#venerableanneofjesus — Public Fediverse posts

I have desired, and I have been desired;
  But now the days are over of desire,
  Now dust and dying embers mock my fire;
Where is the hire for which my life was hired?
  Oh vanity of vanities, desire!

Longing and love, pangs of a perished pleasure,
  Longing and love, a disenkindled fire,
  And memory a bottomless gulf of mire,
And love a fount of tears outrunning measure;
  Oh vanity of vanities, desire!

Now from my heart, love’s deathbed, trickles, trickles,
  Drop by drop slowly, drop by drop of fire,
  The dross of life, of love, of spent desire;
Alas, my rose of life gone all to prickles,–
  Oh vanity of vanities, desire!

Oh vanity of vanities, desire;
  Stunting my hope which might have strained up higher,
  Turning my garden plot to barren mire;
Oh death-struck love, oh disenkindled fire,
  Oh vanity of vanities, desire!

Christina Rossetti

Soeur Louise De La Misericorde (1674)

Sr. Louise de la Miséricorde – Who are you?

Louise de La Vallière (1644 – 1710, Sister Louise of Mercy, O.C.D.)

Her Life

In some respects, we could say that the life of Louise de la Vallière, who lived in the 17th century, parallels that of many seekers of God in our own time. Living at the most brilliant court in French history, Versailles, she was loved and adored by the Sun King Louis XIV, whom she sincerely loved and who bore her four children out of wedlock.

Louise de la Baume le Blanc lost her beloved father at an early age and was soon abandoned by her mother, who sought only luxury and a third marriage to continue her worldly life. By nature, Louise was quite the opposite: reserved and modest, no doubt due to the religious upbringing of her childhood. But life at the court of Versailles had all the makings of a dazzling experience for the 15-year-old, who became maid of honor to the Duchess of Orléans, wife of Louis XIV’s brother. Her great reserve and frankness won the respect of many, who saw a radical contrast between the vanity of the courtiers and this woman who, despite being Louis XIV’s mistress for six years, commanded respect. The general public, not inclined to love the King’s favorites, spoke of Louise with indulgence.

Of her relationship with the King, it can be said that “Louise revealed her passionate nature. Beneath a gentle, peaceful exterior lurked an ardent flame that pushed her forward, recklessly disregarding the consequences.” But she was also a woman of indisputable qualities of mind, and the King would not have found her appealing had she lacked those qualities. “She had a lot of spirit. She had a big, steadfast, generous, tender, and compassionate heart, far removed from vanity and capable of strong commitment.” She loved the King for himself and not for what he represented, which is why the King, usually so fickle in his love affairs, remained deeply attached to her for six years.

Louise did not experience serenity in this love, as her conscience tormented her every day as she crossed paths with the King’s wife, Queen Marie-Thérèse. But life at court, with all its jealousies and scheming, quickly took its toll on this passionate love, at least on the King’s side, while Louise took more than fifteen years to detach herself from the King. It was now Madame de Montespan who, unsatisfied with merely taking her place in the King’s heart, used all her resources to humiliate Louise, who continued to love the King, for several years.

The Road to Conversion

Six years had passed since the King abandoned Louise for Madame de Montespan. Louise still lived at the court of Versailles, but now she had more free time and a renewed taste for reading. She regularly heard Bossuet’s sermons, and even the admonitions she received didn’t change her, as she still held out hope of winning back Louis XIV’s heart. But life took its toll. Following an illness that brought her to death’s door, Louise realized how short and fragile life was. She begged heaven not to die in sin. She remembered the faith of her childhood. She agreed to go to confession. She now saw more clearly the games the King played. She finally understood that she had been led astray. Only God deserved to be loved the way she had loved!

Although she realized that “a soul in the world, without prayer, reflection, and consulting God on its conduct, is like a rudderless vessel in the midst of a storm,” she didn’t yet renounce the world. She decided to stay at court, choosing to suffer humiliation in order to be like Jesus. It was the beginning of a journey of conversion. “How many abuses, jokes, and denigrations did she have to suffer during the two years she remained at court?”

