Inspirational Quotes by Francis de Sales

“Philothea meaning one who loves God.”

“Your fine church has not contented itself with cutting off from the Scripture entire books, chapters, sentences and words, but what it has not dared to cut off altogether it has corrupted and violated by its translations. In order that the sectaries of this age may altogether pervert this first and most holy rule of our faith, they have not been satisfied with shortening it or with getting rid of so many beautiful parts, but they have turned and turned it about, each one as he chose, and instead of adjusting their ideas by this rule they have adopted it to the square of their own greater or less sufficiency.”

“CHAPTER V. The First Step must be Purifying the Soul. "THE flowers appear on the earth," [15] says the Heavenly Bridegroom,   and the time for pruning and cutting is come.”

“he who caused us to be told that we must prove the spirits, would not have done so unless he knew that we had infallible rules to tell the holy from the false spirit. We have such rules, and nobody denies it. But these deceivers produce rules which they can falsify and adapt to their pretensions, in order that, having rules in their hands, they may gain the credit of being masters in their craft by a visible sign under pretext of which they can form a faith and a religion such as they have imagined.”

“This unresting anxiety is the greatest evil which can happen to the soul, sin only excepted.”

“Even as a man just recovering from illness walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a spirit of true devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God's Commands, and hastens gladly along the paths of heavenly counsels and inspirations.”

“There is need, then, besides this first and fundamental rule the Word of God, of another, a second rule, by which the first may be rightly and duly proposed, applied and declared. And in order that we may not be subject to hesitation and uncertainty, it is necessary not only that the first rule, namely, the Word of God, but also the second, which proposes and applies this rule, be absolutely infallible; otherwise we shall always remain in suspense and in doubt as to whether we are not being badly directed and supported in our faith and belief, not now by any defect in the first rule but by error and defect in the proposition and application thereof. Certainly the danger is equal, either of getting out of rule for want of a right rule or getting out of rule for want of a regular and right application of the rule itself. But this infallibility which is required as well in the rule as in its proper application can have its source only in God, the living and original fountain of all truth.”

“inasmuch as it concerns you so closely to set forth on this devout journey under good guidance, do you pray most earnestly to God to supply you with a guide after His Own Heart, and never doubt but that He will grant you one who is wise and faithful, even should He send you an angel from Heaven, as He sent to Tobias.”

“Now as God revealed his Word and spoke, or preached, by the mouth of the fathers and Prophets, and at last by his own Son, then by the Apostles and evangelists, whose tongues were but as the pens of scribes writing rapidly, God thus employing men to speak to men; so to propose, apply, and declare this his Word, he employs his visible spouse as his mouthpiece and the interpreter of his intentions. It is God then who rules over Christian belief, but with two instruments, in a double way: (1) by his Word as by a formal rule and (2) by his Church as by the hand of the measurer and rule-user. Let us put it thus: God is the painter, our faith the picture, the colors are the Word of God, the brush is the Church. Here then are two ordinary and infallible rules of our belief: the Word of God, which is the fundamental and formal rule; the Church of God, which is the rule of application and explanation.”

“1. God did not bring you into the world because He had any need of you, useless as you are; but solely that He might show forth His Goodness in you, giving you His Grace and Glory. And to this end He gave you understanding that you might know Him, memory that you might think of Him, a will that you might love Him, imagination that you might realise His mercies, sight that you might behold the marvels of His works, speech that you might praise Him, and so on with all your other faculties. 2. Being created and placed in the world for this intent, all contrary actions should be shunned and rejected, as also you should avoid as idle and superfluous whatever does not promote it.”

“Holy Scripture is in such sort the rule of the Christian faith that we are obliged by every kind of obligation to believe most exactly all that it contains and not to believe anything which may be ever so little contrary to it, for if Our Lord himself has sent the Jews to it894 to strengthen their faith, it must be a most safe standard. The Sadducees erred because they did not understand the Scriptures;895 they would have done better to attend to them, as to a light shin ing in a dark place, according to the advice of S. Peter,896 who having himself heard the voice of the Father in the transfiguration of the Son, bases himself more firmly on the testimony of the prophets than on this experience.”

“this disputation would be needful against freethinkers (les Libertins). We are agreed on this point and those who are so mad as to contradict it can only rest their contradiction on the Scripture itself, contradicting themselves before contradicting the Scripture, using it in the very protestation which they make that they will not use it.”

