Berulle

THEMES in the theology of Cardinal Bérulle that become foundational for the French School of Catholic spirituality include:

Pierre de Bérulle, and Jacques Paul Migne, Œuvres complètes de Bérulle (Paris: J.P. Migne, 1856

In his Discours de l'état et des grandeurs de Jésus Bérulle emphasized Jesus as the Incarnate Word of God, and the abasement, self-surrender, servitude and humiliation— all Bérulle's words— of his Incarnation.

He even took the Incarnation as the defining characteristic of his spirituality and his Oratory, when he asked Christ:
"that, in this piety, devotion, and special servitude to the mystery of Your Incarnation and of Your humanized divinity and deified humanity, be our life and our state, our spirit and our particular difference." [Pierre de Bérulle, Discours de l'état et des grandeurs de Jésus VIII.13, in J.-P. Migne, ed., Œuvres Complétes de de Bérulle (Paris: J.-P. Migne, 1856), p. 314.]

DISCOURSES ON THE STATE AND GRANDEURS OF JESUS
Discourse 10. On the Three Births of Jesus:
1) Eternal Begetting from Father
2) Birth from Mary (Mary as Epitome - Fiat) flow of love between Mary and Christ
3) Birth from tomb to eternal li

Here I could not ignore, but trying to persevere in some particular thought on the selection of some means rather than others, and particularly on the plan to enter into some religious order, and the motives that could carry me, I felt my mind hampered and darkened. I wanted to overcome this obstacle, and try a second time to go further, and then I had an inner warning that what God wanted from me for the time being was to offer myself to him and to dispose of whatever he pleased, and not to make a selection. Nevertheless, being applied to it again for the third time, I had another interior movement to resort rather to the Virgin Mary so that she might return me to the end and so to the means that her God and her Son give me, and that with some feeling of piety and devotion to her. Therefore, I begged her to dispose my mind to invoke in this affair the saint to whom she principally desired me to resort. I felt with confidence and devotion a movement and a desire to depend on her. Blessed be the Blessed Virgin in whose care I put myself entirely. Jesus Christ alone is the end and the means in the Cross and in the Eucharist. There we must bind to Him as to our end, to use Him as a means. 287 287 Bérulle, Œuvres , 1290 (my translation).

In honor of the eternal filiation of Jesus and also of that which he wants to have on earth with regard to the Virgin his Mother, I receive you to be one of the children of the Congregation, which he willed to be founded in this century to honor in a special way his deified humanity and his humanized divinity and also her in whose womb this great mystery was realized. It is the spirit and purpose of this small Congregation to dedicate itself to the special homage of this Man-God and his worthy Holy Mother. Dedicate yourself, then, to Jesus and Mary, and dispose yourself to serve, honor and love them among us ...5 [L. 173, col. 1509.]

(3) MARY's "STATE" (Court) in Dionysian Analogy (mediated grace) [Solar System Analogy]

To consider his conduct toward the most exalted and rarest person who will ever live in dependence on him is to give homage to the Most High. Also to consider the condition of the one whom heaven ordains to be his mother is to honor Jesus. To speak of Mary is to speak of Jesus, for they are closely united together and she is the grandest object of his grace and the rarest effect of his power. [...]

The Virgin’s Occupation With Jesus Is Ravishing and Perpetual
[ 28, 1, pp. 512-16] [[[160]]]
... Let us see what [the Son of God] is and what he does in his Blessed Mother. For she is the one who is the closest and the most united to him by the state of this new mystery accomplished in her and through her. This is the first period of Jesus’ stay in the Virgin. These are two subjects important enough to be considered. Therefore let us say diat strictly speaking, after the divine Persons, there is no other person to whom the Son of G od is more closely bound than to the Virgin. Moreover diis bond imitates and adores die bond he has with the divine Persons. He is united to his Father through birth and nature, and he is united to die Virgin through nature and birth. He is joined to die Holy Spirit as to its origin since he is its source in eternity. He is united to die Virgin through production and the infusion of a Spirit in her spirit, which is die lif e of her life and the soul of her soul. He is the source of her grace. For all grace in the \ irgin originates from the highest grace and the mysteries of Jesus. T hus he is joined to her through both nature and grace.

Jesus finds in her his peace and his delight. O utside of her he meets only sinners and sin. B eing in her is like being in heaven. For he experiences lif e and glory, seeing G od and enjoying his divine E ssence. He is in her as in a temple where he praises and adores G od; where he offers his respects to die eternal Father, not only for himself but for every creature. It is a holy and sacred temple where Jesus dwells, the true ark of the true covenant.
It is the first and holiest temple of Jesus. The heart of the Virgin is die first altar on which Jesus offered his heart, body and spirit as a host of perpetual praise; and where Jesus offers his first sacrifice, making the first and perpetual oblation of himself, through which, as we have said, we are all made holy. Thus Jesus is in die Virgin. In her he finds his peace, his paradise, his highest heaven, his temple, his mother.

In this state and during this period the Virgin is a sanctuary where there are more wonders than have existed in heaven up to that time; a Man-God, a Word-Child, a Child-G od, a suffering body united to a glorified soul, a humanly divine life and a divinely human life, a Spirit regulating all the bodies and spirits of the universe; a unique order, the order of the hypostatic union, an order superior to every order of nature, of grace and of glory. These are the wonders that are in the Virgin, not in heaven, and that make her particularly venerable to us.

Let us think of her and think of what she is. Let us contemplate Jesus in this state, fully in the Virgin as her center and her heart, or rather like a rising sun. According to the prophets, a sun covered with a light cloud, that is with the blessed Virgin, who hides him still from the earth and will hide him for nine months.

Mathematicians claim that there are stars surrounding the sun, which is their center. They revolve around it, just as the sun revolves [[[161]]] around the earth. May it please God that we might be one of those stars revolving around Jesus, rather than around ourselves, as we do on a daily basis. We must forget ourselves in this so that we might remember only Jesus and the Virgin. Thus he is a sun and the Virgin is a planet that revolves around Jesus, around this glorious sun. She revolves only around him. He is her center. He is her circumference. It seems that she encloses and brings to perfection his greatness and his power. He looks at her unceasingly from every angle. She is directed only toward him.

He draws her to himself. He enraptures her with himself. These two hearts of Jesus and Mary, so closely united by nature, are even much more united and more intimate through grace. They live in one another.

