemont, in 1647 L A.90 Observations on the Rules p A.90 Observations on the Rules p A.90 Observations on the Rules p To Elisabeth Martin, 18th Oct L To Claude Brigide, in 1649 L To Cécile Angiboust, 17th July 1655 L To Jeanne Lepintre 22nd May 1649 L Conférence of June 1642 Coste IX p To Jeanne Lepintre, 14th Nov L To Jeanne Lepintre, 5th May 1649 L To Jeanne Françoise, June 1653 L To Cécile Angiboust, Nov L To Cécile Angiboust, lst July 1650 L To Cécile Angiboust, 20th Sept L To Barbe and Louise, 26th Oct LU 103. To Jeanne Delacroix, 2nd Feb L To Cécile Angiboust, 20th Sept L Instructions given to the Sisters sent to Montreuil-sur-Mer p To Cécile Angiboust, Nov L To Cécile Angiboust, 4th May 1650 L

120 L S.W Tb Jeanne Lepintre, 26th July 1651 L Tb Laurence Dubois, 16th Nov L To Barbe and Marie, 24th June 1644 L To Barbe Angiboust, llth June 1652 L To Barbe Angiboust, 25th Jan L To Madeleine Mongert, 27th Jan L To Cécile Angiboust, Dec L To Barbe Angiboust, 19th June 1656 L To Nicole Haran, April 1656 L To Jeanne Lepintre, 14th Nov L To Madeleine Mongert, 23rd May 1646 L To Jeanne Delacroix, 2nd Feb L To Jeanne Lepintre, 14th Nov L To Cécile Angiboust, 23rd May 1653 L To Geneviève Doinel, 6th Feb L To Anne Hardemont, 3rd Sept L To Barbe Angiboust, 21st May 1655 L To Nicole Haran, 30th April 1659 L To Jeanne Lepintre, lst July 1652 L To Jeanne Delacroix, 26th May 1659 L To Barbe Angiboust, 21st May 1655 L To Marguerite Chétif, loth Jan L To Monsieur Portail, 21st June 1647 L To Nicole Georget, 28th Mar L To Nicole Georget, 28th Mar L To Julienne Loret, 24th April 1651 L To Julienne Loret, 30th June 1651 L cf. To Madame de Herse in 1657 L To Marie at Clémence, 5th July, 1657 L To Monsieur Vincent, 21st Dec 1651 L To the Sisters of Chantilly 5th July 1658 L To Geneviève Doinel, 12th Sept L To Barbe Angiboust, 19th Dec 1653 L To Françoise Carcireux, 15th Sept L Conférence of 12th Nov Coste IX p To Françoise Carcireux, 30th Dec 1659 L To Madeleine Mongert, 9th Sept L To Cécile Angiboust, 12th May 1657 L To Madeleine Mongert, 9th Sept L To Cécile Angiboust, Dec 1654 L First Epistle to the Corinthians To Cécile Angiboust, 30th Dec 1651 L To Cécile Angiboust, 30th Dec L To Elizabeth Turgis, 24th Augs L

121 L S.W To Cécile Angiboust, 20th Sept L To Laurentia Dubois, 7th Aug L To Elizabeth Turgis, 24th Aug L A.78 For the choice of the Sister Servants p To Barbe and Louise, 26th Oct LU 157. Monsieur Vincent to Louise de Marillac 24th Nov Coste I p To Madeleine Mongert, 27th June 1645 L To Madeleine Mongert, 27th June 1645 L To Madeleine Mongert, 27th June 1645 L To Claude Carré, 13th Feb L Conférence of 22nd Jan Coste IX p Conférence of 22nd Jan Coste IX p To Madeleine Mongert, 9th Sept L To Cécile Angiboust, 17th Feb L To Claude Carre, 13th Feb L To Monsieur Vincent, Nov L To Cécile Angiboust, 12th May 1657 L To Madeleine Mongert, 9th Sept L To Claude Carré, 13th Feb L To Claude Carré, 13th Feb L To Nicole Haran, loth Dec L To Claude Carré, 13th Feb L To Monsieur Vincent, Nov L Manner of treating the sick of the Hôtel-Dieu Hospital of Saint Denis P Manner of treating the sick of the Hôtel-Dieu Hospital of Saint Denis P M.69 On récréation P A.85 Instructions given to the Sisters sent to Montreuil-sur-Mer P To the Sisters of Angers, loth July 1656 L To Madeleine Mongert, Sept L Conférence of 31st July, 1634 Coste IX p To Father de Vaux loth Mar L To a Sister Servant, without a date L

122 To Serve As A Daughter of Charity

123 "The principal end for which God has called and assembled the Daughters of Charity is to honour Our Lord Jésus Christ as the source and model of ail charity, serving him corporally and spiritually in the person of the poor..." (1) This text of the common Rules, before being written, was often commented upon, by Monsieur Vincent. He loved to repeat that it was to respond to the numerous needs of the poor that the girls came from the countryside, from the villages and from the towns and that they were gathered together in community. It was for this that the Company was born in "Yes, it is true, my daughters, from ail eternity God had his thoughts and his designs on you and for you and from ail eternity he had his plans to employ you in the service of the poor God wished that there would be a spécial Company to serve the sick poor!' (2) Louise de Marillac, because of her responsibilities as Foundress and as Superioress, ail during the years, reveals to the Sisters the profound meaning of this service. She entrusts them to become, in the world and in the Church, witnesses of the preferential love of Christ for the humble, the abandoned and those excluded from society. The points on which Louise de Marillac insisted seem to differ, according to the periods in the life of the Company. + In the beginning the girls arrived. Ail was new. Louise de Marillac helped them clarify their choice. Why had they come? The accent is put on the motivations of this service. 119

124 At a later period, the girls, more numerous now, leave for différent places, more or less distant from Paris. The conditions of this life of work are at times, difficult. Is there not a risk of falling off from it? The accent is put on the demands of the service. Then there occurs a period of crises in the Company; of questionings on the part of the Sisters. In many places the Daughters of Charity are confronted by the civil and religious authorities. Who are they? What is their identity? The accent is put on the characteristics of the service of the Daughter of Charity. Thèse différent periods overlap a little, for Louise de Marillac, in her letters, replies to those of the Sisters and tackles the problems as they arise. Like Monsieur Vincent, she "keeps herself in friendship with the events which God leads by the hand!' (3) 120

125 MOTIVATIONS OF THE SERVICE In August 1617, Monsieur Vincent founded the first Confraternity of Charity in Chatillon-les-Dombes. When he returned to the de Gondi family, he established Charities in numerous localities: Villepreux, Joigny, Folleville, Montmirail then from 1630 onwards, in the parishes of Paris. The Confraternity of the parish of Saint Sauveur, the very first in Paris, was composed of ladies of nobility: Duchesses, Marchionesses, Countesses, etc. Thèse ladies greatly desired to assist the poor but, explained Monsieur Vincent: "When it came to be carried out they were prevented from rendering them arduous and menial tasks." (4) "They were often upset by some services which caused them to lose heart." (5) Thèse ladies thought of relieving themselves of thèse very distressing tasks and of having them carried out by their servants. Monsieur Vincent became anxious. Will thèse men and women servants be animated by the same Christian charity? Will they hâve the same affection and love for thèse poor whom they are commanded to serve? It was then, during the course of a mission, that Marguerite Naseau approached Monsieur Vincent. He was impressed by this country girl fom Suresnes, whose faith was so strong. He marvelled at her initiatives in teaching the poor little girls. If only the Charities could hâve such girls to serve the sick! Monsieur Vincent asked Louise de Marillac, his collaborator, to meet Marguerite Naseau. "Would you kindly let me know if this good girl from 121

126 Suresnes, whom you hâve previously seen and who teaches girls, went to meet you, as she promised me, last Sunday?" (6) What was discussed between the two women, more or less, the same âge? Louise de Marillac was thirty-nine years of âge, Marguerite Naseau thirty-six. The account given of the conférence on the virtues of Marguerite helps to discern this. This report relates the différent épisodes of her life, her désire to belong to God and her anxiety for the welfare of the poor. It is possible that together, they reflected on the service of the poor sick and on this path, which, imperceptibly, Marguerite would open up to others. Humbly available, this country girl left her locality and went where God called her: "This good girl gave herself to God to teach young girls. I suggested to her that she should serve the sick. She accepted with pleasure and I directed her to go to Saint Sauveur!' (7) The Ladies of Charity of the other Confraternities ail wished to hâve girls like her for the humble services which the care of the sick required. Quite naturally, Monsieur Vincent asked Mademoiselle Le Gras to take charge of thèse young country girls, to form them and to help them. On the twenty-ninth of November 1633, she brought them together in her home, to live in community. The principal anxiety of Louise de Marillac was to check the motivations of ail thèse young girls who came. It was important to maintain the Confraternities in their primitive spirit. If the girls came, it was not to be the servants of thèse great ladies, nor was it to see Paris, but to serve the poor in imitation of Jésus Christ. To the Superioress of the Bénédictines in Argenteuil who wished to obtain one of thèse young girls as a lay Sister, Louise explains that they are the "girls of the Charities" and explains what they do: "Thèse girls, servants of the poor sick of the 122

127 Charities give themselves to God for the spiritual and temporal service of thèse poor créatures whom his goodness wishes to keep for his members" (8) Louise asks the Mother Prioress not to oppose the design of God; not to thwart the will of God. "I cannot imagine that those who know the importance (of this vocation) would wish to undertake to oppose the designs of God by taking away the assistance of the poor abandoned people who are in ail kinds of needs and cannot be properly helped except by the service of thèse good girls" (9) This letter of 1639, remarkably précise, underlines the theological motivation of the service accomplished by the Daughters of Charity, the considération they had for the poor and the choice they made of the most abandoned. The step taken by the young girls who came to serve the poor was a step of Faith, a response to the invitation of the Lord to give themselves completely to him, so as to be totally for the poor. "Is it not reasonable, my dear Sisters, that since God honoured us by calling us to his service, we should serve him in the manner which pleases him?" (10) To serve in the manner which pleases God, is to love others as God loves them. It is to wish that ail and in particular, the unimportant and the abandoned, should find the dignity which Christ came to bestow on them, through the redeeming Incarnation. To serve in the manner which pleases God, is to enter into the spirit of the Gospel which finds in the humble and the despised, the face of Christ. "When I consider the happiness you ail enjoy, I rejoice that Providence has chosen you. Make good use of it and glorify God, serving your Masters, his dear members, with devotedness, meekness, and humility!' (11) 123

