St. Francis de Sales, Spiritual Director: Page 1 of 12
ST. FRANCIS DE SALES AND ST. JANE FRANCES DE
CHANTAL: DIRECTOR AND DIRECTEE
Table of Contents
2. Salesian-inspired Congregations
5. St. Francis de Sales and Spiritual Direction
6. Director and Directee Relationship in Spiritual Direction
............................................................................................... 5
6.1. Model for Spiritual Direction Today
6.2. Friendship, Equality and Mutuality in Spiritual Direction
........................................................................................... 7
6.3. Freedom in Spiritual Direction
1. Introduction
St. Francis de Sales was born on August 21, 1567, at the Château de Sales in the kingdom of Savoy
near Geneva, Switzerland. He came from a noble family and even as a child he desired to serve God
completely. Though frail and delicate, he had a quick, intelligent mind and a gentle, kind disposition. His
family educated him at the best schools of his day.
In 1580, he entered the University of Paris and was drawn to the study of theology. He then attended
the University of Padua, where he received his doctorate in law at the age of twenty-four.
His father wanted him to pursue a career in law and politics and enter into an advantageous
marriage. But Francis wanted to be a priest. Against his father’s wishes he was ordained in 1593 by the
Bishop of Geneva.
The Catholic Church at that time was losing many of its people to the new churches of the Protestant
Reformation. Francis set out to restore Catholicism in the region around Lake Geneva known as Chablais.
Tirelessly and patiently preaching the ancient faith, writing leaflets that clearly explained the Catholic
view, he gradually re-established a strong Catholicism in that area. In 1602, he was appointed Bishop of
Geneva.
From his residence at Annecy, he organized his diocese and with a winning gentleness ministered to
his people. His encouragement and wise counsel inspired many people to a better way of life. In 1608, his
1
St. Francis de Sales (1567-1622) in «International Commission on Salesian Studies (ICSS)»
<http://www4.desales.edu/~salesian/ resources.html>
St. Francis de Sales, Spiritual Director: Page 2 of 12
most famous book, An Introduction to a Devout Life, was published and soon circulated throughout the
world. In 1610, he founded the Order of Visitation with St. Jane Francis de Chantal, whom he guided in the
spiritual life.
Francis de Sales was convinced that God sees humanity as a great and varied garden, each person
beautiful in his or her uniqueness. The various cal ings of life – soldier, prince, widow, married woman –
are like the various flowers of the field; God loves them al . Through his or her own cal ing, each person
can find a way to a deeper friendship with his or her creator. Francis approached people with genuine
respect and gently guided them to recognize the unique path they would take in life. He made the journey
to God joyful and possible for everyone to make. Above al , he advised against despair and the burden of
fear.
He died at Lyons on December 28, 1622.
2. Salesian-inspired Congregations
Along with Saint Jane Frances de Chantal, Francis founded the women's Order of the Visitation of
Holy Mary in Annecy on 6 June 1610. The order of the Salesians of Don Bosco, founded by St John Bosco in
1859 (approved by the Holy See in 1874), is named after him as well as the Oblates of St. Francis de Sales
(OSFS), founded by Louis Brisson and the Missionaries of St. Francis de Sales, founded by Peter Mermier
in 1830.2
There are many others of course. And these may be grouped according to the fol owing categories: (a)
Visitation-like Communities for men; (b) Women’s institutes that fulfil the dream of creating a
contemplative community at the service of charity; (c) Institutes that have adopted the spirituality of the
Visitandines; (d) Institutes born from the life-witness of the Visitandines; and (e) Groups responding with
the pastoral spirit of Francis de Sales.
3. Writings
The principal works of St. Francis de Sales may be divided into eight groups4
1. Controversies. These are leaflets that he spread among the people of Le Chablais who in the
beginning did not come to hear him preach. The first part is a defence of the authority of the Church. The
second and third parts speak about the rules of faith, which were not observed by the heretical ministers.