But who could proclaim this life? It is described in heaven. We must wait until this book is opened for us to behold the favors and tendernesses, the raptures and wonders that are narrated there. While we await this grace, we will stammer rather than speak of tiiese great realities: that Jesus, being so united to his Mother, attracts and enraptures her in himself continuously; that just as he is being born, is living and is producing in his Father an uncreated love who is the third Person of the Trinity, in the same way, as he is being born and living in his Mother, he produces in her a Spirit and a love that indeed is created, yet does not and never will have an equal after his own.

Just as Jesus’ first involvement was with his Father, his second involvement is with his Blessed Mother. He chose her. He prepared her for such great things, so united to him. She is the most worthy object of his thoughts after the divine Persons. She is the subject most amenable to his influence and activity. She is closest to his holy presence. Yet he is joined to her in a state of dependence, since he is her Son and she is his Mother and since he is now living in her and living through her. He wished to share the mystery of the Incarnation with her, by drawing forth from her this body with which he is clothed and by willing that, as his Mother, she was involved through her cooperation in this work, which is incomparably greater than the creation of the world.

He still shares his ongoing nascent life with her. For the life of Jesus is needy and begs for life from the Virgin. He is in this condition and shares in tills blessed way with her for nine months without reneging for a single moment. And after this he will offer her a share in his greatest works on earth and in souls. Such a great and blessed [[[162]]] sharing between Jesus and Mary! For die time being he is not involved with anyone other than his Father and the Virgin. Saint John will have his opportunity for a while and Saint Joseph after, but now it is the Father alone and die Virgin alone who belong to Jesus, who is devoted to diem, delights in them and communes with them.

He does great things in her, which are worthy of him and worthy of her. We have no way of measuring their extent. We are not as fortunate as the angel of die Apocalypse who has a rod of gold in his hand to measure the temple (Rev 21:15). The Virgin is a greater and more august temple. O nly her Son has in hand the measure to take the dimensions. We have only to admire, not to judge and speak of things that surpass so mightily our intelligence. All we can say is that he is her Son and she is his Mother.

Now is the time when this human filiation begins for the Son of G od and this divine motherhood begins for the Virgin. The Son of G od treats her, contemplates her, cherishes her and honors her as the Mother of God, as his Mother. This divine motherhood is such a holy attribute that she approaches God, that she attains, according to the great doctors of die School, the very boundaries of the Godhead, that she reaches into infinity itself, that she is counted among those incomprehensible realities and we cannot fathom what is hers because of this attribute.

And hence, the greatest state which is absolutely within the jurisdiction of the sovereignty and power of the incarnated Son of God, is and remains only through this humble birth; it is to know the state [ état] and the quality of the Mother of God ... the grace attached and reserved to the quality of Mother of God, would not be existing in the treasures of the power of Jesus and in the accomplished order of his grace and glory, and the incarnate Word would be deprived of the highest point of his state, of the most beautiful jewel of his crown, and of the most eminent dignity which is his power. 317 317 Ibid., ( Vœu à Marie ) 631 (my translation).

Bérulle continued to direct his communities of the Oratory, initiating them to a truly mystical life. On 8 September 1614, he had the members pronounce a vow of servitude to the Virgin. Then, on 28 February 1615, in the course of a celebration of the Solemnity of Jesus, they made the vow of servitude to Jesus and to his divinized humanity.

In 1614, Pope Paul V appointed Bérulle as the visitor of Carmel in perpetuity, despite the requests of the first Discalced friars who had corne from Italy in 1610. From the beginning, Bérulle had been superior of the Carmelite nuns, along with Duval, a theologian at the Sorbonne, and Gallemant, a pastor at Aumale. From 1614 on, how-ever, Bérulle discovered in himself an authentic vocation to initiate the Carmelite nuns to the mystical life. His intuitions and his psychology did not correspond entirely to those of the foundress, still less to the ideas of the Carmelite friars. In June 1615, he proposed that the Carmelite nuns of Chalon-sur-Saône pronounce the vow of servitude to the Virgin. This was the beginning of painful tensions between Bérulle and Duval, and even of misunderstandings with Madame Acarie.



The essential nothingness of man

THE ESSENTIAL NOTHINGNESS [néant]	of MAN



For the human being is composed of entirely different parts. He is a miracle on one hand, and a nothingness on the other. He is celestial on one hand and earthly on the other. He is spiritual on one hand and corporeal on the other. He is an angel, he is an animal, he is a nothingness, he is a miracle, he is a center, he is a world, he is a god, he is a nothingness surrounded by God, destitute of God, [but] capable of God and filled with God if he wishes.	Car l'hommage est composé de pièces toutes différentes. Il est miracle d'une part, et de l'autre un néant. Il est céleste d une part cl terrestre de l'autre. Il est spirituel d'une part et corporel de l'autre. C'est un ange, c'est un animal, c'est un néant, c'est un miracle, c'est un centre, c'est un monde, c'est un Dieu, c'est un néant environné de Dieu, indigent de Dieu, capable de Dieu et rempli de Dieu s'il veut .
Works of Piety, §115, “The Creation of Man”	Oeuvres de piété 115, Migne 1137

And as the Son of God, by right of subsistence, is in possession of the human nature which he united to his person, so I want that by the right of special and particular power, [that] Jesus deigns to enter into possession of my spirit, my state and my life, and that I be nothing more than a bare potential and a pure emptiness in myself, filled with emptiness, and not with myself forever.	Et comme le Fils de Dieu, par droit de subsistence, est en possession de la nature humaine qu'il a unie à sa personne, ainsi je veux que par le droit de puissance spéciale et particulière, Jésus daigne entrer en possession de mon esprit, de mon état et de ma vie, el que je ne sois plus qu'une nue capacité el un pur vide en moi-méiue, rempli de vide, et non de moi pour jamais.
Discours de l'état et des grandeurs de Jésus II, 12,	Migne 181