128 The Daughter of Charity is, therefore, invited to commit herself to this service with ail her capacity of Faith and Love. The méditation on the Gospel will give her each day, new strength and a new power of love. The attitude of Christ during his public life becomes her référence. "We should continually hâve before our eyes our model which is the exemplary life of Jésus Christ, to the imitation of which we are called, not only as Christians, but moreover, we are chosen by God to serve him in the person of the poor!' (12) What suffering for Louise de Marillac when the Sisters neglect their service, no longer respect the poor. "I cannot conceal from you the suffering of my heart caused by the knowledge I hâve been given that there are many things to be desired in your behaviour! Where is the spirit of fervour which animated you when you were first placed in Angers?" (13) Louise invites the Sisters to review their attitudes, especially their attitudes towards the sick. "Where is the sweetness and the charity which you ought to préserve so lovingly for your dear Masters, the poor sick? If we distance ourselves ever so little from the belief that they are the members of Jésus Christ, it will infallibly diminish in us thèse beautiful virtues!" (14) The service of the poor should reveal the Love of God for them. It should witness to the privileged love of the Church for the poor. It can only be a crédible witnessing if the Daughter of Charity, herself, is filled with this Love of God. "I wish that ail our Sisters be filled with an intense love, which keeps them agreeably busy in the things of God and lovingly serving the poor!' (15) writes Louise de Marillac in 1642 to the Sisters in Angers. On the loth January 1660, Louise, sick and having a presentiment of her approaching death, wrote to 124

129 Marguerite Chétif, the Sister whom she had chosen to replace her as head of the Company. The motivations which détermine the young girls to give themselves to the service of the poor in the Company, are clearly explained. This letter, the last expression of her ideas on this point, takes on a solemn dimension. "Do you not find any girls who wish to give themselves to the Company, for the service of the Lord, in the person of the poor? You understand they should be mature in mind and they should désire the perfection of true Christians. They should wish to die to themselves through mortification and that genuine renouncement already pronounced in holy Baptism, so that the Spirit of Jésus Christ be rooted in them. May this Spirit grant them the strength of persévérance in this manner of iife totally spiritual. Although this way of Iife, made up of continuai exterior acts, may appear lowly and degrading, it is great before God and his angelsî' (16) To serve the poor in the Company is to live fully the baptismal consécration. It is to hear the call of Christ through the suffering and the misery of the lowliest of ail. It is to wish to join them in true fraternity. 125

130 THE DEMANDS OF SERVICE The Company, little by little expands. The number of Sisters grows from one dozen in 1634, to thirty in 1639, then to one hundred in The Houses multiply: from five in 1634 (ail in Paris), they become sixteen in 1639, then about forty in 1645 (of which fifteen are outside Paris). Events unexpectedly arisen in various places induced Louise de Marillac, always attentive to review the way of life, to specify the demands of the Service of the Poor. Compétence In November 1646, Marthe, a Sister who appeared, according to Louise de Marillac, a good girl, is seized with the désire to become a skilful nurse. Without saying anything to her community, she gets her mother to give her a case containing everything necessary for bleeding. Having carefully watched the surgeons operate and having asked them for some directives, she undertakes to "bleed" the sick herself. This is quickly known. Louise, alerted, becomes anxious. Marthe has not the required compétence, she risks harming the sick. On the other hand, she acts on her own, without any référence to her Sister Servant, or to her local community. What's to be done? Louise questions Monsieur Vincent. "How should one proceed in such affairs with justice and charity?" (17) with justice regarding the sick who need Sisters formed and compétent; with justice regarding the organisation of health care. In the seventeenth century it is the Sister Servant who co-ordinates the work of the nursing service; 126

131 with charity regarding this Sister, who appears a simple and good girl, but who, in fact, shows herself very enterprising and sure of herself and with charity regarding her mother who thought she had done well. No document is available to tell us how this problem of Marthe was solved. But Louise will insist that each Sister should acquire the necessary compétence and the indispensable formation to accomplish her service. The apothecary has charge of preparing the différent remédies for the sick. She has an important rôle, as much in the hospitals as in the Mother House. She is responsible for distributing the various préparations (syrups, potions, pills ) and, if necessary, to judge and décide those which suit the sick. Thèse rules concerning her office specify: "Her first care is to be well instructed in the manner of dispensing the prescriptions!' (18) Then she is to use her compétence to détermine the quantity of drugs and to prépare them at the required time, according to the seasons, because they are based on flowers or leaves. In Nantes it was considered changing the Sister apothecary. Louise de Marillac asks Jeanne Lepintre, the Sister Servant, to prépare a Sister capable of replacing Henriette Gesseaume in this office. "Sister, would you kindly let me know, as soon as possible, if you could manage to show a Sister how to make up the prescriptions... as, for the présent, we shall hâve difficulty in sending you a trained Sister?" (19) The nurses and the traînées, then, should also be formed. In January 1653, Louise announces to Julienne Loret that she has been changed. But she cannot leave Chars until her companion is capable of nursing the sick efficiently, and knows how to do the bleedings properly. "I beg you, Sister, to return by the first convenient 127

132 means you can find. While waiting, show Sister Jeanne Bonvilliers, as well as you can, how to bleed!' (This was a young Sister who had entered the Company one year previously.) (20) The nursing formation, in the seventeenth century, was "on-the-job" training, by passing on the expérience of the oldest to the youngest, by daily observation and also by discussions (courses) among the Sisters. Monsieur Vincent showed the importance of this during a Conférence. "Be careful to remember the way in which the doctors treat the patients in the towns where there are doctors, so that, when you are in the villages, you will use thèse methods and know in which cases you should bleed, when you should repeat the bleeding and the quantity of blood you should draw each time, when to bleed the foot, when the suction cup, when the medicines and those which are proper for the différent sick people whom you may meet. Ail that is very necessary and you will do great good when you are well instructed in ail this. It is good for you to conduct short discussions on this subject" (21) This formation, however, should take account of the possibilities of each Sister. Louise reminds Nicole Georget, Sister Servant in Nanteuil, of this: "I do not think that you should teach Sister, or allow her to learn from another. She is not capable of that and I would not wish to expose anyone to her attempt" (22) The teaching Sisters, in charge of the small schools, receive an appropriate formation: they learn to read and write. But that is not sufficient to become a good teacher. The concern for formation in teaching methods appears in the letters from Monsieur Vincent to Mademoiselle Le Gras: "One must consider the method of training the girls how to set up a school!' (23) "The girls must be taught how to conduct a school" (24) 128

133 Louise proposes that certain Sisters go for formation to the Ursuline community and then they will teach the others. After, Louise de Marillac continues the formation of the Sisters while insisting on certain attitudes indispensable for every good school teacher. The Sisters, in spite of their knowledge, should keep the humility and simplicity of every good servant of the poor. "You can give familiar explanations, but never anything elevated}' (25) explains Louise to Anne Hardemont who has charge of instructing the little schoolgirls in Montreuil-sur-Mer. It is important that the children understand well what they hâve been taught. The rule for the school teachers spécifies, among others: "Sound knowledge consists in clearly understanding what one learns and in making good use of it:' (26) The primary end of ail teaching is éducative: to learn how to live well to live as a Christian. "Sister Marie will continue to instruct (her schoolgirls) well in the fear and love of God and how to practise thèse virtues" (27) The Sisters of the Gênerai Services should hâve perfect knowledge of the work of their office. The rules for the Sisters who bake and the Sisters who cook insist on the necessary compétence, to carry out well the service confided to them. The Sister who bakes should know she should watch the température of the water used for kneading the bread and see to the heat of the oven The cook is invited to proportion her seasonings correctly: "She will see to it that her méat is neither overcooked nor undercooked. She will season her omelettes and stews without having them too highly spiced, too salty, or with too much vinegar, ail that being contrary to health. Also, they should not be without 129

134 seasoning, otherwise the Sisters will not be able to eat them." (28) What Louise de Marillac desires is that each Sister, whatever her office, understands the importance of her work and performs it with common sensé and intelligence. It is for this reason that she insists on formation. But if this formation is indispensable, if it must be pursued ail during life, it cannot and should not be done, except in view of the service of the poor. In 1640 when the hospital Sisters in Angers ask to learn to read Louise shows herself réticent. (29) They hâve not children to teach. Later on, Louise's attitude will be différent as regards reading and writing, because she will see its necessity: to share her news and receive letters from the Superiors, without having recourse to someone outside. The excessive pursuit of formation is always to be doubted. In 1659, Louise indicates the dangers: "Those who would be very keen to learn and appear efficient, earnestly studying, with no time for other work, could prétend to be dispensed from many exercises, not wishing to be treated Iike others in a humbler employment. If this were denied them they would leave the Company!' (30) Formation is not to be sought for one's own promotion or for one's own pursuit of knowledge Formation should be in view of the service of the poor. Attention to the needs of the poor Many minor happenings lead Louise to repeat to the Sisters how attention to persons, to their lives, is one of the demands of ail service. Julienne Loret who had lived for many years in the Mother House, loved to send, during the times spent in Chars and Fontenay-aux-Roses, beautiful fruit picked in the country. Louise, while thanking her, draws her attention to the needs of the poor round about her. 130

135 "I 'I admire this fine, beautiful fruit. But, my dear Sister, I beg you not to wrong your poor. Always look well after their needs, so as to give them the best that you hâve, because it is theirs." (31) One of the inhabitants of Chantilly gave Geneviève Doinel one of the fine fish he had just caught in the Nonette, a river flowing through the country. Now, at the same time, there was a possibility of sending post to Paris. Happy at this opportunity, Geneviève sent the fine fish for the Sisters of the Mother House. Louise, in her reply, underlined the necessity to serve the poor first. However, understanding Geneviève's very anxious tempérament, she explained, with much sensitivity, how this succulent dish, which could not be preserved for long, had been used. "I very humbly thank you, my dear Sister, in the name of the whole community, for your splendid fish. If it could hâve been brought back to you promptly I would hâve requested you to make a feast with it for your poor sick, for you know well our Company does not regale itself in this way. However, not being able to do so, your charity served many of our infirm Sisters, in which I took part!' (32) Barbe Angiboust was in Bernay, in Normandy, the country of fine apple trees. She had received magnificent apples and excellent cider. Louise de Marillac challenged her: "I would wish to believe that the good portions which you took for the poor will prevent you from considering them as your own." (33) The poor, the first served, such is the motto of the Daughter of Charity. To respond to the needs of the poor implies that they are known. A good servant should know how to watch, to observe and to listen, so as to discern the true needs of her Lords and Masters. In Ussel, the service of the poor is being organised too slowly in spite of the ardent 131

