Bond of Perfection: Jeanne de Chantal & François de Sales

Description

pp. 199-208 (PDF pp. 207-214) are on "The Nature of Spiritual Friendship"; cf.: Wright, Wendy M. “‘Hearts Have a Secret Language’: The Spiritual Friendship of Francis de Sales and Jane de Chantal.” Vincentian Heritage 2, no. 1 (1990): 45–58.

Based on the author's thesis (Ph. D.)--University of California at Santa Barbara
Bibliography: p. 240-254

St. Boniface (missionary to Germany) and St. Lioba: St. Bonifice even wanted her buried by him, "so that they who had served God during this lifetime with equal sincerity and zeal should await together the day of resurrection." The monks didn't heed his request. (PDF p. 23).

PDF p. 26: "She [St. Olympias] received from him [St. John Chrysostom] spiritual instruction and edification; he received emotional and spiritual support from her when he was in exile as a result of his disagreements writh the Byzantine primate and empress. She also provided financial support and supervision for a convent in Constantinople which he had established."

p. 102-158 (3. "Friendship: 1610-1614", PDF pp. 108-64) begins with a good overview of B.C. and A.D. philosophers' theories of friendship; love wasn't related to friendship

p. 205fn4 (PDF p. 211): "Although neither Jeanne nor Francois was likely to transgress their vows of chastity, they were nonetheless aware of the very powerful human dynamics that can engage men and women. This is clear from Francois practice of petitioning to the Virgin Mary as well as from Jeanne’s account in her Deposition that she knew that her friend’s vows had been tested on several occasions in his career. [St. Jane's Deposition , Francis de Sales Collection ref:1568.1, French original]"

p. 121 (PDF p. 127): "marriage was for François de Sales a type of friendship"

p. 118 (PDF p. 124): particular friendships necessary for seculars:

Those who are in religion do not have need of particular friendships but those who are in the world need them in order to secure and assist one another amid the many dangerous passages through which they must pass. [Introduction to the Devout Life ref:76.5]

p. 126 (PDF p. 132): "hearts have a secret language which only they themselves understand."

p. 217 (PDF p. 223) n. 76:

• Bonnard, Maryvonne. “Les influences réciproques entre sainte Thérèse et saint Jean de la Croix.” Bulletin hispanique 37, no. 2 (1935): 129–48.
• Garrigou-Lagrange, Réginald, O.P. “L’Accord et les differences de sainte Therese et de saint Jean de la Croix.” La vie spirituelle, ascetique et mystique, Supp. 47, no. 3 (June 1, 1936): 107–16.

St. Francis prayed this when beginning a relationship with any female penitent: "I hope in Our Lady that never will any other fire enkindle our hearts except that of the holy love of her son."

p. 224 (PDF p. 230) n. 55: "On his aesthetic: Th. Schueller, La femme et le saint: La femme et ses problemes d'apres saint François de Sales (Paris: Les Editions Ouvrieres, 1970), pp. 55-104."

Before St. Jane de Chantal met St. Francis de Sales, she had a very strict spiritual director,

a priest at the nearby shrine of the Black Virgin at Notre-Dame-d’Etang. He undertook her direction by burdening her with a great many formal exercises of devotion: long vocal prayers, elaborate meditations and mental considerations sealed with the stipulation that she speak to no one else but him of her spiritual life. The rigidity and exteriority of this director’s scheme served only to increase her anxiety and alienate her from the drama going on within.
— Bond of Perfection: Jeanne de Chantal & François de Sales, Wendy M. Wright, p. 34

Who was this "priest at the nearby shrine of the Black Virgin at Notre-Dame-d’Etang", exactly?