CHAPTER IV.
PILGRIMAGES TO ARS.
NOT only to the villagers, but in a greater degree to the pilgrims who journeyed to Ars, Father Vianney"s departure would have been particularly disappointing. As early as the period between 1825 and 1830, these remarkable pilgrimages had taken place. So great was the mult.i.tude of people who kept coming that increased traveling accomodations had to be arranged between Ars and the outlying country places.
The pilgrims arrived from every province of France; others came from Belgium and England; some from America. At Ars one met bishops and cardinals, prefects of state, university professors, rich merchants, bankers, men and women of ancient and n.o.ble lineage, side by side with an innumerable army of priests and religious. As yet the newspapers had not published any account of the wonders accomplished there. Only by word of mouth was the fame of the cure made known, and this unending procession of pilgrims was merely the result of the personal experience of those who had already come under Father Vianney"s influence.
With ever increasing wonder the new arrivals observed the great power which that humble priest exercised over souls. Every day in the aisle of the church two rows of men, numbering from sixty to a hundred, awaited their turn to go to confession in the little sacristy. If the question were put as to how long they had been waiting there the answer sometimes was: "since two o"clock in the morning," or, "since midnight, as soon as the cure had opened the church." The stranger would learn with astonishment that men from the highest walks of life had frequently waited patiently a whole day and night, not in order to a.s.sist at some great ceremony, but to submit themselves humbly to the guidance of the cure in the matter of the welfare of their souls.
The church was equally crowded elsewhere, and it was no unusual thing to find two hundred women or more waiting their turn to confess their sins. The spectacle of those men and women absorbed in prayer continued from hour to hour and from day to day. As a rule Father Vianney heard confessions daily for sixteen and even eighteen hours and this almost superhuman practice continued for a period of thirty years.
At seven or eight o"clock in the morning the cure said Ma.s.s and gave Holy Communion. After Ma.s.s he blessed the articles of devotion presented to him at the altar rail, as well as the little children that were brought to him. At eleven o"clock he moved through the crowded ranks of those present and, ascending the pulpit, he delivered a plain but impressive sermon on the truths of holy faith. He who formerly could preach a sermon only under the greatest difficulty, now manifested an imperturbable calm and a.s.surance, for the Divine grace so noticeably inspired his addresses that in many cases, according to the evidence of the different pilgrims themselves, it so happened that his words touched the very ones who, up to that time, had remained in their sins, and, his affecting appeal to them to consider the awful state of their souls, removed the last obstacle to their reconciling themselves to G.o.d.
At first, indeed, Father Vianney was greatly distressed when circ.u.mstances necessitated his preaching without special preparation; yet, as in this he saw only the will of G.o.d, he abandoned himself with complete resignation to the Divine plans, and thus became, although he had no suspicion of it himself, a most eloquent apostle. In his sermons he was accustomed to recall the scenes of his early life as a farmer lad, and he employed the a.n.a.logies and arguments drawn from external nature and, according to his own statements, it was evident that there was nothing in the visible world that had not reminded him of G.o.d and of eternity. Besides these expressive comparisons, Father Vianney"s sermons frequently described incidents drawn from his personal experience.
Thus, one day, speaking of lukewarm Christians, he said: "You there behold a tepid soul, which for the most paltry excuse starts to gossip while praying. Does this soul really offer to G.o.d the day"s work? Does it return Him thanks and glorify Him? Without doubt the lips will speak the words, but for the most part no thought is given to what is said. The soul never ceases to busy itself with the things that are only of this world."
"Again," said he, "we notice a man in church, turning his hat round and round in his hand. Or, we observe in her home a woman, who said grace while cutting bread for the children or while putting wood on the fire, or she interrupts her prayers to call the help."
As a man of the people, Father Vianney knew that in order to hold their attention nothing was so serviceable as to give them a faithful portrayal of every day life. In his discourses he always reverted to the fundamental truths of faith and placed vividly before his auditors for their consideration, the four last things. Ever and anon he would return to the necessity of man"s loving G.o.d; that this love ought to be as natural to men as song was to the bird. It was impossible for him to preach without referring to the unspeakable joys which arise in the soul of man through a self-sacrificing love of G.o.d.
As soon as the sermon was at an end the people hastened to the village green, where the good cure was accustomed to pa.s.s on the way to the "Providence" and to his home, delaying on the way to give advice and consolation to those who applied to him. Everyone called him "Father,"
a t.i.tle readily admitted by all who observed his kindly manner and still, kinder speech. Father Vianney moved, slowly through the surging throng and, although he was gentleness itself, yet unabashed and obtrusive persons were now and again brought to reason by a quiet though firm answer.