136 Anne Hardemont. Louise explains to her the importance "of knowing well the needs" (34) so that the service be adapted to the needs. Anne no longer remembers the recommendations received when leaving for Montreuil-sur-Mer: "Concerning the conduct towards the sick, oh! let it not be done as a matter of form, but very affectionately, speaking to them and serving them with your heart, informing yourself very particularly of their needs without being importunate or fussy, procure them assistance for their needs" (35) Charity is attentive to the person. It déclines routine; this répétition of the same gestures, without any concern for adaptation. The sick person can only feel confident and secure when he is assured that every change in his state of heaith will be recognised by the person who is nursing him. "The Sister infirmarian will be very exact in noticing ail the changes and accidents which happen to the sick so as to warn the doctor or the Sister apothecary, as also when she sees the sick getting weaker, she should make it known so that they may be provided with the sacramentsî' (36) At the time of the installation of the foundlings in the castle in Bicêtre, Louise de Marillac is surprised that the administrators of the work had not foreseen a place for the school. The instruction of the children (as well for boys as for girls) appears to her essential for thèse young persons who must later on, confront a world, hostile in their regard. A real organiser, Louise foresees the arranging to be done: "Our ladies did not at ail think of setting aside a place for the school. We hâve seen one where the ground floor would be suitable for the boys who must be separated from the girls. Nothing seems needed except to make the door and to close the Windows, and a place for the girls will be made upstairs!' (37) 132

137 Louise meets, it seems, with a certain opposition from Monsieur Leroy, who is, by his own account, principal Director and Administrator of the Foundlings. Humbly, but firmly, Louise holds fast to her project for éducation. The régulation for the Sisters who hâve charge of the foundlings foresees: "At one o'clock she will assemble the biggest girls for catechism and then teach them their letters" (38) Because she recognises the dignity of every human person, Louise de Marillac défends the right to instruction of thèse little children, regarded in the seventeenth century, as the dregs of society. In the same way she invites the Sisters to address themseives to the Ladies, to the Bishops and even to the Queen to make known and défend the needs of the poor. Louise, in her méditations, often considers "the liberty which God has given to ail" (39) in creating them in his own image. To force the poor to corne to the hospital seems to her a want of respect for this liberty. This is why she asks the Sisters in Bernay to maintain and to défend if necessary, the service of the sick person in his home. "What would become of the work of the Ladies of Charity if one forced their sick to go to the hospital? You will see that the bashful poor will be deprived of the assistance which cooked food and remédies bring them; and the little money they are given will not be used for their needs. We are obliged, as far as we can, to prevent that happening by very humble and charit able objections!' (40) In Narbonne, Françoise Carcireux will act in the same manner with Monseigneur Fouquet, who brought the Daughters of Charity. "If you are asked for your advice, it will be to know how one acts in Paris in serving the poor. If it is a hospital, do not forget to represent the bashful poor who would not receive any relief because they would 133

138 never go to the hospital, no matter what pressure is put on them and because of that, the establishment of the Charity is absolutely necessary!' (41) The Sisters should not fear to inform and to urge those who make the décisions, to reflect on the conséquences of their acts on the poorest. Even Barbe Angiboust, a country girl, goes to Queen Anne of Austria, who is Queen Régent since the death of Louis XIII. "I believe, my dear Sister, that you hâve the happiness of having our good Queen at Fontainebleau. If Her Majesty wishes to speak to you, don't make any difficultés, although the respect which you owe to her person, causes you to fear to approach her. Her virtue and her charity give confidence to the lowliest so that they tell her of their needs. Above ail, do not fail to tell her truthfully of the needs of the poor!" (42) Attention to the person and the respect for his dignity, is actually shown by gestures little used in the world of the poor. But the Sisters recognise in them their Lords and Masters. "I do not know if you hâve the custom of washing the hands of the poor. If you hâve not, I beg you to accustom yourselves to it" (43) The numerous disturbances, physical and psychic which sickness and misery bring, the décline into which the poor, at times, fall, cannot allow the practice of hygiène to be neglected, however little developed in the seventeenth century. "Hâve you your towels for the beds of the sick? Do you keep them clean?" (44) The corporal service, however respectful it may be, of the human person, cannot be separated from the spiritual service. One can only find his wholeness in the knowledge of his God, of Jésus Christ. "Do for your poor ail that you can, I beg you, particularly concerning the spiritual service you owe them:' (45) 134

139 Death is a daily reality in the seventeeth century: épidémies, famines and wars resuit in a very high mortality rate. From the hospital in Nantes where she went to conduct the Sisters in 1646, Louise writes: "We see hère almost every day the dead and the dying which teaches us that this life is only a journey which leads us to eternityî' (46) To help the poor to die well is one of the spiritual duties of the Daughter of Charity. "I believe, my dear Sisters, that you take great care to help the poor sick to make good confessions before they die," (47) But Louise shows the importance of a sound Christian éducation for those who are cured, an éducation which cannot be reduced to a simple practice of the sacraments. "In the name of God, my dear Sisters, do ail in your power to help the soûls of your poor sick to make acts of faith, hope and charity, necessary for salvation" (48) Christian formation, as much for adults as for children is not satisfied with knowledge. It is the whole life which should be transformed. "I implore you, for the love of God, to be very meek with the poor and to take great care of their salvation, warning them of the necessity to practise the commandments of God and his holy will. Counsel them on the means of doing so" (49) "I believe, my dear Sisters, that you take great care to instruct well the little girls, not only in their beliefs, but also regarding the means of living as good Christians. This is what God asks of you" (50) For Louise de Marillac as for Monsieur Vincent, corporal service cannot be separated from spiritual service. To work for the humanisation of the poor is to work for their evangelisation. Christ, Redeemer, through the révélation of his Love, discloses to each the sublimity 135

140 of his vocation and the meaning of his existence in the world. (51) Respect for Tradespeople In the places where they serve the poor, the Sisters meet "professionals" who work on their own account: doctors, surgeons, artisans... In the hospitals they meet employées working at diverse tasks: care of the sick, in the bursar's office, in the kitchen, in the laundry The relationship between thèse "profes sionals" and the Sisters raises at times difficulties. Some of them think that the Sisters corne to compete with them and deprive them of their work. The counsels given by Louise de Marillac strive to maintain a balance between the respect due to the work of each one and the necessary response to the needs of the poor. The compétence which the Sisters hâve acquired from working with the sick cannot dispense them from obédience to the doctors. "Let not the practice you hâve acquired of treating the sick and what you hâve learned from the doctors render you too rash. Do not prétend to know ail about nursing so as not to pay attention to the prescriptions and to the orders which may be given you." (52) The sick in the parishes and in the villages, recognise the ability of the Sisters, their gentle goodness in caring and they more often hâve recourse to them than to the surgeons (in the seventeenth century this word designated those who nurse). Thèse latter complain of not having clients. Julienne Loret submits the problem to Louise de Marillac who suggests organising différent areas in the vicinity of Fontenay-aux-Roses. "Avoid, as much as you can, going where he (the surgeon) could be called." (53) In Paris the same problem arises. In the "Care Centre" of the Mother House only the sick, who hâve not the financial means of paying the surgeon, are treated: 136

141 "The Sister apothecary will take care that, as far as possible, no one is bled who can afford to pay the surgeon." (54) When the Sisters arrive in Montreuil-sur-Mer there are a certain number of women and girls in service in the hospital. The collaboration proves difficult. Louise counsels the Sisters to practise respect, meekness and a real humility in ail their least acts and gestures. "Our Sisters must hâve great respect for the women and girls who, for a long time, hâve managed the said hospital. Let the Sisters show them great cordiality and love and do nothing without their permission, not even to take a pot or a pan or anything else whatsoever, for their needs" (55) In Chars, Julienne Loret bakes, herself, the bread destined for the poor sick whom she visits. Louise thinks it would be préférable to leave this work to the baker. "If you bake (the bread) only for the poor sick of whom there are only a few and as they cannot eat much, it seems to me it would be more advisable to buy some" (56) In ail situations it is good to learn to bear with one another and to accept each other's petty faults. This is the advice given to the Sisters of the hospital in Nantes in référence to the apothecary. "One must live in great peace and support one another's faults" (57) The three requirements emphasised by Louise de Marillac are: compétence, attention and respect for the professionals. But thèse demands are valid for ail work. They are not especially for the service of the Daughter of Charity. 137

142 THE CHARACTERISTICS OF THE SERVICE OF THE DAUGHTER OF CHARITY From , numerous calls come to the Founders. The Daughters of Charity are asked for in far away places; in Poland by the Queen Marie de Gonzague, in Saint Fargeau by the Grand Mademoiselle, the celebrated cousin of Louis XIV, in Cahors and Narbonne by the Bishops of that district, in Metz, in La Fère by Queen Anne of Austria, in Sainte Marie-du- Mont, in Ussel by the Duchess of Ventadour, etc. Does not the fréquent contact of the Sisters with thèse "great of this world" represent a danger to thèse country girls, come to serve the poor? Do they not risk allowing themselves to be influenced by the ideas of grandeur, and to lose the sensé of their vocation? Louise, very anxious for fidelity to the "charism", received from God, repeats to the Sisters, in her letters and in her advice, what seems to her to be fondamental for the Daughters of Charity: "The remembrance of their mission as Servants of the Poor is necessary to hold the Daughters of Charity faithful to their duty!' (58) What meaning does Louise de Marillac give to this expression: "Servant of the Poor", which she uses so often during the last years of her life? Two complementary aspects are stressed: the first, the most concrète, is of a sociological order. the second, which results from her méditation, is of a theological order. 138

143 Sociological Aspect Society, in the seventeenth century, was very hierarchical. At the top of the social scale were the King and the Queen. Then came the Nobles with the old nobility, to which belonged the Marillac family and the nobility who owed their patents of nobility to administrative or légal posts and whose titles had been recently bought (the new rich). The nobility dwelt in Paris or in the numerous castles in the midst of their land, worked by the poor people. Thèse nobles lived a pleasant life, with outings, entertainments, balls, théâtres They lived on their rents. The third social category comprised the Bourgeois; working class people. The bourgeois had professions; doctors, lawyers, negotiators and shipowners... They were rich and took care not to squander their goods. The last social category was that of the poor people of the countryside and the towns, living most often in need and insecurity. They depended on the crops. The taxes, more or less heavy were deducted for the King (for the war), the clergy and the owner of the castle. Country people, they cultivated the land and guarded the flocks. Some (Hlœ the parents of Monsieur Vincent) owned a little land. Others hired themselves out as day workers. In the towns they worked at numerous small trades: carriers of water, sellers of wood, vegetable merchants, knife and scissors grinders For ail thèse humble people, work was their means of livelihood. If it happened they missed work as a resuit of the inclemency of the weather or because of war or sickness, the resuit was misery and ail men, women and children swelled the crowd of beggars who beseiged the towns. While reminding the Daughters of Charity that they were the Servants of the Poor, Louise underlined, at the same time, the origin of the Company and the choice made to remain faithful to this social category so as to 139

