Books: The Life of Venerable Sister Margaret Bourgeois
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Anon. >> The Life of Venerable Sister Margaret Bourgeois
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Being thus freed at last from earthly cares, she became a model of
regular observance. She told her director that for a long time she had
asked God to send her nothing but humiliations and sufferings; that in
His wrath He exempted her from these marks of His love, because, she
said, when the occasion presents itself, I am _proud and immortified_,
and I tremble at the inevitable approach of eternity.
She seemed to be in pretty good health until the close of the year 1699,
but on New Year's eve a change came, which proved to be the warning of
the Angel of death. Sister St. Ange, having been confined to the
infirmary for some time, had just received the last Sacraments, and
appeared to be in her agony. The attendants ran to arouse the community,
that they might assist the dying religieuse by their prayers, and have
the consolation to witness the death of the just. A messenger came to
Sister Bourgeois' room also, to apprise her of the expected death of her
old and loved companion. She had ever loved all her children in God,
with more than a mother's love, and cried out, "My God, why do you not
take me, who am old and useless, rather than this dear Sister, who may
yet render you great service." The victim had offered herself, and her
sacrifice was accepted. The Sister in her agony recovered, and the
venerated Foundress fell into a burning fever from which she _did not
recover_.
The previous year also she had a very severe attack of illness, from
which she recovered as if by miracle. During her convalescence, she
complained in a loving manner to the Sisters, that by their attentions
and prayers they were prolonging the days of her exile, assuring them
that she longed to be dissolved and be with Christ. Whether sick or
well, she was a constant model of the most heroic and simple virtues.
The great Apostle says: "That virtue is made perfect in infirmity." And
if the Foundress of the Congregation did not entirely overcome the
weakness of human nature, she constantly advanced in the holy paths of
mortification, obedience, sacrifice of self, and submission to the will
of God. She suffered the most intense bodily pains, which were at times
so sharp and violent that she cried out in agony, but she never uttered
a murmur or complaint. The attendant physician prescribed according to
his skill, and she took his medicines regularly, although she felt
convinced that neither human science, nor the affectionate care of the
Sisters would be of any avail. She had a distinct presentiment that the
hour of her dissolution was at hand, and oh, what exultant joy that
knowledge gave her. She blessed God unceasingly in the greatest pain,
and sang triumphant canticles on her death-bed, requesting the Sisters
to sing them with her, and telling them that the divine harmonies of the
city of God were audible to her at last. She literally burned with
desire to go there, and be at rest forever, and the last twelve days she
spent on earth in a seemingly unbroken agony, were the most jubilant of
her life. The dark clouds of life were disappearing, and the silver
lining of the other side was brightening the death-chamber of the dying
saint. Yes, Margaret Bourgeois, the great and the lowly, the victor and
the victim, literally thrilled with joy at the summons of the Eternal,
and answered, "I come."
On the morning of the twelfth day of her last illness, she received the
holy Viaticum with unspeakable devotion, and immediately fell into a
gentle agony, which lasted exactly three hours, corresponding to her
Divine Redeemer's agony on the cross, then having modestly folded her
hands on her bosom, she calmly surrendered her beautiful soul into the
hands of its Creator, in the eightieth year of her age, January 12,
1700.
She had no sooner breathed her last sigh, than her face, which had long
appeared care-worn and harrowed, as much by the mental sorrows she so
long and bravely endured, as by the excessive pains of her last illness,
began to beam with a celestial brightness, which undoubtedly announced
the beatitude her soul was enjoying. Sister St. Ange, for whom the
Foundress had offered her life, and who was then in perfect health, on
witnessing the extraordinary prodigy, took the name of Sister of the
Blessed Sacrament, which had been the community appellation of Sister
Bourgeois during life.
The bereaved Sisters desired to have the portrait of their dear deceased
mother taken, before the tomb received her mortal remains. She looked
very beautiful in death, so strangely beautiful that they resolved on
having the likeness of the glorified deceased ever before their eyes.
The work was confided to Pierre Leber, who was, however, but an
indifferent artist, and was father of the celebrated recluse Jane Leber.
