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The Life of the Blessed Peter Favre of the Society of Jesus: First Companion of St. Ignatius Loyola [Henry James Coleridge, Giuseppe Boero] on leondumoulin.nl
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Please ensure you retain a proof of postage receipt so in the unlikely event your parcel goes missing, you will have proof you sent it. You will be refunded within 14 days of the retailer receiving back the goods. These two understood and appreciated each other from the time of their first familiar intercourse. Ignatius, discerning Favre's excellent disposition, ability, and learning, formed the idea of getting him to join in the great work which he was meditating ; and Favre, full of admiration for the prudence and sanctity of Ignatius, attached himself greatly to him, determining to take the opportunity of availing himself of him to the benefit of his own soul.
He was at this time tormented by frequent and violent carnal temptations, which were an intolerable distress and torment to a holy soul like his, all the more because of his vow of chastity. In addition, he was often assailed by temptations to gluttony and vainglory, and his mind burthened by a cloud of scruples which filled Peter and Ignatitis. His heart was dry, his mind agitated, and he was in a state of continual interior conflict. He prayed to God with many tears for help and succour, but finding no relief from his inward trials, he thought of retiring alto- gether from the world and shutting himself up in some solitary place where he might lead a life of austere penitence in continual fasting and mortification of his body.
He was always brooding over these things in silence, without having courage to tell his troubles to any one ; and this only made his condition doubly miserable. He consoled Favre, advised him to make a very exact general confession, to purify his soul over and over again by frequent spiritual examination, and to fortify it by frequent communion. By these and other means Favre speedily regained complete peace and tranquillity of soul.
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From that time forward, instead of being the master, he became the scholar of Ignatius in spiritual matters, holding frequent and delightful conversations with him concerning God and heavenly things. So great, indeed, was the pleasure he took in them, that it was necessary to put some check upon it. For when they met in the evenings to go over their lessons of philosophy, it would happen that one of them starting, even accidentally perhaps, some pious subject, they would unconsciously prolong the conver- sation on the same topic late into night.
This was a serious hurt to the studies of St. Ignatius, and they 1 2 First Compa7iio7is of Ignathis.
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It is quite true that, in undertaking the charge of Favre's soul, Ignatius looked not only to the present necessity, but aimed at higher things, namely, to lead him gradually to a loftier pitch of perfection. And thus for nearly two years he laboured by slow and sure degrees, till, having detached him from every earthly affection, and perceiving him to be capable of generous thoughts, he one day confided to him, in the familiarity of intercourse which subsisted between them, that it was his intention, as soon as he should have completed his theological studies, to go beyond the seas to the Holy Land, and there pass his life in labouring for the conver- sion of the infidels, or, in case this should be impossible, to offer himself to the Sovereign Pontiff, to be employed by him wherever he pleased, so that he might but pro- mote the eternal salvation of souls.
On hearing this Favre was greatly moved, and, as if he heard from Ignatius the express voice of God, he instantly gave himself to him, to be his follower and companion in that enterprize. Priesthood and First Vozcs. Filled with consolation by this generous and absolute- offer of himself to God and St. Ignatius which he had made, Peter continued his theological studies with great ardour. In the year , when the course was nearly completed, he left Paris for Villaret, to pay a last visit to his family, and to take leave of his father and receive his blessing.
His mother had already passed to a better life. He spent seven months in his native place, where, with a heart filled with the love of God, he not only gave the example of a holy and perfect life, but succeeded by his admonitions in confirming his countrymen in the Catholic faith and in Christian virtue. Having thus accomplished his duty to his father, he returned to Paris without so much as a single coin, trusting to the charity of Ignatius, who undertook to maintain him and his other companions by means of the liberal alms which he received from the Spanish merchants.
On arriving at Paris, he withdrew himself into the solitude of a poor house, in order to go through the Spiritual Exercises, which, by the advice of St. Ignatius, he had deferred till now. It was an extremely severe winter, snow and ice everywhere ; even the river Seine, which runs through the city, was frozen so hard as to bear the weight of carts.