144 assure the service which the Ladies were unable to perform. "God chose village girls for the solid establishment of the Servants of the Poor Sick!' (59) With firmness and tenacity, Louise will repeat, in différent ways, the conviction, which seems to her to respond to the design of God on the Company: You are Servants, do not become Ladies. Respect them but remain Servants. Do not become Ladies: One of the great dangers which could ensnare thèse girls, full of ardour, enterprising and open, would be to forget their origin and to find pleasure in associating with the Ladies and the Queen and to love to converse with them and to regulate their mode of life on theirs. "One thing which could bring about the total ruin of the Company would be, if the Sisters, forgetting who they are, accustomed to being with the Ladies, handling money and living in ease, not thinking of earning their living, became self-satisfied, which could lead them to vain complacency and the désire to elevate themselves" (60) Louise's fears are founded. In 16S6 she tells Monsieur Portail, who was drafting the rules, what had happened in the parish of Saint Merry: "Sir, I omitted telling you that the thirteenth article has more need of a bridle than a spur, for as soon as a Sister is sick she must hâve poultry and veal and be settled in her bed, just like the Ladies. When they hâve superfluous things and also wish to make their room comfortable, they say the Ladies wish it. The Sisters, surely, should content themselves with simple cleanliness. 140 You will also be surprised as I am when you hear that one Sister has made, or has had made, a dressing gown and that her sick Sister had it yesterday when she got up. This happened at Saint Merry's. That's too good a thing as there are many young ladies and

145 middle class people in Paris who hâve not got any. And besides, Sir, that would hâve serious consé quences!' (61) In 1659, Renée became sick at Morainvilliers. The Duchess of Bouillon had her brought to her castle, to nurse her. Renée enjoyed this life at the castle and the Duchess was happy to be surrounded by girls, servants so devoted and pleasant. "It is over a month since I was asked not to move her from the castle and it is usual for Madame to keep them there, often to look after her and the Duchess takes this for granted" (62) This commentary is addressed to Monsieur Vincent. Louise, shortly afterwards, sends a firm enough letter to the Duchess of Bouillon, reminding her that the Daughters of Charity are for the service of the poor and they must not be turned away from their duty. Françoise Carcireux takes pleasure in writing to the Superioress of the Visitation nuns in Toulouse, the sister of the Bishop of Narbonne with whom she had journeyed from Paris to Narbonne. Louise who is aware of the life of the Sisters, writes to her on the 3Oth December 1659: "I think, my dear Sister, that you hâve not the time for anything else or for any other purpose than the service of the poor. Do not think that you are obliged to visit or to write to religious or to the Ladies, unless there is necessity for it!' (63) Françoise Carcireux is not of peasant origin. She belonged to the lower middle class. Louise asks her to live as a humble servant, abandoning the manner of behaviour of her class. Living a bourgeois life is not bad in itself, but it risks being a loss of time for the servant of the poor. If Louise de Marillac reacts so strongly when the Sisters adopt or keep the customs of the middle class and the customs of the Ladies, it is because of the 141

146 Service of the Poor. The poor person, as seen by Christ, is the Master and Lord, who has need of humble and available servants. When putting the Sisters on guard against the danger of wishing to adopt the manners of the middle class or the nobility, Louise de Marillac recommends them to hâve a great respect for the Ladies. "For the love of God, my dear Sister, practise great meekness towards the poor and everyone else. Try to content them as much with actions as with words. This you will find easy if you maintain a great esteem for your neighbour: the rich, because they are above you, the poor, because they are your Masters" (64) In the Confraternités, it is the Ladies of Charity who give the Sisters what is necessary for the service of the poor. Each day, the Sister goes for "the pot" the saucepan of soup, to the Lady who has had it made. She receives the necessary money for small purchases for médical care. It is the Ladies who décide the admission or otherwise of a sick person to the Confraternity. AH the administration, as we would say today, is carried out by the Ladies of Charity. The Sisters are the executives, in a more direct relationship with the poor and the sick. The relationship between the Ladies and the Sisters was not always easy. Certain Ladies were very demanding, wishing for such or such a Sister and not others while interfering in the life of the Community. Sometimes the Sisters showed themselves to be rough and uncouth, refusing to submit to the wishes of the Ladies, for the Sisters knew better the needs of the sick. Louise often reminds the Sisters of the respect due to the Ladies. However, each time she gives the reason: the Service of the Poor. "Respect ail the Ladies and women who are enrolled in the Charity, regarding them as persons who oblige us to suffer with them in the service of the poor!' (65) "We owe respect and honour to everyone, to the poor 142

147 because they are the members of Jésus Christ and our Masters and to the rich so that they may give the means to do good to the poor!' (66) The Ladies are an indispensable link for the service of the poor. Without them, no foundation, no money, no means of subsistence. This was the concrète reality of the 17th century. How did the Sisters, from day to day, manifest this respect for the Ladies? Louise firmly insisted on a humble attitude, marked by sweetness. In Bernay the relationships between the Ladies and the Sisters had become difficult owing to their différent points of view concerning the direction to be given to the Confraternity. The Ladies wished to hâve a hospital where ail the poor could be nursed. The Sisters insisted on continuing the home nursing and going to visit the poor in their homes. Louise gave some directions to Laurentia Dubois "I am not surprised at ail thèse difficulties with the Ladies. It usually happens that in places where there are hospitals joined to the Charity of the parishes, there are différences, without it being the fault of either one or the other What you hâve to do, among ail thèse petty disagreements is to remain very humble. "Take care that you cannot be accused of arrogance or self-sufficiency. But you must always believe that you are subject to ail and the least of ail. If you knew, my very dear Sisters, what humiliation, what meekness and submission, Our Lord wishes from the Daughters of Charity, you would be grieved if you had not practised thèse virtuesî' (67) Not to show arrogance, to regard oneself as the least, is this not always the attitude of the poor in a situation of inferiority regarding the rich? If, for the first Sisters, this attitude was "natural" Louise required them to go beyond this human reality, to transform it into the virtue 143

148 of humility, in imitation of Jésus Christ "who being God, became man, humbling himself even to the agony of the Cross." (68) This virtue of humility which enables one to recognise before God, one's weakness, one's insufficiency and one's pettiness, will become the Sisters' "strength" and will enable them to speak to the Ladies, when it concerns the good of the poor. Regarding the conflicts in Bernay, Louise writes to the Sisters: "If you hâve to refuse anything, let it always be with meekness and humility, because we hâve not the right to act otherwise, being called by God to our vocation so as to help the Ladies in the service of the poor and consequently we are only the servants of both" (69) This virtue of humility should be reflected in ail behaviour. The Sisters in Angers are particularly invited to welcome the Ladies with kindness. In fact the Sisters do not appreciate the visits of the Ladies to the hospital. They find that they make them lose their time: the light meal which they distribute must be prepared for them, they must be accompanied Louise makes the community reflect. It is always the service of the poor which is given priority. "The persons who corne to visit the poor should be welcomed graciously, without regard to our own interest, but simply because this is the way it should be and it could improve the lot of the poor!' (70) In another letter Louise de Marillac suggests to Cécile, the Sister Servant, to organise to hâve each one in her turn, welcome the Ladies. "When the Ladies corne you can sometimes arrange for one Sister and sometimes another, to satisfy them the best she can. A good understanding among you ail will arrange everything" (71) Louise de Marillac goes still further regarding humility. She thinks that the attitude of the Daughter of Charity could be a witness for the Ladies and could 144

149 prompt them, according to their responses, to serve the poor well. The Poor teach the Rich, Louise seems to say. "To acquit herself of her obligations as a good Daughter of Charity, she must, with ail her power, get the Ladies of Charity to visit the sick!' (72) "I hope, if you are very submissive to your Ladies, regarding the sick of the town, that your example will serve more than anything else, to help them become fervent!' (73) To respect the rich person does not mean to crush oneself before him, as one would say today. It is simply to accept to live differently, conscious of one's own identity. To respect the rich is also to respect the vocation of each one within the Church. Remain Servants: Two definite points are developed by Louise de Marillac: the life of work and the life of poverty. In 1648, Louise de Marillac, rather forcefully reminds Elizabeth Turgis of one of the rules of the Company of the Daughters of Charity: "Remember the practice among us, that we must work to earn our livelihood!'(74) In the 17th century, the Founders made a distinct différence between the "work" to earn one's livelihood and the "employments" of the service of the poor. The term employ which signifies function, charge or mission, was reserved for ail that concerned the service of the poor. Thèse employments, which were very varied (home Visitation, schools, hospitals, convicts, orphanages ) were ail founded. Before sending a small community to any given place, a foundation was established, that is to say, an allowance was deposited by the applicants: Ladies of Charity, Confraternities, Parish Priests, Bishops, Administrators This allowance was to ensure the service of the poor (nursing, food, éducation ) and the life of the Sisters (lodging, nourishment). 145

150 The stipends deposited for the Sisters (at présent one would speak of indemnities) were not "pay", that is to say, they were not salaries. The Founders, as well as the first Sisters, refused to hâve the employments of the service of the poor considered as paid work. In 1645, Louise spoke to Monsieur Vincent about the Sisters of the parish of Saint Gervais. "Madame de Chavenas wishes our Sisters of Saint Gervais to take the five sols, given by the Ladies who hâve the food cooked in the pot. Thèse five sols were the salaries given by the Ladies to the women who brought the food to the poor, before our Sisters came. This grieves our Sisters because the Ladies ask them were they not paid?" (75) The Sisters, in refusing a salary from the Ladies showed clearly they were not their domestics, that they did not dépend on them. The Sisters placed the Service which they rendered to the poor and the sick on another level. The Service of the Poor was their Mission. The term work which has a sensé of labour and of fatigue was always reserved by the Founders for everything connected with the money earned for a livelihood. This term work designated, in the 17th century, the manual work of the poor people of the towns and the countryside. The reasons for this manual work performed by the Sisters were explained at length by Monsieur Vincent in the conférence on the love of work, on the 28th November One should work so as to imitate Jésus Christ and to accomplish the commandment of God: "You shall earn your bread by the sweat of your brow" and to flee from idleness, mother of ail vice. One Sister underlines the importance of this work for the Daughters of Charity: "The greater number among us would be obliged to earn our living if we were in the world." (76) And another adds: 146