The Incarnation

THE INCARNATION Foundation of Christian Faith




An excellent spirit of this century has wanted to maintain that the sun is at the center of the world, and not the earth; that it is immobile, and that the earth, in proportion to its round shape, moves in relation to the sun, by this contrary position satisfying all the appearances which oblige our senses to believe that the sun is in a continual movement around the earth. This new opinion, little followed in the science of the stars, is useful and must be followed in the science of salvation.	II.II. Un excellent espirit de ce siècle a voulu maintenir que le soleil est au centre du monde, et non pas la terre; qu'il est immobile, el que la terre, proportionnément à sa figure ronde, se meut au regard du soleil, par cette position contraire satisfaisant à toutes les apparences qui obligent nos sens à croire quele soleil est en un mouvement continuel à l'entour de la terre. Celle opinion nouvelle, peu suivie en la science des astres, est utile et doit être suivie en la science de salut.
For Jesus is the sun, motionless in its grandeur and moving all things. Jesus is like his Father, and being seated at his right hand he is motionless like him and gives movement to everything. Jesus is the true center of the world, and the world must be in continual movement towards him. Jesus is the sun of our souls, from which they receive all graces, lights and influences. And the heart of our hearts must be in continual movement towards him, to receive in all its powers and parts the favorable aspects and benign influences of this great star. Let us therefore exercise the movements and affections of our soul towards Jesus, and raise ourselves in the praises of God, on the subject of his only Son and the mystery of his incarnation	Car Jésus est le soleil immobile en sa grandeur et mouvant toutes choses. Jésus est semblable à son Père, et étant assis à sa dextre,il est immobile comme lui, et donne mouvement à tout. Jésus est le vrai centre du monde, et le monde doit être en un mouvement continuel vers lui. Jésus est le soleil de nos âmes, duquel elles reçoivent toutes les grâces, les lumières et les influences. Et la lerre de nos coeurs doit être en mouvement continuel vers lui, pour recevoir en toutes ses puissances et parties les aspects favorables el les bénignes influonces de ce grand astre. Exerçons donc les mouvements et affections de notre âme vers Jésus, et nous élevons dans les louanges du Dieu, sur le sujet de son Fils unique et du mystère de son incarnation
Discours de l'état et des grandeurs de Jésus	Migne 161



2.5 In the Holy Trinity the Son of God is conjoined to his Father in unity of essence; and here he is conjoined to this humanity in unity of person. The same Son of God, in the divinity, is conjoined to his Father in unity of principle, to produce the third person of the Trinity, and here he is conjoined to this humanity in unity of person, to be a principle with it, and through it, of the whole order of grace and of all the holiness of earth and heaven.	II.5. En la Trinité sainte le Fils de Dieu est conjoint à son Père en unité d'essence ; et il est ici conjoint à cette humanité en unité de personne-. Le même Fils de Dieu, en la divinité, est conjoint à son Père en unité de principe, pour produire la troisième personne de la Trinité, et il est ici conjoint à cette humanité en unité de personne, pour être un principe avec elle, et par elle, de tout l'ordre de la grâce et de toute la sainteté de la terre et du ciel.
The being and order of nature is attributed to the Father through his Son; the being and order of grace and glory is attributed to the Son through this humanity, and he operates and accomplishes it through it, as having raised it up and chosen it to be a joint instrument of the Divinity. The divine essence is a substantial grace; and you, O holy humanity, as united to the Word, are another kind of substantial grace, personally subsisting in divine and uncreated holiness!	L'être et l'ordre de la nature est attribué au Père par son Fils ; l'être et l'ordre de la grâce et de la gloire est attribué au Fils par cette humanité, et il l'opère et accomplit par elle, comme l'ayant élevée et choisie pour être un instrument conjoint à la Divinité. La divine essence est une grâce substantielle; et vous, ô humanité sainte, comme unie au Verbe, vous êtes une autre sorte de grâce substantielle el subsistante personnellement en la sainteté divine et incréée !
And just as accidents and properties flow from substance and have their being and their dependence in it, so the effects of grace have their root in you and their subsistence in you, O deified humanity! O humanized divinity! So much so that this God-Man, this incarnate Word, this only Son of the eternal Father in heaven and of Mary on earth, is in the order of grace, what substance is with regard to accidents, and what the sun is with regard to light; and he has an eminence, an influence, a power: a supreme eminence, a universal influence, a singular and absolute power over the whole state of grace and over all the effects which proceed from it.	Et comme les accidents et propriétés fluent de la substance et ont leur être et leur dépendance en elle , ainsi les effets de la grâce ont leur racine en vous et leur subsistence en vous, ô humanité déifiée I ô divinité humanisée ! tellement que cet Homme-Dieu, ce Verbe incarné, ce Fils unique du Père éternel au ciel et de Marie en terre, est en l'ordre de la grâce, ce qu'est la substance au regard des accidents, et ce qu'est le soleil au regard de la lumière; et il a une éminence, une influence, une puissance: une éminence suprême, une influence universelle, une puissance singulière et absolue sur tout l'état de la grâce et sur tous les effets qui en procèdent.
And as in eternity, by the essence which He receives from his Father, He is the principle of the eternal and uncreated Holy Spirit; also in the course of time, by the seed which he receives from his Mother, that is to say, by the organ of our humanity, He is a new source, a living and powerful source, of all created holiness, of all infused graces, of all divine assistances, of all the holy operations of earth and heaven, of time and eternity.	Et comme dans l'éternité, Par l’essence qu’il reçoit de son Père, il est principe do Saint-Esprit éternel et incréée; aussi en la suite des temps, par l’essemé qu’il reçoit de sa mère, c'est-à-dire, per l’organe de notre humanité, il est une nouvelle source, source vive et puissante, de toute la sainteté créée, de toutes les grâces infuses, de toutes les assistances divines, de toutes les opérations saintes de la terre et du ciel, du temps et de l'éternité.
Discours de l'état et des grandeurs de Jésus, II,V.	Migne 164-165





