THE HUMILITY
OF ST. COLETTE
Although she
was Abbess General of all the reformed convents and Directress of several
hundred friars and nuns who were subject to her in all parts of the world,
she would not accept any title but that of "Sister Colette."
This was how she signed all her letters; and she often added some
expression of humility such as ". . .unworthy and useless servant of
God." She began her letters with ". . .my soul. . .the
poorest in the whole world. . ." Colette always tried to hide
herself; she wished to be forgotten. When she arrived at one of the
monasteries founded by herself, she immediately placed herself under the
orders of the Abbess, even in a convent where she herself was
abbess.
She delegated
her office from time to time to others so as to be for a while just an
ordinary nun and to follow the common rule to the letter. At these
times, she served in the kitchen and washed up the sisters' plates; she was
the least conspicuous member of the community. The smallest room in
the convent was always the one she chose. She preferred one which was
particularly narrow and low.
She preferred
to dwell, not in the convents which were fairly well off but, in those which
were poorest and where one ate anything and everything.
When alone,
she took her meals sitting on the ground; and she ate from a little
wooden bowl which she carried wherever she went.
* * *
ST. COLETTE
AND ST. JOHN CAPISTRAN
With the
desire to unite the two Franciscan groups, one group that wanted to return
to the original Franciscan spirit to which St. Colette belonged and the
other group who did not want any change in their "new" state, St.
John Capistran, with Pope Eugene IV, presented a "Compromise
Constitution." But, of course, any suggestion of union and
compromise pre-supposes certain concessions on both sides and St. Colette
knew she would be asked to abandon some of her austere
regulations.
Pressured to
make a decision by the Pope and a saintly priest, St. Colette asked for two
days. All the nuns gave themselves to extraordinary penances;
Colette joined their processions on her knees and, during those two days,
she did nothing but weep and pray. After two days, God's will was not
yet clear. So she asked for an extension; but they would not give it
to her.
Colette
reasoned thus: Will she destroy a work that had taken a lifetime to
do? Will she betray all that she had taught others? What will
she say to those men and women who had surrendered to a life of high
ideals? Will concessions serve any useful end? Isn't it
that, in any compromise, the strict observers relax their rules to no
advantage, while the lax observers become a little strict and then slowly
return to their lax lives? Colette's decision as to God's will
was very clear. And God, Himself, would relay His will to St. John
Capistran.
While St. John
was far away, Christ appeared to him in a dream and showed him why he must
no longer thwart Colette in her work. St. John ran in haste to Colette
and said: "I ask your forgiveness. . .I admit I was wrong and
have annoyed you without cause. . .never again shall I molest you. . .I
believe in your reform as from God; persevere. . .because God is with
you. St. John understood because he was a saint caring more for the
glory of God and the salvation of souls rather than the success of some
organizational reunion.
* * *
ST.
COLETTE AND THE DYING NUN
There was a
nun whom Colette accepted knowing that, if this young girl remained in the
world, her salvation would be endangered. Later on, this nun fell
mortally ill. Colette knew very well that her soul was still in peril
of damnation. So Colette prayed to God and received the answer that,
if the nun would be obedient, she would be saved. So she commanded the
nun, "Marie, speak to me." And immediately the invalid
turned towards her and spoke revealing all her sins and faults. After
which she went into her agony and passed away with Colette announcing,
"She is on the path of salvation."
* * *
ST.
COLETTE AND BISHOP RAYMON
Bishop
Raymon, a man of some piety, used to come and consult Colette. One
day, he visited the saint to ask for prayers in connection with a very
important journey to Rome which he was about to undertake. The saint
immediately saw through his heart; she saw that the bishop was going to Rome
to obtain by influence the cardinal's hat. With insight into the
spiritual ills of souls, Colette saw that the bishop, a seeker of honours,
would not live very long. So she warned him to think more of his trip
to eternity rather than his trip to Rome, hinting that his end would not be
long delayed. The bishop took the saint's words lightly and still went
to Rome. He died shortly after his arrival.
* * *
ST.
COLETTE'S TRIAL
At the
early age of 15 - 17, St. Colette began teaching the way of salvation with
great authority and clarity at a time when she was considered uneducated.
The clergy was by no means pleased with this impromptu preacher and
denounced her to the Bishop, "because. . .our churches are deserted as
people flock to her preachings."
The Bishop
sent a priest who secretly attended her meetings. The priest sent a report
to the Bishop, praising not only the learning of this young girl but also
her prudence and wisdom. The report added: if those members of the clergy
who had denounced her were themselves more zealous in their priesthood, they
might be less inclined to be jealous of her.
However,
the murmurings, gossips and detractions went on. Colette was called
names. The noble families of the neighborhood all prevented their
daughters from going near her.
She had to
face such serious difficulties for such a young person. Nevertheless, she
persevered, confident she was doing nothing wrong, never weary of talking to
her appreciative audience, heedless of malicious comments. But the
inevitable happened.
The Bishop
of Amiens, despite the favorable report, because of pressures from the rich
and powerful, advised Colette to cease from her discourses. Thenceforth,
Colette was silent.
* * *
ST. COLETTE
AND THE CORBIE FOUNDATION
St. Colette,
through God's express will, reformed and established many religious
communities. Then she dreamed of establishing, in her old age, one
last foundation at her own town of Corbie. All the necessary
preliminaries were ready: the townsfolk were all for it, the Pope issued a
bull authorizing the foundation, the Queen and King of France encouraged the
project and the Abbot of the Benedictines showed himself somewhat favourable
to the undertaking. It was the Prior and monks of the same Benedictine
monastery who opposed the project. Motivated by jealousy, envy and
pride, they refused to yield because "they were not consulted about the
project. But why should they be consulted when this was a Franciscan
project?
St. Colette
asked more powerful friends to intervene; the Pope sent a new Bull but the
Benedictine monks opposed it violently: "qui ne souffriraient jour de
leurs vies que le monastere soit edifie." Even the Abbot who was
in favor of it at the beginning began to waver. Colette bent her head
before a stern reality. . .that the obstacle to her reform and
sanctification of souls were monks who precisely were in the monastery that
needed to reform and sanctify their souls. (Note: This lax Benedictine
monastery did not join the Benedictine reform started and headed by the
Abbey of Monte Caseino and the Abbey of Bursfeld in Germany.)
* * *
A NOBLE WORK
OF MERCY
The parents of
St. Colette were well off. Her father was very religious. He
engaged in a peculiar good work. . .a work of charity for poor women of evil
reputation who wished to amend their lives.
This
particular work of mercy is one which often gives rise to uncharitable
criticism. Many Christians, like the Pharisees, turn away from these
women, objecting to such degrading association. Others, with evil
sneers, rash judge the motives of the rescuers.
Only those
engaged in the work can realize the patience and sympathy this work
requires. Boillet bought a house as a refuge for these women and, in
return for this generous gift, he required that they in turn should show
hospitality towards any woman who asked for shelter. The practice of
hospitality, in this seemingly ruder times, was looked on as a great
Christian virtue and a most essential form of benevolence.
(11-05-04)
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