Towards Carmel

Louise could have been bogged down in the penitential practices of the time, but fortunately for her, a priest told her: “I only ask you to look at Him.” Yes, look at Christ, rich in Mercy! Then came the providential arrival in Versailles of Bossuet, who became the Dauphin’s tutor, with whom Louise could meet as often as she needed to put her life in order. She led an increasingly secluded life, spending long hours in prayer before the Blessed Sacrament.

As Bossuet got to know her during spiritual direction, he advised her to give herself completely to God and to choose an order such as Carmel. Louise was immersed in reading The Way of Perfection by Saint Teresa of Avila. This reading deeply moved her. So she accompanied a friend to the Carmel of Faubourg St. Jacques in Paris. She was immediately seduced by the Carmelites’ way of expressing themselves and their freedom of spirit. She was told that the rule was strict, but this only served to further attract this soul thirsting for the absolute. At first, the prioress was reluctant to take on a woman whose life and morals had been the subject of scandal. But Bossuet had no trouble convincing the prioress of Louise’s absolute sincerity and repentance, and of her desire to devote herself to God. All the more so as he appreciated her way of acting “gently, slowly.” The law of graduality!

She was given the name Sr. Louise de la Miséricorde (Louise of Mercy)

Her resolution to enter Carmel was strengthened. “The whole Court was edified and astonished by her tranquility and joy, which increased as the time approached.” On 16 April 1674, at the age of 30, she entered Carmel [her clothing followed on 2 June 1674]:

“Mother,” murmured Louise de la Vallière, “I have made such a poor use of my will all my life. I have come to place it in your hands, never to take it back again.”

“Enter, my daughter. From now on, your name will be Louise de la Miséricorde” [Louise of Mercy].

Beyond the gates, many did not believe in Louise’s vocation. But at the convent, she astonished the sisters with her regularity, gentleness, calm, and the ease with which she complied with the rule down to the smallest detail. There was an absolute humility about her! She loved the silence where God spoke to her soul, and she suffered when Queen Marie-Thérèse and other court nobility asked her to come to the parlor. Her earthly love was definitively dead; all she felt in her heart was divine love. It now enabled her to endure anything.

On the day of her profession (3 June 1675), as some of the guests wept, Louise could say:

“You must rejoice in my fate, for on this day I am only beginning to be happy.”

Surrendering herself totally to the One whom her heart loves more than anything else, she advanced along the mystical path.

“I am so tranquil about everything that can happen that I look at health, illness, rest, work, joy, and sorrow with the same equanimity. I close my eyes and let myself be led to obedience.”

She spent more than 30 years in Carmel, admired by all for her humility and detachment, but above all for the quality of her love for God.

“The souls who, after having had the misfortune of losing you, receive the grace of returning to you, and instead of encountering the rigor of a severe judge, find there the tenderness of a charitable father.”

Louise, now an elderly woman, underwent a daily martyrdom, her body nothing but sores and pain. Her migraines were throbbing.

On 6 June 1710, Louise de la Baume Le Blanc, Duchesse de la Vallière, died at the age of 65. As soon as news of her death spread, crowds began to gather behind the gate of the monastery. Many asked the nuns to allow objects to touch the Carmelite’s body. The word “saint” was increasingly murmured when people talked about Louise.

Charles Augustin Sainte-Beuve wrote of her: “When we read the chapter of the Imitation of Christ where divine love is discussed, Madame de la Vallière is one of those living figures who explain it to us in her own person, and who best comment on it” [Charles Augustin Sainte-Beuve was a prominent 19th-century French literary historian and critic, known for his biographical approach to literary criticism].

Our thanks to the Discalced Carmelites of Quebec for this marvelous biography, which was largely inspired by Monique de Huertas’ biography of the life of Sister Louise (Huertas, Monique de 1998, Louise de La Vallière: De Versailles Au Carmel, Pygmalion/G. Watelet, Paris).