REFORMATION/RESTORATION of the	PRIESTHOOD



LETTER 136 to a Priest of the Oratory, concerning the Priesthood and the Congregation of the Oratory	LETTRE CXXXVI. A UN PÈRE UE l'oratoire. De la prêtrise et de la congrégation de l'Oratoire.
My Father, the grace of Jesus forever. I feel obliged to speak to you a little at length on the subject about which you write to me, so that, on occasion, you may inform persons of respect, who may wish to have knowledge of it. It must therefore be known that the Church is divided into two parts, both holy, if we consider its institution and its origin: one is the people, the other is the clergy; one receives holiness and the other infuses it. And in the times closer to its birth, from these two parts came the troops of virgins, confessors, martyrs, who blessed the Church, replenished the earth, populated the heavens and spread in every place the odor of the holiness of Jesus.	Mon Père, la grâce de Jésus pour jamais. Je me sens obligé de vous parler un peu amplement sur le sujet dont vous m’écrivez, afin que, dans les occasions, vous en puissiez informer les personnes de considération, qui désireront en avoir connaissance. Il faut donc savoir que l'Eglise est divisée en deux parties toutes deux saintes, si nous considérons son institution et son origine: l'une est le peuple, l'autre est le clergé; l'une reçoit la sainteté et l'autre l'influe. Et dans les temps plus proches de sa naissance, de ces deux parties sortaient les troupes des vierges, des confesseurs, des martyrs, qui bénissaient l'Eglise, reraplissaient la terre, neuplaient le ciel et répandaient daient en tout lieu l'odeur do la sainteté de Jésus.
This holy body, animated by a holy spirit, regulated by healthy laws, relaxed [its discipline] and diminished in holiness through the corruption of the centuries, first by the people becoming lax as the weakest part. But at this time some among the people withdrew to preserve for themselves the holiness proper to the whole body. And it was the monks who, according to Saint Denis, are the highest and most perfect part of the people, who were governed by the priests in the primitive Church, receiving from them the direction and perfection of holiness, to which they aspired above [that of] the common people.	Ce corps saint, animé d'un esprit saint, policé de lois santes, se relâchant et diminuant en sainteté par la corruption des siècles, a commencé son relâchement par le peuple, comme par la partie la plus faible, et lors d'entre le peuple, quelques-uns se sont retirés pour conserver à eux-mêmes la sainteté propre à tout le corps, et ç’ont été les moines, lesquels, selon saint Denis, sont la partie du peuple la plus haute el plus parfaite, qui étaient régis par les prêtres en la primitive Eglise, recevant d'eux la direction et perfection de la sainteté, à laquelle ils aspiraient par-dessus le commun.
At that time, holiness resided in the clergy as in its own fortress and overthrew the idols and impieties of the earth. At that time, the clergy, composed of prelates and priests, breathed only holy things, dealt only with holy things, leaving profane things to the profane: at that time, the clergy bore deeply engraved within themselves the authority of God, the holiness of God, the light of God: three beautiful jewels of the priestly crown joined together by the counsel of God over his anointed, over his priests and over his Church, so much so that the first priests were saints and doctors of the Church, God preserving in the same order authority, holiness and doctrine; and uniting these three perfections in the priestly order, in honor and imitation of the Holy Trinity, where we adore the authority of the Father, the light of the Son, and the holiness of the Holy Spirit divinely bound in unity of essence,	Lors la sainteté résidait au clergé comme en son fort et abattait les idoles et les impiétés de la terre. Lors le clergé, composé des prélats et des prêtres, ne respirait que choses saintes, ne traitait que de choses saintes, laissant les choses profanes aux profanes: lors le clergé porlait hautement gravées en soi-même l'autorité de Dieu, la sainteté de Dieu, la lumière de Dieu; trois beaux fleurons de la couronne sacerdotale joints ensemble par le conseil de Dieu sur ses oints, sur ses prêtres et sur son Eglise, tellement que les premiers prêtres étaient, elles saints el les docteurs de l'Eglise; Dieu conservant en un même ordre autorité, sainteté et doctrine; et unissant ces trois perfections en l'ordre sacerdotal, en l'honneur et imitation de la sainte Trinité, où nous adorons l'autorité du Père, la lumière du Fils, et la sainteté du Saint-Esprit divinement liés en unité d'essence,
But time that corrupts all things made the greater part of the clergy lax; and these three qualities, authority, holiness, doctrine, which the spirit of God had joined together, were divided by the spirit of man and the spirit of the age, authority remaining with the prelates, holiness with the religious and doctrine with the academics; By means of this division God has preserved in various parts of his Church what he had [once] united in the ecclesiastical state. This is the plan of God and the institution of Jesus his Son, this is the excellence of our state: this is the power, the light and the holiness of the priestly condition.	Mais le temps qui corrompt toutes choses ayant mis le relâchie en la plus grande partie du clergé; et ces trois qualités, autorité, sainteté, doctrine, que l'esprit de Dieu avait jointes ensemble, étant divisées par l'esprit de l'homme et les esprit du siècle, l'autorité est demeurée aux prélats, la sainteté aux religieux et la doctrine aux académies; Dieu en ce divorce, conservant en diverses parties de son Eglise ce qu'il avait uni en l'état ecclésiastique. Voilà le conseil de Dieu et l'instituiion de Jésus son Fils, voilà l'excellence de notre état, voilà la puissance, la lumière et la sainteté de la condition sacerdotale.
But alas! We have fallen from it, and the evil of the world in which we live has degraded us from this dignity. It has passed into foreign hands, and we may rightly lament in these words: Haereditas nostra versa est ad alienos (Our heritage has passed to strangers: Lam 5,2); for although they [i.e. religious and academics] are natural in grace and in the unity of the body of Jesus, they are strangers to the ministry and God in his first and principal plan had not chosen them for it.	Mais hélas! nous en sommes déchus, et la malignité du monde dans lequel nous vivons nous a dégradés de celle dignité. Elle est passée en main étrangère, et nous nous pouvons justement servir de ces paroles de plaintes : Haereditas nostra versa est ad alienos (Thren. v,2) ; car combien qu'ils soient naturels dans la grâce et dans l'unité du corps de Jésus, ils sont étrangers au ministère, et Dieu, en son premier et principal conseil, ne les a pas choisis pour cela.
It is the prelates and priests who are called to this; these are the ones whom Jesus Christ in the Gospel calls the salt of the earth (Mt 5.13): it is to them that these three qualities belong. He gives to individuals faith, hope and charity, and he also gives to public persons these three other gifts, holiness, authority and doctrine. And this is the center of the inheritance of the tribe of Levi, that is to say, of the clergy, called by this name, which in Greek signifies “inheritance,” to show that they have no possession on earth, and that all the good that Jesus Christ left them, is this possession of heaven and this participation in himself; that is to say, in his holiness, in his light and in his authority, as adoring and receiving the authority of the Father, the light of the Son, the holiness of the Holy Spirit. But as we have reason to mourn the loss we have suffered through our fault, so we have reason to praise the goodness of God, who gives us the means to [again] unite holiness and doctrine with ecclesiastical authority, without deprecating those who had received it and used it in so holy and usefully [a way] during our absence.	Ce sont les prélats el les prêtres qui y sont appelés ; ce sont eux que Jésus-Christ en l'Evangile nomme le sel de la terre : c'est à eux qu'appartiennent ces trois qualités. Il donne aux paryiculiers la foi, l’espérance et la charité, el il donne aux personnes publiques ces trois autres dons, sainteté, autorité et doctrine. Et c'est le fonds de l'héritage de la tribu de Lévi, c'est-à-dire, du clergé, appelé de ce nom, qui signifie en grec héritage, pour montrer qu'ils n'ont point de possession en la terre, et que tout le bien que Jésus-Christ leur a laissé, est celte possession du ciel et cette parlicipation à lui-même; c'est-à-dire à sa sainteté, à sa lumière et à son autorité, comme adorant et recevant l'autorité du Père, la lumière du Fils, la sainteté du Saint-Esprit. Mais comme nous avons sujet de pleurer la perte que nous avons faite par notre faule , aussi avons-nous de quoi louer la bonté de Dieu, qui nous donne le moyen de rejoindre la sainteté et la doctrine, à l'autorité ecclésiastique, sans intérêts de ceux qui l'ont reçue et employée si saintement et utilement à notre défaut.
This is the will and counsel of God for us; this is what he calls us to, this is why we are assembled; to take back our inheritance, to return to our rights, to enjoy our legitimate succession, to have the Son of God as our portion (cf. Ps 118/119.57), to have part in his spirit, and in his spirit, in his light, in his holiness and in his authority, communicated to the prelates by Jesus Christ and by them to the priests.	C'est le vouloir elle conseil de Dieu sur nous; c'est à quoi il nous appelle, c'est pourquoi nous sommes assemblés; pour reprendre notre héritage, pour rentrer en nos droits, pour jouir de notre succession légitime, pour avoir le Fils de Dieu en partage, pour avoir part à son esprit, et en son esprit, à sa lumière, à sa sainteté et à son autorité, communiquée aux prélats par Jésus-Christ et par eux aux prêtres.