Many an ingenious reply has been recorded of the good cure. A young girl who, from spiritual laziness, had submitted the question of her vocation to the good cure, asked him in a loud tone: "Father, what is my vocation to be?" To which he replied: "My child, your vocation is to get to heaven."
At a glance Father Vianney could recognize innocent souls. It was often observed how he would say suddenly to certain individuals: "Dear child, just go home; you have no need of me." Yet sixteen to eighteen hours daily hardly sufficed to allow him to attend to the distressed souls who knelt in his confessional, since for these above all G.o.d had sent the cure of Ars.
Here we arrive naturally at the important subject of the conversions that took place at Ars. Time and again the n.o.ble priest would say: "Let us pray for the conversion of sinners!" He declared that prayer for this purpose was one of the most pleasing that could be offered to the good G.o.d. Without cessation he himself prayed with this intention and took upon himself all kinds of mortification. His pet.i.tions ascended to the throne of G.o.d, who, during the thirty years of the cure"s life at Ars, was pleased to send innumerable sinners to Ars to be reconciled. Many of these sank at his feet already prepared, for they had heard from others that it was sweet and easy to confess one"s sins to the saintly priest and under his guidance, to repent of them with their whole heart.
On one occasion a driver knocked loudly at the door of the cure"s house at midnight and asked that his confession be heard at once.
Without hesitation, Father Vianney arose and went with him into the church. After he had reconciled him to G.o.d Vianney embraced him cordially and gave him some warm clothing, as he noticed the man was suffering from the cold.
With many sinners the workings of grace were decidedly slower. Some had come to Ars out of curiosity, others to unmask the cure, as they thought to do, and to make merry over the "gullible crowd" as the pilgrims were called. But, after closely observing the holy priest for one or two days, they lost all desire to compare him to a "town crier," and it was not long before they joined the crowds waiting for confession.
With still another cla.s.s it required a direct call of grace. Like St.
Vincent Ferrer, Father Vianney had received from G.o.d the gift of being able to read clearly into the conscience of a sinner. Hence almost every day it happened that one would see him come suddenly out of the sacristy and advance straight towards a person who had only just entered the church. With a kind and earnest look he would lead him at once to his confessional. Many such penitents acknowledged later that Father Vianney, without more ado, would mention their sins to them beforehand, reminding them especially of those shameful matters in their past life which they might have been tempted to conceal. Thereby he not infrequently removed the last obstacle to complete reconciliation with G.o.d.
Among others the following incident is well attested. A certain man, thirty-two; years of age, went to Ars in company with a friend, intending to ridicule Father Vianney. The man had with him his hunting dog, having planned to enjoy the pleasures of the chase in the neighboring fields. At the very moment when the cure was pa.s.sing across the village square and through the kneeling mult.i.tudes, the two friends appeared on the scene. Presently Father Vianney found himself face to face with the curious sportsman pushing through the crowd.
After a hasty glance at the dog running at his side, the cure, without further ceremony, said to its owner: "Sir, it were to be desired that your soul were as beautiful as your hound!" The man shamefacedly lowered his head and, shortly after, moved by divine grace, made his confession with copious tears and that same year adopted the life of a religious, in which he persevered until death.
Upon another occasion, among the curious spectators in the church at Ars was a highly educated freethinker, a mocker at religion, of the Voltaire stamp. To please his wife he had accompanied her to Ars, in order, as he expressed it, to have a look at "the old buffoon." With a scornful air he surveyed the crowd praying devoutly in the little church. Suddenly the cure stepped out of the confessional, advanced towards the new arrival, and, with an imposing movement of the hand, requested him to go into the sacristy.
Astonished and confused the unbeliever followed the priest. There Father Vianney sought to bring him to his knees. The latter declared that he had no idea of going to confession, and that he did not believe in it. Father Vianney looked him squarely in the eyes, and under that piercing glance the freethinker sank upon his knees. Then Father Vianney described to him his past life, with surprising accuracy and drew from him the admission that all he had told him was true. The light of faith was forthwith rekindled in the soul of the sinner, who, strongly affected, cried out with violent sobs: "My G.o.d, I believe; I adore Thee; I love Thee; and beg of Thee forgiveness!"
Father Vianney dismissed him with the words; "Dear friend, hold yourself prepared; the good G.o.d will call you to Himself very soon!"
And so it was. Two years later a stroke of apoplexy brought to a sudden end the convert"s life.