If you first learned about Louise de la Vallière from reading Alexandre Dumas‘ d’Artagnan Romances, or as the inspiration for the English word lavalier, now you know the rest of her story.

Les augustes représentations de tous les rois de France, depuis Pharamond jusqu’à Louis XIV,… avec un abrégé historique sous chacun, contenant leurs naissances, inclinations et actions plus remarquables pendant leurs règnes
Nicolas de Larmessin (French, 1632-1694)
Engraved image (view 104 in the collection)
Bibliothèque nationale de France (Public domain)

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: The 1865 oil on canvas painting by M. Schmitz after artist Pierre Mignard includes one key phrase engraved at the base of the column; it epitomizes the motivation of the Duchess of la Vallière to embrace the hidden life of Carmel: Sic transit gloria mundi (thus passes the glory of the world). Others would leave the court and join her at the Carmel of the Incarnation, as well. Image credit: Wikimedia Commons (Public domain)

https://carmelitequotes.blog/2024/06/02/louise-3jun1675/

#BlessedAnneOfStBartholomew #MadameAcarie #mercy #NotreDameDesChamps #nun #Paris #penance #perpetualProfession #repentance #sin #SrLouiseOfMercy #VenerableAnneOfJesus

Some years before our departure for France, M. de Bretigny made a journey to Spain. He begged most earnestly of the Superiors of the Order permission to take some Spanish Carmelites to France; but he could not then succeed in his design.

Not having been able to get the Carmelites, he took home the writings of the Saint and had them translated into French. As in these works there is so much said in favor of France, the French servants of God who had devotion to our holy Foundress loved her more and more, and took new courage.

In several cities they gathered together some very virtuous high-born ladies to initiate them little by little into the spirit of this new Order. These reunions once well established, they asked permission of the king to found a monastery in Paris, desiring for this purpose to have Spanish Carmelites brought there; but in case the Carmelites were not willing, their plan was to have our Constitutions brought from Spain and be taught to these young ladies whom they had gathered together, with the intention of giving them the habit and making them daughters of the Order of our Holy Mother, St. Teresa. 

Madame Louise-Marie of France (1737-1787)
Jean-Marc Nattier (French, 1685-1766)
Oil on canvas, 1748
Venerable Thérèse of Saint-Augustine, better known as Madame Louise, like the French novices who helped to found the Teresian Carmel in France, was “a very virtuous high-born” lady. The youngest of the ten children of King Louis XV and Maria Leszczyńska, she entered the Carmel of Saint-Denis (now a museum) in 1770. The martyred prioress of the Carmel of Compiègne, Blessed Thérèse of Saint-Augustine, was named for Madame Louise.
Image credit: Palais de Versailles / Wikimedia Commons, Joconde Map of Spain by Alain Manesson Mallet, Paris, 1683
View more maps in his collection, Description de l’Univers
Image credit: Columbia University (Public domain)

This first foundation having been arranged, the servant of God whom I mentioned above, M. de Bretigny, returned to Spain, bringing with him three noble French ladies. They intended, if their enterprise was successful, to take Spanish religious with them to France. Besides, during their stay in Spain, they were to learn the language of the country.

Messrs. Rene Gauthier and de Berulle also went to Spain, not without meeting great dangers at sea, as they themselves narrated. For our Lord tried their courage in every way and on all sorts of occasions. But they were so faithful to God and so firm in their design, that nothing terrified them.

They were several months in Spain without succeeding in obtaining religious from the Order. Seeing this, M. de Berulle and the others did their utmost and labored for a whole year before obtaining from the Superiors of the Order what they asked.

Cardinal Bérulle at the Foot of the Cross
Lagrenée the Younger (French, 1739-1821)
Oil on canvas, 1784
Saint-Sauveur Parish, La Rochelle (Charente-Maritime)
Image credit: Mariusz Hermanowicz / © Région Nouvelle-Aquitaine, Inventaire général du patrimoine culture (Public domain)

The deputation sent from France had to endure much labor and many affronts; this, because it was not known what great servants of God they were; for they certainly were such—their works and the zeal they showed for the glory of God proved their great fervor.