151 "If the belief that we do not need to earn our livelihood were introduced into the Company, we would soon fall into laziness and idlenessî' (77) To work by hand to earn one's living, was, for the first Sisters, a concrète means of remaining in their state as servants, of avoiding becoming Ladies, living tranquilly on their rents. During the Conférence Monsieur Vincent prolonged the reflection: "When the Sisters will be seen to be well set up and not having enough to do, they will neglect their work and not bother going to visit the poor. Ah! from that time onwards, we must say good-bye to Charity we must arrange the funeral of Charity!' (78) The work which the Sisters carried out was the work of artisans, like the poor people of the towns and countryside. Marie Joly used bleach the linen while she was in the parish of Saint Germain and the Sisters of the Hôtel-Dieu hospital used make jam. In Montreuil, Sedan, Chars and Bernay the Sisters raised livestock and sold their produce. Many of the Sisters wove and sewed This work was always performed apart from the service of the poor. Nothing could be prejudicial to that. "Your manual work, apart from the hours when you are employed with the sick, is done in the time which remains:' (79) Louise often brings up this question of manual work with the Sisters: she reminds them that they are poor servants and that work is part of their mode of life. "If you hâve any remaining time, I consider it would be best spent earning a little money, working for your poor than to use it paying compliments!' (80) The same remarks are made to Marthe in Chars and to Anne Levies in Bernay. "Oh, how I dread the places where one is too well off for our condition (our condition as servants). Take care that Sister Marthe is employed, as much as she can, in hard work!' (81) 147

152 "Sister Anne, what are you doing? I hâve told you many times that one must work, that idleness stirs up sin in the soûl and indisposition of bodyî' (82) The money earned by this manual work served to nourish and to clothe the Sisters and to share with the poor. Often it complemented the payments given, very irregularly, by the Ladies. But what remained, the surplus, was sent to the Mother House for the expenses incurred in the formation of the young Sisters and the médical care of the sick Sisters. But, with the years, abuses appeared. The Sisters wished to hâve the money for themselves and be able to nourish themselves better. Monsieur Vincent intervened. "One must not hâve profit in view, no, that would spoil everything" (83) To hâve money and to handle it, is always a danger. The Sisters who had corne, for the most part, from the countryside, were not accustomed to having money. The peasants possessed very little. The few pièces they had were kept in a woollen stocking or often spent at the annual fair in the neighbouring small market town. The Sisters, in the Confraternities and the villages, were responsible for the money which had been given them for the poor and for that which they had for their livelihood, earned by their work. Directives, concrète and précise were given regarding the handling of the money. A vigourous control was necessary, distinguishing clearly what belonged to the poor and what was for the community. "Be very exact not to profit from anything which belongs to the poor. If you feed any livestock for your use, be also exact in paying for ail their rearing. Be careful also not to pay from the money of the poor, what it costs you, either for keeping the livestock or anything else, done for your own particular use!' (84) In the course of the Conférences, Monsieur Vincent, 148

153 doubtlessly informée by Mademoiselle, mentioned the minor happenings where the Sisters failed in justice regarding the goods of the poor: "A girl who uses the money of the poor for pictures or other objects of dévotion, steals it, especially as it was only delivered in trust for the upkeep of the poor!' (85) "Regarding those who hâve the handling of the goods of the poor, oh! they must acquit themselves of it faithfully never to say that a drug costs more than it does!' (86) Louise is aware of ail the temptations which the handling of money might cause; the temptation to satisfy oneself in small or big things, the temptation to wish to impress by appearance and the more subtle temptation to corne to the aid of loved ones Reflecting on thèse reasons which could cause the ruin of the Company, Louise notes: "... having the management of money, they could appropriate it and use it, depending on their passion to possess and wishing to hâve useless things because they saw them with others and even to give them to their parents not only their own goods but even those of the poor!' (87) To avoid ail confusion between the money which was destined for the poor and that which was destined for the life of the community, it was expressly asked that the accounts be separate. Louise de Marillac advised Anne Hardemont and Marie Lullen who were leaving for Montreuil: "Let one manage the money for the expenditure (of the Sisters) and the other, that of the poor!' (88) In 1658, Louise asks Monsieur Portail who is drafting the rule for the Sisters leaving for Ussel: "Let the expenditure (of the Sisters) be separated from that of the poor!' (89) Respect for the money of the poor, séparation of the 149

154 two différent accounts and the exact and strict keeping of each account will be regularly submitted for auditing. "For goodness' sake manage the goods of the poor the best you can and be careful that our Sisters do so willingly. I hope you account for your receipts and expenditure as accurately as you canî' (90) Louise asks Barbe Angiboust who is leaving Brienne, to make her rendering of accounts in writing and to bring a duplicate to the Mother House, so as to avoid, afterwards, ail disputing on the part of the Ladies. (Louise is prudent): "You will leave a mémorandum (a written document) of ail that you hâve which belongs to the poor and you will sign it and bring a copy of it and you will get the person, to whom you are leaving everything, to sign the duplicata (91) Good management does not despise prudence! The régulation for Angers, drawn up from explains to the Sisters the life-style they are to adopt within the hospital: "They shall remember that they were born poor and they must live poorly for the love of the Poorest of the Poor, Jésus Christ, Our Lord, and that, as such, they must be extremely humble and respectful towards ail." (92) The girls were born poor. The simple frugal life is natural to them. But, very quickly, the contact with riches and the handling of money influence their behaviour. As early as 1639, Louise de Marillac challenged Louise Ganset who was in Richelieu: "I believe the cause of most of your faults is that you hâve money and that you hâve always liked having it. If you wish to believe me, you will renounce this attachment. Put ail in the hands of Sister Barbe (the Sister Servant) and accustom yourself to the love 150

155 quantity and the quality of the food. Louise writes to the Sisters in Chars: "Each one of you knows, no matter where you are, that there must always be sobriety as much for the quantity as for the coarseness of the méat!' (97) But the poverty demanded by Louise is a poverty full of common sensé. To be moderate does not signify to be in want, to the point of becoming ill. Many times Louise implores the Sisters to borrow the money so as to be able to nourish themselves. That was the case in Chantilly in 1653 (98) in Arras in 1657 (99) in Brienne in 1659: "I beg you, my dear Sister, for the love of God, not to be short of what is necessary for your nourishment. You frightened Sister Geneviève to see you so thin. But she forgot that that is your nature. Nevertheless, be careful not to remain in this state through want. Borrow the money liberally when necessary. I know well you will not abuse this advice" (100) This common sensé of Louise de Marillac is seen again when it is a case of shopping. She gives little counsels of economy to the Sisters who are leaving on a journey: "As usually the bread is expensive in the inns, they would do well to buy a large one in the bakery, so as to hâve enough" (101) In 1656, Louise thanked Barbe for the fine linen which she sent her from Bernay, a country where there were rich mills. But the letter stated that the linen was expensive "because of its narrow width" (102) Barbe only paid attention to the price without further enquiries. When it was a question of having butter sent from Brienne to Paris, Louise asks Barbe to find out the price of sending one pound of butter: "You told me that butter is to be had at a good bargain and that you could hâve it melted for us. Kindly find out how much it would cost to hâve it sent hère. If you are of the opinion it would only cost us 152

156 of poverty so as to honour that of the Son of God. In this way you will obtain what is necessary to be a true Daughter of Charité (93) One finds, again and again, during thèse first years of the Company, the insistence on the spiritual dimension: to imitate Jésus Christ, to please Jésus Christ. In the years which followed, while maintaining this contemplation of Christ, Louise enters into the practical realities of life. In 1654, in Bernay, the Ladies of Charity wish to buy a house to lodge the Sisters and later on, to make a hospital there. Louise, made aware of the project, writes to Barbe Angiboust: "When it is a question of permanent lodging you will consider choosing a lodging befitting poor girls!' (94) Louise's counsels are not followed. The Ladies of Charity buy the beautiful house which they had in view. In October 1656, about two years after the first letter, Louise intervenes again in this regard and invites the Sisters to question themselves: "What shall I say to you about this fine house in which you live? Does your profession of lowliness and poverty not cause you any twinges of fear? If that is so, I would wish to believe that because of thèse feelings you make interior and exterior acts of heroic virtue so that you are ashamed to be seen in that place where you esteem yourselves the lowliest of ail" (95) Françoise Carcireux, in Narbonne, had to tell the Bishop and the Ladies of Charity of the choice made by the Daughters of Charity to live poorly: "In that place no one knows your manner of living poorly. As for lodging, do not wish that you be treated better, even if it were ever so slightly. Do not argue but represent humbly, firmly and with meekness and brevity, your reasonsî' (96) To live poorly is also to accept modération in the 151

157 six sols a pound, you will please send us as much as you can, one hundred pounds or more." (103) One can sensé, through thèse many examples that Louise mistrusts beautiful words about poverty which are not accompanied by poverty in practice. "I beg you to always love holy poverty, not only in esteem and in words but in the practice of ail its effects." (104) To be a servant is to accept to submit to the law of manual work, a work despised in the 17th century. It is to live poorly, with common sensé, in modération and simplicity. Theological Aspect In her prayer and in her méditation Louise de Marillac contemplated Christ, the Redeemer of the world. She sought to learn from him how to serve the poor. "AH the actions of the Son of God are only for our example and instruction!' (105) Christ lived in the midst of his disciples as one who served. He went to the very limit of the demands of love in giving his life for the Rédemption of ail. Louise wished the Sisters to imitate Christ, Servant of the designs of the Father. "Our Lord always submitted to the will of his Father. I supplicate the good Lord to dispose our soûls to receive the Holy Spirit so that, burning with the fire of his love, you may be consumed in the perfection of this love, which will enable you to love the most holy will of GodJ' (106) Filled with the words of Christ "What you did to the least of mine, that you did unto Me", Louise sought an inversion of values. Those who, often, are despised by the world, she présents as the Maslers. There is no need to specify. Each Sister, in this totally evangelical inversion, recognises him whom she serves, whom she consoles and whom she educates. In August 1640, 153

158 Louise remembers the time she spent in Angers at the beginning of the year. She sees herself again with the Sisters in the hall of the hospital of Saint John: "It seems to me that I see myself among you ail, in the service of our dear Masters, at their supperl' (107) In 1652, the région of Angers had greatly suffered from the troubles of the Fronde. Numerous ruined peasants came to the town for refuge and to seek some little r.ourishment. More than twenty thousand beggars wandered through the streets. Cécile shared with Louise de Marillac ail this suffering and the anguish they felt. "To read of ail the afflictions and losses which hâve happened in Angers has been for me extremely painful, for the distress which the poor will suffer. I implore the Divine Goodness to console them and give them the assistance which they need. However, my very dear Sisters, you hâve had great grief. Hâve you well reflected that it is just that the Servants should suffer with their Masters?" (108) Monsieur Vincent, profoundly marked by the eminent dignity of the poor, exclaimed in the course of a Conférence: "The poor are our Masters, they are our Kings. They must be obeyed and it is not an exaggeration to call them thus because Our Lord is in the poor!' (109) The first Sisters lived quite simply this evangelical inversion of values. The Duchess of Aiguillon had implored Monsieur Vincent to hâve a Daughter of Charity with her. Not daring to refuse, Monsieur Vincent asked Barbe Angiboust to go to the Court. After a short trial she asked to leave and replied to the Duchess who was astounded: "Madam, I left my father so that I might serve the poor and you are a great lady, powerful and rich. If you were poor, Madam, I would willingly serve you." (110) It was with joy that the Sisters went to their true 154