. They are:
2
Francis de Sales < http://en.wikipedia.org/wiki/Francis_de_Sales>
3
Joseph BOENZI, SDB, St. Francis de Sales: His Spirit and Influence, Rome, 29 October 2007.
4
Raphael PERNIN, St. Francis de Sales, in «New Advent» <http://www.newadvent.org/cathen/06220a.htm>
St. Francis de Sales, Spiritual Director: Page 3 of 12
2. Defense of the Standard of the Cross. It develops the fol owing topics: (a) the True Cross; (b) the
Crucifix; (c) the Sign of the Cross; and (d) the Veneration of the Cross.
3. An Introduction to the Devout Life. This book teaches "Philothea", an ordinary Christian in the
world, into the paths of devotion, that is to say, of true and solid piety.
4. Treatise on the Love of God. It is considered to be an authoritative work which reflects perfectly the
mind and heart of Francis de Sales as a great genius and a great saint. It contains twelve books.
5. Spiritual Conferences. They were familiar conversations on religious virtues addressed to the
sisters of the Visitation and col ected by them.
6. Sermons. These are divided into two classes: those composed previously to his consecration as a
bishop, and which he himself wrote out in full; and the discourses he delivered when a bishop, of which,
as a rule, only outlines and synopses have been preserved.
7. Letters. St. Francis de Sales. These are the writings that mostly letters of direction, in which the
minister of God effaces himself and teaches the soul to listen to God, the only true director. The advice
given is suited to all the circumstances and necessities of life and to all persons of good will. While trying
to efface his own personality in these letters, the saint makes himself known to us and unconsciously
discovers to us the treasures of his soul.
8. A large number of very precious treatises or opuscula.
4. Concepts
4.1. Spiritual Direction
A traditional way of understanding spiritual would be: Spiritual direction is that function of the
sacred ministry by which the Church guides the faithful to the attainment of eternal happiness. It is part of
the commission given to her in the words of Christ: "Going, therefore, teach ye al nations . . . teaching
them to observe al things whatsoever I have commanded you" (Matthew 28:19 sq.). She exercises this
function both in her public teaching, whether in word or writing, and in the private guidance of souls
according to their individual needs; but it is the private guidance that is generally understood by the term
"spiritual direction".5
An evangelical perspective of spiritual direction is provided by Christianity Today e-magazine
5
Charles COPPENS, Spiritual Direction, in New Advent <http://www.newadvent.org/cathen/
05024a.htm>
6
Chris ARMSTRONG -- Steven GERTZ, Christian History Corner: Got Your 'Spiritual Director' Yet?, in
«Christianity Today« <http://www.christianitytoday.com/ct/>
St. Francis de Sales, Spiritual Director: Page 4 of 12
Spiritual direction is a voluntary relationship between a person who seeks to grow in the Christian life
and a director. The latter is not, notice, a counselor or therapist. Rather, he or she is a mature Christian
who helps the directee both to discern what the Holy Spirit is doing and saying and to act on that
discernment, drawing nearer to God in Christ.
The focus is on intimacy with God, not on the solving of clinically identified psychological problems.
The whole sinful orientation of the self, not any particular dysfunction, is the "problem" to be addressed.
The director helps directees identify ways they have sought satisfaction and fulfil ment from sources
other than God, in the process pushing God aside. Directees are led to hear the Holy Spirit (the "real
spiritual director") calling them back onto the right path. The director's role is one of coming alongside,
rather than dictating a program. The relationship thus shares some features with the Celtic ideal of a "soul
friend" or "anamchara." However, its nurture usual y flows only one way.
Being a good spiritual director requires not a doctorate but mature theological knowledge, a degree
of holiness, and a knack for discernment.