Letter CXXXVI (136) to a priest of the Oratory ,	Migne 1473-1475

Mary in the vocational journey

MARY in the VOCATIONAL JOURNEY


Art. II. — Thoughts and dispositions that God gave him on the plan of choosing a way of life.	Art. II. — Pensées et dispositions que Dieu lui donne sur le dessein quil avait de choisir un genre de vie.
From this consideration I have entered into a great desire to use all things entirely for this end, and to refer them all to this end which is God.	Par cette considération, je suis entré en un grand désir d'user entièrement do toutes choses pour cette fin, et de les référer toutes à cette fin qui est Dieu.
Here I could not ignore it, but trying to pursue in some particular thought the choice of certain means rather than others, and particularly on the plan of entering some religious [community], and on the motives which could lead me there, I felt my mind bound and obscured. I wanted to overcome this obstacle, and to try a second time to go further, and then I had an interior warning that what God desired of me for the moment, was to offer myself to Him and to dispose me to what he would please, and not to make a choice.	Ici je ne pus passer outre , mais essayant de poursuivre en particulier quelque pensée sur l'élection de certains moyens plutôt que d'autres , et particulièrement sur le dessein d'entrer en quelque religion, et sur les motifs qui m'y pouvaient porter, je sentis mon espirit lié et obscurci. Je voulus surmonter cet obstacle, et essayer une seconde fois d'aller plus avant, et alors j'eus un avertissement intérieur que ce que Dieu désirait de moi pour l'heure, était de m'offrir à lui et de me disposer à ce qu'il lui plairait, et non pas de faire élection.
Nevertheless, having applied myself to it again for the third time, I had another interior movement to have recourse rather to the holy Virgin so that she would restore me towards such an end and towards such a means as her God and her Son wanted [for] me, and that with some feeling of piety and devotion towards her.	Néanmoins, m'y étant appliqué encore pour la troisième fois, j'eus un autre mouvement intérieur de recourir plutôt à la sainte Vierge afin qu'elle me rendit tel envers la fin et tel envers les moyens que son Dieu et son Fils me voulait, et cela avec quelque sentiment de piété et de dévotion envers elle.
As I therefore begged her to dispose my mind to invoke in this matter the saint to whom she principally desired that I should have recourse, I felt with confidence and devotion a movement and a desire to depend on her.	Comme donc je la suppliais de disposer mon esprit à invoquer en cette affaire le saint auquel elle désirait principalement que j'eusse recours, je ressentis avec confiance et dévotion un mouvement et un désir d'y dépendre d'elle.
Blessed be the Blessed Virgin into whose care I place myself entirely.	Bénie soit la sainte Vierge en la garde de laquelle je me mets entièrement.
Jesus Christ alone is both end and means in the Cross and the Eucharist. There, we must bind ourselves to Him as our end, and use Him as a means.	Jésus-Christ seul est fin et moyen en la Croix et en l'Eucharistie. Là, nous devons nous lier à lui comme à notre fin, et user de lui comme d'un moyen.
Our salvation and perfection consist primarily in being as God desires toward both end and means: this must be carefully considered.	Notre salut et notre perfection consistent principalement à être tels envers la fin et envers les moyens que Dieu le désire : ceci doit grandement être pesé.
Oeuvres de piété	Migne 1290


LETTER 173. EXTRACT from VARIOUS LETTERS. 1. He admits a clergyman (who was, it seems, already a little old) into the congregation.	LETTRE CLXXIII. EXTRAIT DE DIVERSES LETTRES. 1. Il admet un ecclésiastique [qui était, ce semble, déjà un peu âgé) en la congrégation.
1. He who calls you among us obliges me to admit you; and thus, in honor of the eternal filiation of Jesus, and of that which he wishes to have on earth with regard to the most holy Virgin his Mother, I receive you to be one of the children of the congregation which he wished to be established in this century to honor with a special honor his deified humanity and his humanized divinity; and also She in whose womb this great mystery of the Incarnation was wrought.	1. Celui qui vous appelle parmi nous m'oblige à vous y admettre; et ainsi, en l'honneur de la filiation éternelle de Jésus, et de celle encore qu'il veut avoir en la terre au regard de la très-sainte Vierge sa Mère, je vous reçois pour être un des enfants de Ja congrégation qu'il a voulu être dressée en ce siècle pour honorer d'un honneur spécial son humanité déifiée et sa divinité humanisée; et aussi celle dans les entrailes de laquelle ce grand mystère de l'Incarnation a été opéré.
It is the spirit and the design of this little assembly to dedicate itself to a particular veneration of this Man-God and of His most holy and most worthy Mother. Vow yourselves then to Jesus and Mary, and dispose yourself to serve, honor and love them among us: and I beg them that they Renovetur ut aquilae juventus tua (Renew your youth like the eagle, Ps 102, 5); who Si is qui foris est, noster homo corrumpitur, tamen is qui intus est, renovetur de die in diem , (Though the outward man is wasting away, yet the inward man is being renewed day by day. 2Cor. 4, 16.) as the Apostle Paul says.	C'est l'esprit et le dessein de cette petite assemblée de se dédier à un hommage particulier de cet Homme-Dieu et de sa très-sainte et très-digne Mère. Vouez-vous donc à Jésus et à Marie, et vous disposez à les servir, honorer et aimer parmi nous : et je les supplie que Renovetur ut aquilae juventus tua (Ps cii, 5); et que Si is qui foris est, noster homo corrumpitur, tamen is qui intus est, renovetur de die in diem , comme parle l'Apôtre saint Paul. (2Cor. IV, 16.)
	Migne 1508