He feared very much to undertake the painting, but nevertheless went to
the convent and prepared himself by receiving Holy Communion in the
Sisters' chapel. Almighty God was pleased to glorify His servant by a
_second_ prodigy on this occasion, for the painter had no sooner taken
his brush in hand, than he was seized with an excruciating vertigo and
was compelled to desist. Nor would it have been possible for him to
resume, but that he felt inspired to apply to his head a small portion
of the hair of the deceased, upon doing which he was instantly cured,
and completed the picture, which is to be seen still in a good state of
preservation in the convent chapel.
The news of her death had no sooner become public, than people flocked
from all quarters to see the remains of the extraordinary woman, whom
not only the voice of the common people, but also that of the highest
authorities in Montreal, had ranked as a public benefactress. They were
only prevented from invoking her as a saint by respect for the authority
and voice of the Church, which had not yet spoken. An immense concourse
of people, from city and country, came to procure some relics of her.
They asked for scraps of her clothing, or of anything she had used in
life, and as it was impossible to satisfy the demands of all, they
applied to her sacred body medals, rosaries, scapulars, and such like
articles of devotion. Several miraculous cures are related to have been
worked by the use of these articles, and though we will not enter into a
detail of them here, it requires no great effort of faith to believe
them. We need only remember the fervor of her sanctity during life, and
how often she was herself favored by miraculous proofs of the love of
God.
The hour appointed for the burial at last drew near, and the sacred body
of this _child of peace_, became a subject of _contention_ between the
Fathers of the seminary, and the Sisters of the Congregation, each
declaring that they were the legitimate custodians of her precious
remains. The Sisters desired naturally that the interment should take
place in their own chapel. While the Fathers of the seminary declared
that, living or dead, she belonged to the city of Montreal. and that
they could not permit the Ville-Marie of her love to be deprived of such
a treasure. However, M. de Olier, Grand Vicar of the diocese, decided
the dispute, by ordaining that the _body_ should be interred in the
parish church, but that the _heart of Margaret Bourgeois_ should be
deposited in the Sisters' sanctuary, that its silent presence might
preserve in their hearts the odor of her virtues, and it appears that
with the reception of the sacred relic, the Lord bestowed on the
community the spirit of their mother, which has never departed from
them.
The heart of the Foundress of the Congregation, that heart that had
throbbed with a thousand hopes and fears for the glory of God, and the
salvation of his redeemed children, lies enshrined in a silver reliquary
in the convent chapel, awaiting the resurrection morning, when its
life-pulses shall again return to waft it to its appointed place before
the Sacred Heart of Jesus, for whom alone it lived, loved, and labored,
during life. This sort of divided burial was not infrequent in Montreal.
For, in 1693, on the death of Jean Mance, the pious Foundress of the
Hotel-Dieu, a similar disposition of her remains took place, her body
being interred under the parish church, while her heart was deposited
with the religieuses of the hospital where it was consumed in the fire
in 1695. Also in 1708, after the decease of Pierre Leber, one of the
first benefactors of the general hospital of Montreal, _his body_ was
interred in the hospital cemetery, and his _heart_ was taken to the
Church of the Congregation Sisters, where his own sister, Jane Leber,
the recluse, was still living. In consequence of the decision of M. de
Olier, the body of the venerable Sister Bourgeois was buried beneath the
parish church, the day following her decease, with such religious
ceremonial and solemnity as Ville-Marie had never witnessed until that
day.
There was an immense funeral cortege, among the pall-bearers being
Chevalier de Callieres, Governor-General of Canada, and Chevalier de
Vaudreuil, Governor of Montreal, who, with other persons of rank and
distinction thought it a religious duty to assist at the ceremony. All
the priests and religieuses of the colony were present in the church of
Montreal, and M. de Olier, himself an octogenarian, officiated. The body
was interred under the entrance of the chapel of the Infant Jesus,
commonly called the Sisters' chapel, the mother in life becoming the
mother also in death, as her sepulture was truly a taking possession of
the future burial-place of the Congregation, a deed of it being given to
them three days after, dated January 17th, 1700. On the coffin-lid was
placed the following inscription: "Here lies Venerable Sister Bourgeois,
Foundress and first Superior of the Sisters of the Congregation of Notre
Dame, established in Montreal for the instruction of young girls; who
departed this life on the 12th of January, 1700. _Requiescat in pace_."