4.2. Friendship
How did St. Francis de Sales understand friendship? In his Introduction to the Devout Life, he wrote:
“All love is not friendship. First, because one can love without again being loved. Then there is love, but
not friendship, for friendship is a mutual love. Therefore, where love is not mutual, there can be no
friendship. Secondly, it is not enough that it be mutual, but the persons who love each other must know
their reciprocal affection. If they did not know that they have this love, it is not friendship. Thirdly, there
must also be some kind of communication between them, which is the ground of friendship.”
5. St. Francis de Sales and Spiritual Direction
Francis was overworked and often il because of his constant load of preaching, visiting, and
instruction -- even catechizing a deaf man so he could take first Communion. He believed the first duty of
a bishop was spiritual direction and wrote to Jane, "So many have come to me that I might serve them,
leaving me no time to think of myself. However, I assure you that I do feel deep-down- within-me, God be
praised. For the truth is that this kind of work is infinitely profitable to me." For him active work did not
weaken his spiritual inner peace but strengthened it. He directed most people through letters, which
tested his remarkable patience. "I have more than fifty letters to answer. If I tried to hurry over it all, i
would be lost. So I intend neither to hurry or to worry. This evening, I shal answer as many as I can.
St. Francis de Sales, Spiritual Director: Page 5 of 12
Tomorrow I shal do the same and so I shal go on until I have finished."
At that time, the way of holiness was only for monks and nuns -- not for ordinary people. Francis
changed all that by giving spiritual direction to lay people living ordinary lives in the world. But he had
proven with his own life that people could grow in holiness while involved in a very active occupation.
Why couldn't others do the same? His most famous book, INTRODUCTION TO THE DEVOUT LIFE, was
written for these ordinary people in 1608. Written original y as letters, it became an instant success al
over Europe -- though some preachers tore it up because he tolerated dancing and jokes!7
6. Director and Directee Relationship in Spiritual Direction
If we are to examine the director-directee relationship between St. Francis de Sales and St. Jane de
Chantal, it is easy to conclude the relationship was also one of “friendship”. But at the outset we have to
qualify their friendship as anchored in their common love of God.
Henri Nouwen describes it this way8
And because there is friendship between St. Francis de Sales and St. Jane Frances de Chantal, there is
also mutuality
: “What is most obvious from this correspondence is that Jesus
stands in the centre of the lives of both Francis and Jane. They are two people whose friendship is solidly
anchored in their common love of God. There lies the secret of their freedom and their fruitfulness.
Francis and Jane are not two lonely people who cling to each other in order to find a safe home in the
midst of a fearful world. Both of them have found Jesus as the bridegroom of their souls. He is the
fulfilment of all their desires. They have been given to each other as spiritual friends, to enjoy each
other’s spiritual gifts, to support each other in their commitment to faithfulness, to be of mutual help in
their search for perfection and to give shape to a new spiritual family in the Church. Francis and Jane
show us clearly that the deepest intimacy among people is an intimacy that finds its origin and goal not in
human partners, but in God who gives people to each other in friendship to be incarnate manifestations of
the divine love. Most noticeable in the friendship which Francis and Jane show for each other and the
people entrusted to their care is the affectionate quality.”
7
St. Francis de Sales in «Catholic Online» <http://www.catholic.org/saints/saint.php?saint_id=51>
: “In a time in which there is so much concern about the right professional distance within
a helping relationship and in which there is so much preoccupation with transference and counter-
transference, Jane de Chantal and Francis de Sales offer us a fresh perspective on a healing relationship.
8
Preface of Henri J.M. Nouwen. St. Francis DE SALES and Jane DE CHANTAL, Letters of Spiritual Direction,
New York, Mahwah: Paulist Press, 1988 in «Fransalians, Missionaries of St. Francis de Sales»
<http://www.fransalians.com/sfs-views/letters-direction.htm>
9
DE SALES – DE CHANTAL, Letters of Spiritual Direction.