THE UNIQUE STATE [état ] of the VIRGIN	MARY
MEDIATOR of GRACE and EXEMPLAR of UNION with	CHRIST







This consent thus given, thus reported and thus accepted by the eternal Father, by the power of the Most High, you are the mother of Jesus; you are the paradise of the second Adam; you are the animated temple of God incarnate; you are the ample habitation of the one who is incomprehensible! Great qualities, admirable powers, rare and singular effects! And yet things so great and so divine are the consequences and effects of a thing so low as the humble birth of Jesus on earth and in the manger. For if God were not a child and born of the Virgin, this great state [état] and this rare quality of Mother of God would not be in the world.	Ce consentement ainsi donné, ainsi rapporté et ainsi accepté du Père éternel, par la puissance du Très-Haut, vous êtes mère de Jésus; vous êtes le paradis du second Adam; vous êtes le temple animé de Dieu incarné ; vous êtes l'ample habitation de celui qui est incompréhensible! Qualités grandes, pouvoirs admirables, eflfets rares et singuliers! Et toutefois choses si grandes et si divines sont les suites et les effets d'une chose si basse comme l'humble naissance de Jésus en la terre et en la crèche. Car si Dieu n'était point enfant et naissant de la Vierge, ce grand état et cette qualité rare de Mère de Dieu ne serait point au monde.
Discours de l'état et des grandeurs de Jésus XI, X,	Migne 376