159 Masters. Ail the respect with which one usually treated the Rich and Powerful was given, in priority, to the Poor. In them they knew how to discover and recognise beyond appearances, the greatness of every person. With patience and compassion they endeavoured to understand and share their grief and their sufferings. Meekness and considération were the marks of their profound love for them. Jeanne Françoise had charge of an orphanage at Etampes. Louise encouraged her, reminding her of the greatness of thèse little children whom she served. "Continue to serve our dear Masters with great meekness and cordiality, always regarding God in them." (111) The wounded soldiers whom Anne Hardemont nursed in Châlons had the right to the same respect and the same meekness. "Serve your sick poor in a spirit of meekness and great compassion so as to imitate Our Lord who used to deal in this way with the most troublesome." (112) The more the poor were forsaken, abandoned and despised, the greater they became in the eyes of their servants. The Foundlings, whom Louise de Marillac had so loved and defended, were, in the 17th century, the very type of thèse poor, rejected by ail and excluded from society. In the same way, the little girls whom the Sisters instructed throughout the countryside, were not taken into considération by the world because they were poor and because they were girls. In the time of the Founders, misery was widespread in the countryside as much from the material point of view as from the spiritual. Louise de Marillac, reflecting on the future of the Company, wished that: "... one day, the Company will hâve the grâce to be more employed in the service of the peasants than in that of the town's people. This would be according to its first plan which was God's design in its beginning. 155

160 This could happen through the ordinary changes in the world!' (113) Louise seemed to wish that the Company be less dépendent on the Great Ones, on the Rich, who brought their money for the service. She wished to be able to go, according to her choice, towards those whom the Lord recognised as "his members". "Oh! what a happiness, if, without offending God, the Company had to serve only the completely destitute poor. For that, the said Company should never cease economising, or change its manner of life, so that, if Providence gave it more than necessary, the Sisters could serve, at their own expense, the poor, corporally and spiritually. To do so on the quiet would not matter, provided that soûls eternally honour the members of the Rédemption of Our Lord!' (114) The poor participate in a particular way in the passion of Christ. They and ail the elect will eternally glorify God for the immense grâce of the Rédemption. In asking the Daughters of Charity to be Servants of the Poor Louise de Marillac desired that each one should hâve the obsession, the "haunting memory" of the poor; of the one who had nothing, of the one who was destitute of ail, of the one who could not live as a free person. To serve as a Daughter of Charity is to listen to the call of Christ, this call for a total gift to the poor, his favourite members. To serve as a Daughter of Charity is to go to the most abandoned attending to their real needs. To serve as a Daughter of Charity is to humbly put oneself at the service of the Masters, according to the Gospel and to work to render them their dignity. "Be very meek and gracious to your poor. You know that they are our Masters and that one must 156 love them tenderly and respect them greatly." (115)

161 Notes for the Chapter TO SERVE AS A DAUGHTER OF CHARITY L S.W. 1. Common Rules of the Daughter of Charity. Ch. I article I 2. Conférence of 13th February 1646 Coste IX. p André Dodin, St. Vincent de Paul et la Charité, Ed. Seuil I Conférence of 22nd Jan Coste IX. p Conférence of 25th Dec 1648 Coste IX. p Monsieur Vincent to Mademoiselle Legras, 19th Feb Coste I. p Conférence of 22nd Jan Coste IX. p To the Mother Supcrior of the Bénédictines, I6th May 1639 L9 9. To the Mother Superior of the Bénédictines, 16th May 1639 L9 10. To Jeanne Lepintre, August 1648 L To Claude Brigide, August 1642 L To Anne Hardemont, 29th August 1648 L To the Sisters of Angers, 26th July 1644 L To the Sisters of Angers, 26th July 1644 L To Madeleine Mongert, June 1642 L To Marguerite Chetif, loth Jan L To Monsieur Vincent, Nov L Rule for the Mother House p To Jeanne Lepintre, 5th May 1649 L To Julienne Loret, 4th Jan L Conférence of 22nd Jan Coste IX. p To Nicole Georget, 28th March 1659 L Monsieur Vincent to Mademoiselle Legras 1638 Coste I. p Monsieur Vincent to Mademoiselle Legras 1641 Coste II. p To Anne Hardemont, about 1647 L Rule for the Mother House p To Sisters Marie and Clémence, 5th July 1657 L Rule for the Mother House p To Father de Vaux, 21st Dec L Problems for the Company p

162 L S.W. 31. To Julienne Loret, Oct L To Geneviève Doinel, loth March 1657 L To Barbe Angiboust, 13th Oct L To the Sisters in Ussel, 28th Oct L Instructions given to the Sisters who were sent to Montreuil P On the duties in the Mother House p To Monsieur Vincent, 22nd August 1647 L Rule for the Sisters who hâve charge of the small children P On the mystery of the Incarnation p To Barbe Angiboust, 13th Oct L To Françoise Carcireux, 15th Sept L To Barbe Angiboust, about 1648 L To Cécile Angiboust, 20th Sept L To Elizabeth Martin, Oct L To Barbe Angiboust, about 1648 L To Jeanne Lepintre, Sept L To Andrée and Françoise, 23rd June 1653 L To Cécile Angiboust, 8th Feb L To Claude Brigide, at the end of 1649 L To Andrée and Françoise, 23rd June 1653 L John Paul II: The Redeemer of Mankind 52. To Barbe Angiboust, 1646 (approx.) L To Julienne Loret, August 1654 L Rule for the Mother House p Instructions given to the Sisters who were sent to Montreuil P To Juliene Loret, 7th Jan L To Jeanne Lepintre, 22nd July 1647 L To Barbe Angiboust, 4th Dec 1654 L Problems for the Company p Motives which the Daughtcrs of Charity hâve for giving themselves to God to obtain the préservation of the Company. May 1654 p Tb Monsieur Portail, 29th Nov L To Monsieur Vincent, 2nd August 1659 L to Françoise Carcireux, 30th Dec 1659 L To Anne Hardemont, 1647 (approx.) L To Barbe Angiboust, 4th Dec 1654 L To Barbe Angiboust, May 1655 (approx.) L To Laurentia Dubois, 16th Feb L Letter to the Philippians, 2, To Laurentia Dubois, loth July 1657 L

163 70. To Cécile Angiboust, 4th May 1650 L To Cécile Angiboust, 17th Feb L To Barbe Angiboust, 31st July 1656 L489 L S.W. 73. To Laurentia Dubois, 26th July 1658 L To Elizabeth Turgis, 6th March 1648 L To Monsieur Vincent, 19th July 1645 L Conférence of 28th Nov Coste IX. p Conférence of 28th Nov Coste IX. p Conférence of 28th Nov Coste IX. p Conférence of 30th May 1647 Coste IX. p To Françoise Carcireux, 30th Dec 1659 L To Elizabeth TUrgis, 6th March 1648 L To Laurentia Dubois 16th Feb L Conférence of 28th Nov Coste IX. p To Julienne Loret, 5th Jan L Conférence of 5th August, 1657 Coste X. p Conférence of 26th August 1657 Coste X. p On the care that the Daughtcrs of Charity must take to préserve their Company p Instructions given to the Sisters sent to Montreuil-sur-Mer p To Monsieur Portail, llth May 1658 L To Jeanne Lepintre, 5th May 1649 L To Barbe Angiboust, 16th Feb L Rule for the Sisters of the Hospital of Angers Coste XIII. p.54l 93. To Barbe and Louise, 26th Oct LU 94. To Barbe Angiboust, 4th Dec L To Barbe Angiboust, 13th Oct L To Françoise Carcireux, 15th Sept L To Marie and Clémence, 5th July 1657 L Mémorandum concerning the Daughters of Charity of Chantilly 1654 p To Marguerite Chétif, 22nd Sept L To Marie Donion, llth March 1659 L Practices which the Sisters should observe when travelling to their little foundations p To Barbe Angiboust, 29th March 1656 L To Barbe Angiboust, 26th Oct L To Barbe Angiboust, 29th March 1656 L Retreat p To Anne Hardemont, May 1651 L To the Sisters of Angers, August 1640 L To Cécile Angiboust, I7th Feb L Conférence of 25th Nov Coste X. p

164 S.W Conférence of 27lh April 1659 Coste X To Jeanne Françoise, June 1653 L To Anne Hardemont, 13th Nov L Problems for the Company 114. Problems for the Company 115. To Cécile Angiboust, 4th May 1650 L284 p.644 p.216 p

165 Mary only Mother of the Company 161

166 The study of the writings of Louise de Marillac could surprise us. Only eighteen letters out of seven hundred and thirty-seven which are known, hâve an explicit mention of the Virgin Mary. In the other writings the références are a little more numerous: eight méditations are dedicated to Mary and sixteen others out of ninetyfive hâve a short référence to the Mother of God. For Louise de Marillac, Mary cannot be separated from her Son Jésus. Ail her grandeur, ail her beauty flows from her divine maternity. The "marian" reflection of Louise de Marillac is very christocentric and christologic. She inserts Mary into ail the theological thinking of the 17th century. The beginning of the century in which Louise de Marillac lived was, indeed, marked by a "marian" impetus. Very many publications, consecrated to Mary, appeared every year. Louise had read the Treatise of the Love of God, dedicated to Mary, which Francis de Sales had published in The Iife of Jésus, written by Berulle and published in 1629 had ten chapters on the Annunciation. This whole movement, in favour of Mary, was the resuit of the anxiety to react against the challenge of Protestantism regarding the Virgin. But this movement had a very positive aspect: that of getting to know Mary better and praising her. This reflection, marked by interiority, was to be a help towards approaching Christ. As was said in chapter 1 Louise de Marillac, contemplating and praying to Jésus, Christ and Lord, meets his Mother, the humble woman of Nazareth. She sees a parallel between Mary and the vocation confided to the Company. 163

167 MARY is the woman chosen by God to give to the world the Word of Life. THE DAUGHTER OF CHARITY is a woman called by God to bring to the poor the Life of God. 164