St. Francis de Sales, Spiritual Director: Page 6 of 12
Mutuality is the word here. It is the mutuality of the ministry of Jesus the Good Shepherd who says: ‘know
my own and my own know me’ (Jn. 10:14). A mutual openness, a mutual sharing, a mutual confession of
needs, a mutual confession and forgiveness, a mutual knowing and being known – that is the source of a
community where God’s strength is made manifest among weak people.”
Francois Corrignan examined this issue of friendship and mutuality between St. Francis de Sales and
St. Jane Frances de Chantal in their roles as director and directee.10
He set about answering this first set of questions by rephrasing them positively. The result was a
second set of questions: What is it in the relationship of Jane de Chantal and Francis de Sales that
continues to me to seem so life-giving? Why is it that I see mutuality in a relationship in which the
dominant roles of priesthood and confessor can be exercised ful y by only one of the party? How, in fact,
did these two people practice the art of spiritual direction which was at the core of their union? What did
they understand that relationship to be as they spoke of each other as “friend?”
questions that his readers brought to his attention and which provoked the study of their relationship.
The questions were: Can a director and directee relationship real y be a true “friendship” if one conceives
of friendship in terms of mutuality and equality? And: In a male/female relationship, do not patterns of
dominance and subordination that can only undermine mutuality emerge when the man of the couple
serves as director and the woman as directee? And: How could Jane and Francis be friends when she took
a vow of obedience to him and he did not do the same with her?
Final y, he had to ask a third set of questions which serve as a jumping board to the inquiry he took
upon himself. First, what do we assume about the art of spiritual direction? Second, what assumptions do
we make about the motivations that undergird friendships between men and women?
6.1. Model for Spiritual Direction Today
This part seeks to answer the third set of questions. How do we practice spiritual direction today?
What is the model that underlies much of mainstream Christianity in our time? It is psychotherapy. And
being clinical, spiritual direction may be described in the following manner: “patient or client comes to
the professional for help with a problem. Symptoms related lead to a diagnosis. Treatment fol ows. The
client/professional relationship is essentially client-oriented. It focuses on the individual and his/her
relationship with God. Experiences of ‘transference’ and ‘projection’ in relation to the helping professional
10
François CORRIGNAN, Spiritual Friendship & Spiritual Direction in the Salesian World, in «The Salesian
Center for Faith and Culture» <http://www4.desales.edu/SCFC/SalStudies2.htm>
St. Francis de Sales, Spiritual Director: Page 7 of 12
do occur in the process of treatment, but the client must ‘work through’ these to get to the root of his or
her own problem. Meetings between the two take place in an environment and time frame designated by
the professional, and they do not share a relationship beyond the therapeutic one. When treatment ends,
the relationship ceases. Within the framework of treatment feelings of affection and desire are often
assumed to have origins that are biological, instinctual, or psychically self -aggrandizing. Human love is
seen, in this generalized context, as a need that requires fulfillment”. The description is certainly
exaggerated, but it does serve to bring out how psychotherapy affects the quality of spiritual direction.
Regarding friendships between men and women, the first reaction is one of caution and suspicion as
shown by the following quotation from a brochure of a spiritual formation center: “A woman and a man
who are psychologically wel adjusted and committed to their own marriages or celibate covenants,
happen to meet at a retreat or at some other spiritual gathering-or perhaps one may be the spiritual
director for the other….They find in one another a real ‘soul friend,’ a person who seems to understand
and resonate with their deepest spiritual heart in a way that their spouses or friends in the community
cannot. They are thus drawn together into deeper intimacy;…They begin to wonder about the power of
their affection and involvement with each other. The relationship seems to be especial y graced and
extremely important in their life of prayer, but they question how much of it is attachment or romantic
infatuation. To what extent is this ‘truly spiritual’ or ‘just sexual,’ and where does one draw the lines
between these dimensions of relationship when love and intimacy have grown to such powerful levels? Is
this relationship truly of God or is it a delusion, a self-centered and dangerous misplacement of passion?”