But in order that their virtue might be more purified, God permitted that they should not be esteemed at their proper worth. Some said that they were heretics, and other things of a similar nature. They suffered with much patience and humility, and, persevering in this way, their enterprise was crowned with success.

At last our Father General, Francis of the Mother of God, came to Avila with several Fathers of the Order to arrange for our departure. We left on the morning of the Feast of the Beheading of St. John the Baptist. [1604] Our Father General accompanied us a great part of the day. When he was obliged to leave us we begged his blessing. He gave it with an emotion that was shared by all the religious. In parting, both Fathers and daughters made a great sacrifice to God.

Two friars of our Order, great servants of God, two French priests, one of whom was M. de Berulle, and the other, M. Rene Gauthier, together with three Frenchmen on horseback, and several Spaniards, accompanied us on this journey. The three French ladies were alone in one carriage and the six religious in another. We were together in the inns.

The French ladies taught us their language; it must be acknowledged we did not make great progress in it; we learned sufficient, however, to understand most of what was said to us. But we did not speak fluently; we could, with difficulty, say only a few sentences. Our Lord wished to humble us in this, and I think it was best for us, for by speaking little we did not give disedification. Every nation has its own customs.

Blessed Anne of St. Bartholomew

Third Book, Chapter 1, Deputation Sent From France

Blessed Mary (Marie) of the Incarnation Avrillot, Madame Acarie
Image credit: Discalced Carmelites

“Every nation has its own customs,” wrote Blessed Anne. Truer words were never spoken. The influence of “Monsieur de Bérulle” upon the Carmelites in France grew and expanded as his authority expanded, not only in the Church but also in government.

Considered by many as the founder of the French School of Spirituality, he collaborated with Blessed Marie of the Incarnation, better known as Madame Acarie, in the foundation of the first Discalced Carmelite monastery in Paris, the original destination of Blessed Anne of St. Bartholomew, Venerable Anne of Jesus and their traveling companions in 1604. 

As a priest, Pierre de Bérulle was passionate in his ministry. Educated by the Jesuits, he had only been ordained five years earlier when he set out on his great adventure in Spain in the year 1604. In 1611, he undertakes another great project: the foundation of an Oratory in France similar to the Oratory founded by Philip Neri in Italy.

In the space of 18 years, Bérulle founded 40 Carmels and 60 houses for his Oratorians in France.

As his fame spread in the Church in France, he naturally attracted the attention of the royal family, as well. In 1625, he became a personal chaplain to Queen Consort Henrietta Maria of France, the wife of England’s King Charles I.

In 1627, Pope Urban VIII insisted upon creating him a Cardinal. His influence in affairs of state continued to develop when he was named head of the queen’s council, then councilor of state. Through all of this, Bérulle’s influence on the French Carmelites remained firm.

But there was dissension. The Venerable Anne of Jesus, Blessed Anne of St. Bartholomew’s companion in making the original foundation, believed that Bérulle was leaving an imprint upon the Carmels in France that decidedly was not in keeping with the Teresian ideal. Further, she desired for the nuns to be directed by Discalced Carmelite friars. Frustrated, in 1607, she accepted an offer from the Archduke of Belgium to transfer to Flanders, where she founded Carmels in Brussels, Louvain, and Mons.

The holy foundresses: Anne of Jesus, Teresa of Avila, and Anne of Saint Bartholomew
Image credit: Zvonimir Atletić / Adobe Stock (Stock photo)

Blessed Anne of St. Bartholomew had moved from Paris to Pontoise where she was elected prioress (1605) and then assumed the same office in the Carmel of Tours (1608). But in 1611, she too was called to make the journey north. She left on 5 October, “the day following the anniversary of the death of the Saint.” She wrote that she “had no desire to go to Flanders,” but Anne of Jesus needed her in Mons, and she would go on to found the Carmel of Antwerp.

