Young as she was, Francis’ mother kept his early education largely in her own hands; after a few years she was aided by the excellent Abbe Deage, who acted as the boy’s tutor and companion. Francis was obedient, truthful, and habitually generous to those less fortunate than himself. He was responsive in matters of religion, and seems to have loved books and knowledge. At the age of eight he was sent to the nearby college of Annecy, and there, in the church of St. Dominic (now called St. Maurice), he made his First Communion and received Confirmation. A year later he was permitted to take the tonsure, for he was set even

then on consecrating himself to the Church, and this was regarded as the first step. His father, a worldly man, who planned a brilliant career for his son in public life, attached little importance to the ceremony. In his fourteenth year Francis went to the University of Paris, accompanied by the Abbe Deage. The University, with its fifty-four colleges, was still the most famous center of learning in Europe. Monsieur de Boisy had selected for his son the College of Navarre, for it was frequented by the sons of the noble families of Savoy, but Francis resolved to go to the College of Clermont which was under Jesuit direction, and renowned for both piety and scholarship.

The Catholic bishop of Geneva, Claude de Granier, was living at Annecy, his own diocese now being in Calvinist hands. The bishop, impressed by Francis’ character, is reported to have made this prophetic utterance to those about him: “This young man will be a great personage some day! He will become a pillar of the Church and my successor in this see.” So far Francis had confided only to his mother and a few friends his desire for a life in the Church; an explanation to his father now became inevitable. Monsieur de Boisy had been much chagrined by his son’s refusal to marry and also by his rejection of the senatorship, but he was not prepared for this new disappointment. He withheld his consent. The unexpected death just then of the provost of the chapter of cathedral canons made Francis’ cousin, Canon Louis de Sales, hope that Francis might be appointed to this honorable post, in which case his father might yield. The post was offered, Francis accepted it, and thus he finally obtained his father’s permission to enter the priesthood. The young man was already so well prepared by his purity of life and by his theological studies that there was no need for the usual delay. On the very day his father gave his consent, Francis put on ecclesiastical dress and three weeks later took minor orders. Six months afterwards, on December 18, 1593, at the age of twenty-six, he was ordained priest by the bishop of Geneva in the parish church of Thorens.

Before offering the Holy Sacrifice, Francis went into a short retreat, during which he made several important resolutions. One of these was to use every moment of the day as a preparation for the morrow’s Mass, so that if he were asked, “What are you doing at this moment?” he could always truly answer, “Preparing to celebrate Mass.” On the feast of St. Thomas, December 21, in the cathedral of Annecy, he consecrated the Host for the first time, his parents being among those who received Communion at his hands. A few days later he was installed provost of the chapter of Geneva. He took up his duties with an ardor that never abated. He ministered lovingly to the poor and in the confessional devoted himself to the needs of the humblest with special care. His style of preaching was so simple that it charmed his hearers; scholar though he was, he refrained from filling his sermons with Greek and Latin quotations and theological subtleties, in the prevailing fashion.

Before long he was called on to undertake a far more difficult task. The Chablais, a section of Savoy on the south shore of Lake Geneva, had been invaded about sixty years earlier by militant Protestants from Berne, who took over the western part of it as well as the Pays de Vaud and the Pays de Gex, on the north shore of the lake. Catholic worship was outlawed, and churches were burned or razed when not appropriated for Protestant use. Religious orders were suppressed and priests expelled. Thirty years later the duke of Savoy, by giving up his claim to Vaud, had got back the Chablais and Gex, but on condition that the Catholic religion remain forbidden. In 1589 the Protestants of Berne again invaded the Chablais only to be repulsed, and by the Treaty of Nyon had agreed to allow the reestablishment of Catholic worship in the province and to restrict Protestant teaching to three towns, of which Thonon, the capital, was not to be one. But they soon broke their agreement and made a fresh attempt to conquer both the Chablais and Gex.

As soon as hostilities ceased, the duke appealed to the bishop of Geneva to send Catholic missionaries into the district. The pious ecclesiastic who undertook this mission was a timid soul who eventually withdrew in fear of personal violence and in despair of ever achieving success. The bishop now summoned his canons and put the situation before them, disguising none of the difficulties. When the bishop had concluded, Francis stood up to offer himself, saying simply, “Monseigneur, if you think I am capable, tell me to go. I am ready, and should rejoice to be chosen.” To his delight, the bishop accepted Francis at once. Monsieur de Boisy tried to stop his son, but nothing could shake Francis’ resolution. He departed without his father’s blessing.