The heart of Sister Bourgeois was carefully embalmed, and respectfully
enclosed in a leaden box--heart-shaped--having been purposely prepared
to receive the sacred relic. It remained publicly exposed in the convent
chapel for one month, during which time the people continued to come in
crowds to apply objects of devotion to it, and also to obtain small
pieces of the linen cloths ensanguined by the blood of the deceased at
the time of taking the heart from the body. But these were distributed
with much reserve. At the end of the month it was resolved to place the
precious deposit in the niche prepared for it, this second ceremony
being quite as solemn and imposing as the first. M. de Belmont
officiated on the occasion, and during the requiem Mass the heart of the
deceased was exposed on a catafalque in the middle aisle of the church,
being covered by a soft white veil, the emblem of virginity. At the
conclusion of the Holy Sacrifice, the prayers of the dead were solemly
chanted, while the celebrant carried the cherished relic in his own
hands to its final resting place, which was a kind of niche, cut in
stone, and placed it in the middle of the long oriental panel of the
choir, where the Sisters usually assembled to perform their religious
exercises.
There the heart of one of earth's noblest and purest daughters was
deposited, with aspergings and incense, after which the opening was
securely closed with a plate of lead, on which were engraven the
following words:--
"The heart that is covered by this stone
Renounced the earth to live for God alone,
It had no other treasure than the band
Of Christian virgins, who at the command
Left home and country for a foreign land."
[Footnote: The above is a free translation
of the original French rhyme.]
There the precious relic rested secure until the night of April 11th,
1768, when both the chapel and house of the Sisters were consumed by
fire, the devoted daughters of the Foundress finding it impossible to
save their mother's heart. But who can judge of their astonishment on
the following day, when, having come to search for it among the debris,
they found the crisped heart in the hollow of the stone, and saw drops
of _fresh blood_ trickling down the wall. It will be remembered that
almost seventy years had then elapsed since the inhumation.
The Sisters being amazed at what they had reason to regard as
miraculous, sent at once for one of the seminary Fathers. M. Havard, who
was confessor to the community, answered the call and bore witness to
the fact. He respectfully gathered the sacred ashes, and its wonderfully
preserved blood, enclosed both in a silver reliquary, and so it remains
to this day, an indisputable evidence of the wonderful providence with
which God watches over the children of his election. Several remarkable
cures are attributed to the relics of Sister Bourgeois. Among others it
is recorded that the porter of the Sulpician seminary was attacked with
inflammation of the lungs, so suddenly that his life was despaired of,
and death seemed inevitable. He had applied a rosary to the body of the
venerable religieuse on the day of the interment, and now laid the
rosary on his breast. The application produced instant recovery, and
robust health. A lady of Ville-Marie, who for many years had suffered
excruciating internal pains, without being able to obtain relief from
the most skilful physicians, was perfectly cured on the application of a
piece of linen saturated with the blood of Sister Bourgeois' heart, on
the day of the embalming. But it will not be necessary to enter more
fully into these details here, than to state that numerous and
undeniable wonders have been effected by praying at her grave, as well
as by the use of her relics. Although these facts have not as yet been
rigorously examined, or juridically proved, yet her beautiful life is a
monumental miracle, and the Congregation she so wondrously founded is
still young, fresh, and strong after two centennials that have seen in
their flight, fire, storm, and opposition, yet leave unscathed (as
indestructible) the enduring labors of her saintly life. If she has not
been solemnly canonized by the Church, whose judgment is respectfully
awaited, she has been proclaimed Blessed by the unanimous voice of
people of all grades of society, among whom she lived and labored.
Therefore, while awaiting the hour in which it shall please God to
manifest her glory, let us confine ourselves within the just bounds of
religion, and suspending judgment, listen to a few short extracts from
the eulogies that were universally paid to her memory by the most
distinguished persons, then living in Canada, who were remarkable for
high social position, and eminent piety, and were in some cases
intimately acquainted with her.
Perhaps no one knew her worth or extraordinary merit better than M. de
Laval, who permitted her to found and spread her Institute in the
diocese of Montreal, of which he was the first Bishop. At the time of
her decease he was leading a humble, holy, _private_ life in the
seminary of Quebec, and on hearing of her death, wrote to the Sisters in
the following terms: "Sister Bourgeois was indeed a precious fruit, ripe
for heaven. She was a model of edification during life, and in death
serves for an example. She was very humble, and God conferred great
graces upon her, which leads us to hope that she will soon enjoy the
beatitude of the saints, and will, by her intercession, procure great
graces for her community."