Meanwhile, in France, the spirituality of le Carmel Bérullien that so concerned Venerable Anne of Jesus continued to thrive without the Spanish foundresses. Cardinal de Bérulle died suddenly while he was celebrating Mass on 2 October 1629, making the greatest ecclesiastical figure in France seem larger than life. His legacy did not fade.

Discalced Carmelite theologian François-Marie Léthel points out that the Bérullien influence is seen in the writings of St. Thérèse of the Child Jesus. For example, Christocentrism is one of the hallmarks of his French School of spirituality. Father Léthel indicates that Thérèse refers to the name of Jesus twice as much as she mentions “God”: more precisely, she writes the name of Jesus more than 1600 times, but she only makes roughly 800 references to “God” (Léthel 2011).

Antoinette Guise Castelnuovo has carefully documented the history of the Bérullien crisis in the 20th century. In response to the promulgation of the new Code of Canon Law in 1917, all religious orders were obliged to revise their constitutions, including the Discalced Carmelites.

In France, disorder reigned supreme; every Carmel’s superior was the local bishop, and none of the local superiors consulted with one another. Thus, the nuns of the Carmel of Clamart—the post-revolutionary re-foundation of the original Carmel of Paris in Faubourg Saint Jacques—undertook the task to issue a set of constitutions in 1924 that might unify the Discalced Carmelites of the so-called “French Observance”. Getting Vatican approval for their text was another matter completely. (Castelnuovo 2015)

Every other Discalced Carmelite monastery worldwide turned to the general curia of the Discalced Carmelite friars for their care and direction. In short order, the friars’ revised constitutions for the nuns were approved in 1926. In France, no word of approval had been received yet.

At this point, St. Thérèse’s own sister, Mother Agnès of Jesus—then the prioress in Lisieux—saw an opportunity to restore a true Teresian spirit in France and make Venerable Anne of Jesus’ dream a reality, that the nuns in France might once again submit to the governance of the Discalced Carmelite friars in Rome.

 

Mother Agnes of Jesus (Pauline Martin), photo circa 1900
Image credit: Wikimedia Commons

 

Although Mother Agnès herself enjoyed an office that was hardly Teresian, having been named prioress-for-life by Pope Pius XI in 1923, she had gained a level of influence, unlike no other prioress, due to her tireless efforts to make Thérèse known, loved, and canonized. She set forth to use that influence to seek the imposition of the friars’ constitutions in France.

Castelnuovo describes the conflict between Mother Agnès and the Carmel of Clamart as degenerating from a struggle for influence into an all-out fratricidal war. Letters to the apostolic nuncio, the Sacred Congregation for Religious, and even to the pope were flying fast and furious.

Mother Agnès wrote in 1925 to the nuncio, Archbishop Cerretti, that she was confident that 12 to 15 monasteries would pass to the Teresian observance with Lisieux; she said the “Bérullien Carmels” who would stick with Clamart were blind.

In 1927, Mother Agnès sent a confidential report to the new nuncio, Archbishop Maglione, outlining why this or that Carmel—although desirous to adopt the friars’ constitutions—could not do so. In every case, although the nuns were in favor of the change, the superior (either the bishop or his delegate) prevented such a transition. Nevertheless, a handful of monasteries joined Lisieux and adopted the friars’ constitutions of 1926.

Sadly, Mother Agnès learned in 1931 that the prioress of the Carmel of Agen circulated a letter among her fellow prioresses in the circle of Bérullien Carmels, accusing those who followed the 1926 Constitutions like Lisieux of being “lax” and “mitigated”.

In her historical study, Castelnuovo draws a distinct correlation at this point between the Lisieux-Clamart conflict in the 1920s and the constitutional crisis between the followers of Saint Maria Maravillas (1990 Constitutions) and the majority of the nuns who were committed to the direction of the Discalced Carmelite friars (1991 Constitutions). The similarities are striking.

To resolve the conflict in France, the Sacred Congregation for Religious issued a decree on 20 September 1936 to impose the adoption worldwide of the 1926 Constitutions revised by the Discalced Carmelite friars’ general curia in Rome.