“The Holy Scripture is called the Book of the Old and of the New Testament. When a notary has drawn a contract or other deed, when a testament is confirmed by the death of the testator, there must not be added, withdrawn, or altered, one single word under penalty of falsification. Are not the Holy Scriptures the true testament of the eternal God, drawn by the notaries deputed for this purpose, duly sealed and signed with his blood, confirmed by death? Being such, how can we alter even the smallest point without impiety? “A testament,” says the great Ulpian, “is a just expression of our will as to what we would have done after our death.”898 Our Lord by the Holy Scriptures shows us what we must believe, hope for, love and do, and this by a true expression of his will; if we add, take away or change, it will no longer be the true expression of God’s will. For Our Lord having duly expressed in Scripture his will, if we add anything of our own we shall make the statement go beyond the will of the testator, if we take anything away we shall make it fall short, if we make changes in it we shall set it awry, and it will no longer correspond to the will of the author, nor be a correct statement. When two things exactly correspond, he who changes the one destroys the equality and the correspondence between them. If it be a true statement, whatever right have we to alter it? Our Lord puts a value on the iotas, yea, the mere little points and accents of his holy words. How jealous then is he of their integrity, and what punishment shall they not deserve who violate this integrity! Brethren, says S. Paul,899 (I speak after the manner of man), yet a man’s testament, if it be confirmed, no man despiseth, nor addeth to it. And to show how important it is to learn the Scripture in its exactness he gives an example. To Abraham were the promisesmade, and to his seed. He says not and to his seeds as of many, but as of one; and to thy seed, who is Christ. See, I beg you, how the change from singular to plural would have spoilt the mysterious meaning of this word. The Ephrathites [Ephraimites] said Sibolleth, not forgetting a single letter, but because they did not pronounce it thickly enough, the Galaadites slew them at the fords of Jordan.900 The simple difference of pronunciation in speaking, and in writing the mere transposition of one single point on the letter scin caused the ambiguity, and changing the janin into semol, instead of an ear of wheat expressed a weight or a burden. Whosoever alters or adds the slightest accent in the Scripture is a sacrilegious man and deserves the death of him who dares to mingle the profane with the sacred.”

“The Arians, as S. Augustine tells us,901 corrupted this sentence of S. John i. 1: In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum. Hoc erat in principio apud Deum, by simply changing a point. For they read it thus: Et verbum erat apud Deum et Deus erat. Verbum hoc, &c., instead of Deus erat verbum. Hoc erat in principio apud Deum. They placed the full stop after the erat, instead of after the verbum. They so acted for fear of having to grant that the Word was God; so little is required to change the sense of God’s Word. When one is handling glass beads, if two or three are lost, it is a small matter, but if they were oriental pearls the loss would be great. The better the wine the more it suffers from the mixture of a foreign flavor and the exquisite symmetry of a great picture will not bear the admixture of new colors. Such is the conscientiousness with which we ought to regard and handle the sacred deposit of the Scriptures.”

“there is a great difference between doubting whether a thing is to be accepted and rejecting it. Doubt does not hinder a subsequent resolution, indeed it is its preliminary stage. To reject presupposes a decision. Inconstancy does not consist in changing a doubt into resolution, but in changing from resolution to doubt. It is not instability to become settled after wavering but to waver after being settled.”

“but since you only advance a simple assertion I will return your pass by a simple negation.”

“For God’s sake take care that your judgment does not deceive you. Why, I pray you, do you call false, things which the whole of antiquity has held as articles of faith? Why do you not rather censure your fancies which will not embrace the doctrine of these books, than censure these books which have been received for so long a time because they do not jump with your humor? Because you will not believe what the books teach, you condemn it; why do you not rather condemn your presumption which is incredulous to their teaching?”

“For would it not have been a profanation of the Ark of the Covenant to maintain that everybody might seize it, carry it home, take it all to pieces and then give it what form he liked provided that it had some semblance of an ark?”

“Here now, I think, are all your reasons scattered to the winds, and you can bring no more. But we may well say: if it be thus lawful indifferently to reject or make doubtful the authority of those Scriptures, about which there was formerly a doubt, though the Church has now decided, it will be necessary to reject or to doubt of a great part of the Old and the New Testament. It is then no little gain to the enemy of Christianity, to have at one stroke scratched out of the Holy Scripture so many noble parts. Let us proceed.”

“«Oh Dios mío, no me  apartes de delante de tu faz y no me quites tu santo Espíritu. Ilumina tu rostro sobre tu sierva, y  meditaré tus maravillas. Dame inteligencia y  consideraré tu ley, y la guardaré en mi  corazón. Yo soy tu sierva; dame el  espíritu».”