Traveling on foot with little money, Francis, accompanied by his cousin, Canon Louis de Sales, set out in September of 1594 to win the Chablais back to its ancient faith. The Chateau des Allinges, six or seven miles from Thonon, was a Catholic stronghold where the governor of the province was stationed with a garrison of soldiers, and to this fortress the two cousins were to return each night for the sake of safety. At Thonon, the Catholic population of the city had been reduced to about twenty persons, who were too intimidated to declare themselves openly. Francis sought them out one by one for private interviews and inspired them with renewed courage. He and his cousin gradually extended their efforts to the villages of the surrounding countryside.

The long walk night and morning to and from Allinges was a heavy tax on their strength and during the winter it exposed them to real dangers. Once Francis was set upon by wolves and only escaped by spending the night in a tree. When daylight came he was discovered by some peasants in such an exhausted condition that had they not helped him to reach their hut and revived him with food and warmth, he would have died. These good people were Calvinists. With his thanks Francis spoke words of enlightenment and charity and his rescuers were later restored to the faith. Twice in January, 1595, he was waylaid by Protestant fanatics who had sworn to take his life. On both occasions he was saved, seemingly, by a miracle.

Although at first the missionaries had little reward for their labors, they did not lose heart. Francis continually sought new ways to reach the minds of the people. He began to write brief leaflets, setting forth the leading dogmas of the Church as opposed to the tenets of Calvinism. These little papers, on which he worked in spare moments, were copied and recopied by hand and widely distributed. Later they were collected and printed in a volume called <Controversies>. Copies of these leaflets in the original written form are still preserved in the convent at Annecy.

To this work Francis added the spiritual direction of the soldiers quartered in the Chateau des Allinges, who, though nominally Catholic, were ignorant and dissolute. He instructed them and persuaded many to reform their lives. In the summer of 1595 he climbed the mountain of Voiron to restore an oratory to the Blessed Virgin which had been destroyed by the Bernese. On the way he was attacked by a hostile crowd, who beat him and drove him back. Soon after this his sermons at Thonon were drawing larger congregations. The little tracts or leaflets, scattered abroad, proved quietly effective, and in time there was a stream of lapsed Catholics asking for reconciliation with their Church.

Francis now went to live openly at Thonon. Oblivious of calumny and danger, he preached in the market place and held public disputations with leading Calvinist ministers of the district. Later on he was commissioned by Pope Clement VIII to debate with Theodore Beza, a distinguished Calvinist scholar. Francis was not able to bring Beza back into the Church, but many Protestants were convinced that Francis had the truth on his side. When, after three or four years, Bishop de Granier came to visit the mission, the results of Francis’ untiring zeal were plain to see. Catholic faith and worship had been reestablished in the province, and by 1598 the whole district was once more predominantly Catholic.

Francis was very tender in his reception of sinners and apostates who had returned to the faith. He would greet them with the warmth of a father, saying, “Come, my dear children, come, let me put my arms around you. Ah, let me hide you in the bottom of my heart! God and I will help you, all I ask of you is not to despair; I will take on myself the rest of the burden.” His affectionate care of them extended even to their bodily wants, and his purse was open to them as well as his heart. When told that his generosity would only encourage sinners, he replied: “Has not our Blessed Lord shed His blood for them, and shall I refuse them my tears? These wolves will be changed into lambs; a day will come when, cleansed of their sins, they will be more precious in the sight of God than we are. If Saul had been cast off, we should never have had St. Paul.”

The bishop had long been considering Francis as a coadjutor and successor, but Francis declined the honor, thinking himself unworthy. In the end he yielded. No sooner was his decision made than he fell dangerously ill with a fever. When he had regained his strength, he started for Rome, accompanied by the Abbe de Chisse, who was to handle diocesan matters and arrange for the coadjutorship. At Rome Cardinal de Medici presented Francis to Pope Clement VIII. Having heard much praise of the young provost, the Pope suggested that he be examined in his presence. On the appointed day there was an assemblage of learned theologians, including the Church historian Baronius, Cardinal Robert Bellarmine, and Cardinal Federigo Borromeo. They put to Francis thirty-five questions on points of theology. He answered all of them simply and modestly, yet in a way that demonstrated his profound understanding. The Pope declared himself completely satisfied, and embraced and congratulated the candidate. Francis’ appointment as coadjutor for the diocese of Geneva was confirmed, and he returned to take up his local work with fresh energy. The following year, his father, aged seventy-nine, died at the Chateau de Sales, comforted during his last hours by his eldest son.