VOWS of SLAVERY [servitude] to MARY	and CHRIST




Vow [of slavery/servitude] to Mary	VOEU A MARIE

To offer ourselves to the most holy Virgin in the form of dependence and servitude that we owe to her as Mother of God, and as having a special power over us as a result of this admirable quality.	Pour s'offrir à la três-sainle Vierge en Ve'lat de dépendance et servitude que nous lui devons en qualité de Mère de Dieu, et comme ayant une puissance spéciale sur nous en suite de celte qualité admirable.
In honor of the most holy Trinity who formed the Virgin in the order of nature, grace, and glory, as a singular work of his power and goodness, as a work of his hands, and as the greatest, most worthy, and most eminent subject of his dominion and sovereignty in the circle and circumference of his creatures; so that in the order of created things, God commands nothing greater than the Virgin, and has made nothing holier than the Virgin: In honor of the mutual, ineffable, and unknown bonds of the Son of God and the Virgin, and generally of all that she is to her Son and to her God, and of all that her God and her Son are to her: I offer myself and submit myself; I dedicate and vow myself to Jesus Christ in the state of perpetual servitude to his most holy Mother, the sacred Virgin Mary, in the personal honor of the Mother and of the Son, and in honor of this quality that she has as Mother of God, I present myself to her in this state and quality of servitude; and I give myself to her greatness in honor of the donation that the eternal Word made to her of Himself in the quality of Son, by the mystery of the Incarnation that he wanted to accomplish in her and through her.	En l'honneur de la très-sainle Trinité qui a formé la Vierge en l'ordre de nature, de grâce el de gloire, comme un ouvrage singulier de sa puissance el bonté, comme un rhef-d'oeuvre de ses mains, el comme le plus grand, le plus digne et le plus éminent sujet de sa doniinalion el souveraineté dans le cercle et la circonférence de ses créatures ; de sorte qu'en l'ordre des choses créées, Dieu ne commande à rien de plus grand que la Vierge, el n'a rien fait de plus saint que ia Vierge: En l'honneur des liaisons mutuelles, ineffables el inconnues du Fils de Dieu et de la Vierge, el généralement de tout ce qu'elle esl à son Fils el à son Dieu, el de tout ce que son Dieu et son Fils lui est: je m'offre el me soumets; je me voue et dédie à Jésus-Christ en l'élal de servitude perpétuelle à sa très-sainle Mère, la sacrée Vierge Marie, en l'honneur jjerpéluel el de la Mère elduFils,el en l'honneur de cette qualité qu'elle a de Mère de Dieu, je me présente à elle en cet état et qualité de servitude; et je me donne h sa grandeur en l'honneur de la donalion que le Verbe éternel lui a fait de soi-même en qualité de Fils, par le mystère de l'Incarnation qu'il a voulu accomplir en elle et par elle.
I renounce all the power and freedom that I have to dispose of myself, of my being and of all the conditions, circumstances and belongings thereof, and of all my actions, to resign myself entirely, and as much as I can, into the hands of the Virgin, for her honor and glory, and for the accomplishment of all her wishes and authority over me.	Je renonce à toute la puissance et liberté que j'ai de disposer de moi, de mon être et de toutes les conditions, circonstances et appartenances d'icelui, et de toutes mes actions, pour m'en démettre entièrement, et autant que je le puis entre les mains de la Vierge, à son honneur et gloire, et pour l'accomplissement de tous ses vouloirs et pouvoirs sur moi.
I make to the most holy Virgin an entire, absolute and irrevocable oblation of all that I am by the mercy of God in being and in the order of nature and grace, of all that depends on it, of all the natural, indifferent and good actions that I will perform forever, referring everything, that is to say, everything that is in me and everything that I can refer, to the homage and honor of the most holy Virgin, whom I take and regard henceforth as the object to which, after her Son, and under her Son, I relate my soul and my life, both interior and exterior, and generally all that is mine.	Je fais à la très-sainte Vierge une oblation entière, absolue et irrévocable de tout ce que je suis par la miséricorde de Dieu en l'être el en l'ordre de nature el de grâce, de tout ce qui en dépend, de toutes les actions naturelles, indifférentes et bonnes, que j'opérerai à jamais, me référant tout, c'est-à-dire, tout ce qui est en moi el tout ce que je puis référer, à l'hommage et honneur de la très-sainte Vierge, que je prends et regarde désormais comme l'objet auquel, après son Fils, et sous son Fils, je fais relation de mon âme et de ma vie, tant intérieure qu'extérieure, et généralement de tout ce qui est mien.
I make myself her slave forever, in honor of the way in which she made herself the servant of the Lord, saying these words: Ecce ancilla Domini, etc. I place my life, my state, and my soul in a relationship of dependence and servitude with regard to her. I want my life, by nature and grace, and all my actions, to be hers in this capacity as something that belongs to her by my state and condition of servitude to her, which I presently offer to her. Thus, I refer my life and my actions to the homage and honor of the most holy Virgin, as the life and actions of one of hers, by the most humble and close relationship that I know, which is the relationship of servitude. And I give them to her in honor of her life and her actions toward her Son, and of the life and actions of her Son with regard to her. And I want that by virtue of the present intention, every moment of my life, and every one of its actions, belongs to him as much as if I offered them all in particular.	Je me rends son esclave à perpétuité, en l'honneur de la manière avec laquelle elle s'est rendue la servante du Seigneur, disant ces paroles : Ecce ancilla Domini, etc. Je mets relation de dépendance et de servitude de ma vie, de mon état et de mon âme au regard d'elle. Je veux que ma vie, de nature et de grâce, et toutes ujes actions, soient à elles en celte qualité comme chose qui lui appartient par mon état et condition de servitude envers elle, que je lui otîre présentement. Ainsi, je réfère ma vie et mes actions à l'hommage et honneur de la trèssainte Vierge, comme vie et actions d'un sien esclave, par la plus humble et étroite relation que je connaisse, qui est la relation de servitude. Et je les lui réfère en l'honneur de sa vie et de ses actions envers son Fils, et de la vie et des actions de son Fils au regard .d'elle. Et je veux qu'en vertu de l'intention présente, chaque moment de ma vie, et chacune de ses actions lui appartienne autant que si je les offrais toutes en particulier.
I make a vow to Jesus Christ, Our Lord, never to revoke, that is to say, never to make a formal act of disavowal of this oblation, donation and servitude of mine to his most holy Mother	Je fais voeu à Jésus-Christ, Notre-Seigneur, de ne jamais révoquer, c'est-à-dire, de ne jamais faire un acte formel de désaveu de cette mienne oblation, donation et servitude envers sa très-sainte Mère.
I singularly honor and revere that divine and singular maternity that she has in the sight of God, and the sovereignty that this admirable quality gives her over all creatures. And dedicating and consecrating myself entirely to the Mother of God, I want and desire with all my heart that she have a special power over my soul, over my state, over my life and over my actions as over something that belongs to her by a new and specific right, by virtue of the election that I make, to depend entirely on her maternity and sovereignty, by reason of this servitude of mine that I offer and present to her forever.	J'honore et révère singulièrement cette maternité divine et singulière qu'elle a au regard de Dieu, et la souveraineté que cette qualité admirable lui donne sur toutes créatures. Et me dédiant et consacrant tout à la Mère de Dieu, je veux et désire de tout mon coeur qu'elle ait une puissance spéciale sur mon âme, sur mon état, sur ma vie et sur mes actions comme sur une chose qui lui appartient par un droit nouveau et particulier, en vertu de l'élection que je fais, de dépendre entièrement de sa maternité et souveraineté, à raison de cette mienne servitude que je lui offre et présente pour jamais.
I beg the most holy Virgin to deign to take power over me herself, which I cannot give her, and that she make me her slave in the way that she knows and that I do not know. And that she make me hers not only by my actions, but also by the state and condition of my being and of my interior and exterior life. And I beg her to keep me and treat me on earth as her slave, who abandons himself to all her desires, and who gives himself over to all her powers and to all the effects of her sovereignty, over that which belongs to her.	Je supplie la très-sainte Vierge de daigner prendre elle-même la puissance sur moi, que je ne lui puis donner, et qu'elle me rende son esclave en la manière qu'elle connaît et que je ne connais point. Et qu'elle me fasse être à elle non-seulement par mes actions, mais encore par l'état et condition de mon être et de ma vie intérieure et extérieure. Et je la supplie de me tenir et traiter en la terre comme son esclave, qui s'abandonne à tous ses vouloirs, et qui se livre à tous ses pouvoirs et à tous les effets de sa souveraineté, sur une chose qui lui appartient.
I also beg Jesus Christ, Our Lord, to hold me and consider me henceforth as the slave of his most holy Mother, in honor of the fact that he is her Son, and that she is his Mother, and in honor of the fact that she alone among all creatures has this state and this singular and admirable relationship with him. And I beg him that in this capacity he deigns to share with me his eternal ways and mercies. Amen.	Je supplie aussi Jésus-Christ, Notre-Seigneur, de me tenir et considérer désormais comme l'esclave de sa très-sainte Mère, en l'honneur de ce qu'il est son Fils, et qu'elle est sa Mère, et en l'honneur de ce qu'elle est seule entre toutes les créatures qui a cet état et ce rapport singulier et admirable avec lui. Et je le supplie qu'en cette qualité il i daigne me faire part de ses voies et miséricordes éternelles. Amen.
*Vow to Mary*	Migne, 630-632]


APPROBATION of the PRECEDING VOWS and MEDITATIONS	APPROBATION DES VOEUX ET ÉLÉVATIONS PRÉCÉDENTES.
Approval of [Most Rev.] Janssen, doctor and professor of theology at Louvain, since bishop of Ypre.	Approbation de M. Janssenius, docteur et professeur en théologie à Louvain, depuis évéque d'Ypre.
I have read and reread diligently both these little votive prayers, which the author has expressed as an irrevocable token of religious bond and an irrefutable witness of piety. I have not found anything in them that could reasonably be displeasing to Catholic and religious ears. But if perhaps my approval should be displeasing to some who are more determined, I have at my disposal the very words in which a certain weakness might seem to be offensive, expressed by the holy Fathers, and teachers, especially by the places of Saint Augustine; and I add that it is also valid for the scholastics, by whose authority their contention is restrained. Dated at Louvain, the twentieth of August, 1621.	Legi el relegi sedulo utramque hanc votivam precatiunculam, quam auctor ut religiosi vinculi tesseram irrevocabilem, el pietatis testem irrefragabilem expressit. Nec in ea quidquam inveni, quod catholicis ac religiosis auribus merito displiceat. Quod si quibus forte pervicacius haec mea censura displicuerit, in promplu mihi sunt ipsissimis verbis, quibus offeindenda videri queati quoumdam infirmitas, expressa sanctorum Patrem , magistrique in primis omnium sanclti Angustini loca; addoque, quod ad cumulum valeat, etiam scholasticorum, quorum auctoritate, eorum altercatio frenetur. Datum Lovanii vigisema noua augusti , anno 1621.
	Migne 634