Besides reconciling sinners with G.o.d the indefatigable cure was frequently engaged in the important work of directing souls to the knowledge and attainment of their vocation and in giving other counsel valuable in their spiritual life. Seeking such advice there flocked to Ars, from all parts, bishops and pastors, leaders of religious communities, fathers and mothers of families, young men and young girls in great numbers, all eager to obtain the advice of the good priest. The latter gave his decisions promptly, for he never allowed himself to forget that sinners were waiting for him at his confessional. Many who thus applied declared that Father Vianney, after listening to the first few words, was able to give his advice upon the matter at issue with the fullest intelligence.
Upon one occasion a pastor in the diocese of Autun, presented to the cure for his opinion a very difficult case in moral theology, involving a question of rest.i.tution. He received from him such a prompt answer, removing all doubt that, astounded, he asked the cure where he had studied his theology? With a motion of the hand, which conveyed an advice rather than an answer, Father Vianney pointed silently to his prie-dieu.
We have referred to the great number of persons who applied to the cure for advice concerning the religious vocation, but it would be a mistake to suppose that the cure advised young persons indiscriminately to embrace the priesthood or the monastic life. Such was not the case; on the contrary the cure dissuaded many from entering the cloister, although the parties themselves felt strongly attracted to it. In this respect the story of Miss A. C. is instructive.
That lady wished to enter a convent. Her father, who had large property interests in the South of France, wanted her to marry a young man who would become his successor. They agreed to ask Father Vianney"s advice and to follow it. This was in the year 1858, a few months before the death of the blessed cure. Father Vianney listened with his accustomed kindness to the young girl"s recital, reflected a moment and then exclaimed to the surprised young lady: "My dear child, you ought to marry!" When she referred to her desire to enter a convent, the cure interrupted her, and said again: "Get married, and prove to all that your piety is genuine." Miss C. obeyed and, as the wife of the young man who had asked her hand, was very happy.
At another time a pastor came to him saying that he desired to become a Dominican. Father Vianney exclaimed: "No, my friend, this desire is unfounded; stay where you are." The pastor suggested that as a friar preacher he could be more successful. The blessed cure replied immediately: "Where you are placed there is always more to do than you can really accomplish!"
More than once the result shows how imprudent it was to disregard the counsels of that enlightened man. A certain Felix B. from Coblone, came to Ars on Sept. 8th, 1854, the feast of the Nativity of the Blessed Virgin. As Father Vianney was pa.s.sing through the throng, which on that day was very great, he noticed the young man, and walked straight towards him. Felix made known to him forthwith his desire of entering a Trappist monastery. "Very well, dear friend," said Father Vianney, "carry out your intention and G.o.d will bless you!"
When Felix returned home he felt so faint hearted at the thought of entering an order of such strict observance that he postponed for two years his plan of adopting the monastic life. At last, in 1856, as the call to the life of a religious dominated him, he entered the community of the "Christian Brothers."
But this did not bring him the happiness which he had antic.i.p.ated. He remained in this congregation for six years, all the while in a state of unrest and discontent. The more he reflected upon his condition the more vividly there stood before his spiritual gaze the image of the cure of Ars (who, meanwhile, had died), and he recalled the advice he had received but had not followed.
After a hard struggle with his own stubborn nature, Felix sought release from the community to which he was attached and asked to be permitted to enter a Trappist monastery which had recently been founded in the arch-diocese. This was accordingly arranged. From that day all unrest vanished and the Trappist monk found peace and contentment in the life to which he had been advised by the cure of Ars.
CHAPTER V.
MIRACLES WROUGHT BY THE CURE OF ARS.
INNUMERABLE were the miracles worked by the holy man whose history we are relating. They resemble in their marvellous scope and variety, those of the Divine Master, who foretold the accomplishment of wonders greater than His own in the ministry of His faithful servants. The account of the upbuilding of the House of Providence has given us an insight into the power of the holy man who reproduced the scriptural story of the multiplication of the loaves and fishes. We have there seen that often many persons were fed when the larder and the granary were empty. Another phase of the miraculous power of blessed Vianney"s prayer to obtain help in time of need, the results of which often gave proof of supernatural intervention, is seen in a good work very dear to him, familiarly known in France as "Fondements." These "Fondements"
referred to the establishment of a fund for the perpetual offering of the Holy Sacrifice for some desired end. Blessed Vianney established one thousand annual Ma.s.ses. The "Fondements" represented a capital of 40,000 francs. Not only did it effect a spiritual good, but going out to needy priests it created in itself a continuous and generous contribution to charity. Some of the miraculous interventions of Providence that touched his heart most deeply are found in his efforts in this direction.