M. de St. Vallier, on the occasion of her death, wrote: "We cannot help
believing that God treated Sister Bourgeois as one of His dearest and
most faithful servants, as she was replenished with a lively faith and
ardent charity during life, both for God and her neighbor. I do not
doubt that she is now enjoying the glory of the Blessed. But what has
made the deepest impresssion on me regarding her, is the hidden and
humble life she led after her retirement from the office of superior."
M. de Maizerets, superior of the seminary at Quebec, renders her the
following tribute: "I have always recognized Sister Bourgeois as a true
servant of God, being filled with His spirit, and excelling in the
virtues of humility, meekness, obedience to her superiors, and an entire
abandonment to Divine Providence. She had a generous heart, capable of
great enterprises, and I do not doubt that she has left to you, her
daughters, her _mind_ as well as her _heart_. We have prayed here for
the eternal repose of her soul, and I have also asked _her_ to pray for
_me_."
Rev. Father Bovart, superior of the Jesuits at Quebec, writes thus: "I
do not think that Sister Bourgeois has need of our prayers. I have
always felt the greatest veneration for her, and request you send me one
of her relics. I do not ever remember to have met so holy a woman, as
she possessed in an eminent degree the virtues of faith, hope, devotion,
zeal, humility, and mortification. I esteem her happy in having died
full of days and merit."
The Mother of the Sacred Heart, superioress of the Hotel-Dieu at Quebec,
in response to a letter of the Congregation Sisters, wrote: "We have not
failed to pray for your dear and cherished mother, lately deceased,
although I am persuaded she does not need our prayers."
The Mother of the Incarnation, superioress of the general hospital says
in a letter: "Sister Bourgeois was ripe for heaven, and earth has lost a
great treasure in losing her. I pray you to obtain for us, from her
Divine Spouse, her love of humility, poverty, abjection, and abandonment
to the decrees of Providence, virtues that I particularly remarked in
her."
Mme. de Champigni, wife of the Governor of Quebec, bore testimony to the
virtues of the deceased as follows: "Perhaps no one feels so afflicted
as I, at the death of Sister Bourgeois. For you, her daughters, your
consolation must be great indeed, knowing that you have a saint praying
for your community, in heaven. I shall keep with religious respect the
three beads of her rosary you were good enough to send me."
But the renown of her virtues was not confined to Canada alone. There
were in France also many distinguished persons who knew her merit, among
others M. Gabriel Souart, who, as we have seen, was sent to Canada in
1657, by M. Olier, and who returned to France in 1680, on account of
failing health. This gentleman was an eye-witness of the labors of the
illustrious dead, during the first struggling years of Montreal, and
often spoke of the wonders she accomplished to M. de Turmenie the King's
minister. Once, during the war between France and England, that raged so
fiercely in the year 1688, these two gentlemen were conversing on the
probable result of the bloody struggle. M. de Turmenie expressed his
well-grounded fear that Canada would eventually fall into the hands of
the English. M. Souart, on the contrary, said he did not fear the issue,
as he had unbounded confidence in God, and the prayers of Sister
Bourgeois, whom he familiarly styled the little St. Genevieve of Canada,
and hoped through the efficacy of her prayers, that no evil would befall
either the country or the Church. Canada was miraculously preserved at
this time from the bristling guns of a formidable English fleet, as we
read in history. M. de Turmenie wrote this conversation to the holy
Foundress in a letter dated Paris, March 20th, 1691, and concluded with
the following remark: "Your friend pronounced these words at my house a
few days before his death. I do not relate them to you in order to
excite your vanity, from which may God preserve you, but to let you know
by his last words, the esteem and affection that holy man had for you."
Nothing could be more glorious for the deceased than the eulogy of such
a man as M. Souart, who was a holy priest, and singularly enlightened in
the ways of God. Having been her director for a long time, he bore
ocular testimony to her truly heroic life. Sister Bourgeois preserved
the letter, because a portion of it related to the affairs of the
community, of which the royal counsellor took special charge in Paris.
But she took the precaution to efface the portion relating to herself,
yet not so perfectly as to prevent its being deciphered. Such were the
opinions entertained of her in France during her _life_, and as soon as
intelligence of her _death_ reached the wise and holy persons who knew
her at Troyes, Paris, and elsewhere, the most edifying and instructive
letters were sent to her bereaved daughters, by the first vessel bound
for Canada. Among other writers' names we find that of Mother Mary Paul
de Blaigni, superioress of the Congregation at Troyes, which was really
the cradle of Sister Bourgeois' sublime virtues.