168 MARY, THE SERVANT OF THE DESIGN OF GOD. In Mary, Louise admires her conscious and active participation in ail the mysteries of Christ and her total availability to the designs of God. Desiring for herself and for the whole Company this same response to the Project of God and this same fidelity, Louise turns towards Mary to learn from her how to make her life an act of love of God and of this act of love a life commitment. (1) Louise de Marillac and the Design of God Louise de Marillac was filled with a very profound désire to accomplish the design of God. The reply of Father de Champigny, to her désire to enter the Capuchin Religious, remained inscribed in the depth of her heart: "God has another design for you" (2) In 1627, in the first of her letters which has been preserved, she tells Monsieur Vincent, her spiritual director, of her aspiration to fulfill the will of God: "I greatly desired that you would remember to offer me to God and that you would ask him for the grâce to accomplish in me his holy will, notwithstanding the oppositions of my miseryî' (3) During the course of her annual retreat in 1632 she made a note of her resolutions: "Wherever it will please God to call me, provided I allow him to lead me, his design will be accomplished" (4) After the foundation of the Company of the Daughters of Charity, Louise de Marillac took care that it would be faithful to the vocation confided to it. The 165

169 total fîdelity to God's plan seemed to her to be of the first importance. In the remarkable letter which she sent to Jeanne Dalmagne, who was then dying, she asked: "Remember the needs of the poor Company to which God has called you. Be an advocate in the présence of his goodness so that it may please him to accomplish his designs for it!' (5) This same fidelity to the plan of God appeared in a letter written in 1644 to Father de Vaux in Angers. "For the love of God, Sir, do me the favour of asking him, for me and ail those called by his Divine Providence into the Company of the Daughters of Charity, the spirit which you wish for them and which, in my opinion, conforms to God's plan for their continuityî' (6) On another occasion, she asked the spiritual Director of the Sisters in Angers, to offer the Holy Sacrifice of the Mass, for the little Company: "so that it may accomplish the plan God has for itr (7) Louise de Marillac, a very intuitive woman, understood, that only absolute dependence on the Superior of the Congrégation of the Mission, and not on the Bishops, could assure for the Company, reliable fidelity to the Charism. With patience and firmness, she consults Monsieur Vincent so as to share her conviction with him. "In the name of God, Sir, do not permit anything which would give an occasion, however small, to withdraw the Company from the direction which God has given it. For, you may be sure that, at once, it would no longer be what it is. The sick poor would no longer be helped, and in that way, I believe the will of God would no longer be carried out by us." (8) Louise, not having obtained Monsieur Vincent's consent, intervened again, one year later. She underlined the absolute necessity of the direction of the Priests of 166

170 the Mission so that the Company of the Daughters of Charity might be able to maintain themselves in the service which had been confided to it by Divine Providence. "It seemed to me that God granted great peace and simplicity to my soûl during my prayer, which, on my part, was very imperfect. The subject of my prayer was on the necessity for the Company of the Daughters of Charity to be always successively under the direction which divine Providence had given it, as much for its spiritual as for its temporal welfare. Whereas I considered that it would be more advantageous to the glory of God that the Company should be entirely ended, than be under the direction of someone else. It seems to me this would be contrary to the will of God:' (9) Louise de Marillac does not hesitate to express her astonishment to those who seemed to wish to hinder God's plan. She wrote to the Mother Prioress of the Bénédictines of Argenteuil a rather severe letter: "I did not wish to believe, Madam, that you assumed responsibility to turn (a Daughter of Charity) from her vocation. I could not imagine that those who know the importance of a vocation, would wish to undertake to oppose the plans of Godl' (10) Anne Hardemont and Avoie Vigneron who had very little work in the new foundation of Ussel, grew impatient. Louise makes them reflect: "It is painful for persons who wish to see the projects of God succeed immediately and wish to work with ail their strength as they feel they hâve given themselves to God with ail their heart. My dear Sisters, if we wish to please the good God we must not consider so much what we would wish to do, as what he would wish us to do!' (11) The plan of God, his project, is to be respected in its totality. It is not we who détermine that. 167

171 The Virgin Mary and the plan of God Louise de Marillac contemplated in Mary the way in which she responded to God's design and she admired her answer. "May this beautiful soûl be for ever glorious, chosen from among thousands of millions, for her fidelity to the designs of God." (12) Mary accepted to carry out fully the plan of God and to place at his disposai her whole womanly being so that he who was to corne, might corne: "I contemplate you today, most pure Virgin, Mother of grâce, for it is you who provided the substance from which to form the Sacred Body of your Son In bringing him forth into the world, oh! you are both Mother of God and Mother of us ail!' (13) Mary, in welcoming into the very depth of her being the Word made flesh, welcomes the humility of God and invests herself with it. Her Magnificat reveals the expérience she had of the AH Powerful God and of his poverty. "He looked on his humble servant The Almighty has done great things for me..." (14) Louise de Marillac, in her act of oblation to the Virgin Mary, commented on thèse verses of Mary's hymn: "(Your) great humility made you continually attentive to what God was doing in you and what you were in him." (15) Mary, in fidelity to the plan of God for her, permitted the accomplishment of God's project for humanity. She was in the biblical sensé of the term "Servant". The title of Servant of Yahweh, was for Israël, a title of honour and of glory, reserved for those who collaborated closely with the work of God. In accepting to be the indispensable link of the Incarnation of the Second Person of the Blessed Trinity, Mary committed herself, by a total gift of herself, to 168

172 participate in the Salvific Mission of her Son. She accepted, in Faith, to follow him, in non-knowing and in suffering. The first "yes" of Mary was repeated numerous other times. Mary advanced, step by step, in the understanding and réalisation of her mission. Louise de Marillac recognised how Mary lived in the intimacy of the mystery of the Rédemption. "It is from your dear Son, my Redeemer, that you derived the heroic virtues which you practised while on earth:' (16) On Calvary Mary welcomed the Word of her dying Son. Her maternity stretched out to John, to the Church and to ail humanity. "The maternity of Mary towards us ail resulted from the full accomplishment of the paschal mystery of the Redeemer" said John Paul II in his encyclical "The Mother of the Redeemer!' (17) Louise admired the total availability of Mary for her new mission towards ail those whom, from the height of the Cross, her Son confided to her. "The Blessed Virgin, accepting the loss of her Son, remains on earth for the good of Christians" (18) Mary pours out on ail, her womanly tenderness and ail her motherly benevolence. "It is to say ail, that (Mary) is Mother of your Son, but how admirable are her actions! It is not without reason that Holy Church terms her Mother of Mercyî' (19) Mercy has its source in the heart, in the compassion of a mother. She is the manifestation of a faithful love, full of considération and of compassion. Meditating on the virtues of Mary, Louise dwells on "her great detachment and the sweet tranquillity of her soûl in the sufferings and death of her Son and her great detach ment from everything. She remained on earth after his Ascension, through the pure love which she had for her God and the salvation of soûls. For this she worked the 169

173 rest of her days in perfect imitation of the Spirit of her Son!' (20) Servant, Mary totally involved herself in the mission which was confided to her with her Son. She accepted in the same manner the mission which she received for ail humanity. The Company and the design of God The design of God on the Company is explained and affirmed many Urnes in the letters of Louise de Marillac God intended the Company for the corporal and spiritual service of the poor. "(We) honour the plan of God relating to the corporal and spiritual service of the sick poorî' (21) In her regard of Faith, Louise de Marillac recognised in ail thèse poor, the members of Jésus Christ. "(Thèse girls) give themselves to God for the spiritual and temporal service of thèse poor créatures, whom, in his goodness, he wishes to keep as his members" (22) In the request which she drafted, with a view to obtaining the apostolic blessing from the Vicar of Christ, Louise did not hesitate to call herself: "Louise de Marillac, servant of Jésus Christ and of his members the poor!' (23) The notes of her retreat of 1657 show how the greatness of the mystery of the Poor (One) marked Louise de Marillac. Her profound désire was to honour the holy humanity of Christ in the person of the poor. "My prayer has been more contemplative than méditative with a great attraction to the holy humanity of Our Lord, desiring to honour and imitate him as much as I could, in the person of the poor!' (24) In confiding to the Company of the Daughters of Charity the service of the poor, the lowliest of his 170

174 members, Christ desired to associate, in a particular manner, thèse little ones of the People of God with his Rédemption. God's plan for the Company is embodied in his project of Love for humanity. "Let us work, then, my dear Sisters, at the corporal and spiritual service of the sick poor for love of Jésus Crucified!' (25) To serve corporally and spiritually, is to allow the person who is humiliated, sick and rejected, to find again his full dimension, as a person and a child of God. It is to work at the humanisation and the evangelisation of the poor. The service of the Company extends to ail those who are abandoned and excluded: foundlings, galley slaves, poor little girls, sick who are abandoned, refugees The Daughters of Charity go to join them in ail places, there where they are: in the towns, in the countryside, in the prisons, on the battle fields, in the hospitals The priority, for Louise de Marillac, is to be given to the poorest of the poor: "Oh, what a happiness, if the Company had no other person to serve than the poor, destitute of ail." (26) This service of the Company is fulfilled through and by the community life. Fraternal union in the image of the Trinity is an important dimension of the mission confided to the Company: "It seemed to me that, to be faithful to God, we should be in great union with one another... as the Holy Spirit is the union of the Father and the Son!' (27) The Daughter of Charity is invited to enter fully into this "awesome mystery of Love" (28) into this work of the Salvation of humanity which Christ has come to carry out, by his Redemptive Incarnation. Her service is the "setting to work of the Love of which Christ is the source and model" (29) 171

175 MARY, MOTHER OF THE COMPANY The choice of Mary as unique Mother of the Company seems like a synthesis of the whole méditation of Louise de Marillac on the Incarnation, the Rédemption, the Service of the Poor and the vocation of the Company. * Mary, by her Yes to the Annunciation accepts the design of God who wished to make the Incarnation of his Son dépend on her; * Mary, by her Yes to the Annunciation permits the fulfillment of the plan of Love of God for us. She participâtes in this great mystery of the Rédemption; * Mary, by her Yes to the Cross, accepted to be the Mother of ail and particularly of those who are the image of her Son, humiliated, rejected and disfigured. In establishing Mary Mother of the Company, Louise de Marillac asks her to conduct each Sister and the entire Company to the full acceptance of the vocation which is given to them. She asks her to direct each Sister and the entire Company towards the discovery and the récognition of Christ in ail those whom she meets. Louise confides to Mary this corporal and spiritual service of the poor and this humble participation in the mystery of Love of the Rédemption. To accomplish the design of God is for every Daughter of Charity and for the entire Company, to live as a humble servant, given to God for the libération and salvation of the poor. The Consécration of the Company to Mary The account of the Consécration of the Company to Mary, on 17th October 1644, expresses clearly the motives for the choice of Mary, made by Louise de Marillac as Mother and Guardian of the Company. 172