6.2. Friendship, Equality and Mutuality in Spiritual Direction
This part seeks to answer the second and first set of questions. François begins by describing how the
friendship between Francis and Jane developed.
Phase One:
Friendship
At first they were primarily director and directee. He was involved chiefly in helping her to discern
her emerging vocation. Her formation consisted in helping her to control her impulses and desires so that
she could freely respond to God’s cal . But he also responded to the confidence she showed him by
consciously beginning the process of self-revelation to her.
Phase Two:
The second major phase of their partnership was characterized by a growing of feeling. St. Francis
St. Francis de Sales, Spiritual Director: Page 8 of 12
spoke of love and friendship: “I have never intended for there to be any connection between us that
carries any obligation except that of love and true Christian friendship, whose binding force Saint Paul
calls ‘the bond of perfection.’ And truly it is just that, for it is indissoluble and will not slacken. All other
bonds are temporary, even that of vows of obedience which are broken by death and other occurrences.
But the bond of love grows in time and takes on new power by enduring. It is exempt from the severance
of death whose scythe cuts down everything except love: ‘Love is as strong as death and more powerful
than hel ,’ Solomon says….This is our bond, these are our chains which, the more they restrain and press
upon us the more they give us ease and liberty. Their power is only sweetness, their force only
gentleness; nothing is so pliable, nothing so solid as they are. Therefore, consider me intimately linked
with you and do not be anxious to understand more about it except that this bond is not contrary to any
other bond, whether it be of a vow or of marriage.’
It was during this second phase of their relationship that they founded the Visitation, which they felt,
was the fulfil ment of both of their God inspired dreams.
Phase Three:
This phase is characterized by their growing concern for a perfection defined as utter reliance upon
God alone. The language of this period now included self-emptying and “letting go”. During a retreat in
1616, Francis wrote about this self-emptying in terms of their friendship. He described himself as the wet
nurse from whom Jane must be weaned in order to be nourished by God alone. He wrote: “Furthermore,
my dear Mother, you must not take any kind of wet nurse but you must leave the one who nonetheless
still remains and become like a poor little pitiful creature completely naked before the throne of divine
mercy, without ever asking for any act or feeling whatsoever for this creature. At the same time, you must
become indifferent to everything that it pleases God to give you, without considering if it is I who serve as
your wet nurse. Otherwise, if you took a wet nurse to your own liking you would not be going out of
yourself but you would stil have your own way which is, however, what you wish to avoid at al costs.
These renunciations are admirable: of self-esteem, and even of the esteem of the world (which in truth is
nothing except in comparison with really miserable persons), of self-will, of pleasure in all creatures and
natural love, in sum, of al of your self which must be buried in an eternal abandonment so that it is never
seen or known any more as we have seen and known it. But it should be seen and known only when and
in the manner that God asks it of us. Write and tel me how you find this lesson. God wants to possess me
forever. Amen. For I am his here and also where I am in you, most perfectly, as you know; for we are
indivisible except in the exercise and practice of renunciation of our whole selves to God.”
St. Francis de Sales, Spiritual Director: Page 9 of 12
François now attempts to answer the second set of questions: Does not the lopsidedness of who they
are in direction preclude such a possibility of friendship, mutuality and equality?
Mutuality and Equality
There was a director-directee relationship between Jane and Francis. And this relationship was by its
very nature unequal. It was a formal relationship. They went through a period of discernment to find out
whether or not it was God’s will that they become director and directee. Then they both wrote out formal
agreements outlining their expectations from each other. For her part, she vowed obedience to him. On
his part, he promised to undertake her direction as far as his capacities and prior responsibilities would
allow. However, it must be asked: In the other question to be asked of the directorial bond is: is it not a
breach of mutuality if he knows her heart and she does not know his?