This was an unprecedented action that proved unsuccessful; the Bérullien Carmelites refused to accept the decree of the Sacred Congregation and continued to follow their French Observance.

Divine intervention finally came with the nomination of an apostolic visitator in 1948: the vicar general of the Discalced Carmelite friars who was himself a native of France, Blessed Marie-Eugène of the Child Jesus. It was a stroke of genius. Castelnuovo notes that  Bérulle in his day had placed great importance in the role of a visitator. St. Teresa, for her part, had great recourse to the visitators to save her reform.

 

 

Blessed Marie-Eugène of the Child Jesus
Image credit: Discalced Carmelites

 

Marie-Eugène was known and respected by all, thanks to his preaching during the canonization of Thérèse. Now, he had 130 Carmels to visit; he began in September 1948 and completed his visits in March 1951, delivering his report at the end of the month. In the meantime, Pope Pius XII published Sponsa Christi and an Instruction concerning the cloister.

No longer was there simply a matter of constitutional conformity in France to deal with; Blessed Marie-Eugène also realized that the Carmelites needed guidance in the implementation of Sponsa Christi, as well. He set to work as an invaluable courier between the Holy See and the nuns, helping the pope to safeguard the contemplative vocation and helping the nuns to broaden their horizons.

In a final, grand effort to assure that his hard work would not be wasted and that the new-found unity of the Discalced Carmelite nuns in France might be preserved, Blessed Marie-Eugène of the Child Jesus took the bold step of assisting the nuns to organize themselves into four federations according to geographic location. Two federations in the north, conforming to the friars’ Paris Province, and two federations in the south under the care of the Province of Avignon-Aquitaine were established, and Marie-Eugène himself was the assistant to all four federations.

 

Blessed Marie-Eugène of the Child Jesus, Apostolic Visitator
Image credit: Discalced Carmelites

Anne of St. Bartholomew, M; Bouix, M 1917,  Autobiography of the Blessed Mother Anne of Saint Bartholomew, inseparable companion of Saint Teresa, and foundress of the Carmels of Pontoise, Tours and Antwerp, translated from the French by Michael, M A, H. S. Collins Printing Co., Saint Louis.

Guise Castelnuovo, A 2015, ”Femmes en réseau et centralisation romaine : le gouvernement des
carmélites de France au XXe siècle,’ Les Carnets du LARHRA, 2015, Gouverner l’Eglise au XXe
siècle, no. 28, pp.109-131, halshs-01404512, viewed 17 April 2024, <https://shs.hal.science/halshs-01404512/document>

Lethel, F 2011, La lumière du Christ dans le coeur de l’Église : Jean-Paul II et la théologie des saints : retraite de carême avec Benoît XVI, 13-19 mars 2011, Parole et Silence, Paris.

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: This is a detailed image from a stained glass window in the 1946 series by French stained glass artist Raphaël Lardeur in the Church of Notre-Dame des Blancs-Manteaux (Our Lady of the White Mantles, the French Order of the Servants of the Blessed Virgin, founded in 1257 and suppressed in 1274). It shows Cardinal Pierre de Bérulle blessing the Discalced Carmelite nuns who were brought to Paris from Spain through the resourceful efforts of Madame Acarie. A curiosity: the artist did not depict the nuns in their white mantles, which they most certainly would have worn to receive the Cardinal’s blessing. Image credit: GFreihalter / Wikimedia Commons (Some rights reserved)

https://carmelitequotes.blog/2024/04/17/acarie-customs/

#BlessedAnneOfStBartholomew #BlessedMarieEugeneOfTheChildJesus #BlessedMaryOfTheIncarnation #CarmelOfLisieux #conflict #Constitutions #DiscalcedCarmelite #federations #FrançoisMarieLéthel #France #friars #history #MadameAcarie #nuns #PaulineMartin #PierreDeBérulle #Spain #VenerableAnneOfJesus