Early in 1602 Bishop de Granier sent Francis to Paris to negotiate with King Henry IV[1] on behalf of the French section of the diocese of Geneva. During his stay he was invited to preach a course of sermons in the Chapel Royal, which soon proved too small to hold the crowds that came to listen to his uncompromising words of truth. He was in high favor with King Henry, who said of him, “Monseigneur de Geneve has every virtue and not a fault.” The King offered many inducements to Francis to remain in France, and renewed his persuasions when Francis was again in Paris some years later. But the young bishop would not forsake “my poor bride,” as he called his mountain diocese.

On the death of Bishop de Granier in the autumn of 1602, he succeeded to the see of Geneva and took up residence at Annecy, living in a style appropriate to the office but with a household conducted on lines of strict economy. His personal life was one of evangelical poverty. He fulfilled his episcopal duties with devotion and along with the administrative work continued to preach and serve in the confessional. He instituted the teaching of the Catechism throughout his diocese, and at Annecy gave the instruction himself with such fervor that years after his death the “Bishop’s Catechisms” were still remembered. Children loved him and followed him about, eager for his blessing.

Through an immense correspondence he brought encouragement and guidance to innumerable persons. For sixteen years a sharer in his work was Jeanne Francoise Fremyot (St. Jane Frances de Chantal), with whom he became acquainted in 1604, while he was preaching at Dijon. The baroness of Chantal was only twenty-four when, after the death of her husband, she decided to enter the religious life. One result of her meeting with Francis was the foundation, in 1610, of the Order of the Visitation, to meet the needs of widows and lonely women in poor health, “strong souls with weak bodies,” who were deterred from joining other orders because of their physical condition. Some of St. Francis’ best thought is to be found in the letters he wrote to this great woman, who was herself canonized in 1767. What is perhaps his most famous book, the <Introduction to the Devout Life>, grew out of a series of casual letters written to another woman, a cousin by marriage, Madame de Chamoisy, who had placed herself under his guidance. This little collection of short practical lessons on true piety and everyday living was published in 1608. It was soon translated into many languages, and has continued to find readers.

In 1610 came the heavy sorrow of Madame de Boisy’s death. Francis was to survive his mother by twelve years—probably the most laborious of his life. His young brother, Jean-Francois de Sales, was consecrated bishop in 1621 and appointed coadjutor in the diocese of Geneva. His help was welcome to Francis, whose health was failing under the ever-increasing duties. The following year the duke of Savoy, traveling in state to meet King Louis XIII in Languedoc, invited the good bishop of Geneva to join him. Anxious to obtain from Louis certain religious privileges for the French part of his diocese, Francis accepted, although the journey promised to be chilly and uncomfortable. Before leaving Annecy he set his affairs in order, as if he had no expectation of returning. On his arrival at Avignon, he avoided the pomp and entertainments of the brilliant court gathered there, and tried to lead his customary austere life. But the famous bishop was much sought after; people wanted to see him and to hear him preach.

He was worn out, therefore, when he stopped at Lyons on his return. The convent of the Visitation provided him with a cottage on their grounds, where he stayed for a month. He spared himself no labor, giving the nuns instruction and advice, and continuing his preaching and ministrations through Christmas. On December 27 he had a paralytic seizure. He recovered speech and consciousness, and after receiving the Last Sacraments, he murmured words of Scripture, expressing all confidence in God’s mercy. On December 28, while those kneeling about his bed recited the litany for the dying, he breathed his last. He was fifty-six, and in the twentieth year of his episcopacy. In his <Treatise on the Love of God>, Francis had written, “The measure of love is to love without measure,” a precept which he had consistently taught and lived.

His body was embalmed and brought, all save the heart, to Annecy. It remained in a tomb near the high altar in the church of the first convent of the Visitation until the French Revolution, when it was removed for fear of desecration. It was restored to the church of the reconstructed convent at Annecy, and in the early 2oth century moved to the Basilica of the Visitation. Francis was beatified by Alexander VII in 1661,[2] canonized by him in 1665, and proclaimed a Doctor of the Church during the pontificate of Pope Pius IX, in 1877. His heart was preserved in the church of the Visitation at Lyons, in a golden shrine given by Louis XIII