CHAPTER XII.
THE EXCELLENCE OF HER INSTITUTE, HER MAXIMS, INSTRUCTIONS, ETC.
It does not seem sufficient in recording the life of this remarkable
woman, to speak only of her public and exterior actions, leaving her
interior dispositions and the religious perfection of her institute in
the shade. The actions hitherto related are beyond the power of the
greater number either to perform or imitate, as they would also be out
of their sphere of usefulness. Therefore, without entering into her
_spirit_, they would only serve as sterile or fruitless objects of
admiration. Accordingly we see that not only did God ordain her to be
the mother of a numerous posterity of Christian virgins, but also their
_teacher_ and their _model_. It may be said of Sister Bourgeois, as of
the Spouse in the Canticles, that she spread abroad the odor of her
virtues, in order to leave a sure route of salvation and perfection to
those who would follow in her train. Yet, all the glory of the king's
daughter was within. There are many principles by which we may judge of
the excellence and perfection of an institute or congregation. We may
consider it in itself, as seen by the rules that govern it, and the
sanctity and merits of its Foundress. We may compare it with other holy
institutes to which _it_ may bear resemblance. We may regard the end
proposed in its establishment, and the means by which to attain that
end, or the model on which its members must be formed. Finally, we may
examine the qualities and dispositions exacted from those who aspire to
perfection in it, and by the application of such tests we can easily
judge of the excellence of the Congregation of Notre Dame. A careful
perusal of the rules complied by the Foundress will convince any one
that prudence, charity, zeal, and the spirit of God dictated them. But
to meditate on them with care, and reduce them to constant practice, is
the precious stone mentioned in the gospel, for the purchase of which it
is necessary to _sell_ all and _leave_ all. However, it must be
confessed that, as perfect as the rule is, it does not reflect all the
holy sentiments with which Sister Bourgeois was animated, as she always
practised more than she prescribed for others. When, by a prudent and
just condescension to the weakness of her children, the greater number
of whom, despite their good will, _were not able_ to practise the
austerities her zeal recommended, it was found necessary to soften this
rigor the rejection of the old practices and penances was one of the
most severe trials of her life. It was this condescension, as well as
the consciousness of her unworthiness, that made her sigh to be
discharged from the office of superior, and it was only her zeal for the
glory of God that supported her under the trial. Her own words are: "It
seems to me that God has made me sufficiently understand, by the
thousand accidents that happened from time to time, as also by the
interior warnings of divine grace, that he is not satisfied with us, and
I confess that, through cowardice, I have departed from the path marked
out for me, by Mary, our dear Mother, who has been the ever present,
though invisible superior of this house. I do not wish to abuse the
patience of God any longer, and shall endeavor that His will be
accomplished, no matter what is the cost of my submission." It must not
be forgotten that she regarded herself as the _assistant_ of the
community. She never lost sight of the fact that the establishment of
the Congregation was not her work, and that she was only a vile
instrument in the hands of God. She believed firmly that the interior
government of it would always be under the direction of the Blessed
Virgin. Neither had she forgotten the divine favors she received in
youth, which were, foreshadowings of what God required from her in
after-life for His glory. She had always present to her mind the
wonderful chain of circumstances that led her to Canada, there to
establish devotion to the Queen of Heaven, and form young hearts on that
exalted model. She frequently called to mind the promise of protection
the Blessed Virgin gave her before coming to the New World, of the
fulfilment of which she had frequent and sensible proofs. It is quite
remarkable that, in the writings left by this humble and admirable
woman, she does not make use of a single word that could lead one to
believe she had _personally_ anything to do with the establishment of
the Congregation, desiring, no doubt, that it should be directly
attributed to the Queen of Angels, whom she wished to be recognized as
its Foundress and first Mother. She was often heard to declare that her
highest earthly ambition was to induce the Mother of God to conduct her
community on the same plan that she conducted the rising Church, after
the passion of the Redeemer, when she became the common Mother, refuge,
and consolation of the afflicted disciples and their followers. On
making a comparison between her institute and other religious orders,
she expresses herself as follows:
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