Approval of the Rev. Abbot of St. Cyran.	Approbation de M. l'abbé de Saint-Cyran,
What the bishops have voted for, I also vote for: And furthermore I add this - as if I were a patron among judges [or] a client among patrons - that piety and Christian doctrine are encompassed by a twofold eloquence: one open and obvious, the other concealed and arcane; the one temperate, the other ardent: both of which are Roman and pious, for the pious of the present day and already familiar to the Fathers of the past.	Quod par aureum episcoporum censuit, et ego censeo : Et hoc amplius addo tanquam apud judices patronus, apud patronos cliens, pietatis et doclrinae Christianae duplex circumferri eloquium: alterum apertum et obvium: alterum opertum et arcanum: alterum temperatum, alterum aestuosum: quod utrumque Romanum est et pium, piis in praesens, et Patribus jam olim assuetum.
From their books many things can be gathered: not unusual notes that only appear novel, poured out in eagerness of heart, enkindled in ardor of piety and not imprudently omitted.	E quorum libris multa coacervari possunt non imparis notae, in speciem duntaxat novae, qus ipsis in aestlu effusi cordis, quod pietatis ardor incenderat, non imprudentibus exciderunt.
Having placed them at the ready, if anyone dares attack these two vows, [openly or] by gossip, which I note have been widely approved, I will be able to support this my approval with the chief points of formulations of this kind of expression, by which the Fathers and Christ [our] God and the God-bearer are expressed, and to this new reckoning add an old reckoning from the arenas of the East and the early Church.	Quibus in promptu positis, si quis haec bina mihi nimio plus probata vota, vel susurris vellicare audeat, polero istiusmodi dicendi formularum summa , quibus Patres et Christum Deum, et Deiparam affantur, huic meae suffragationi suffragari, et novo huic calculo veterem insuper etiam calculum ex arenariis Orientis et primaevae Ecclesiae superaddere.
Dated at Poitiers, 3rd Kalends of November, in the year of Our Lord 1620. Jean Duvergier de Hauranne, Abbot of Saint Cyran	Datum Pictavii , 3 kalendas novembris, anno Dom. 1620. Joannes Vergerius, Auranus, Abbas Sancti Cygirani
	Migne 632

Vow of Slavery to Christ

[2.6] In honor, then, of your greatness, your powers, your benefices: of your greatness in yourself, of your powers over all, and of your benefices toward us; in honor again of all the divine objects that we have contemplated, and of all the mysteries that have a relation to you; in honor of the holy Trinity, of the Father, of the Son, and of the Holy Spirit, ordering and bringing about the ineffable union of human nature with the eternal Word;	II. VI. En l'honneur donc de vos grandeurs, de vos pouvoirs, de vos bénéfices : de vos grandeurs en vous-même, de vos pouvoirs sur tous, et de vos bénéfices envers nous; en l'honneur encore de tous les divins objets que nous avons contemplés, et de tous les mystères qui ont un rapport vers vous; en l'honneur de la Trinité sainte, du Père, du Fils, et du Saint-Esprit, ordonnant et opérant l'union ineffable de la nature humaine avec le Verbe éternel ;
and in honor of the most holy Virgin, in whom this divine union was accomplished and consummated: I address myself and rise up to you, O Jesus my Lord! and I say to you the words of one of your apostles, in his ecstasy, and I want to say them to you with his spirit and in his attention: Dominus meus et Deus meus (Jn 20:28): “My Lord and my God.”	et en l'honneur de la très-sainte Vierge, en laquelle celle union divine a été accomplie et consommée : je m'adresse cl m'élève à vous, ô Jésus mon Seigneur! et je vous dis les paroles de l'un de vos apôtres, en son extase, et je vous les veux dire eji son esprit et en son atrection : Dominus meus et Deus meus (Jn 20,28) : « Mon Seigneur et mon Dieu. »
And in this vision and thinking of your greatness, I offer and present myself to you in the humble condition and propitious state of slavery [servitude]. And I propose and leave a constant, assured and inviolable promise of perpetual slavery [servitude] to you, O Jesus Christ my Lord and my God, my life and my Savior! Of slavery [servitude], I say, to you, and to your sacred and deified humanity, and to your humanized divinity.	Et en cette vue et pensée de vos grandeurs, je m'offre et me présente à vous on l'état et en la quiaité humble et heureuse de servitude. Et je propose et lais une résolution constante, assurée et inviolable, de servitude perpétuelle à vous, O Jésus-Christ mon Seigneur et mon Dieu, ma vie et mon Sauveur! de servitude, dis-je, à vous, et à voire humanité sacrée et déifiée, et à votre divinité humanisée.
For your humanity is deified not only by the infusion and deification of grace, but by a far nobler infusion and impression, namely, by the infusion and impression of the Word Himself, communicating His own person to this humanity.	Car votre humanité est déifiée non seulement par l'infusion et déification de la grâce, mais par une bien plus noble infusion et impression, à savoir, par l'infusion et impression du Verbe même, communiquant sa propre personne à cette humanité.
And reciprocally your divinity is humanized, that is to say, clothed in our humanity, as in a new substance, which is added to it and adheres to it by the support and communication that it receives from the existence and the proper subsistence of the Divinity.	Et réciproquement votre divinité est humanisée, c'est-à-dire revêtue de notre humanité, comme d'une substance nouvelle, qui lui est adjointe et adhérente par le soutien et la communication qu'elle reçoit de l'existence el de la subsistence propre de la Divinité.
O greatness, O goodness, O love, O ineffable bond of Divinity with humanity!	O grandeur, O bonté, O amour, O liaison ineffable de la Divinité avec l'humanité!
I therefore bind my being to you by the bond of perpetual servitude, in honor of the holy and sacred bonds that you wish to have with us on earth and in heaven, in the life of grace and glory; and I make this holy bond with all my power, begging you to give me more grace and power to bind me to you with a greater, holier, and closer bond.	je he donc mon être à vous par le lien de servitude perpétuelle, en l'honneur des liaisons saintes et sacrées que vous voulez avoir avec nous en la terre et au ciel, en la vie de grâce et de gloire; et je fais cette liaison sainte de toute ma puissance, vous suppliant me donner plus de grâce et de puissance pour me lier à vous d'une liaison plus grande, plus sainte et plus étroite.
Discours de l'état et des grandeurs de Jésus II, VI,	Migne 167-68]

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