We shall cite but one. A member of the household of Providence relates it: "Once when Father Vianney desired to make a "Fondement" in his church in honor of the heart of Mary, he prayed: O, my mother! if this work is agreeable to thee, procure for me the funds to do it. That same day, after the catechism, he said to us: "I have found 200 francs in my drawer. How good G.o.d is!" "Well," exclaimed Jeanne Marie Chaney, "since it is miraculous silver, we must keep some of it." "Yes!"
replied the cure, "it is celestial money." Jeanne Marie kept four of the five franc pieces, replacing them by others. She regretted she had not done the same with all the pieces. When, a little later, he wished to increase this "Fondement" Father Vianney prayed again in the same vein, adding, however, the request that the 200 francs must be given to him that evening, or the gift would not be considered an answer to his pet.i.tion. It was but a little while later, when a benefactor approached him with an offering of 300 francs. His prayer was answered. He took only the sum which he had prayed for." It was in the unceasing war that he waged against the desecration of the Lord"s day that his people beheld frequently their saintly pastor"s power over the elements. We shall cite an instance:
One Sunday in July there was a full harvest, the wheat bending to the earth. During the High Ma.s.s a violent wind arose and threatening clouds gathered; a destructive tempest was apparently about to break.
The holy priest entered the pulpit, forbade his people to touch their crops that day, and promised them a continuation of good weather sufficient for the gathering in of the harvest. His prediction was verified; the storm pa.s.sed over and no rain fell for twelve days.
In the depths of human souls miracles abounded in Ars. For the conversion of sinners the holy cure lived; for them he entered upon his th.o.r.n.y way of heroic penance. His whole life was characterized by prayer, penance and self-abnegation. All counted as nothing if he could win the conversion of his parish, dreaming not of a world to be won from beyond its borders.
His first great conversion was that of a woman prominent in the Jansenist sect for her attachment to error and the indiscreet ardor of her proselytism. She was present during Vespers, in the church of Ars, on a feast of the Blessed Virgin, in the early days of the cure"s pastorate. To the surprise of all, she entered the confessional after the service. The words of the holy confessor in the sacred tribunal finished the work that his very aspect alone had begun. Her conversion was thorough and lasting. She withdrew from her former a.s.sociates and took up her abode in the little village of Ars.
Another miracle of grace, chosen from many, is the following, briefly told:
A learned geologist was led to visit Ars. As a boy he had made his First Communion during the reign of terror. Left an orphan at the age of twelve years he was adopted by an army officer, whom he accompanied to Egypt. His religious experiences had been varied, for he had tested Mohamedanism, Judaism, Protestantism and had been a disciple of Chanel, Pere Enfantine and Cabet. On his first visit to Ars he sat facing the door through which the cure would come to say Ma.s.s. His own words tell the result:
"His eyes met mine. It was but a look, yet it penetrated to the depths of my heart, I felt myself crushed under his gaze." After the Ma.s.s this man was drawn by an invisible and irresistible force into the sacristy, where stood the confessional. The grace of a return to the faith of his youth was given to him. He died in holy sentiments two years afterwards.
Such spiritual marvels, worked by the Blessed Vianney, were of frequent occurrence. He wept when sinners refused to weep, and they left his feet like other Augustines, to comfort the mother bowed down with sorrow because of their sins. One young man, long lost to his G.o.d, had been induced to go to Ars, before leaving for the army. The holy priest singled him, out among the crowd, and beckoned to the young man, who was seized with a sudden trembling. The sacristy door closed upon them and a miracle was wrought there and then on one who had lost his faith, his honor and his home. He came out in tears, remained at Ars to make a retreat, and entered an austere religious order to end his days in heroic penance.
Such are the types of miracles of the spiritual order, the dearest to him, worked by the holy pastor of Ars, whose worst reproach to the hardened sinner was: "What a pity it is! At the hour of death G.o.d will say to you: "Why have you offended Me. I who have loved you so much.""
The power to lay bare the hidden sins which the cure"s unknown penitent concealed from him, stands forth prominently in his life story and wrought many conversions. So, too, that other power, which divined the future misuse of recovery and sent back the pilgrim, helped, not bodily, but with the healing of patience and resignation, under some long borne affliction. Again, the similar power to see the future augmentation of holiness in a soul under physical affliction and G.o.d"s will that no cure be wrought; and still another, to see some impending cross awaiting at home a pilgrim, of whom humanly speaking, he knew nothing, and to hasten his departure; or to know by interior sight alone, a cure wrought at a distance. Surely miraculous gifts and all were possessed by the holy cure.
BODILY ILLS MIRACULOUSLY CURED.