In describing the first stage of the development of the friendship between Francis and Jane, François
already pointed out that Francis already started the process of self-disclosure to Jane. In fact we read in a
letter the extent of the self-disclosure of Francis: “Since my heart is urging me to tell you every bit of
consolation it receives (and that is something I can do with practical y no one else), then I wil tel you
that the past three days I have had unequaled pleasure in thinking of the great honor it is that a heart can
speak one on one of its God, to the immense and infinite being.”
However, another important detail must be pointed out. The director-directee relationship was not
the only relationship they had. They also had two other kinds of relationship. And it is in these
relationships that we find mutuality and equality. First, they were related by a complex web of social
relationships. They belonged to the same social class, the nobility. The mother of Francis joined a
pilgrimage to St. Clause. In that pilgrimage Jane and the mother of Francis got to know each other. On that
same pilgrimage Jane was accompanied by two girlhood friends, who also sought advice from Francis.
Later, Francis’ youngest and favorite sister lived with Jane and her children for several years. In 1609
Jane’s eldest daughter married Francis’ brother Bernard. Also one of Jane’s first novices in the Visitation,
Jacqueline Favre, was the daughter of Francis’ dear friend and associate, Antoine Favre, whom Francis
had watched grow to adulthood. Finally, Francis also played a decisive role in the lives of Jane’s own
children. He was confidant and informed director to al of them. And secondly, Jane and Francis were co-
founders of a religious order and spiritual parents to the Visitandine nuns they shepherded.
6.3. Freedom in Spiritual Direction
There was freedom in the director-directee relationship of Francis and Jane in that it was not
St. Francis de Sales, Spiritual Director: Page 10 of 12
exclusive. Jane was encouraged at al times to consult others if the need arose or if she wished. This was
necessitated by the fact that they were often to be separated by distance in the next years. Francis did not
tie Jane to him.
Also in the third phase of the development of their friendship, Francis spoke of letting go. He
compared himself to a wet nurse from whom Jane must be weaned in order to be nourished by God alone.
And this explains the behavior of Francis which Jane recounted in this way: “One time, after having
thoroughly explained to him what was causing me pain, I was not consoled as I general y was. God did not
al ow this so that I might learn to look to God for what I thought to find in the…[saint] who, just this once,
seeing that he was unable to help me, although he had spoken to me at length, go up without a word and
went out, leaving me in my pain. Not knowing what to do and seeing that the Saint had not healed me, I
could do nothing else but go before the Holy Sacrament to be healed by Our Lord. And there I learned
what I had never before truly understood, that one must not seek al one’s consolation in creatures, but in
God and that the true means of being healed consists in relying upon and abandoning oneself to the divine
mercy without any reservation.” Francis, the spiritual director, sought to make Jane, the directee, freer to
respond the movement of God within her.
7. Observations
The director-directee relationship between St. Francis de Sales and St. Jane Frances de Chantal was
established after a period of discernment. When they did agree to go into a director-directee relationship,
they were clear about their expectations of each other. Their directorial relationship may be
characterized by friendship, mutuality, equality and freedom. But this was possible because they also
enjoyed a complex network of social relationships and worked as partners in founding and nurturing a
new religious congregation for women.
Can we gratuitously use the director-directee relationship between St. Francis de Sales and St. Jane
Frances de Chantal as a normative model? My answer would be “no” and this for three reasons. First, they
were Saints. Their commitment to Christ is beyond doubt. The spiritual quality of their friendship can not
be questioned, at least a posteriori. Would this be the normal profile of the director and the directee?
Secondly, the intricate quality of their social relationship is not a common one. And thirdly, director and
directee ordinarily are not at the same time partners in an undertaking such as theirs.
Nevertheless, I see the value of a friendly relationship and even of friendship in the confessor-
St. Francis de Sales, Spiritual Director: Page 11 of 12
penitent relationship among our young people. I remember the story an alumnus shared with me. He told
a classmate at the university that he would come to me for confession because we were friends. His
classmate was surprised and asked, “Aren’t you embarrassed to tel him your sins?” And his answer was,
“He’s my friend. Why should I be embarrassed?” But it is not just about tel ing everything in confession.
