Although he esteemed Mary's part—called in the Gospel "the better part"—much more highly than Martha's, yet it was his opinion that Martha's, undertaken purely for the love of God, was more suitable to this present life, and that Mary's had more in common with that of a blessed eternity. He only made an exception as regards some special and extraordinary vocations, some irresistible and most powerful attractions, acting upon the soul, and in the case of those who do not possess the talents requisite for serving as Martha served, and have only those suitable for a purely contemplative life. Also those who, having expended, all their physical strength in the service of the Church, withdraw into solitude towards the close of their life, there to prepare for that last journey which is ordained for all flesh.
For this reason he repulsed and silenced me—not indeed harshly, for his incomparable sweetness was incompatible with harshness—but firmly and decidedly whenever I spoke to him of quitting my post and of resigning the helm into the hand of some more skilful pilot. He called my desire to do so a temptation, and in the end closed the discussion so peremptorily that, during his lifetime, I never ventured to revive it with anyone.
He dealt in almost exactly the same manner with that virtuous soul[2] the corner-stone of the spiritual edifice of the Congregation of the Visitation which he founded, for he kept her in the world for more than seven years, bringing up and educating the children whom God had given her and affording spiritual help to her father and father-in-law. He kept her back, I say, for this long period, before permitting her to retire into the solitude of the cloister; so exact was he in himself following, and in leading those who were under his direction to follow, the holy light of faith rather than the false and lurid glimmers of their natural inclinations.
On a previous occasion a certain Bishop whom I knew well asked him whether in his opinion it would be allowable for him to give up his Bishopric with its heavy burdens and retire into private life, bringing forward as an example St. Gregory of Nazianzen, surnamed the Theologian, the oracle of his time, who gave up the charge of three Bishoprics, Sozima, Nazianzen, and the Patriarchate of Constantinople, that he might go and end his days In rural life, on his paternal estate of Arianzen.
Our Blessed Father replied that we must presume that these great Saints never did anything without being moved to do it by the Spirit of God, and that we must not judge of their actions by outward appearances. He added that St. Gregory in quitting Constantinople was only yielding to pressure and violence, as is proved by the manner in which he said his last Mass in public, and which brought tears into the eyes of all who heard him.
This same Bishop replying that the greatness of his own charge terrified him, and that he was overpowered by the thought of having to answer for so many souls: "Alas!" said Blessed Francis, "what would you say, or do, if you had such a burden as mine on your shoulders? And yet that must not lessen my confidence in the mercy of God."
The Bishop still complaining and declaring that he was like a candle which consumes itself in order to give light to others, and that he was so much taken up with the service of his neighbour that he had scarcely any leisure to think of himself and to look after the welfare of his own soul, our Blessed Father replied: "Well, considering that the eternal welfare of your neighbour is a part, and so large a part, of your own, are you not securing the latter by attending to the former? And how, indeed, could you possibly work out your own salvation except by furthering that of others, seeing that you have been called to do so precisely in this manner?"
The Bishop still objecting and saying that he was like a whetstone which is worn out by the mere sharpening of blades, and that while trying to lead others to holiness he ran the risk of losing his own soul, our Holy Prelate rejoined: "Read the history of the Church and the lives of the Saints, and you will find more Saints among Bishops than in any other Order or avocation, there being no other position in the Church of God which furnishes such abundant means of sanctification and perfection. For remember that the best means of making progress in perfection is the teaching others both by word and example. Bishops are by their very office compelled to do this and to strive with all their heart and soul to be a pattern and model to their flocks. The whole life of a Christian on earth is a warfare, and should be one unceasing progress towards the goal of perfection. Were you to do as you propose it would be in a manner to look behind you, and to imitate the children of Ephraim, who turned back when they should have faced the enemy. You were going on so well, who is it who is holding you back? Stay in the ship in which God has placed you to make the voyage of life; the passage is so short that it is not worth while changing the boat. For, indeed, if you feel giddy in a large vessel, how much more so will you in a slight skiff tossed by every motion of the waves! A lower condition of life, though less busy and apparently more tranquil, is none the less equally subject to temptation."
This reasoning so convinced the Bishop[3] that he remained faithful to his post in the army of Holy Church.
[Footnote 1: De Civit. Dei. Lib. 19. cap 19.]
[Footnote 2: St. Jane Frances de Chantal.]
[Footnote 3: This Bishop was evidently M. Camus himself. [Ed.]