He would have no fire in his room, and the only use he made of a great heap of fuel which had been placed there, was to lie down upon it to take a few hours of uneasy sleep. He also imposed on himself a strict fast, and passed the first six days without taking a morsel of bread or a drop of water. And he was disposed to go on still further, if St. Ignatius, coming to see him, and perceiving his state of exhaustion, had not prayed about it, and then commanded him to refresh himself immediately with food and a fire.
Besides other advantages which were the result of this extraordinary fast, Favre derived this gam in particular — that hence- forward he was never again troubled by the slightest return to those temptations to gluttony, which formerly had been so constant that he was unable ever to satisfy his hunger without annoying scruples. And it is a thing which frequently occurs to God's servants, that one heroic act of virtue entirely roots out of the soul all inclination to the contrary vice.
After having gone through the forty days of the Exercises with great fervour, he prepared to receive Holy Orders, and on the 22nd of July, , the feast of St. Mary Magdalene, his especial patroness and protectress, he for the first time offered the holy sacrifice. Meanwhile, Ignatius, having, as has been said, gained five companions besides Favre, thought that the time was come for inaugurating the great work which he had planned, and that the first step should be to unite all his associates for one common end, both as to their way of life and their work.
As yet no one knew anything about the rest, and each one thought himself alone. He spoke to them, one by one, exhorting them to consider seriously, and decide what kind of life was most suited for the service of God and the conversion of souls.
They were to prepare themselves by prayer and penance. Formation of the Society.
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This was done, and when they came back to Ignatius, nothing can express the joyful surprise with which that number of young men, so distinguished for talents and virtue, and who regarded each other with mutual affec- tion and respect, found themselves for the first time united and bound together for a common end. They embraced with tears of tenderness. After they had given vent to their feelings, St. Ignatius was the first to speak. He said that it was his intention to conform his life to that of Christ, the most perfect example of all sanctity, and more than that, besides the care of his own salva- tion, to cooperate with Christ for that of the world.
He thought that the first choice of place should be given to the holy places of Palestine, which he had already visited, and which he knew to be in pressing need of help, there to labour with the sweat of his brow, and there, if he should be found worthy, to shed his blood also, for the propagation of the faith. Meanwhile, until a favourable opportunity occurred for making this voyage, he had resolved to offer himself to God by a vow of perpetual chastity and voluntary poverty.
Hardly had he ended, when all the rest declared with one voice, that such, neither more nor less, were their. Only some of them prudently suggested that they should consider what to do in case of being prevented by some impediment either from going to Palestine, or from remaining there. After a long discus- sion of this question, they agreed to wait in Venice for a year, at the end of which time, if they were not able to accomplish the voyage to the East, they would proceed to Rome, and offer themselves to the Supreme Pontiff i6 Vows at Montmartre.
In the meantime, those among them who had not yet completed their course of theology, were to continue it in Paris till January 25th, , when they were all to go to Venice. All this being decided by common consent, they resolved to confirm it briefly by vow, and for doing so fixed on the 15th of August, on which is commemorated the glorious Assumption of our Blessed Lady.
On the 15th of August, then, , they all met together in the Church of our Lady at Montmartre, half a league outside Paris. Peter Favre, the only priest among them, celebrated the holy Mass, and before communicating, they all, one after the other, pronounced the vow binding them to poverty and to perpetual chastity, to go to the Holy Land, and to present themselves, in case of the circumstances already mentioned, to the Sovereign Pontiff; and lastly, not to accept any stipend or alms for the administration of the sacraments.
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And in this manner were sown the first seeds of the Society of Jesus, which afterwards sprang up in Rome, and grew into a great and wide-spreading tree. After making their thanks to God, they refreshed themselves, in inde- scribable consolation and spiritual joy, with a frugal meal, which was prepared beside a fountain flowing at the foot of the hill. The rest of the day was spent in arranging the mode of life which they should thenceforth lead in Paris. As to this, they left themselves entirely to the direction of Ignatius, whom they began to regard as their master and father.
He appointed a certain uniform number of prayers and penances, made it a rule to communicate on Sundays and festivals, and every year, on the same day, and in the same place, to renew the vows they had just made. Lastly, they were to meet together frequently for the purpose of keeping up and Ignatius goes to Spain.