The friendly relationship between confessor and penitent fosters docility (remember the handkerchief?)
which makes it easier for the confessor to guide youth.
I also see the value of formation to freedom. They say that parenting is like flying a kite. However, at a
certain point, you must cut the string and let go. It is not about preparing the penitent for the day when he
should no longer return to you. Although that is possible when you as confessor feel that your penitent
has outgrown you and therefore, should seek another spiritual director. What I have in mind is about
helping the young penitent grow towards maturity. It is a temptation for the confessor, especially when
he is burdened with unmet psychological needs, to keep his penitents perpetual y dependent on him
cal ed co-dependence.
It was pointed out that psychotherapy is often the underlying model for spiritual direction today.
While I deem that model to be inappropriate for spiritual direction, I believe that knowledge of counseling
(and even clinical psychology) would make for better spiritual guides in as much as psychological
problems do have a bearing on one’s spiritual growth. After al , grace builds on nature. Nevertheless, the
spiritual guide must be aware that spiritual direction is not counseling (nor therapy) and that he must not
sacrifice the faith aspects in favor of psychological techniques. This has given birth to the psycho-spiritual
approach. This approach undergirds the assist program for priests and religious of the Archdiocese of
Manila. In that program participants go to counselors AND spiritual directors and where prayer occupies
a central place. This is also true for the Emmaus Program for Mid-lifers of the Jesuits and the Thirty-Day
Retreat of the Cenacle Sisters.
8. Conclusion
Professional distance has a value. It prevents the helper in a helping relationship from getting so
emotional y involved that he looses perspective. It prevents the helper from crossing the line and
becoming someone else in the relationship. It keeps the helper focused on the work that must be done. It
keeps the relationship professional.
But professional distance also runs the risk of making the relationship impersonal and cold. And this
doesn’t do any good to the person being helped. It is for this reason that the medical profession has
St. Francis de Sales, Spiritual Director: Page 12 of 12
started to appreciate value of warmth and compassion. The relationship need not just be professional. It
can also be personal. It is a matter of balance, discretion, and prudence.
The same can be said of spiritual direction and the sacrament of reconciliation, particularly for young
people. They need a father and a friend. Wisely did St. John Bosco choose St. Francis de Sales to teach us
how to be that father and friend to the young.
9. Sources
ARMSTRONG Chris – GERTZ Steven, Christian History Corner: Got Your 'Spiritual Director' Yet?, in
«Christianity Today« <http://www.christianitytoday.com/ct/>
BOENZI Joseph, St. Francis de Sales, his Spirit and Influence, Rome, 29 October 2007.
Catholic Online <http://www.catholic.org/>
COPPENS Charles, Spiritual Direction, in New Advent ,http://www.newadvent.org/cathen/05024a.htm>
CORRIGNAN François, Spiritual Friendship & Spiritual Direction in the Salesian World, in «The Salesian
Center for Faith and Culture» <http://www4.desales.edu/SCFC/SalStudies2.htm>
DE SALES St. Francis -- DE CHANTAL Jane, Letters of Spiritual Direction, New York, Mahwah: Paulist Press,
1988 in «Fransalians, Missionaries of St. Francis de Sales» <http://www.fransalians.com/sfs-
views/letters-direction.htm>
Francis de Sales
in «Wikipedia» <http://en.wikipedia.org/wiki/Main_Page>
PERNIN Raphael, St. Francis de Sales, in «New Advent»
<http://www.newadvent.org/cathen/06220a.htm>
St. Francis de Sales
in «Catholic Online» <http://www.catholic.org/saints/saint.php?saint_id=51>
St. Francis de Sales (1567-1622)
in «International Commission on Salesian Studies (ICSS)»
<http://www4.desales.edu/~salesian/ resources.html>