176 Louise de Marillac sees the connection between the design of God on the Company and the promises made to mankind. Mary is at the centre of the Incarnation and the Rédemption. Louise asks her to be the guarantee of the fidelity of the Company to the Charism received from God. Mary participâtes, in a privileged manner, in the mystery of the Trinity. Louise asks her to be also a guarantee of community union. Mary, in the purity of her love, did not put an obstacle between God and herself. Louise asks her, for the Company, this same purity in its gift to God, this same integrity in the fidelity to the mission received. "Monday, day of the dedication of the church in Chartres was TO OFFER TO GOD THE DESIGNS OF HIS PROVIDENCE ON THE COMPANY OF THE DAUGHTERS OF CHARITY offering him entirely the said Company asking him for its destruction rather than that it be established contrary to his holy will, asking for it, through the prayers of the Blessed Virgin, Mother and guardian of the said Company the purity which it needs. AND SEEING IN THE BLESSED VIRGIN THE ACCOMPLISHMENT OF THE PROMISES OF GOD TO ALL, and in the accomplishment of the mystery of the Incarnation seeing the vow of the Blessed Virgin accomplished, I asked her for the Company this fidelity through the merits of the Blood of the Son of God and of Mary and that ail the Sisters might, in strong and sweet union of hearts honour the union of the THREE DIVINE PERSONS!' (30) 173

177 Mary, Mistress of the Spiritual Life The consécration of the company to the Virgin Mary did not remain, in the life of Louise de Marillac, an isolated act. Mary is truly the Mother of the Company. In 1649 during the troubles of the Fronde, Louise asks the Sisters to pray for peace and for Monsieur Vincent. He had been obliged to leave Paris and was visiting the Houses in the west of France. "I beg you, Sister, to begin again a novena to Our Lord, as he was a traveller while on earth and to the Blessed Virgin, our unique and real Mother!' (31) On 8th December 1658, Monsieur Vincent, during a Conférence, explained the article of the Common Rules concerning the recitation of the rosary. The concluding prayer was addressed to the Virgin Mary: "Because you allow us to call you our Mother and that you are the mother of Mercy, the channel from which proceeds ail mercy, you obtained from God, as is to be believed, the establishment of this Company. Do then, kindly, take it under your protection" (32) In the evening Louise felt urged to repeat to Mary that she was and always would be the Unique Mother of the Company. Quickly she wrote to Monsieur Vincent, supplicating him, during the Mass of the next day, to confide, once again, the whole Company to Mary. "I did not venture to tell you that, in the name of the whole Community, we consider ourselves very happy, that tomorrow, at the holy altar, you will place us under the protection of the Blessed Virgin, nor to ask your charity to obtain for us the grâce that we may always recognise her as our unique Mother!' (33) It was on the occasion of the big marian feasts that Louise de Marillac specified how Mary was the Mother and the educator of the Daughter of Charity. The feast of the Immaculate Conception of Mary held a particular place in the heart of Louise. The dogma was 174

178 not yet defined, yet this feast was celebrated in Rome since the 15th century. Saint Pius V introduced it into the Roman Breviary in However, the question of the Immaculate Conception of Mary remained very controversial. A bull of Pope Paul V in 1617, forbade the "maculists", those who opposed the Immaculate Conception, to défend their thesis in public. But, at the same time, the Roman Inquisition directed by the Dominicans, protested against the title of Immaculate being given to Mary and they obtained a decree, about the year 1627, to seize the books carrying that title. Louise de Marillac lived, then, in a period when the advocates of the Immaculate Conception confronted those who refuted it. Her long méditation on the grandeur of Mary, Mother of God, made her see the importance of the Immaculate Conception. "Most Holy Virgin, (I wish) to glorify God for the choice which his goodness made of you to be the Mother of his Son, by whom your Conception was rendered Immaculate, having been anticipated by the merit of his deathl' (34) But, as daughter of the Church, she accepted in advance the décision which the Church would take on that subject. (35) For Louise de Marillac, the Immaculate Conception of Mary flowed from her divine maternity. To form the body of the Son of God the Virgin could not hâve the stain of original sin. Christ anticipated in Mary the merits of the Rédemption. "To prépare for his coming, God, in Mary, goes to the extremities of the Gift of himself... In Mary, humanity finds once again its first splendour and its true purpose" (36) Louise sings of the beauty of Mary "The beginning of the light which the Son of God was to bring into the worldî' (37) "masterpiece of God's omnipotence in purely human naturel' (38) "Astonishment of the whole heavenly court and admiration of ail!' (39) From the 175

179 pure heart of Mary, so réceptive to God, gushed forth a flowering of virtues, in particular those which render so pleasant, relationships, one with another. "Oh! what peace, what sweetness, what charity and what humility in the soûl of the Blessed Virgin!" (40) Louise de Marillac often asked Monsieur Vincent to pray, during the Holy Sacrifice of the Mass, to obtain this purity of heart, for the whole Company. "(I beg you) for the love of God, my most honoured Father, for the accomplishment of his holy will regarding the Company and for the love of the choice he made of his most Holy Mother, to ask pardon of Our Lord for ail the faults commited against interior and exterior purity and to ask for the grâce of true purity, which our merciful Lord wishes in the Company:* (41) To honour the Immaculate Conception of Mary, is to admire the limpidity of her whole being and the truth of her love for God. It is, for the Daughter of Charity, to try to live this same purity in ail her thoughts, her words and her actions. "May those who love this holy and ail pure Virgin be attentive to her actions which hâve never been known to hâve been displeasing to God in any way, as they were always done according to his most holy will!' (42) The feast of the Annunciation, which célébrâtes the Incarnation and the total gift of Mary to the Lord, is the great feast of the Company of the Daughters of Charity. The méditation of Louise cannot separate the Word made flesh from the Mother who gave him his humanity. "We rejoice and congratulate Mary on the choice which God made of her, to unité in her womb human nature to his divinityl' (43) Louise de Marillac méditâtes on the attitude of Mary at the moment of the Incarnation. She does not use the word "Servant", but she underlines Mary's total 176

180 availability to put herself at the service of her Lord, recognising him as her only Master. "The Virgin Mary has continually acted without omitting anything of what God asked of her!' (44) Freely, Mary assumes the vocation which she received from God and she commits herself to the mission confided to her: to give the Word of Life to the world. Louise proposes to the Sisters to honour the Virgin Mary and like her, to commit themselves to the mission confided to them by Christ: to reveal his Love to the poor. "We should pray to Mary every day to help us render to God the service which we promised him and to do his holy will, with the same submission which Mary had, to the will of God!' (45) Mary's mission revealed itself, at times, full of the unforeseen and of difficulties. The Mother of Christ, by her profound faith and her docility to the Spirit, accepted to live through the events to which her Son led her. She penetrated, each day, more and more, into the knowledge of her God. Mary is mistress of the spiritual life for a Daughter of Charity, confronted by numerous difficulties in her service and in her fidelity to God. Mary teaches each one what fidelity is: "Ask God, through the Incarnation of his Son and the prayers of the Blessed Virgin, the purity necessary for the Company of the Daughters of Charity and the steadfastness of this Company, according to his holy willl' (46) The feast of Christmas takes on, for Louise, a joyful significance. As woman and as mother, she rejoices in the birth of the Son of Mary. One Christmas day she makes a note for herself: "O Holy Time of grâce, do you not continually bring forth joy and cheerfulness in our hearts" (47) How she wished to share her faith and her joy with the whole world! 177

181 "O my God, how is it my spirit is in no way capable of making known to the world the beauty you hâve helped me to see and the great dignity of the Blessed Virgin? I need say no more than that she is Mother of your Son!" (48) Louise de Marillac loves to contemplate in Mary her profound humility and she proclaims her admiration: "O Holy Virgin, how admirable is your virtue! You are Mother of God and nevertheless, you did not disdain lowliness and poverty!" (49) It is from Mary, committed in a unique manner to the work of Salvation, that the Daughter of Charity learns the humility of the servant: "In the conduct of our actions, let us cast our eyes on those of the Blessed Virgin and remember that the greatest honour which we can render her is to imitate her virtues, particularly her humility, since, through her, God has done in her person such great things!' (50) The feast of the Assumption leads Louise de Marillac, once again, to meditate on the beauty of the Mother of God. "The 15th August 1659 during the Holy Mass when I was to receive Holy Communion, I was occupied, thinking of the grandeur of the Blessed Virgin as Mother of the Son of God." (51) Louise continues her méditation, discovering the nobility of the human nature which Christ came to divinise and which he honours, in welcoming into heaven Mary, in her body and soûl. "I again noticed, that, by this means, the Son of God engendered, in some way, human nature for Eternity, rendering it capable of enjoying God there, according to his designs, which, it seemed to me, were great in heaven:' (52) The Assumption of Mary invites one to discover the 178

182 dignity of every person whatever may be his misery, his poverty or his distress. To honour Mary, will be, for the Daughter of Charity, to commit herself, with still greater love, to his service. This implies having a profound spiritual life. "I implore Our Lord that today, you may closely accompany the Blessed Virgin in her death, by the voluntary sacrifice which you may hâve made, to die to yourself so as to live close to God, carrying out, for the rest of your days, his most holy will!' (53) It is from Mary, the Mother of God, chosen by Louise de Marillac as Mother of the Company, that the Daughters of Charity will learn to serve in humility, charity and simplicity the poor: those whom Christ loves with a preferential love. Shortly before her death, Louise recommended to the Sisters to hâve great care of the service of the poor and to live together in a true community life. Then she added, as a final wish: "Pray hard to the Blessed Virgin, that she may be your only Mother:* (54) 179

183 Praising Mary from the writings of Louise de Marillac May you be blessed, Mary, for the choice which God made of you, to unité in your womb the human nature to the divinity. (55) May you be blessed, Mary, the beginning of the light which the Son of God was to bring to earth. (56) May you be blessed, Mary, in your womb was fulfilled the loving union of the Word of God with his créatures. (57) May you be blessed, Mary, your humility continually rendered présent to you what God was doing in you and what you were in him. (58) May you be blessed, Mary, you are at the same time Mother of a God and Mother of a man. (59) May you be blessed, Mary, for your heart is totally filled with love. (60) May you be blessed, Mary, behold, you are Mother of God and nevertheless you did not disdain lowliness and poverty. (61) May you be blessed, Mary, the channel through which ail the grâces of the Incarnation are communicated to us. (62) May you be blessed, Mary, masterpiece of the totally divine power in a purely human nature. (63) May you be blessed, Mary, you who loved so perfectly the effects of the lovable will of God. (64) May you be blessed, Mary, for ail the soûls ransomed by the blood of the Son of God and by yours. (65) May you be blessed, Mary, well-beloved Daughter of the Father, Mother of the Son and worthy Spouse of the Holy Spirit. (66) 180