The faults which De la Salle regards as worthy of being treated with most severity are these: untruthfulness, quarrelling, theft, impurity, misbehaviour in church. It is notable that idleness and inattention to lessons, sauciness, and other boyish faults, which have brought much trouble upon many thousands of urchins, are not here enumerated at all; probably the wise Superior of the Christian Brothers thought that these and the like infirmities could be more successfully treated by other means than by severe punishment. We incline to believe that he was right. Certainly we shall have no difficulty in assenting to the wisdom of the rules laid down as to the conditions of punishment being useful: it must be (1) disinterested, that is, free from all feeling of revenge; (2) charitable, that is, inflicted from a real love to the child; (3) just; (4) proportioned to the fault; (5) moderate; (6) free from anger; (7) prudent; (8) voluntary on the part of the scholar, that is, understood and accepted by him; (9) received with respectful submission; (10) in silence on both sides.
These samples must suffice to indicate M. de la Salle's practical and simple wisdom.
The thought of all that we wish to say before concluding this article compels us once more to appeal to the reader's imagination with regard to the success of De la Salle's work. His fame went through France and beyond it; he became the recognized apostle of elementary education; when he made an expedition to Calais and the north in the latter part of his career, it was almost a triumphal progress; nothing, however, could spoil the sweet simplicity of his character, or interfere with his utter devotion to his work, and his humble desire to shift the burden upon what he believed to be stronger shoulders than his own. This desire was at length accomplished, and on the 8th of May, 1717, after much earnest consideration and religious observance, a second Superior of their Society was unanimously elected by the Christian Brothers.
And now this remarkable man had nothing more to do in this world but to await his call and to depart in peace. At the earnest entreaty of the Brethren he took up his abode with them in their house at Rouen; and there, in the midst of increasing infirmities, and in the exercise (so far as was possible) of his priestly office, he tarried the Lord's leisure. We give the closing scene in the words of the interesting volume, the title of which heads this article, and from which we have been drawing the materials of our sketch.
'The Festival of St. Joseph, March 19, was approaching. He had always had a special veneration for that great Saint, whom he had chosen for patron of his Society, and he had a great wish to celebrate once more on that Festival. He could hardly have hoped to do so, for he had now for some time been quite unable to leave his bed; but in the evening of the 18th, about ten o'clock, his pain was unexpectedly relieved, and he was conscious of some return of strength. The night was quiet, and on the morning of the Festival he was able to crawl to the Altar, and to celebrate the Holy Mysteries in the presence of all the Brothers, who could scarcely believe their eyes. All that day he continued better, was able to converse with the Brothers, listened for the last time to their confidential talk, and gave them some last counsels. But the pain came on again, and he was obliged to go to bed.
'The Curé of the parish, hearing that he was worse, hastened to visit him, and thinking from the bright cheerfulness of his face that the dying man was not aware of his own condition, said to him, "Do you know that you are dying, and must soon appear before the presence of God?" "I know it," was the answer, "and I wait His commands; my lot is in His hands, His will be done." In truth, his soul dwelt continually in unbroken communion with God, and he only waited with longing for the moment when the last ties that bound him to earth should be severed. Several days passed thus. Feeling that he was getting worse, he asked for the Viaticum, and it was arranged that he should receive it on the following day, which was Wednesday in Holy Week. He spent the whole night in preparation, and his little cell was decorated as well as the poverty of the house allowed. When the time came, he insisted on being taken out of bed, and dressed, and placed in a chair, vested in a surplice and stole. At the sound of the bell announcing the approach of the Priest, he threw himself on his knees, and received his last Communion with the same wonderful devotion which had often formerly struck those who assisted at his Mass, only with even more of the fire of love in his face. It was the last gleam of a dying light, which was being extinguished on earth, to shine with undiminished brightness "as the stars for ever and ever."
'The next day he received Extreme Unction. His mind was still quite clear, and the Superior asked him to give his blessing to the Brothers who were kneeling round him, as well as to all the rest of the Community. He raised his eyes to heaven, stretched out his hands, and said, "The Lord bless you all."
'Later in the day he became unconscious, and the prayers for the dying were said; but again he revived. About midnight the death agony came on: it was the night of the Agony in Gethsemane. It lasted till after two: then there was another interval of comparative ease, and he was able to speak. The Superior asked him whether he accepted willingly all his sufferings. "Yes," he replied, "I adore in all things the dealings of God with me." These were his last words; at three o'clock the agony returned, but only for a short hour. At four o'clock in the morning of Good Friday, the 7th of April, 1719, he fell asleep.
'As soon as the news of his death was spread abroad, the house was beset by crowds desiring to see him. All revered him as a Saint, and wanted to look once more on the venerable face, and to carry away something in remembrance of him. He had nothing belonging to him but a Crucifix, a New Testament, and a copy of the Imitation; but his poor garments were cut up, and distributed in little bits to satisfy the people.'
The Christian Brothers since the death of their great founder have steadily continued their charitable self-denying work. They have received much encouragement from high authorities in Church and State, much also from the good opinion which their work has gained for them wherever it has been known. Their history, however, records reverses: the chief of them connected with the catastrophe of the great Revolution. With regard to this, it might have been expected on general grounds, that in a social upheaval, which was essentially a rising of the poor and oppressed against the rich and the privileged, a society which had poverty as its foundation principle, and the free education of the children of the poor as its only reason of existence, must have been spared by general consent in the midst of the social ruin by which so much was overwhelmed. At first it seemed that this might have been so; when the Religious Orders were suppressed by decree of the National Assembly in 1790, exception was made in favour of those engaged in public instruction and the care of the sick; but in 1792 all corporations, specially including the Christian Brothers, were abolished, on the ground that their existence was incompatible with the conditions of a really free State. During the Reign of Terror the Institute was broken up, the Brothers scattered, and many suffered. There was a revival under Napoleon, which lasted till the Revolution of 1830. At this time the Institute was shaken, as was almost everything else in France; but the recognized merits of the Christian Brothers carried them safely through the storm, and one of the most telling and triumphant facts in their history is the confidence reposed in them by M. Guizot, when Minister of Public instruction under Louis Philippe. More than once M. Guizot endeavoured, but in vain, to persuade the Superior to accept the Cross of the Legion of Honour.